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Please segment these sentences into coherent paragraphs: 0. to create. 1. The Tang pronunciation should be Gūsūjū Bodhisattva created. 2. Non-Buddhists say: 3. At the beginning of the formation eon, 4. Maheśvara transformed and guided in the human realm. 5. With twenty-four characteristics, 6. having benefited extensively, 7. he returned to heaven. 8. Those who served him yearned for him, 9. so they established his image. 10. The image depicted his ascetic practice, emaciated and exhausted, with his bones connected like a skeleton. 11. Therefore, this image is called Gūsū Heaven. 12. Although there were a thousand names at the beginning of the eon, 13. as time decreased, only ten epithets remained. 14. This Gūsū Heaven is one of the names. 15. The Bodhisattva's relative, 16. having no children, 17. sought from the image, 18. and then gave birth to an extraordinary spirit. 19. Using the heavens as the honored ones, 20. he established his own title, 21. taking the heavens as the main deity, named Gūsūjū.🔽This is the etymology. 22. This treatise was created by him. 23. Third, clarifying obstacles and difficulties. 24. 1. Question: Why not call it proving the thesis or proving the analogy, 25. but only logic? 26. Answer: There are three characteristics of the reason, 27. and the name and meaning are broad. 28. Moreover, all that can be established is called the reason, 29. not just one characteristic. 30. The thesis is established by this, 31. and is collectively called logic. 32. 2. Question: True reason and true logic, 33. can be said to be logic, 34. but false reason and false logic, 35. should not be logic. 36. Answer: Taking the true to include the false,🔽or because it is already included, 37. or because it is also clarified, 38. but not the main clarification. 39. 3. Question: Measuring the established and refuting the established, Paragraphs: $ 0 3 12 15 23 24 32 39 #
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Please segment these sentences into coherent paragraphs: 0. It further shows five kinds of eons: 1. first, night; 2. second, day; 3. third, month; 4. fourth, season; 5. fifth, year, showing that those eons are immeasurable and boundless. 6. As the sutra says, In the past, immeasurable, boundless, inconceivable, incalculably long eons ago, there was a buddha named Candrasūryapradīpa, who attained supreme perfect enlightenment and realized omniscience. 7. The accomplishment of the cause of the present excellent and wonderful vision is because the buddhas and bodhisattvas manifest their own enjoyment. 8. As the sutra says, Next there was another buddha also named Suryagarbhodaya, and the Dharma he expounded was good in the beginning, middle, and end. 9. The accomplishment of the great cause of present enjoyment is that at that time the princes received supreme and wonderful bliss, each renounced leaving home, and that great assembly did not give rise to weariness for so long. 10. As the sutra says, When the last buddha had not yet left home, and so on, until the Buddha gave them predictions and in the middle of the night entered parinirvāṇa without remainder. 11. The accomplishment of the cause of turning the Dharma wheel of all buddhas is the non-interruption of the Dharma wheel. 12. As the sutra says, After the Buddha's parinirvāṇa, the bodhisattva Subhūti upheld the Lotus Sutra and for eighty minor kalpas expounded it for people. 13. The accomplishment of the cause of the Tathāgata's firm Dharma wheel is expounding the Dharma for an immeasurable time after the Buddha's parinirvāṇa. 14. As the sutra says, The Buddha Light of Sun and Moon had eight sons who all studied under Wonderful Light, and he also caused them to firmly establish unsurpassed, perfect enlightenment. 15. The accomplishment of the cause of present seeing and entering is because those princes attained great enlightenment. 16. As the sutra says, These princes... all attained Buddhahood. 17. The accomplishment of the cause of present seeing and remembering is because they expounded the Dharma for others and benefited others. 18. As the sutra says, The last one to become a Buddha was named Lamp Lighter... respectfully praised. 19. The accomplishment of the cause of present seeing and personally experiencing events is because one personally experiences supreme bliss. 20. As the sutra says, Maitreya, you should know... the Buddha's protection and concern. 21. You are called 'Seeking Fame,' shows knowing past events, and also shows attaining the perfection of that Dharma. 22. Chapter 2: Skillful Means At that time, the World-Honored One entered a profound samādhi, peacefully and unmovingly contemplating with true wisdom, and then arose from the samādhi. 23. Having arisen, he said to Śāriputra: 24. The wisdom of the buddhas is profound and immeasurable. The gateway to that wisdom is difficult to see, difficult to awaken to, difficult to know, difficult to understand, and difficult to enter. It is not something that all śrāvakas and pratyekabudd 25. Why is this? 26. Śāriputra! 27. The Tathāgata, the Arhat, the Perfectly Enlightened One has already attended and made offerings to countless hundreds of thousands of myriads of koṭīs of nayutas of buddhas. In the presence of those buddhas, he has fully practiced the teachings for c 28. Śāriputra! 29. The Tathāgata has already, for countless hundreds of thousands of myriads of koṭīs of nayutas of eons, accomplished his heroic and diligent practice, and his fame is heard everywhere. 30. Śāriputra! 31. The Tathāgata has ultimately accomplished the rare and wonderful Dharma. 32. Śāriputra! 33. The Tathāgata is able to understand the teachings that are difficult to understand. 34. Śāriputra! 35. The teachings that are difficult to understand are those that the Buddhas and Tathāgatas teach according to the circumstances, whose meaning is difficult to understand, and which cannot be known by all the Śrāvakas and Pratyekabuddhas. 36. Why is this? 37. Śāriputra! 38. It is because the Buddhas and Tathāgatas have accomplished the teaching of sovereign power. 39. Śāriputra! Paragraphs: $ 0 6 8 10 12 14 16 18 20 22 25 28 31 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The one who was the lord of the birds and so on, and the one who was the supreme Sutasoma—thus. Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. When the flowers and fruits bloom, they do not come from the inside. This is because the causes of the Dharma Treasury are profound, causing them to naturally exist. 1. Seventh, from the leaves of each tree below, to circling among the leaves, it clarifies the different colors and appearances of the flowers and leaves. 2. There are five. 3. First, it clarifies that the size of the leaves is equal and without distinction. 4. Second, it clarifies the amount of light and color emitted by the leaves. 5. Third, fearing doubt and not knowing, borrowing a metaphor to illustrate it, like heavenly necklaces. 6. Fourth, the leaves have wondrous flowers, their color like heavenly gold, their appearance like fire wheels. 7. Fifth, they shine upon each other, revolving among the leaves. 8. From The emerging fruits below, up to Also manifested within it, this directly clarifies that the fruits have the inconceivable virtues and functions. 9. There are five of them. 10. First, it clarifies that when the jeweled fruits are born, they naturally emerge. 11. Second, it borrows a metaphor to indicate the appearance of the fruits. 12. Third, it clarifies that the fruits have spiritual light that transforms into banners and canopies. 13. Fourth, it clarifies that the jeweled canopies are perfectly clear and manifest the three thousand worlds within, with the various appearances of the two adornments of the environment and beings. 14. Fifth, it clarifies that the pure lands of the ten directions are universally manifested within the canopies, and the humans and celestials of those lands all see them. 15. Moreover, the size of this tree is increasingly lofty, and its length and width are increasingly vast, with many flowers and fruits, and its spiritual transformations are not one. 16. Each tree is like this, and the many fruits of all the trees that fill that land are all like this. 17. One should know this. 18. All practitioners, whether walking, standing, sitting, or lying down, should always contemplate this. 19. 9. From Having seen this tree... to clearly... describes the characteristics of successful contemplation. 20. There are three parts to this. 21. First, it clarifies the characteristics of completing the contemplation. 22. Second, it clarifies that the contemplation should be done in sequence and not in a haphazard manner. 23. Third, it clarifies that each arising thought should abide in the object. 24. First contemplate the tree's roots, then imagine the trunk, branches, and even the flowers and fruits, then imagine the net palace, then imagine the necklaces of the youths, then imagine the size of the leaves, the colors of the flowers and fruits, t 25. If one can contemplate each in sequence, then there will be nothing that is not clear. 26. 10. From This is... it concludes. 27. This is the jeweled tree connected with radiance, the net curtains and empty halls, the flowers divided into a thousand colors, and the fruits appearing in other realms. 28. Although there are ten different phrases above, the contemplation of the jeweled tree is complete. 29. Fifth, within the contemplation of the jeweled pond, it also first raises, then explains, and finally concludes. 30. There are seven parts. 31. First, from next contemplate the water and below, it generally raises the name of the contemplation, which is a continuation of the previous. 32. This clarifies that although the jeweled trees are exquisite, if there is no pond water, it still cannot be called good. 33. One is for the world not to be empty, and two is to adorn the dependent reward. For these meanings, there is this contemplation of the pond and channels. 34. Second, from in the land of Ultimate Bliss and below, up to produced from the king of wish-fulfilling jewels, it clarifies the number of ponds and explains their origins. 35. There are five parts. 36. First, it clarifies the country to which the finger points. 37. Second, it clarifies that the ponds have the name of the number eight. 38. Third, it clarifies that the banks of each pond are composed of the seven treasures, which is due to the light of the treasures penetrating and illuminating through, and the water of the eight virtues is the same as the color of the miscellaneous tre 39. Fourth, it clarifies that the essence of these various treasures is soft. Paragraphs: $ 0 2 8 15 19 26 29 34 #
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Please segment these sentences into coherent paragraphs: 0. The first is the killing of a human being. 1. I will do it. 2. The mind is not the mind. 3. How could they not contradict each other? 4. The five nectars and so on. 5. They are not food, nor are they traveling. 6. The one who is not drunk, and so on. 7. How can they generate virtue? 8. For the foolish will understand. 9. The Buddha, who is the holder of the vajra, 10. This is the definitive explanation of the lineage and the lineage. 11. This will be explained in stages. 12. Whatever you do is right. 13. They are physical, verbal, and mental. 14. There is no other peace. 15. These are the things you should examine. 16. Without mind, it is the body. 17. They are not capable of doing anything. 18. Without it, there is no word. 19. It is never strong. 20. Therefore, the body and speech are the same. 21. It is the mind itself. 22. All beings are mind. 23. What is good or bad? 24. What are the actions that are beneficial? 25. They will do everything well. 26. It is not meritorious to turn away. 27. This is the supreme teaching of the King. 28. Therefore, there is no difference between virtue and nonvirtue. 29. It is the mind that creates, and it is the mind that destroys. 30. This is the teaching of the teacher of beings. 31. The harm done to sentient beings is complete. 32. I confess my sins. 33. And when you have developed a genuine spirit of altruism, 34. I confess it with fear. 35. The harmful ones are very attached. 36. They were happy and had previously been angry. 37. The spouse will destroy them. 38. Why did he do that? 39. What is the cause of the birth of a vase? Paragraphs: $ 0 9 13 22 29 33 #
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Please segment these sentences into coherent paragraphs: 0. The master then shouted: 1. The handle of the whisk is short. 2. I have already come early. 3. Today, I have received the invitation of the abbot and the assembly. 4. Without anything to present. 5. Now, I ascend this seat again. 6. It is difficult to repay the kindness. 7. In the questions and answers that have come before. 8. I am truly ashamed of my clumsiness. 9. Although the one mind is raised and presented differently. 10. The ancient and the present are the same.🔽Benefiting according to the capacity.🔽Responding mysteriously to all conditions. 11. Operating and penetrating everything. 12. The universe and the earth. 13. each not relying on the other. 14. Each person is outstanding. 15. Learning does not come from a teacher. 16. Do you recognize the teacher? 17. Do not mistakenly identify the stars in the pan. 18. I have been standing for a long time, take care. 19. Passing through Tangxian County. 20. The assembly requested the master to ascend the hall. 21. The master arrived at the Dharma seat. 22. Pointing, he said: 23. At the assembly in the garden, 24. Śāriputra, as soon as he saw this seat, 25. he said: 26. This seat is high and wide. 27. I cannot ascend it. 28. He was pointed at by Vimalakīrti, 29. and then he bowed to Sumeru Lamp King Tathāgata, 30. and only then did he ascend this seat. 31. As for me, the mountain monk, today, 32. I will not bow to Sumeru Lamp King Tathāgata, 33. and I will directly ascend this seat. 34. Tell me, what spiritual power do I have? 35. Do you understand? After thirty years, 36. do not mistakenly proclaim it. Then he ascended the seat. 37. The master, having sat down, picked up his staff. 38. He hit the rope bed once and said: 39. Do you understand? Stirring the grass to scare the snake. Paragraphs: $ 0 3 20 31 37 # 21. Listen carefully, listen carefully, and consider it well. I will explain it to you in detail. 22. Commentary: 23. The second main section is the Tathagata's answer. 24. The text is divided into four parts: 25. First, he commands to listen and allows speaking; 26. Next, he answers the question of the fruit; 27. Next, below Furthermore, good men and women, he answers the question of practice; 28. Later, below Furthermore, good men and women, this Dharma body, he concludes the previous causes and effects and informs people to know. 29. This is the first. 30. As for listen carefully, listen carefully, and contemplate it well, the Bodhisattva of the Offering of Merits explains in the Diamond Prajna Treatise, To listen carefully means to focus the mind on a single object. 31. To be good means to give rise to faith and certainty in the meaning of what is reasonable. 32. To contemplate means to respectfully uphold and not forget. 33. Paramārtha's commentary says: 34. To listen carefully means to give rise to the wisdom of hearing. 35. The wisdom of hearing is free from the fault of distraction, like making a vessel. 36. To contemplate well means to give rise to the wisdom of thought. 37. The wisdom of thought is respectful and free from negligence, like a complete vessel. 38. To contemplate it means to give rise to the wisdom of cultivation. 39. Cultivating wisdom can encompass mindfulness, because it is free from inverted views, like a pure vessel. Paragraphs: $ 0 1 3 8 11 19 24 30 34 #
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Please segment these sentences into coherent paragraphs: 0. The wisdom of preliminary practice in the first four cessations has contaminated hearing and contemplation. 1. For now, discuss the wisdom of practicing the four cessations. 2. In reality, it is simultaneously contemplated with the first cessation, and is the added wisdom. 3. It is also included in the first. 4. Separating from the grasping of increase in the second. 5. Separating from the grasping of decrease in the third. 6. The two are the non-discriminating wisdom that separates from the two extremes. 7. And the subsequent attainment wisdom that accords with and establishes the principle is the fourth. 8. These four wisdoms are present in each stage. 9. The specific correspondences are somewhat difficult. 10. Below is the third conclusion. 11. The eleventh clarifies skillful means. 12. First, it is generally indicated. 13. Later, it is specifically investigated and understood. 14. Since it is said to be for the two distinctions of internal and external, 15. how can there be the meaning of maturing sentient beings internally and the meaning of accomplishing oneself externally? 16. The meaning is said to be: 17. Although it is said to be external sentient beings internally, 18. the intention is to take the bodhisattva's mind. 19. Therefore, it is said to be internal. 20. In the external meaning, it is in sentient beings. 21. It does not exist internally, maturing itself. 22. In the explanation of the six external, 23. first it lists and opens the six. 24. Later it explains in sequence. 25. In it, first it separately explains the first two. 26. Next, it generally explains the last four. 27. Not eating for a month is the non-Buddhist school's view. 28. Jumping off cliffs and throwing oneself into fire is the Nirgrantha Jains' view. 29. The Brahmins' Vaitulika spells. 30. This means bright spells. 31. Ultimate purity refers to the uncontaminated supramundane purity. 32. In the explanation of the last four, first it makes four questions altogether. 33. Second, it explains. 34. Third, it concludes. 35. In the explanation, it opens six chapters. 36. Later it explains in sequence. 37. In the explanation of the first expedient, 38. it clarifies the conformity from The bodhisattvas... to and also in entering the samādhi gate that universally observes all, it can be a conformity... 39. Below it clarifies the convergence. Paragraphs: $ 0 1 10 11 14 16 22 27 31 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, from the perspective of the Buddha Vairocana, 1. it is neither existent nor nonexistent. 2. It is not observed in the middle. 3. The meaning of this and so forth is explained. First, the mode of the purity of all phenomena is explained, and from that, the method of application is explained. That nature is to be understood from the perspective of its qualities and activity. 4. The meaning of the verse has already been explained above. 5. Since the application to the maṇḍala of the family is clear, it is not explained. 6. This is the explanation of the meaning of the “seals of application.” 7. Now, in the explanation of the meaning of the “seals of all applications,” 8. the first is explained from the perspective of Vajrasattva. 9. All the various kinds of union 10. are the clear expression of the various kinds of activity. 11. The glory of glorious Vajrasattva 12. is the accomplishment of all powers. 13. First, in accordance with the treatises on dance and song, one should begin with the union mudras, as many as there are, in order to perform the gaṇacakra and the activities of the rites of activity and performance. 14. Then, through the mudra of glorious Vajrasattva, 15. one should apply oneself to the accomplishment of the activities of all powers. 16. The benefits of those are easy to understand. 17. Again, in terms of the goddesses of the retinue, 18. there are four verses beginning with “the activity, the prevention, the special extraction,” and so on. 19. First, through the goddess Supreme Bliss, he shoots the flower arrow from his hand. 20. Then, through the activity of all unions, he causes the descent of the bodhicitta, its reversal, and its expansion through the qualities of greatness, and he applies it to other activities. 21. He causes one to engage in one's individual activities and to refrain from activities that should not be done, and he steals the accumulations of good qualities from others. 22. Moreover, the Root Tantra states: 23. Having shot the four arrows, 24. the principal one is aroused with passion,🔽and through the activities of causing the descent of the cloud of bodhicitta, 25. its reversal, and so on, 26. he engages in various activities 27. and conquers the four māras. 28. The second is the seal of the three realms by the method of kissing, embracing, and so on, with the seals of the realm and pristine consciousness, holding the bhaga and linga with the words “Amazing bliss!”🔽And one is applied to the three special act 29. the seal of the three realms is the method of the dance of bliss 30. with the sign of the bhaga and linga.🔽The three realms of the world 31. are enjoyed with the three activities. 32. The third is the consecration of the entire world of the environment and inhabitants as the palace and enjoyments of elixir through the goddess Vairocanī, which is offered into the mouth and applied to the four activities with the weapon of conquerin 33. The skull cup of the billion worlds is filled with the enjoyments of the feast of nectar.🔽With the weapon of the three tines, 34. One conquers the three realms and enjoys everything. 35. The fourth is to hold the skull cup of nectar, which is adorned with the bodies of the buddhas, through the female deity who is the disciple. 36. One enjoys all the practices through the method of various songs and dances. 37. One engages in the five activities in the manner of conquering the three realms.🔽Furthermore, 38. The bliss of all practices is the ornament. 39. Holding the sign of the body of the buddhas, Paragraphs: $ 0 3 7 13 17 22 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. blue-green, red, and very splendid. 1. The messenger who delights, 2. should be drawn to the west. 3. She delights all the victors, 4. her hand holding a skin-cord. 5. The messenger who summons blood, 6. should be drawn in the north. 7. She is dark-colored, very fierce, 8. her hand holding a skull. 9. The messenger who takes everything, 10. should be drawn in the fire quarter. 11. The supreme vajra hook and noose, 12. red-black, of great austerity. 13. To her north, the hero 14. should draw the great door-keeper. 15. Vajra-Āveśa is red, 16. her palm holding a bell. 17. She has three eyes, and three commitments, 18. holding a three-pronged vajra. 19. She is very bright, with a frightening body, 20. agitated by blazing red light-rays. 21. With a hand of blazing flames, 22. she is situated in the fire quarter. 23. The great goddess, the primordial, 24. with a hand-drill stick, 25. should be painted red and blue, 26. in the proper sequence. 27. The goddess who tames the untameable 28. is situated in the place of the gate-keepers. 29. The heroine with a vajra club in her hand 30. is like a blazing fire. 31. Then the female servants should be painted, 32. their hands marked with their own seals. 33. The female servant who binds the three worlds 34. should be properly painted in the west. 35. With a hand of the great binding, 36. very red, with the radiance of saffron, 37. the female servant with a terrifying face of fire,🔽with a lamp, the tip of her hand, 38. very black, with a large body, 39. should always be painted according to the rite. Paragraphs: $ 1 5 9 13 23 31 37 #
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Please segment these sentences into coherent paragraphs: 0. What is its object? 1. The verse is divided into the intervals, and so on. 2. The object of this is not a thing. 3. They are thought to be the memory of the master. 4. This is the peaceful aspect. 5. Those who speak highly will be against the lineage. 6. This is the meaning of the words they are the same. 7. The reason for this uninterrupted concentration is as follows. 8. All phenomena are perceived as nonexistent. 9. The cause of the master is mindfulness. 10. The nature is naturally calm. 11. Here, the opponents of the Khenak tradition are those who are skilled in the methods of the profound and difficult to fathom. Therefore, those skilled in the methods should eliminate them. 12. This is because he thinks, I am not going to criticize the depth of this. 13. How can the wise dispel wrong thoughts and develop this samādhi? 14. The second type of meditation is wrong thinking. 15. The object is the appropriate object. 16. The three kinds of wisdom are the realization of the three deities, the path, the path, the opposite of the antidotes. 17. The characteristics and meditation. 18. The wrong thoughts of those who speak are the same as the wrong thoughts of those who speak. 19. The one who is endowed with the knowledge of all aspects. 20. There are sixteen types of the Buddha. 21. This is the first of the three lines. 22. The wisdom of omniscience is that the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the consciousness of the co 23. Similarly, the two truths, the relative and ultimate, are by their very nature not perceived by the two, and the gift and so forth are not to be applied and realized by the Buddha, and the Dharma is merely designated by name. 24. The refutation of the view of the aggregates and so forth is the refutation of the view of the Saṅgha, the refutation of the view of the gods, the refutation of the wisdom of means, the refutation of the realization of the essence of both entities an 25. The defining characteristic of phenomena is that the path, because it is not a path, because it is not a path, because it is not a path, because it is not a path, because it is not a path, because it is not a path, because it is not a path, because i 26. Meditation is not compatible with the characteristics of the self and the general. 27. The object of the explanation of the nature of doubt is the object of the object of the explanation. 28. The sixteen mistaken thoughts are the basis of omniscience. 29. Therefore, the question of the relative and ultimate is answered in terms of the relative and ultimate, as if it were a problem. 30. Bodhisattvas who wish to be virtuous, by means of skillful means, relying on both truths, develop the certainty that the emptiness of the aspects is eliminated and that the precedence is perfected in all aspects, and thus they practice unimpeded conc 31. The Ornament of Realization, a treatise on the teaching of the non-Buddhist, beyond wisdom. 32. The commentary on the fifth chapter. 33. The realization of the ultimate is the meditation that is done in order to stabilize and stabilize the objects of the realization of the individual and the aggregates of the attainment of the ultimate realization. 34. Generosity is the pure state of wisdom, mindfulness is the Buddha, and dharma is the Dharma. 35. It is not a thing by nature. 36. The result is the action of the action. 37. This is the first of the three lines. 38. The perfection of wisdom is included within the perfection of wisdom, just as the perfection of wisdom is included within the perfection of wisdom. 39. The perfection of generosity, etc. , is the purification of the three spheres, and the six spheres are completely complete in all aspects. This is the accomplishment of the ten levels, the cultivation of mindfulness, and so forth. Paragraphs: $ 0 7 13 18 23 30 34 #
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Please segment these sentences into coherent paragraphs: 0. His disciples Seng Lan and Seng Feng. 1. Both continued the track and were famous. 2. Lan originally had the surname Wang. 3. His name was Daye. 4. At the age of eight, he was proficient in rituals. 5. At the age of ten, he lectured and transmitted in Jiangdu. 6. He had the reputation of astonishing the world from an early age. 7. When he renounced the world and became a Buddhist, 8. he was known for his sutras and treatises. 9. At the end of the Sui Dynasty, he returned to secular life. 10. At the beginning of the Tang Dynasty, he entered officialdom. 11. His position reached the rank of Giver of Provisions. 12. Feng has a separate biography.🔽From the time of Guang Hui Ji. 13. Here is the corrected and aligned text: 14. Continued Biographies of Eminent Monks, Scroll 9 Paragraphs: $ 0 9 12 14 #
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Please segment these sentences into coherent paragraphs: 0. Fifteenth, the jade maidens of the heavens held banners and canopies, standing by to serve. 1. Sixteenth, the jade maidens of the heavens lined up and stood, playing hundreds of thousands of musical instruments in the sky, naturally harmonizing with each other. 2. Seventeenth, the four great rivers and the rivers were clear and still, not flowing. 3. Eighteenth, the palaces of the sun and moon stopped and did not move forward. 4. Nineteenth, the star Altair descended and served, with the stars as its retinue. 5. Twentieth, a jeweled canopy covered the king's palace. 6. Twenty-one, a divine pearl of the bright moon hangs in the palace hall, its light shining brightly. 7. Twenty-two, the lamps in the palace no longer shine. 8. Twenty-three, the clothes in the chests and wardrobes are on the racks. 9. Twenty-four, rare treasures, necklaces, and all the precious treasures naturally appear. 10. Twenty-five, poisonous insects hide, and auspicious birds sing. 11. Twenty-six, the hells all cease, and the pain of poison does not occur. 12. Twenty-seven, the earth greatly shakes, and the hills and marshes all become level. 13. Twenty-eight, the streets and alleys are level and flowers are scattered. 14. Twenty-nine, all the deep pits and ravines become level. 15. Thirty, hunters and trappers, who are hateful, all have kind hearts at the same time. 16. Thirty-one, pregnant women in the realm give birth to boys, and the deaf, blind, mute, crippled, and those with a hundred illnesses are all cured. 17. Thirty-second, all tree spirits manifested half their bodies as humans, bowing their heads in reverence and attendance. 18. This is the thirty-second. 19. At that time, those on the left and right of the field all marveled and exclaimed that it was unprecedented. 20. At that time, when the queen was about to give birth to the Bodhisattva, she received the majestic spiritual power of the Way. In the first watch of the night, she got up, put on her clothes, and took her maids to the king, listening to what I say: 21. 'I have long wanted to enter the garden to observe. If the great king does not find it difficult and does not harbor anger or jealousy, I dare to go and be there in quietude, contemplating the Dharma canon.' 22. At that time, the king replied: 23. 'Now that you are carrying a sage, you may also go to observe. The trees and flowers are all lush and luxuriant. It is time to know this. 24. Since there are palaces, fine houses, and various kinds of trees with abundant fruits and flowers, it is very enjoyable. Do not have any regrets.' 25. The queen was delighted to hear this. 26. The king ordered the preparation of his carriage and attendants, surrounded by a cloud-mother jeweled carriage and court ladies, to go out on a sightseeing trip under the neighboring pippala tree; 27. The carriages, horses, and human mounts were all the same color, shining like the sun; 28. Two hundred white elephants led the way in front and behind, with various precious luminous pearls hanging from the elephants; 29. The elephants all had six tusks, were kings among elephants, and were all inlaid with purple gold on their bodies. A gentle breeze blew through them, making a harmonious sound. Various silk banners were hung, all of which were brave in battle; 30. At that time, the world was peaceful and secure, without any thoughts of contention. Surrounded by relatives, they guarded the queen under the neighboring pippala tree. 31. The Heavenly Emperor, Brahma, and the Four Heavenly Kings all followed and served. The gods scattered flowers and quickly inspected the palaces and houses. When they returned, they reported to the queen, saying, 'The king will arrive soon.' Hearing t 32. Entering the palace, it is what I delight in and enjoy in my mind, all of it is level and without any slant or crookedness. 33. It is suitable for sitting in meditation, with majestic radiance shining, its fragrance pervading, cool and sweet, with soft sounds, and various wonderful treasures adorning the body, magnificently marvelous, seen by all with joy; 34. The various musical instruments, flutes, pipes, drums and blowing, in various kinds and styles, sound in harmony, and the heavenly jade maidens hear it in a gentle and responsive way; 35. And seeing the queen in a fine carriage, with the men, women, and children all having the same appearance without any difference, each driving a carriage, with no special distinction, wanting to make sure the queen does not hear any bad sounds. 36. Elephants, horses, carriages, and infantry, various kinds of troops, each adorned and staying outside the gate. 37. Hearing the great loud sounds when first leaving the gate, hundreds of thousands of voices all exclaiming ten thousand years of longevity. 38. The carriage was adorned and moved in a peaceful and orderly manner. The heavenly lion seat was made of four precious materials, with branches, leaves, flowers, and fruits all lush and luxuriant, and ducks, geese, and peacocks emitting mournful and h 39. Raising banners, canopies, and seven-treasure lattices on the carriage, the heavenly beings dwelling in the sky guided the carriage and also emitted harmonious sounds. Paragraphs: $ 0 2 5 8 10 12 15 19 20 23 25 26 31 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The remaining three are the three hundred and thirty-two. 1. He is one, and the worlds are infinite. 2. For the welfare of all sentient beings. 3. They sing and dance. 4. He is the supreme of all beings. 5. All sentient beings are born from the same source. 6. When joy is gathered, sentient beings will be born. 7. They have abandoned all attachment. 8. Who knows how to subdue them? 9. The letter is not a word, and the word is not a word. 10. The sky is like a selflessness. 11. The pure one is the one who is the most pure. 12. The Buddhas highest meaning is beyond all power. 13. It is permanent in emptiness. 14. The mind is empty of all sentient beings. 15. They will all fall into the hells. 16. Again, it is for the sake of self and others. 17. She was very respectful. 18. Then, in all the worlds, 19. All the buddhas who are seated are gathered together. 20. Please hurry to me. 21. Oṃ mahā sū khavajra sthavajra hūṃ bmahā sūratam 22. The food is only by urging. 23. It brings all the pure happiness. 24. They accomplish all their desires. 25. And all beings were happy. 26. I am the best of all desirable forms. 27. Blessed by all the buddhas. 28. I am the supreme dharmakāya. 29. He is the lord of all buddhas. 30. He stole the entire collection of the Buddhas teachings. 31. The happiness of all buddhas. 32. The speech of all the buddhas. 33. He is the great mind of all buddhas. 34. The worship of all the buddhas is great. 35. He is the great king of all the buddhas, the lord of all Vajradhara holders. 36. He is the foremost of all the worldly rulers. 37. He is the master of all jewel-holders. 38. He is equal to all the dakinis. 39. They are equal to all the buddhas. Paragraphs: $ 0 5 9 13 18 22 26 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Subhūti, the perfection of wisdom of bodhisattva great beings is like that, becoming a great benefit, 1. accomplishing unsurpassed, perfect, complete awakening. 2. Therefore, Subhūti, bodhisattva great beings who want to be unsurpassed for all beings, who want to be a protector for those without a protector, who want to be a refuge for those without a refuge, 3. They wish to be a refuge for those who have no refuge, a protector for those who have no protector, a support for those who have no support, an island for those who have no island, 4. a lamp for those who are in the dark, to attain buddhahood, to comprehend the domain of the buddhas, to play with the play of the buddhas, 5. “Those who wish to roar the lion’s roar of the buddhas, who wish to beat the drum of the buddhas, who wish to blow the conch of the buddhas, who wish to give the teachings of the buddhas should train in this deep perfection of wisdom.” 6. “Subhūti, there is nothing that a bodhisattva great being training in this deep perfection of wisdom will not attain of the perfections to attain.🔽” 7. Subhūti said, 8. “Lord, will they also attain the perfection of śrāvakas? 9. Will they also attain the perfection of pratyekabuddhas?🔽” 10. The Lord said,🔽“They will attain them, but they will not take rebirth on the strength of those perfections.” 11. “Subhūti, they should also attain the perfection of the śrāvakas 12. and the perfection of the pratyekabuddhas.🔽But they should not rest on them, 13. they should not dwell on them, 14. they should go beyond them by knowing and seeing them, 15. and they should enter into the secure state of a bodhisattva. 16. “Subhūti, bodhisattva great beings training like that get close to the knowledge of all aspects 17. and fully awaken to unsurpassed, perfect, complete awakening. 18. “Subhūti, bodhisattva great beings training like that become worthy of the offerings of the world with its gods, humans, and asuras. 19. Subhuti : A Bodhisattva, a great being who trains thus, surpasses all the Disciples and Pratyekabuddhas. 20. He comes near to the knowledge of all modes. 21. Subhuti : A Bodhisattva, a great being who trains thus, does not desert the perfection of wisdom, he courses in the perfection of wisdom, he is not separated from the perfection of wisdom. 22. “Subhūti, you should know that bodhisattva great beings practicing this deep perfection of wisdom like that are people who do not regress from the knowledge of all aspects. 23. They distance themselves from the śrāvaka level and the pratyekabuddha level,🔽and they approach unsurpassed, perfect, complete awakening.” 24. This is the fifteenth growth. 25. “If they think, ‘This is the perfection of wisdom, 26. the perfection of wisdom is here, 27. with this perfection of wisdom the knowledge of all aspects is accomplished,’ 28. if they know it like that, they do not practice the perfection of wisdom. 29. “If it is the perfection of wisdom, 30. it is not known as ‘the perfection of wisdom is here.’🔽It is not known as ‘this is the perfection of wisdom,’🔽nor is it known as ‘this is the one by whom the perfection of wisdom is practiced,’🔽nor is it known as ‘this is the one by whom the perfecti 31. has fully awakened to unsurpassed, perfect, complete awakening.’ 32. “It occurs to him to think, 33. ‘Because the realm of phenomena, the true nature, and the very limit of reality remain, this is the perfection of wisdom. 34. The perfection of wisdom is not here. 35. Subhūti, a bodhisattva great being who practices like this practices the perfection of wisdom. 36. This is the sixteenth increase. 37. These are the teachings on the increases. 38. Then Śatakratu, head of the gods, thought, In this regard, a bodhisattva great being's perfection of generosity, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are not 39. inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; Paragraphs: $ 0 7 19 24 25 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Although it does not exist, it has already encountered this difficulty. If it is further said that 1. Treatise: 2. Even if one grasps combination, it also does not really exist. 3. Explanation: 4. If one grasps that combination is also obtained by direct perception, 5. it will be refuted by the principle of reality, etc. as before, and it also does not really exist. 6. The measure is as follows: 7. The nature of combination 8. does not really exist. 9. Because it is included in one of the ten phrases such as reality, 10. like reality, virtue, etc. 11. Because reality, virtue, etc. have already been refuted before, 12. therefore it can be used as a measure. 13. This refutes the further grasping of being obtained by direct perception. 14. The general and specific refutations above are finished. 15. From here below, it concludes by returning to the gate of consciousness only and further refutes in general. 16. Treatise: 17. However, those realities, etc. are like turtle hair, etc. 18. Explanation: 19. From here below, the fifth, is the general refutation of the six phrases. 20. However, their conception of non-existence is not separate from consciousness. 21. Therefore, only nine are refuted. 22. First, the refutation of substance, etc., which are separate from consciousness, is not ultimately real. 23. Next, the refutation of the cognition of substance, etc. 24. It is not a cognition of substance, etc., that is a direct perception. 25. The first inference states: 26. The substance, etc., that they conceive of 27. are the subject. 28. Are not obtained by a direct perception that cognizes a substance that exists separately from consciousness. 29. This is the predicate. 30. Together, they are called the thesis. 31. Because you accept that they are objects of cognition, 32. like the hair of a turtle, etc. There is no counterexample. 33. Their school conceives of these categories of substance, quality, etc. 34. As being obtained by a direct perception that cognizes a substance that exists externally to consciousness. 35. Therefore, it is now refuted. 36. Direct perception refers to the cognizing agent.🔽Here, it is denied that it is obtained by a cognition that is a direct perception that cognizes a substance that exists externally to consciousness. 37. It is not obtained by a direct perception that cognizes a substance that exists as a dependent entity that is not separate from consciousness. 38. Although the meaning is an object, it is not separate from the objects of consciousness, and is obtained by the mind and so forth. 39. It is not necessarily obtained by direct perception, therefore. Paragraphs: $ 1 3 6 16 18 25 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Pṛthivī is yellow, with a lotus.🔽Ālokā is blue-green, with a victory banner.🔽Mahājanī is red, holding a bracelet. 1. Vimalā is red,🔽holding a vase in her right hand. 2. Maṇikarṇikā is green, holding a conch🔽in her right hand. 3. The colors of the directional guardians are as follows:🔽Indra is white and brandishes a vajra. 4. Agni is red and holds a precious jewel garland.🔽Yama is blue and holds a club.🔽Nirṛti is green and holds a sword.🔽Varuṇa is red and holds a nāga noose.🔽Vāyu is smoke-colored and holds a flag. 5. Kubera is yellow and holds a jewel.🔽Īśāna is white and holds a trident.🔽The sun and moon are white and hold lotuses. 6. The earth goddess is yellow and holds a precious jewel vase.🔽The colors and implements of the gatekeepers are as follows: 7. Amogha is white and holds a hook.🔽Pañca is blue and holds a noose. 8. Padma is red and holds a chain. 9. Thus, visualize the colors🔽and the forms of the deities.🔽Invite the wisdom beings, merge them, 10. and visualize the celestial mansion. 11. The extensive, medium, and concise essence mantras, 12. whichever is suitable, should be offered one hundred and eight times.🔽Also offer the five vajra offerings. 13. At the time of approach, examine the three visualizations🔽and please the deities.🔽At the time of accomplishment, the vase is the main focus. 14. Then, in order to offer praise, 15. the deities are invited from the dharmadhātu and dissolved into the vase.🔽The request is recited in this way:🔽“Having generated the supreme, vast mind, 16. please come here with your retinue. 17. The source of the perfect arising of body, speech, and mind, 18. The twelve branches of excellent speech, the Victorious One’s words, 19. The holy Dharma of the pure dhatu, such as the Bhagavan’s perfection of wisdom,🔽Please come! 20. The bodhisattvas, the children of the victorious ones, who have gained mastery over the Dharma of the ten bhumi lords,🔽Who are clad in the armor of compassion and 21. the three realms with wisdom and skillful means, 22. Please come!🔽In this Jambudvipa world, 23. In the immeasurable palace of glorious abundance and auspiciousness,🔽Having arranged the ornaments of the unsurpassed offerings, 24. Having arranged the seats of the sun, moon, and lotus,🔽I invite you, the one who has conquered the four and possesses the six, who transcends 25. cyclic existence and nirvana, 26. Whose body is like a vajra, 27. Destroys all the afflictions of body, speech, and mind,🔽And whose blessings of compassion for taming beings are inconceivable, 28. Bhagavat Vajra Vidāraṇa, 29. Come here and accept this offering for the sake of beings. 30. With the wisdom mind, you destroy the bonds of the Lord of Death🔽For sentient beings caught in the net of afflictions.🔽King of wrathful ones, Yamāntaka, 31. Who emanates as the body, speech, and mind of the Buddha, 32. Come here and accept this offering for the sake of beings.🔽Just as the limits of space are limitless, 33. The karma and afflictions of beings are limitless,🔽And with limitless emanations of compassionate blessings, 34. You destroy them in accordance with how they are tamed. 35. Wrathful king with infinite qualities, come here🔽and accept this offering for the sake of beings. 36. To sentient beings tormented by the disease of the three poisons,🔽you send down a rain of nectar through the blessing of compassion, 37. and through various skillful means🔽you bring all sentient beings to the basic space of phenomena.🔽Wrathful king, blazing poison-consuming fire, come here 38. and accept this offering for the sake of beings.🔽In order to suppress the three poisons of affliction,🔽you wield the wisdom power of the three doors of liberation 39. and hold the blazing vajra hammer as your hand implement. Paragraphs: $ 0 3 6 9 11 13 15 22 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. How is it heavy? 1. Five māsakas or more than five māsakas. 2. It is heavy like that. 3. How is it hidden from one place to another? 4. It is hidden from the place where it was put to another place. 5. It is hidden from one place to another like that. 6. If a monk, for these three reasons, takes what is heavy and is the property of others without it being given to him, he becomes guilty of a defeat. 7. Moreover, if a monk, for three reasons, takes what is heavy and is the property of others without it being given to him, he becomes guilty of a defeat. 8. What are the three? 9. The perception that it is owned by another, that it is heavy, and that it is hidden from one place to another. 10. How is it the perception that it is owned by another? 11. It is like this: a monk thinks, ‘These heavy goods are owned by others, 12. whether men, women, or neuters.’ 13. Thus, he thinks that they are owned by others. 14. How are they heavy? 15. Five māṣas or more than five māṣas. 16. Thus, they are heavy. 17. How does he hide them from one place to another? 18. He moves them from the place where they were put and stores them in another place. 19. Thus, he hides them from one place to another. 20. If a monk, for these three reasons, takes heavy goods belonging to others without their permission, he commits an offense entailing defeat. 21. If a monk, for four reasons, takes heavy goods belonging to others without their permission, he commits an offense entailing defeat. 22. What are the four? 23. Taking what is not given is taking possession of another's property by force or stealth. 24. What is meant by taken possession of by another? 25. It is property that is heavy, belonging to another, 26. whether male or female, or neuter. 27. That is what is meant by taken possession of by another. 28. What is meant by perceived as taken possession of by another? 29. It is when a monk perceives that heavy property belongs to another, 30. whether male or female, or neuter. 31. That is what is meant by perceived as taken possession of by another. 32. What is meant by heavy? 33. It is more than five māṣas or more than five of anything else. 34. Thus, it is heavy. 35. How is it hidden from one place to another? 36. It is hidden from the place where it was put to another place. 37. Thus, it is hidden from one place to another. 38. If a monk, with these four reasons, takes the heavy property of others without giving the price, he commits an offense entailing defeat. 39. Moreover, if a monk, with these four reasons, takes the heavy property of others without giving the price, he commits an offense entailing defeat. Paragraphs: $ 0 6 8 14 20 23 32 38 #
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Please segment these sentences into coherent paragraphs: 0. the four assurances, the four unhindered discernments, and the eighteen distinct attributes of a buddha will increase without being lost. 1. All the meditative stabilities and all the dhāraṇī gateways will increase without being lost. 2. Up to the knowledge of all aspects will increase without being lost. 3. His words will be pure.🔽His words will be appropriate. 4. His words will not be loose.🔽He will not be overcome by anger.🔽He will not be overcome by pride. 5. He will not be overcome by stinginess. 6. and will not be jealous.🔽“They themselves will give up killing. 7. They will encourage others to give up killing.🔽They will praise the giving up of killing. 8. They will praise those who give up killing, rejoicing in them. 9. “They themselves will give up stealing. 10. They will encourage others to give up stealing.🔽They will praise the giving up of stealing. 11. They will praise those who give up stealing, rejoicing in them. 12. “They themselves will give up sexual misconduct. 13. They encourage others to give up sexual misconduct, 14. and they praise the giving up of sexual misconduct. 15. They praise those others who give up sexual misconduct, and they rejoice in that. 16. “They themselves give up lying, 17. and they encourage others to give up lying, 18. and they praise the giving up of lying. 19. They praise those others who give up lying, and they rejoice in that.🔽“They themselves give up divisive speech, 20. harsh speech, and idle talk, 21. They encourage others to give up idle speech. 22. They praise the giving up of idle speech.🔽They praise those others who give up idle speech. 23. They rejoice in those others who give up idle speech. 24. They give up covetousness, ill will, and wrong views. 25. They encourage others to give up wrong views. 26. They praise the giving up of wrong views. 27. They praise those others who give up wrong views. They rejoice in those others who give up wrong views. 28. They themselves abide in the perfection of generosity. 29. They also encourage others to take up the perfection of generosity. 30. They also praise the perfection of generosity. 31. They also praise those others who practice the perfection of generosity. 32. They also rejoice in that. 33. Similarly, they themselves abide in the perfection of moral discipline, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom;🔽they also encourage others to take up the perfection of 34. they also praise the perfection of wisdom; 35. They will also praise those who practice the perfection of wisdom. 36. They will rejoice in that. 37. They will themselves cultivate the emptiness of internal phenomena. 38. They will encourage others to acquire the emptiness of internal phenomena. 39. They will praise the emptiness of internal phenomena. Paragraphs: $ 0 6 9 12 16 19 24 28 37 #
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Please segment these sentences into coherent paragraphs: 0. Because it is the means of liberating from the suffering of the ocean of cyclic existence, it is the supreme method for abandoning the afflictive obstructions and the obstructions to omniscience, and because the goal and result, Buddhahood, is attain 1. Liberating from the suffering of cyclic existence 2. The Bhagavān has said: 3. “One should undertake and emerge, 4. and apply oneself to the Buddha’s teaching. 5. Like an elephant in a house of reeds, 6. one should destroy the army of the Lord of Death.🔽One who abides heedfully 7. in this very Dharma and Vinaya 8. will abandon the cycle of birth 9. and put an end to suffering.” 10. This system is also the antidote to the afflictive obstructions. 11. The wisdom of the four noble truths 12. in the sixteen aspects🔽completely eliminates with wisdom the afflictions of the three realms 13. to be eliminated by the path of seeing and those to be eliminated by the path of meditation. 14. But it cannot eliminate their subtle predispositions.🔽The Buddha alone is free 15. of afflictions and their predispositions. 16. It is also the antidote to the obstructions to omniscience. 17. and the three hundred and sixty-three garlands of views, and the twenty great machines of the mountain of the view of the transitory collection, and so on, are destroyed by the vajra of the wisdom of ultimate reality, and we also have the highest wis 18. The other aspects of the characteristics of the goal, the result, nirvana, are also called “buddhahood.” 19. It is attained by this path. 20. Thus, the one who has attained the culmination of the four noble truths to be known, abandoned, manifested, and meditated upon, the one who has fully known, 21. abandoned, manifested, and meditated upon the four noble truths with his mind, 22. is called a Buddha because he has realized the four noble truths. 23. The Bhagavān said this: 24. “Having fully known what is to be fully known, 25. having abandoned what is to be abandoned, having manifested what is to be manifested, 26. having meditated on what is to be meditated on, 27. therefore, the one with patience is a Buddha.” 28. Here, it is said: 29. Some say that what you have said is true, because it does remove the suffering of cyclic existence, it does eliminate the afflictive obstructions, and it does realize the selflessness of persons. 30. However, it cannot eliminate the obstructions to omniscience, 31. because the perfection of wisdom is free from conceptualization. 32. Therefore, it is of provisional meaning. 33. The Bhagavat said:🔽The great hero taught wisdom🔽and the trainings without skillful means 34. to the śrāvakas 35. in order to lead them. 36. It is not true that you attain the result of the path, nirvana, which is also called “buddhahood,” through this path. 37. It is not ultimate. 38. The mere abode of the path is the interpretable meaning. 39. As it says in the noble Great Perfection of Wisdom: Paragraphs: $ 0 2 10 14 16 18 23 28 33 36 #
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Please segment these sentences into coherent paragraphs: 0. By the Buddha's teaching the Dharma, one attains the realization of the undefiled and gives rise to the complete precepts. 1. It is called receiving it from the Buddha. 2. Analyzing the meaning, 3. By oneself, with the clear and bright knowledge of extinction, one attains the complete precepts. 4. It is also called self-attainment, not received from another. 5. Therefore the Xin lun says: 6. If it is the Dharma, the Buddha received it from the five bhikṣus and their teachers, etc. 7. If so, why does the treatise say it is obtained from the teachings of others? 8. The answer: 9. This is based on the distant cause and is spoken of. 10. The good-come and eight precepts are upheld by the Buddha and are called received from the Buddha. 11. The three refuges and karma are received from the words of the disciples below. The fourth is the classification of those to be ordained. 12. The Si fen lü distinguishes that the good-come ordination is limited to the sage stage. 13. Therefore the Vinaya says: 14. Seeing the Dharma, attaining the Dharma, attaining the fruit, and realizing it, one then attains the undefiled understanding. 15. With a mind of disgust, one leaves the home-life. 16. Reaching the utmost in accord, 17. One should then receive the full precepts through the good-come ordination. 18. Those in the inner stages of the path and below hear with a conceptual mind. 19. It is not the utmost in accord. 20. Therefore it is lacking and not allowed. 21. Moreover, the one who receives the Dharma above 22. Must be in the fourth fruit because their afflictions are exhausted and their understanding is complete. 23. The three refuges and eight precepts are for those above the inner stages of the path. 24. Therefore, the Abhidharma-mahāvibhāṣā-śāstra says that these two methods of receiving the precepts are not lost even if one becomes weak. 25. Therefore, it is known that those who have already entered the stage of the arhat 26. As for the ordination by karman, 27. It was first established for ordinary people. 28. After it was established once, it was used for all three types of people. 29. As the Nirvana Sutra says, the pure-practicing brahmin attained the first fruit, 30. And then received the precepts by karman. 31. In the Four Part Vinaya, the nun Padma also follows this example. The fifth is the number of conditions needed. 32. The precepts received by saying Come, monk! have four conditions: 1. Attaining the first fruit. 33. The text says: 34. Before seeing the Dharma and attaining the Dharma, there was a wholesome mind of leaving the home life. 35. The text says: 36. In order to cultivate pure conduct in the Tathāgata's Dharma, the third is to rely on the Buddha's appearance. The text says: 37. Before, he addressed the Buddha, saying: 38. Fourth, relying on the Buddha's teachings. 39. That is, the holy one's command to Come, monk! and the precepts received by the highest Dharma have three conditions that give rise to them: 1. Relying on the Buddha's instruction. Paragraphs: $ 0 5 8 11 13 21 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The gentleman's self-improvement has degrees of superiority and inferiority. 1. It is not related to physical appearance. 2. You speak of it in terms of physical appearance. 3. Isn't it also attacking heterodox teachings? 4. The discussion says: 5. Shaving the head originally does not seek to be a Buddha, but to serve the evil Hu. 6. Now the people of China do not train themselves with the correct gods, 7. But take the methods of the stubborn Hu. 8. The commentary says: 9. The six Rong, five Di, four Yi, and eight Man peoples, 10. Do not know the king's civilization, 11. And have not heard of the Buddha's teachings. 12. It is like an animal, its affairs equal to the eight difficulties. 13. Now the sage ruler flourishes the governance of the Three Sovereigns and Five Emperors, 14. And expounds the Dharma of the One Vehicle. 15. Celestials and humans rejoice together, and the four seas are filled with joy.🔽Even the crawling and breathing creatures all receive its benefits. 16. Even the gasping and wriggling insects say they have found their place. 17. You should not think and speak like this. 18. You should quickly seal your tongue. 19. What's the point of pulling ears? 20. The discussion says: 21. Śramaṇas, 22. It means to sift and remove. 23. The commentary says: 24. To rest the mind and reach the source is called a śramaṇa. 25. This is to refine the spirit, cleanse defilements, reverse the flow, and return to purity. 26. It is precisely what is meant by sifting and removing. 27. You want to destroy it, 28. but the meaning becomes more and more beautiful.🔽It is truly worthy of being revered more and more highly, 29. and drilled into more and more firmly. 30. The treatise says: 31. Entering a country, it destroys the country. 32. The commentary says: 33. The sage must respond to the inspired, and there is nothing that is not a response. 34. Since the time of the knotted rope, the people have become corrupt and vulgar. 35. In the final age, the king's teachings boldly proclaim Yao and Kong. 36. As for the wonderful Dharma that it touches, 37. It certainly assists the secular world in transformation.🔽It does not need punishment to be naturally pure. 38. It does not need to borrow from Chu and Ta to attain correctness. 39. The Stone King relied on Master Cheng to revive the country. Paragraphs: $ 0 4 8 13 20 27 30 32 #
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Please segment these sentences into coherent paragraphs: 0. The first clarifies the dharmas that obstruct, divided into eleven as in the treatise. 1. Second, concludes; third, concludes in summary. 2. The eighteenth major section clarifies the correct practice of practitioners diligently progressing without fruition, answering the eighteenth question, divided into five parts. 3. First, generally indicates; 4. second, asks; 5. third, lists names; 6. fourth, explains, divided into two parts. 7. First, clarifies the causes of emptiness and no fruition, divided into three parts. 8. First, clarifies the causes of the faculties not being accumulated; 9. second, clarifies the causes of not following the instructions; 10. third, clarifies the causes of inferior meditative absorption. 11. Second, clarifies the causes of attaining fruition; fifth, concludes in summary, divided into two parts. 12. First, concludes without fruition; 13. second, concludes with fruition. 14. The second extensive explanation in the Śrāvaka Stage, the third extensive explanation of the yoga practice, is divided into three parts. 15. First, clarifies the arising; 16. second, briefly explains in verse, divided into two parts. 17. First, clarifies the four dharmas of going, rejoicing, etc.; 18. second, clarifies the five dharmas of guarding, nourishing, etc. 19. 3. Extensive Explanation, divided into two: 1. Clarifying the four dharmas of going to congratulate, etc. 20. 2. Clarifying the five dharmas of establishing, protecting, nourishing, and accumulating the requisites for concentration. 21. The first text is divided into four: The first clarifies the characteristics of going to ask, divided into four. 22. 1. General indication. 23. 2. Questioning. 24. 3. Listing names. 25. 4. Clarifying the etiquette of going to ask, divided into four. 26. 1. Clarifying seeking permission. 27. 2. Clarifying expressing one's feelings and affairs. 28. 3. Clarifying the etiquette of requesting. 29. 4. Clarifying the words of request. The second clarifies the method of congratulating and comforting, divided into two. 30. 1. General indication. 31. 2. Specific explanation, divided into three. 32. 1. Clarifying the words of congratulations, divided into nine as in the treatise. 33. 2. Praising the benefits of practicing in accordance with the teachings, divided into seven as in the treatise. 34. 3. Clarifying the purport of seeking the Dharma, divided into four as in the treatise. The third clarifies asking about the Dharma, divided into three. 35. 1. Establishing the arising. 36. 2. General indication. 37. 3. Specific explanation, divided into four. 38. 1. Asking about the Three Refuges. 39. 2. Asking about cultivating pure conduct. Paragraphs: $ 0 2 7 11 14 19 21 29 35 #
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Please segment these sentences into coherent paragraphs: 0. The four noble truths are taught by the four noble truths, which are far beyond the beliefs of all the monks in the world, the monks in the world, the monks in the world, the sūtras in the world, and the Mahayana. 1. The Buddha and the Three Jewels. 2. This is the Buddhas Three Jewels. 3. The Buddha is the Three Jewels, the Dharma God, and the Saṅgha God. 4. The emptiness of the perception and apprehension of the very pure is manifested by the perception and apprehension of the very pure, and the emptiness of the perfect enjoyment of the flame, which is the basis of all the qualities of the buddhas, such 5. The various forms of nirmanakaya are called the work of the benefit of beings. 6. They are the perfect Dharma, the perfect enjoyment, and the emanation. 7. The Buddhas instruction is to realize that the nature of the three kāyas is the Thus-Gone One. 8. The sacred Dharma has two parts. 9. The text of the Teacher and the essence of realization. 10. The qualities of the mind that are realized by the Buddha, the Bodhisattva, the Sravaka, the Pratyekabuddha, and the disciples in the scriptures, and the twelve branches of scripture that explain them, are also the teaching of the Dharma God. 11. The bodhisattva sangha is the great being who has taken the vows of a bodhisattva and has a mind that is divided by the various divisions of those who have entered the tenth bhūmi. 12. The monk vows are taken from his own person, and as long as the three worlds are free from desire, all those great beings are classified as the eighth great being, and so on. 13. This is the instruction of the Saṅgha to the deity. 14. This is the instruction for the Three Jewels. 15. The term nonattachment means that a bodhisattva who has engaged in the generation of the accumulations of merit and wisdom is not attached to any object that is incompatible with it. 16. The opposite of the five aggregates is the instruction to not cling to them. 17. The word not to tire means that for three countless eons, one has become exhausted in body, speech, and mind in order to attain perfect and complete awakening. This is the result of the practice of meditation and grasping. 18. Therefore, it is not exhausting to make such a determination of the variety that everything is nondual and is merely the manifestation of the variety. 19. The path is the grasping of the path. 20. The path is to first realize the reality of the complete state and then to familiarize oneself with all the assemblies. 21. To understand all the different kinds of this, the Buddha, etc. , in the world system of the ten directions, taught to uphold the path. 22. The five eyes are defined as the eye of the flesh that apprehends the definitive objects. 23. The eye of maturation apprehends birth and death for all sentient beings. 24. The eye of wisdom apprehends the reality of things as they are. 25. The eye of Dharma apprehends all noble beings. 26. The eye of a buddha grasps all phenomena. 27. The five eyes are instructed to establish that these are the essence of the appearances of all-knowing awareness. 28. The qualities of the six superknowledges. 29. The power of miraculous powers is the power of the earth, the earth, and so forth. 30. The divine ears clairvoyance is the ability to hear all the sounds of the subtle and the great in all the world systems. 31. The knowledge of the mind of another is the knowledge of the mind of another, including desire. 32. The visualization of the past is the act of remembering the various births of oneself and others. 33. The divine eye consciousness of the one who has the composite of the manifest is the function of the knowledge of all forms. 34. The knowledge of the exhaustion of impurities is the act of eliminating the afflictions and obscurations of knowledge. 35. The six superknowledges are the instructions for determining that all these are the nature of the mind and its aspects. 36. The path of seeing refers to the patience of understanding the Dharma in terms of suffering, the source, cessation, and the truths of the path, and the patience of understanding the Dharma in terms of understanding the Dharma in terms of the path, an 37. The sixteen-moment nature of the moment is the path of seeing. 38. The bodhisattva is like a dream, and he is very interested in all phenomena. 39. To train in this is to meditate on the antidote to the object to be abandoned. This is the instruction on the path of seeing. Paragraphs: $ 0 5 8 11 15 22 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The great lion's roar brings up the words of the vow, the vow being definite, called the lion's roar. 1. Knowing the illness and saving with the Dharma, correctly revealing the appearance of the vow. 2. The meaning of this text reveals that from the initial arousal of the mind, seeing the suffering of sentient beings, therefore using definite words to request, vowing to liberate all sentient beings. 3. Complete and below, the meaning can be known. 4. The tenth answer on promoting the Three Jewels has three parts: 5. First, the heading, next, the explanation, and finally, the conclusion. 6. In the explanation, the first nine are specific, and the last one is general. 7. The nine phrases in the specific part are divided into three layers. 8. Some explain: 9. The first is about the teaching path, the next is about the realization path, and the last is about the path of non-abiding. 10. Now, I will explain further, referring to the three divisions of beginning, middle, and end. 11. First, regarding the Buddha Jewel, initially it teaches the arousal of the bodhi mind; 12. next, for those who have already aroused the bodhi vow, it praises their great vow to prevent retrogression; 13. third, it instructs them to give rise to practices in accordance with the vow, causing the Buddha's causes to be fulfilled, thus it says planting the Buddha seeds and so forth. 14. When the causes are fulfilled and the fruit arises, it is called giving birth to the sprout of right enlightenment. 15. Therefore, from beginning to end, they succeed each other, causing the Buddha Jewel to be uninterrupted. 16. Second, regarding the Dharma Jewel, initially it shows the profound teachings, next it explains the principle, and third it protects and upholds, clarifying the practice. 17. Another explanation: 18. initially it generally shows the profound Dharma, next because the Dharma is profound and difficult to understand, it must be explained to cause the Dharma to spread, and third, since the Dharma has already spread, it is then protected and guarded wi 19. Another explanation: 20. initially it is the sūtras, next it is the abhidharma, and finally it is the vinaya, thus it must be strictly protected. 21. Third, in terms of the Sangha Jewel, first upholding the precepts and Dharma teachings is the expedient means of the Sangha's practice. 22. Next, practicing the six kinds of harmony and respect is the accomplishment of the Sangha's practice. The practice is harmonious and called respect, referring to the three karmas of kindness, the same precepts, the same giving (also called the same r 23. Later, skillfully leading the great assembly with an untroubled mind, is the already accomplished virtue of the Sangha, unifying and leading, and therefore able to make the Sangha Jewel always present. 24. The summary below can be understood. 25. Here there are three chapters on the Three Jewels, as explained separately. 26. The eleventh answers the non-emptiness of the objects to be accomplished. 27. In this, first it concludes the previous; 28. From The Bodhisattva thus abides below it gives rise to the later, in which there are three parts: first, the general, next, the specific, and finally, the conclusion. 29. In the general, there are three: 30. First, the speech is not empty; 31. Second, that bodhisattva and below is the non-emptiness of physical actions, referring to the non-mistakenness of what is done; 32. Third, all of this and below is the non-emptiness of mental actions, wisdom, and dedication. 33. Second, the specific explanation has three parts: 34. First, the analogy, next, the metaphor, and finally, the combination. 35. In the Dharma, first, the statement, next, the enumeration, and finally, the conclusion. 36. In the enumeration, the first five clarify the adornment of one's own pure lands, and the last five clarify the adornment of the Dharma's embrace of sentient beings. 37. Among the former, the first three are the adornment of the three karmas, which is the adornment of the direct reward. 38. The next two are the adornment of the indirect reward, among which the first clarifies the land's freedom from defilements, meaning that by enjoying this land, one cultivates the path and extinguishes delusions; 39. The latter clarifies the land's endowment with pure virtues, meaning that it always has light. Paragraphs: $ 0 4 8 11 16 21 26 30 34 #
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Please segment these sentences into coherent paragraphs: 0. In the noble Lankavatara-sutra,🔽it says: 1. Relying on mind alone, 2. do not conceive of external objects. 3. Relying on suchness, 4. go beyond mind alone. 5. Having gone beyond mind alone, 6. abide in the absence of appearances. 7. The yogi who abides in the absence of appearances 8. sees the Great Vehicle. 9. Thus it is said. 10. The noble Gāyākāsṃpa, the master Āryadeva, and the master venerable Candrakīrti say the following. 11. The coarse external Madhyamaka is the teaching of conventional truth in the manner of the śrāvakas.🔽The subtle internal Madhyamaka is the teaching of that very [conventional truth] as mind only. 12. The meaning of that is stated extensively by the master in the following: 13. Here there is no arising of anything at all, 14. and there is no cessation of anything at all. 15. The nature of mind is abiding. 16. The dharmas themselves should be known. 17. The eyes and so on and the objects themselves 18. are the five pristine consciousnesses. 19. The outer and inner are distinguished. 20. All are nothing other than mind. 21. And so on. 22. The master Āryadeva says: 23. External objects do not exist. 24. One’s own mind appears as those.🔽And also:🔽Meditate on that as illusion. 25. Also recall suchness. 26. And also: 27. The five such as form, the twelve sense spheres, the eighteen elements, the five kinds of consciousness, and all beings 28. are all one’s own mind and nothing else.🔽And also: 29. The eight mountains, the eight seas, the continents and so forth, the hells and so forth, 30. and also what is seen as moving and unmoving 31. are all one’s own mind and nothing else. 32. Thus he says many times. 33. The master Candrakīrti also says: 34. Therefore, external things are not observed and do not exist,🔽because they are of the nature of mind. 35. And again, all things do not exist externally to the mind, 36. because whatever appears, like a mirage, is one’s own mind.🔽There is nothing at all apart from one’s own mind. 37. And again it says: 38. If you say that things are different from the mind, 39. then they are said to be non-existent.🔽And so on extensively. Paragraphs: $ 0 10 13 22 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Blessed One, 1. for this reason 2. bodhisattva great beings practicing the perfection of wisdom should not stand in the idea ‘feeling is suffering. 3. ’ When they practice the perfection of wisdom they should not stand in the idea ‘embodiment is suffering.🔽’ 4. Why is that? 5. Blessed One, 6. it is because the suffering of embodiment is empty of the suffering of embodiment. 7. The emptiness of the suffering of embodiment is not the suffering of embodiment. 8. Apart from the suffering of embodiment there is no emptiness. 9. The suffering of embodiment is emptiness and 10. Emptiness is the suffering of conditioned existence. 11. Blessed One, 12. for this reason 13. bodhisattva great beings practicing the perfection of wisdom should not dwell on the idea that conditioned existence is suffering. 14. When they practice the perfection of wisdom, they should not dwell on the idea that consciousness is suffering. 15. Why is that? 16. Blessed One,🔽it is because the suffering of consciousness is empty of the suffering of consciousness. 17. The emptiness of the suffering of consciousness is not the suffering of consciousness. 18. emptiness does not exist apart from consciousness as suffering.🔽Consciousness as suffering is emptiness. 19. Emptiness is consciousness as suffering. 20. Blessed One, 21. for this reason 22. when bodhisattva great beings practice the perfection of wisdom, they should not dwell on the idea that consciousness is suffering. 23. Blessed One, 24. further, when bodhisattva great beings practice the perfection of wisdom, they should not dwell on the idea that form is not a self. 25. Why is that? 26. Blessed One, 27. it is because the absence of a self in form is empty of the absence of a self in form. 28. That emptiness of the emptiness of the form of selflessness is not the emptiness of the form of selflessness. 29. Apart from the emptiness of the form of selflessness, there is no emptiness of the form of selflessness.🔽The emptiness of the form of selflessness is not the form of selflessness. 30. The form of selflessness is emptiness. 31. Bhagavān, 32. for that reason 33. bodhisattva mahāsattvas, when practicing the perfection of wisdom, should not abide in the notion that ‘form is selfless.’ 34. When practicing the perfection of wisdom, they should not abide in the notion that ‘feeling is selfless.’ 35. Why is that? 36. Bhagavān, 37. it is because the emptiness of the feeling of selflessness is the emptiness of the feeling of selflessness. 38. That emptiness of the selflessness of feeling is not the selflessness of feeling. 39. Apart from the selflessness of feeling, emptiness does not exist.🔽The selflessness of feeling is emptiness. Paragraphs: $ 0 5 11 20 31 #
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Please segment these sentences into coherent paragraphs: 0. The seed of the tiger will be cut. 1. The area where the two channels are cut off at the sides of the throat is called the seed of the tiger. 2. The meaning of this is meditating on the tiger and herbs that arise from that. 3. The net of the breast is broken. 4. The seed of the seed is to be picked. 5. This is the root of the breast network. 6. The seed of the seed is the letter Yarm. 7. The meaning of the word meditation is that the goddess of the sky, who is the perfected one, is the meditator with the herbs. 8. The bloodlessness of the fingers. 9. The cow seeds are taken from the cow. 10. This is the root cutting that is located on the tip of the palm of the hand. 11. The seed of the root text is the letter yuksham. 12. The meaning of the word meditation is that the goddess who is born from that is called meditation with the female insects and herbs. 13. This is because it shows the gathering. 14. The signs of death are the limbs. 15. Protect the seeds with laughter. 16. This is the first of the three lines. 17. The signs of death are described above. 18. The meaning of the phrase I will protect them is that they are placed in the place where they are, in the order described above, in the seed of the wisdom dakinis and so forth, such as the hum. 19. This is because it is the protection of the outer objects. 20. The word outwardly is used to refer to the outwardly. 21. The wheel of wisdom is external. 22. Protect the mind from the mistakes of the mind. 23. The Buddha said, I am a beggar. 24. The word external is different. 25. The wheel of wisdom is the wheel that comes from below. 26. Consciousness is the life force that is to be accomplished. 27. It is easy to guard. 28. The other scriptures are the same. 29. Protector, I will explain. 30. This is the way it is. 31. The term "other" is used in a different way. 32. The protector is the one who sustains life. 33. The rest of the food was as before. 34. This is because the ritual of protection indicates sleep. 35. The word not burned is used to refer to the fact that the body is not burned. 36. Two cups of unburned wine are two cups of unburned wine. 37. The tent of the gods is called the Goracana. 38. Is it possible to have a tent or a tent? 39. Or is it a combination of both? Paragraphs: $ 0 3 8 13 15 20 26 29 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The Sanskrit word cūḍā means topknot. 1. As for the thirty-first giving of the eyes, according to the Yogācārabhūmi-śāstra, there are two kinds of internal giving by bodhisattvas: 2. First, generally seeking a bodhisattva's body, giving one's body to be a servant, with three intentions: first, to quickly realize enlightenment; second, to benefit and bring peace to sentient beings; third, to quickly perfect the perfection of givin 3. Second, specifically seeking eyes, hands, feet, head, eyes, limbs, blood, flesh, sinews, bones, and even marrow, giving everything they desire. 4. Moreover, in chapter fourteen of the Mahāprajñāpāramitā-śāstra, Śāriputra practiced the bodhisattva path for sixty kalpas, wanting to cross the river of giving, but when asked for his eyes he retreated and did not reach the other shore. 5. Internally, it causes sentient beings to attain ten kinds of eyes, and also like piercing one's own body to give the path to others, which are all the uses of giving eyes. 6. One should also make such dedications, and later gradually be able to give up everything. 7. The uses of giving ears and nose should also be the same. 8. As for the mouth, some people understand it to be the mouth. 9. Guangtong says: 10. The nose should be supported below to form the mouth. How can one obtain a proper mouth by donating the nose? 11. As for donating the tusks, it is as explained in the Sutra of the Ten Wheels. 12. Also, the fourteenth chapter of the Treatise on the Great Perfection of Wisdom says, Like the donation of tusks by the king of elephants, this is a bodhisattva of the Dharma body. 13. It also cites a bodhisattva of the Dharma body transforming his body into an elephant, becoming close friends with a monkey and an elephant, and using kindness and respect to transform humans and animals, etc. 14. In the donation of the tongue, there are also uses for donation. 15. As for the donation of the head, in the Sutra of the Bodhisattva's Past Practices, King Moonlight wanted to give his head to a brahman. The ministers remonstrated with the king: 16. The king's body belongs to all of us, like a wonderful treasure shared by many people. How can one person use it alone? 17. The king said to the brahman: 18. Why don't you ask in private? 19. You should go a little away now, and I will comfort the ministers. 20. He said to the ministers: 21. This person has had a grudge against me for a long time. If I do not repay him now, when will I ever get the chance? 22. Later, he left the ministers and called the brahmin: 23. In the forest, wait for me to arrive later, and let him cut off his head. 24. He then tied the king's hair to a tree and used a knife to chop it, mistakenly cutting off a branch of the tree. 25. The brahmin thought it was already cut off and immediately became overjoyed. 26. By the power of the gods, he was not allowed to see the king's head and body, etc. 27. The tree spirit scolded the brahmin, and the brahmin thought it was truly his head that was cut off. His hateful mind was released, and he then left. 28. The question of giving away hands and feet together: 29. If a bodhisattva gives away his body parts, etc., does he give everything that is asked for, or are there times when he does not give? 30. The answer:🔽Here is the corrected and aligned text: 31. The Yogācārabhūmi Śāstra, fascicle thirty-nine, says, “If bodhisattvas are pure in their attitude toward the giving they practice, and if they see that immeasurable benefits are being done for sentient beings right before their eyes, even if someone 32. Those bodhisattvas, in order to make their attitude toward giving pure, must abandon the benefits being done for sentient beings right before their eyes and give their own bodies. 33. If demons and their followers come and ask the bodhisattvas for their bodies and limbs, they should not give them, because those demons have evil minds and fear that the bodhisattvas will obtain the grave sin of killing. 34. If a crazy person comes and asks the bodhisattvas for their bodies and limbs, they should not give them, because that person is not in his right mind, is begging for something that will not benefit him, his mind is confused and not in control, and he 35. Except for what was mentioned above, if someone comes and asks for the bodhisattva's body and limbs, he gives them all as they wish. This is called the bodhisattva's internal gifts that are not given. 36. As for destroying the body, bleeding, and giving marrow and flesh together, in chapter 14 of the Treatise on the Great Perfection of Wisdom, Prince Moonlight left the city and saw a leper. He asked a doctor: 37. Can it be cured? 38. The doctor said: 39. It can be cured. Paragraphs: $ 0 1 4 9 15 28 31 36 #
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Please segment these sentences into coherent paragraphs: 0. But in the mantra, it says yajeya, the sūtra versions differ, some write it as yi bian (clothing edge), some as tu bian (earth edge), now taking clothing edge as correct. 1. But there are two pronunciations, one Xu Ai says this is the pronunciation bei, now taken as bi li (婢離). 2. But earth edge also has two pronunciations. 3. It also says bā lán mí, its character is yán (嵐) under the wind, this originally is the character xié (攜), if written as the pronunciation xié, the character should be written as . 4. The Shuowen says: From 嵐, simplified, from 圭, with the sound 聲. 5. Also, the character 綈 is sometimes pronounced as dì, now pronounced as tí. 6. The Shuowen says: Thick silk. 7. However, in the newly translated Golden Light Sūtra, in the chapter on the dhāraṇī for purifying the grounds, the Buddha taught ten chapters of dhāraṇīs for bodhisattvas on the ten grounds. This one dhāraṇī is the tenth chapter of that sūtra, which p 8. If this is so, then we should know that Ānanda's stage and practice were already high, and he was a bodhisattva on the tenth ground. The Buddha taught the dhāraṇī and protected him. 9. That sūtra says, Those who obtain this dhāraṇī have no fear of poisonous snakes, lions, tigers, wolves, and so forth. 10. In the perfect teaching, one who has attained the first ground is allowed to transcend and ascend to the tenth ground, but their physical body is still not free from such fears, and therefore they are protected by the dhāraṇī. 11. However, even if Ānanda did not attain this in his present life, how is his original state different from his traces? 12. The meaning of protecting with the dhāraṇī can be seen by thinking about it. 13. If it were not so, then bodhisattvas who have severed afflictions would have no more fears. Why is it said now that one is only free from fear after obtaining the dhāraṇī? 14. Therefore, many people explain it like this: 15. Some say that the facts are indeed difficult to know and cannot be measured by shallow emotions. 16. But there is one meaning: 17. The essence of the Dharma body is fearless, but in terms of the response body, this is shown to be fearful. 18. Even the Tathāgata, having ascended to the realization of enlightenment, still has nine vexations, let alone a bodhisattva. 19. All rely on the previous explanation. 20. At that time, Mañjuśrī accepted the mantra - the third part is Mañjuśrī's obedience to the order. 21. The demon king heard this - the fourth part is the multitude of demons giving rise to the aspiration. 22. Mañjuśrī and Ānanda were together - the fifth part clarifies Ānanda's respectful greeting. 23. But the ancient mantra texts have not been translated, and there are five meanings: 24. First, the names of the Three Jewels, second, the names of the Four Truths, third, the names of the empty realms, fourth, the names of the superior practices, and fifth, the names of the ghosts and spirits. 25. These five meanings are summarized, therefore called general. 26. It can uphold goodness without loss and uphold evil without arising, therefore called upholding. 27. As for the names of the Three Jewels, the Request to Avalokitesvara says Namu buddhatamadharmasangha. 28. However, the names of the Three Jewels are various, and they may be like this. Therefore, when a giant fish heard the names of the Three Jewels, it immediately closed its mouth. 29. As for the names of the Four Truths, in the Sutra of the Wise and the Foolish, hearing the names of the Four Truths, a parrot was born in the heavens. 30. As for the names of the principle of emptiness, the true realm has no name and is not without names. Therefore, hearing this name of emptiness, one immediately awakens to the Way, becomes a sage, and severs delusions. 31. As for the names of superior practices, the Great Perfection of Wisdom Sutra says Prajnaparamita is the great bright mantra, the unsurpassed bright mantra. 32. Moreover, the Request to Avalokitesvara clarifies the six-character phrase, which are the six wonderful gates: 33. 1. counting, 2. following, 3. stopping, 4. observing, 5. returning, 6. purifying. 34. As for the names of ghosts and spirits, there are the names of good spirit kings and the names of evil spirit kings. 35. The Buddha told Ananda, 'Outside this Shala forest... - the fourth part is about converting Subhadra. 36. The text is divided into three parts: 37. 1. The origin of the event, 2. Discussion of the meaning, 3. Submission. 38. The first part has three sections: 39. 1. Announcing to Ananda, 2. Ananda obeying the order, 3. Following each other and coming. Paragraphs: $ 0 3 7 14 20 23 28 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. 'At that time, Yashodhara, because of this cause and condition, was greatly distressed and her mind became confused. She suddenly fell to the ground. 1. After a while, she got up again. Sometimes she raised her voice and wept sorrowfully, sometimes she silently lowered her head and pondered, sometimes she suddenly became startled and spoke wildly, saying:🔽'Where has my husband gone now? 2. Where is my holy lord staying now? 3. You have left me alone in the palace, abandoned me, turned your back on me and left. From this day on, if I do not obtain the Holy Son, I will not lie down on my bed, nor will I bathe with fragrant water, nor will I adorn myself, nor will I massage a 4. From now on, I will not wear various kinds of necklaces and ornaments, nor will I perfume my body with incense and flowers, nor will I eat fine food, nor will I drink fine beverages, nor will I drink any alcohol at all, nor will I eat the best food a 5. The white hair on my head will no longer be groomed. Although I am in the house, I will always think of it as a mountain forest, and will practice austerities. Until I see that supreme and excellent great man, I will see all the gardens, forests, pon 6. Because of the absence of the sage's son, all the palaces and all the towers have lost their luster, like a desert. 7. Because of this sorrowful and distressed state of mind, unable to maintain herself, losing her right mindfulness, having no more shame or embarrassment, Yaśodharā lay on the ground, rolling around in distress and speaking these crazed words. At that 8. There is a verse that goes: 9. Thus afflicted by such distress, the ladies and queen Yaśodharā, 10. Gazing at each other with tears flowing, like heavy rain in the height of summer. 11. At that time, Channa, seeing Yaśodharā in such distress, remonstrated, saying: 12. 'Great queen! 13. Do not give rise to such intense sorrow and distress, do not be greatly saddened, you should stop for a while, do not think of the Holy Son. 14. When the Holy Son was born, although he was in the human realm, he was no different from a god, his majestic spiritual power was no different from that of a god. 15. When the Holy Son was born, the gods surrounded him, on the right were the Brahma Kings and their retinue, on the left were Indra and the thirty-three celestials and their retinue, in the east was the Gandharva King Dhṛtarāṣṭra, in the south was the 16. Their bodies were all clad in vajra armor, some holding bows and arrows, some holding spears and halberds, some appearing in front of the Holy Prince to show him the road, some guarding the Holy Prince from behind, some on the left, some on the right 17. In the sky above, there were always countless hundreds of thousands of heavenly maidens, all greatly delighted, their bodies filled with joy, unable to contain themselves, bringing various heavenly flowers to scatter upon the Holy Prince, scattering 18. At that time, the Holy Prince, seeing those heavenly maidens, did not feel joyful or happy in his mind, did not love or hate them, did not grasp or touch them. The Holy Prince's mind was like this, not attached to what they used. 19. Great queen of the country! 20. When the Holy Prince left, the gods manifested such spiritual powers, and all the offerings to the Holy Prince, I now find difficult to describe in detail one by one. 21. Having said this, the second queen, the noble lady Gautami, was like a large tree with a broken branch drooping down, unable to support itself. 22. The noble lady Gautami suffered greatly for the prince. Her mind was poisoned with distress, burned by the hot fire of sorrow, trembling all over, lying on the ground, rolling around and crying loudly, uttering these words: 23. Alas, my lord! 24. Your mind is always joyful. 25. Alas, my lord! 26. Your face is like a full moon. 27. Alas, my lord! 28. You are upright and rare. 29. Alas, my lord! 30. Supreme and excellent, endowed with all characteristics. 31. Alas, my lord! 32. Your pure body is unmatched in the world, your limbs are not deficient, and you were born in stages, like a golden image. 33. Alas, my lord! 34. Your virtues are most excellent. 35. Alas, my lord! 36. You are greatly compassionate, revered by gods and humans. 37. Alas, my lord! 38. You are valiant and powerful, like Nārāyaṇa, with no rival, able to subdue others. 39. Alas, my lord! Paragraphs: $ 0 7 11 14 22 23 #
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Please segment these sentences into coherent paragraphs: 0. Not sitting on the path of light and dark on both sides. 1. Returning to the biased, then coming to the correct. 2. Ah, ha ha, how much style in the chest? 3. Since breaking the laurel flagpole on Mount Lu. 4. Looking to Penglai Lake. 5. Holding the staff, passing by the hut of the monk in front of the mountain, speaking a verse: Since breaking the laurel flagpole on Mount Lu. 6. Looking to Penglai Lake. 7. Holding the staff, passing by the hut of the monk in front of the mountain, speaking a verse: The trees fall, the mountain bones are thin. 8. The water recedes, the sand marks are prominent. 9. The fishing boat plays in the river, the sun. 10. A single leaf floats, soft red. 11. The things in the eyes are not vulgar. 12. The mind of the Daoist person is like the void. 13. Stepping forward on the top of the banner pole. 14. The scenery of clouds and water unfolds the family style. 15. Leaving Kanglu and crossing the Jiang and Huai mountains to pay homage to the ancestral towers on the way, making it. On the way to Kanglu, crossing the Jiang and Huai mountains to pay homage to the ancestral towers, making it. The sand and water on 16. On the shore, the spring mud is deep, staining the vines. 17. Looking back at the Kang mountains, thinking of the society formed there. 18. The true feelings of the ancestral hall, the affairs of transmitting the lamp. 19. The descendants are busy, the snow courtyard can be. 20. The robe and bowl are strict, the rice mill can. 21. Sitting to reflect on the meaning of the wall-facing at Shaolin. 22. The clear and bright mind ground is as pure as ice. 23. Together with the transmitter of the Way, together with the transmitter of the Way, the tattered robe wraps the withered body. 24. The matter in the chest is uniquely awake. 25. The lost mechanism is used when needed, wondrous. 26. The living eye coldly spies on the empty place, spiritual.🔽The words are as beautiful as brocade clouds in spring fragments. 27. The air is as pure as plum snow in the early dawn. 28. Now, the work is done, and the ox-headed one is lazy. 29. The flowers and birds do not come, the wind sweeps the courtyard. 30. The title of visiting the hermitage and also a letter to a friend in the hermitage A true person dwells everywhere in the ten directions. 31. Wherever he goes, he reveals his true self. 32. A goose in a water vessel chooses the milk. 33. A bee in a flower room gathers the fragrance. 34. The mind mirror reflects without dust or obstruction. 35. The Way circles in the void, revealing the spiritual light. 36. Able to dwell in samādhi in the noisy market, 37. A bird passes through the long sky without a trace. 38. Next, a verse to transmit the practitioner who temporarily visits the Falling Star Monastery Next, a verse to transmit the practitioner who temporarily visits the Falling Star Monastery The wind stands the sand roots, the skin is stubborn. 39. The cold embraces the star-stone, the water swirls. Paragraphs: $ 0 5 15 23 30 38 #
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Please segment these sentences into coherent paragraphs: 0. These two dharmas are distinguished as being connected and uninterrupted. 1. Because the cause perishes and the effect arises, both are present. Although the characteristics are different, 2. the two dharmas of cause and effect are therefore both existent. 3. They both exist in the present world simultaneously. 4. The treatise states: 5. Thus, cause and effect...abandoning this belief in other... 6. The commentary states: 7. This is a concluding summary. Although there is no past or future, it is sufficient as cause and effect. 8. It is not the same as the Sāṃmitīyas and others who posit past and future. 9. Falsely conceptualizing dharmas increases the error of permanence. 10. It is not the same as the Mahāyāna, which is a provisional designation, reducing the error of annihilation. 11. Having already avoided the errors of annihilation and permanence, 12. and also being without the previous difficulties, 13. namely, the difficulties for the Sarvâstivāda: 14. Since the effect already exists, what need is there for a prior cause? 15. The difficulties for the Mahāyāna: 16. Whose cause is the cause? 17. Whose effect is the effect? 18. Since there are no errors, 19. who has wisdom and abandons this supreme truth, 20. and believes in the other, which is not definitive? 21. The treatise states: 22. They have empty words...but there are two times. 23. Commentary: 24. Below, there are seven refutations. 25. Now, generally refuting, saying their empty words, etc. - how could there be two times in a single thought? 26. This is the first difficulty. 27. Thought is a different name for a moment. 28. Time is the two states of arising and ceasing. 29. A moment is swift, so there is a before and after. 30. The most subtle should have two parts. 31. Treatise: 32. How can arising and ceasing, which are contradictory, be the same as the present? 33. Commentary: 34. This is the second difficulty. 35. The meaning can be understood. 36. From here on, the ceasing is questioned. 37. Treatise: 38. If ceasing is present, arising should be future. 39. Commentary: Paragraphs: $ 0 4 6 11 21 23 27 31 33 37 39 #
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Please segment these sentences into coherent paragraphs: 0. Is like the principle, pervading everywhere and vast. 1. Like the principle, penetrating through the three times. 2. Like the principle, always abiding as it originally is. 3. By analogy, all Buddhas, Bodhisattvas, 4. Pratyekabuddhas, Sravakas, 5. And the sentient beings of the six realms 6. Are each and every one like this. 7. Even down to a single dust mote or thought, 8. The nature, characteristics, functions, 9. Practices, stages, causes, and effects 10. Are all complete. 11. The gate of the three aspects containing both principle and phenomena 12. Means that the various phenomenal dharmas are not one with the principle, 13. So the original single phenomenon 14. Is made to contain everything. 15. Like a single dust mote, 16. Its appearance is not large, 17. Yet it can contain and encompass the boundless Dharma realm. 18. Because the lands and other dharmas 19. Are not apart from the Dharma realm,🔽They all appear within a single dust mote. 20. Like a single dust mote, 21. All dharmas are also like this. 22. This principle and phenomena interpenetrate. 23. Not one, not different, therefore, 24. There are four statements in total.🔽One,🔽One in one. 25. Two, one in all. 26. Three, all in one. 27. Four, all in all. 28. Each has a reason. 29. Think about it. 30. The commentary says: 31. One in one means🔽The upper one is the container 32. The lower one is the contained🔽The lower one is the pervader 33. The upper one is the pervaded 34. The other three statements 35. Should be understood in the same way 36. Fourth, the unobstructed gate of freedom and restriction 37. It means that phenomena and principle are neither one nor different. 38. Therefore, this dharma is not apart from one place, 39. But completely pervades all dust particles in the ten directions. Paragraphs: $ 0 3 7 11 15 20 24 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Those noble ones who have not yet separated from attachment to desire and have not lost faculties. 1. Eleventh, 2. It refers to the three faculties of life, mind, and equanimity, and the five such as faith, and one pure faculty. 3. It refers to the noble ones who are born in the formless realm. 4. Those of the indeterminate class have at most nineteen and at least eight. 5. Nineteen, 6. It is said that those of wrong determination have at most this. 7. Eight, it is said that those who have severed goodness have at least this. 8. And those born in the formless realm, 9. Those of different births possess the faculties of life, mind, equanimity, and the five such as faith. 10. In Jambudvīpa, at most nineteen and at least eight. 11. Nineteen, 12. It refers to those of two forms who lack the three pure faculties, 13. And the noble ones who have not yet severed desire and lack the two pure faculties of one form. 14. Eight, 15. It refers to the faculties of body, life, mind, and the five feelings. 16. It refers to those who have severed goodness and are gradually passing away, as in Jambudvīpa. 17. In the continents of Videha and Godānīya, it is the same. 18. In the continent of Kuru, at most eighteen and at least thirteen. 19. Eighteen, 20. It refers to lacking one form and the three pure faculties. 21. Thirteen, 22. Namely, the body, life, and mind faculties, and the five faculties such as faith. 23. That is, when gradually dying. 24. In that continent, there are no eunuchs, hermaphrodites, or those without genitals. 25. Those who have severed the wholesome roots, those of wrong concentration, those of right concentration, and those who are free from defilements. 26. In the Heaven of the Four Kings, the maximum is nineteen and the minimum is seventeen. 27. Nineteen is 28. Excluding one gender and two pure faculties. 29. That is, the noble one who has not yet become free from the defilements of desire. 30. Seventeen is 31. Excluding one gender, the faculty of sorrow, and three pure faculties. 32. That is, the ordinary person who has already become free from the defilements of desire. 33. Just as in the Heaven of the Four Kings, 34. The Heaven of the Thirty-three Celestials, 35. Up to the Heaven of Freely Partaking of the Pleasures of Others, it is the same. 36. In the Heaven of the Brahmapārṣada, the maximum is sixteen and the minimum is fifteen. 37. Sixteen is 38. Excluding two genders, two feelings, and two pure faculties. 39. That is, the noble one there. Paragraphs: $ 0 5 10 18 25 33 36 #
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Please segment these sentences into coherent paragraphs: 0. The Book of Conditional Relations🔽The Chapter on the Pairs of Doctrinal Terms 1. The Dyad on States that are Causes to be Abandoned by the Path of Seeing🔽With a state that is a cause to be abandoned by the path of seeing as condition, a state that is not a cause to be abandoned by the path of seeing arises … 2. With a state that is a cause to be abandoned by the path of seeing as condition, a state that is a cause to be abandoned by the path of seeing and a state that is not a cause to be abandoned by the path of seeing arise …🔽With a state that is not a ca 3. With a state that is a cause to be abandoned by the path of seeing and a state that is not a cause to be abandoned by the path of seeing as condition, a state that is a cause to be abandoned by the path of seeing and a state that is not a cause to be 4. In the section on root causes, there are nine. In the section on object, there are six. In the section on predominance, there are five. … In the section on kamma result, there is one. … In the section on the inconstant, there are nine. Paragraphs: $ 0 4 #
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Please segment these sentences into coherent paragraphs: 0. pratyudapann 1. buddhapurva graharet 2. caturṇām 3. saṃyakprahāṇānām 4. adhimuktipadaprakāśana padami dāna 5. Annya mannye mane. 6. Mama nye. 7. Viritareshme.🔽Shantite. 8. Mukte.🔽Niruktame.🔽Same. 9. Same same.🔽Ksheye. 10. Akshye.🔽Ajiti shante. 11. Shashtite. 12. Dharane. 13. Aloka. 14. Ava bhashe. 15. Ratna prate. 16. Rasyavate. 17. Jnanavate. 18. Merupamti. 19. Kshanyanidarshe. 20. Lokapradipanidarshe. 21. Chaturnam panich sambhavane. 22. Adhi mukti pradip prakasha napadam. 23. Chakushyo vasani.🔽Darshene. 24. Jnanalo kanir darshe. 25. Prabhasani.🔽Sarvendriya. 26. Bhumyatikrante. 27. Sapasava. 28. Vamana. 29. Sarva prathava. 30. Kshyangakare. 31. Shoka arthavachane. 32. Lokananadana. 33. Vibhuchaturnam. 34. Ridhi padaanam. 35. Adhi-mukti-pada-prakasana-dami-dan. 36. Aci-la-buddhe. 37. Dhava-pra-tsale.🔽Satva-griha. 38. Sidhi-kama-panini. 39. Sidhi-mati-te. Paragraphs: $ 0 6 12 21 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Seventh, the same in gain and loss. 1. Eighth, the same in giving life and killing. 2. Ninth, the same in roaring. 3. Tenth, the same in gain and loss. 4. It is also said: 5. Who is the same in gaining entry? 6. With whom is the same in roaring? 7. How is it the same in giving life and killing? 8. What is the same in gain and loss?🔽Which is the same in being complete? 9. What is the same in being all-pervading? 10. Who is the same in true aspiration? 11. Who can be the same in all respects? 12. Which is the same in the great matter? 13. What is the same in one substance? 14. Is there anyone who can point it out? 15. Those who can point it out 16. will not begrudge their compassion. 17. Those who cannot point it out 18. have not yet the eye of practice and study. 19. You must discern it carefully. 20. You must recognize right and wrong. 21. The face and eyes are present. 22. You cannot stand for long. 23. Treasure it well. 24. The master addressed the monks, saying:🔽What is the same in giving life and killing? 25. When the ice melts and the fish scatter, what then? 26. The master said, 27. When the water is clear, the fish are not visible, 28. The long waves come and go by themselves. 29. Where does the Dragon King dwell? 30. The master said, 31. Where it is, there is the golden hall, 32. The universe alone is revered by me. 33. Then there is none who surpasses him? 34. The master said, 35. Who can skillfully wield the sword? 36. One should not injure oneself. 37. The master said, 38. If one can wield the sword, 39. Caoshan cannot help but submit. Paragraphs: $ 0 4 24 26 34 38 #
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Please segment these sentences into coherent paragraphs: 0. what is the offense?” 1. “It is a serious transgression.” 2. “If, thinking that what is not owned is not owned, one takes it without giving the price, 3. what is the offense?” 4. “There is no offense.” 5. “Reverend, the Blessed One said, ‘If one moves a large object from one place to another, 6. one commits an offense entailing relinquishment and confession.’ 7. “Reverend, is there a case where a monk moves a large object from one place to another, but does not commit an offense entailing relinquishment and confession?” 8. “There is, if he moves it to a dwelling.” 9. For a time, the monk did not receive any offerings, but this one did.🔽 10. “If a monk, not entitled to the acquisition, says, ‘This belongs to me,’ 11. what is the offense?” 12. “If he lies knowingly, there is an offense entailing suspension. 13. If he has the intention to steal, 14. there is an offense entailing confession for a serious transgression. 15. If he succeeds, 16. he should be made to pay the value of the object. 17. “Is there an offense entailing expulsion for a monk who enters a house alone and takes something that is not given to him?”🔽“Yes, if he enters with the intention to steal, 18. or if he makes the decision to steal after he has entered.” 19. “Is there an offense entailing expulsion for a monk who takes a major requisite of a monk that is not given to him?” 20. They are: one who has previously committed a downfall, one who lives by theft, one who is not in his first lifetime, a paṇḍaka, and one who has caused a schism in the saṅgha. 21. For these, it is a minor offense. 22. Just as a monk becomes a fallen monk due to taking what was not given, so too does one who has taken novice vows and a nun. 23. For a female novice and a male or female layperson, 24. it is a minor offense. 25. The summary: Three animals, two humans, a neuter, a being of the intermediate state, a being of the desire realm, four sets of four, two wombs, nurturing, and four sets of perception.🔽The venerable Upāli asked the Blessed Buddha, 26. “Reverend, the Blessed One has said, ‘Any monk who has sexual intercourse with a human female, even with a female animal in the form of a human, 27. Or, if one intentionally carries out the act of killing a human being, 28. or if one strikes them with a weapon,🔽or if one seeks out someone to strike them with a weapon,🔽or if one binds them, 29. or if one praises death to them, 30. saying, 31. ‘Oh, what is the point of this filthy, evil life? 32. Oh, it would be better if you were dead!’ 33. and if one binds them or praises death to them in this way with such thoughts and such conceptual thoughts, 34. and if they die because of this, 35. and if they die because of this kind of effort, 36. then that monk has committed an action that is a root downfall and he should not remain. 37. What is the point of this filthy, evil life?🔽Oh, it would be better if you were dead!’ 38. “Lord, what if a monk, by means of spells and medicine, were to transform himself into an animal and then kill a human? 39. What would come of it?” Paragraphs: $ 0 5 9 10 17 25 38 #
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Please segment these sentences into coherent paragraphs: 0. If one is wise. 1. One should not have such views. 2. Question: 3. If one is already engaged in activity. 4. At all times. 5. It is all the original mind. 6. When the physical body is impermanent. 7. Why can't one see the original mind? 8. Answer: 9. The original mind is always present. 10. You yourself do not see it. 11. Question: 12. Since the mind is present. 13. Why can't it be seen? 14. The master said: 15. Have you ever had a dream? 16. Answer: 17. I have had dreams. 18. Question: 19. When you have a dream. 20. Is it your original body? 21. Answer: 22. It is my original body. 23. Another question: 24. Your speech, actions, and movements. 25. Are you different or not different from it? 26. Answer: 27. Not different. 28. The master said: 29. If you are not different,🔽then this body is your original Dharma body. 30. This Dharma body is your original mind. 31. This mind, from the beginningless and vast eons of the past, 32. is not different from the present. 33. It has never had birth and death. 34. It is unborn and unceasing. 35. It does not increase or decrease. 36. It is neither defiled nor pure. 37. It is neither good nor bad. 38. It does not come or go. 39. It is also beyond right and wrong. Paragraphs: $ 0 2 8 11 14 18 23 28 #
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Please segment these sentences into coherent paragraphs: 0. The purity of the emptiness of essential nature is due to the purity of desire. 1. The purity of desire is the purity of the emptiness of essential nature. 2. Thus, 3. the purity of desire and the purity of the emptiness of essential nature are not two, 4. nor are they divided. 5. The purity of desire is the purity of the emptiness of the essential nature of non-existence. 6. The purity of the emptiness of the essential nature of non-existence is the purity of desire. 7. Thus, 8. the purity of desire and the purity of the emptiness of the essential nature of non-existence are not two, 9. nor are they divided. 10. The purity of desire is the purity of the applications of mindfulness. 11. The purity of attachment is the purity of the applications of mindfulness. 12. Thus, 13. the purity of attachment and the purity of the applications of mindfulness are not two, nor are they divided. 14. The purity of attachment is the purity of the right efforts. 15. The purity of the right efforts is the purity of attachment. 16. Thus, 17. the purity of attachment and the purity of the right efforts are not two, nor are they divided.🔽The purity of attachment is the purity of the legs of manifestation. 18. The purity of the legs of manifestation is the purity of attachment. 19. Thus, 20. The purification of desire and the purification of the bases of spiritual power are indivisible. 21. They are not two and cannot be made two. 22. “The purification of desire is the purification of the faculties. 23. The purification of the faculties is the purification of desire. 24. Thus, 25. the purification of desire and the purification of the faculties are indivisible. 26. They are not two and cannot be made two. 27. “The purification of desire is the purification of the powers. 28. The purification of the powers is the purification of desire. 29. Thus, 30. the purification of desire and the purification of the powers are indivisible. 31. They are not two and cannot be made two. 32. The purity of the branches of enlightenment is due to the purity of passion. 33. The purity of passion is due to the purity of the branches of enlightenment. 34. Thus, 35. the purity of passion and the purity of the branches of enlightenment are not two, nor are they divided. 36. The purity of the noble eightfold path is due to the purity of passion. 37. The purity of passion is due to the purity of the noble eightfold path. 38. Thus, 39. the purity of passion and the purity of the noble eightfold path are not two, nor are they divided. Paragraphs: $ 0 10 18 22 32 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, one attains the result by relying on the Dharma of teaching and practice. 1. If one generates faith in that and engages in its meaning, one will definitely attain it. 2. If wisdom itself is what causes the attainment of the path of liberation, etc., 3. why is it mentioned here? 4. Here it is said that faith is also the cause of wisdom. 5. One who has the wealth of faith will attain wisdom. 6. Faith is the desire to listen to the true Dharma with respect. 7. Listening with respect is the desire to listen. 8. Therefore, faith also generates the desire to listen. 9. Where is that wisdom attained? 10. He said: “It is that and that” means 11. that one definitely attains the truths, the aggregates, the elements, the sense bases, and so forth. 12. “The wise” means the realized ones. 13. From the application of the wisdom obtained through reasoning. 14. Because the knowledge arisen from hearing and so forth arises in dependence on that. 15. It is not only the attainment of wisdom and so forth by the power of faith, but it is also shown that faults are abandoned, so it is said: 16. “The ocean is crossed by the one with a raft” and so forth. 17. A god said: 18. “By what does one cross one’s own river? 19. By what does one cross the ocean? 20. By what does one abandon one’s own suffering? 21. By what does one become completely pure?” 22. This is what he said. 23. Liberation is past, since faith is the cause. 24. The river is of four kinds: 25. it has the nature of the afflictions. 26. One crosses all the rivers by relying on the raft of faith. 27. The word “only” has the same meaning. 28. Faith itself is the abandonment of all the afflictions of the path of the noble ones. 29. Here, faith is the path of the noble ones. 30. By the power of heedfulness, one crosses the ocean of the three lower realms. 31. Here, heedfulness is the path of seeing. 32. By striving, one abandons suffering. 33. This is the application of striving. 34. The path of cultivation abandons the suffering of the three realms. 35. By wisdom, one becomes completely pure. 36. This teaches the path of no-more-learning. 37. For when one has that, one’s stream becomes stainless. 38. Or else, one crosses over the river of the household life through faith, 39. because one relies on going forth. Paragraphs: $ 0 9 15 17 24 38 #
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Please segment these sentences into coherent paragraphs: 0. it is fitting to make the Teacher’s dwelling place ready.” So he entered the dwelling place of the king of the nāgas, 1. and sat down after arranging his sitting mat. The nāga, after becoming angry, (thinking): “Who is this shaveling fellow 2. who has entered my dwelling place and is sitting down?” smoked. The Elder smoked more than that. The nāga blazed up, and the Elder blazed up more than that. 3. The nāga, (thinking): “This monk is great,” fell down at the Elder’s feet, 4. and said: “Venerable Sir, I go to you for refuge.” (The Elder replied): “I have no need for going for refuge to you, 5. go for refuge to the One of Ten Powers.” He (the nāga), (thinking): “Very well,” after going for refuge, from that time on did not harm anyone,🔽and after making the dwelling place ready, he invited the Community of monks with the Buddha at its head t 6. and he caused the rain to fall in due season, and the crops to ripen well. 7. The people of Kosambī, hearing that the Elder Sāgata had tamed the Nāga of Ambatittha, 8. awaited the arrival of the Teacher, and made great preparations for the reception of the Buddha. After making great preparations for the reception of the Buddha, 9. they prepared a drink of rice boiled in milk and honey in every house, at the suggestion of the monks of the group of six. On the following day,🔽when the Elder Sāgata went about the city begging for his food, they gave him a little of the drink in ev 10. although the Precept had not yet been promulgated, was begged by the people to drink a little in every house. After drinking a little in every house, he went but a short distance, and, his memory being lost through the effect of the drink, 11. he fell down in a place where rubbish was thrown. 12. The Teacher, having finished his meal, came out and saw him. He caused him to be taken up, and, going to the monastery, rebuked him. 13. Then he promulgated the precept. The Elder, having regained his memory on the following day, heard what he had done, and confessed his fault. 14. and after he had taught the Dhamma, he asked the Master to forgive him. He then attained Arahatship. 15. This story is related in the Vinaya, and should be understood in detail according to the account given there.🔽Later, 16. the Master, sitting in the Great Monastery in Jetavana, placed the Elders in their proper places, one after another, 17. and placed the Elder Sāgata at the head of those who were skilled in the Element of Fire. 18. The Story of the Elder Rādha 19. In the eleventh story, of those who are skilled in the Patimokkha,🔽Rādha is declared the foremost.🔽For the Master’s knowledge of the Dhamma was stimulated by the Elder’s practice of the Dhamma and by his faith, which was worthy of respect. 20. Therefore the Elder Rādha was called the foremost of those who are skilled in the Patimokkha.🔽This is the introduction to the story of the Elder Rādha’s work in answering questions. 21. For in the dispensation of the Buddha Padumuttara he was born in Haṃsavati, 22. and was reborn in a certain family. Later, while listening to the Teacher preach the Law, he said to himself, 23. He was reborn in a certain family of high caste, and in the course of time heard the Teacher preach the Law. As he listened to the Teacher, he saw the Teacher place a certain monk in the foremost place among those who are possessed of ready wit. He t 24. For the rest of his life he ministered to the Tathāgata, and after he had passed through the various forms of existence proper to a god, 25. was reborn in the city of Rājagaha in the family of a Brahman. They gave him the name Rādha. 26. When he had grown up, he was not highly esteemed by his own son and daughter-in-law. Therefore he said to himself, “I will retire from the world and pass the remainder of my days in the religious life.” 27. Accordingly he went to the monastery and asked the Elders to admit him to the Order. But no one was willing to admit him, because he was an old man, a decrepit Brahman. 28. One day the Brahman went to the Teacher, paid obeisance to him, and sat down respectfully on one side. The Teacher, perceiving that the conditions necessary for his conversion were ripe, asked him, “Brahman, what is the matter? 29. will your wife and children look after you?” “How could they, Reverend Gotama? They took me out of the house and said: ‘You are old.’ 30. “But, Brahmin, why should you not go forth?” “Who would give me the going forth, Reverend Gotama, 31. since no one wants me because I am old?” The Teacher gave the sign to the Elder Sariputta, who 32. received the Teacher’s command with his head and gave the going forth to the Brahmin of Radha. Then he thought: “The Teacher 33. gave the going forth to this Brahmin with great honor. It is not proper for me to treat him with disrespect.”🔽So he took the Elder Radha with him and went to a village monastery. There, because he had only recently gone forth, he received little. 34. The Elder gave him his own bowl and monastery and gave him his own bowl and the choicest alms food. He himself went on his round for alms. The Elder Radha received a suitable monastery and a suitable supply of alms food. He received the choicest alms 35. and in a short time attained Arahatship. 36. Then the Elder took him and went to see the Master of the Ten Forces. The Teacher, though he knew the facts, asked, “Sāriputta, the monk whom I gave you to instruct, is he not dissatisfied with the life of a monk?” “Reverend Sir, if there were a monk 37. “Monks, in the past, five hundred fishermen, having entered the great forest, 38. and after cutting down the timber, they bound it into rafts and floated them down the river. Then a certain elephant🔽at a difficult place in the river, holding a branch with his trunk, was unable to bear the force of the branch breaking 39. and his foot was pierced by a sharp splinter. Painful feelings arose. He was unable to continue the journey Paragraphs: $ 0,7,15,18,21,26,33,37 #
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Please segment these sentences into coherent paragraphs: 0. Like bees thinking of fine honey, like one thirsty thinking of sweet dew. 1. At that time, the greatly wise, fearless Vajra Treasury Bodhisattva, having heard this, wished to cause the assembly's minds to rejoice, and spoke a verse for the Buddha's disciples, saying: 2. The matters of the bodhisattva's practice stages are the supreme source of the buddhas, 3. Revealed and explained in detail, most rare and difficult. 4. Subtle and difficult to see, beyond thought and transcending the mind-ground, 5. Giving rise to the Buddha's realm, those who hear it are all confused. 6. Upholding the mind like vajra, deeply believing in the Buddha's supreme wisdom, 7. Knowing the mind-ground is selfless, one can hear this supreme Dharma. 8. Like paintings in the sky, like the characteristics of wind in the sky, 9. The Sage's wisdom is like this, difficult to discern through discrimination. 10. I recall the Buddha's wisdom, most supreme and inconceivable, 11. The world is incapable of receiving it, so I remain silent and do not speak. 12. At that time, Bodhisattva Liberation Moon, having heard this explanation, said to Bodhisattva Vajra Treasury: 13. Buddha's disciple! 14. Now this assembly has gathered, with pure and profound intentions, pure thoughts, well-cultivated practices, well-accumulated aids to the path, well-able to draw near to hundreds of thousands of koṭis of Buddhas, accomplishing immeasurable merit and 15. Excellent, O Buddha's disciple! 16. You should rely on the Buddha's spiritual power to expound it. These bodhisattvas are all able to realize and understand such profound matters. 17. At that time, the bodhisattva Vimukti-candra, wishing to restate the meaning, spoke a verse, saying: 18. Please explain the supreme peace and security, the unsurpassed practice of the bodhisattvas, 19. The distinctions of the various stages, the pure wisdom that accomplishes perfect enlightenment. 20. This assembly is free from defilements, their aspirations and understanding are all pure and clear, 21. Having served immeasurable Buddhas, they are able to understand the meaning of this stage. 22. At that time, the bodhisattva Vajra Treasury said: 23. Buddha's disciple! 24. Although this assembly is well-purified in thought, having abandoned foolishness and doubt, and does not follow the teachings of others regarding the profound Dharma; 25. Yet there are other sentient beings of inferior understanding who, hearing of this profound and inconceivable matter, give rise to much doubt and will suffer harm for a long time. 26. I have compassion for them, and therefore remain silent. 27. At that time, Vajra Treasury Bodhisattva, wanting to restate the meaning, spoke a verse, saying: 28. Although this assembly is pure and vast in wisdom, profoundly clear and sharp, able to discern, 29. Their minds are unmoving like the king of mountains, unshakable like the great ocean. 30. Those of little practice and incomplete understanding follow consciousness, not wisdom, 31. Hearing this, they give rise to doubt and fall into evil paths. I have compassion for them and therefore do not speak. 32. At that time, Liberation Moon Bodhisattva again addressed Vajra Treasury Bodhisattva, saying: 33. Buddha's disciple! 34. I wish to rely on the Buddha's spiritual power to explain this inconceivable Dharma. This person will then receive the Tathāgata's protection and give rise to faith and acceptance. 35. Why is it so? 36. When expounding the ten grounds, all bodhisattvas should be like this, receiving the Buddha's protection. 37. Because of receiving protection, they can give rise to courage and vigor in this ground of wisdom. 38. Why is it so? 39. This is the initial practice of bodhisattvas, because it perfects all the Buddhadharmas. Paragraphs: $ 1 12 17 22 32 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha considered nuns to be women. 1. Their nature is prone to lust and love. 2. The Dharma is established according to their capacities. 3. Therefore, there are twice as many precepts for nuns as for monks. 4. The Daoist Dharma registers are falsely created by ordinary people. 5. Since they do not understand the capacities of people, 6. Therefore, there is no difference between Daoist priests and female officials. 7. These kinds of practices, 8. are all fabricated by Zhang Daoling. 9. The young man said, 10. Since Laozi did not speak of this, 11. how can it be false and misleading? 12. The Daoist teachings originally had no precepts. 13. Daoist priests do not take wives. 14. On what canonical record do they rely? 15. The master said, 16. The Daoist teachings do not prohibit sexual desire. 17. Now, as for Daoist priests not marrying, 18. they learn from monks. 19. They have no basis at all. 20. Therefore, Li Bo, a Daoist priest of the Songyang Observatory in the Sui Dynasty, submitted a memorial stating: 21. According to the Daoist teachings, there is no rule prohibiting Daoist priests from marrying. 22. Daoist priests all request to take wives and concubines. 23. The memorial can be found in the collection of Li Bo's works. 24. The young man said, 25. If the teachings do not prohibit sexual desire, 26. how can taking a wife go against the teachings? 27. Li Bo's request is truly appropriate. 28. Moreover, the Daoist teachings are based on Laozi. 29. Laozi served the Zhou dynasty and later went to the Western Regions. 30. In the end, there is no record of him leaving home or ending marriage. 31. Daoists leave home today. 32. Who's teaching do they follow? 33. The master said: 34. The method of leaving home is based on the Western Regions. 35. Shakyamuni abandoned the noble position of crown prince. 36. He let go of the love of concubines and court ladies. 37. He left home to cultivate the Way. 38. He practiced asceticism for six years. 39. In one morning he became a Buddha. Paragraphs: $ 0 4 9 15 20 24 28 33 #e common teaching. 31. Third,正辨正 explaining the stages of the three vehicles of the common teaching. 32. Fourth, analysis. 33. Fifth,正約位釋淨無垢稱義正 explaining the meaning of Vimalakīrti based on the stages. 34. The first is a brief clarification of the similarities and differences in the stages of the half and full teachings. 35. If it is the teaching of the half-word of the Tripiṭaka, 36. the stages are mostly the same with slight differences. 37. As the Abhidharma and Satyasiddhi explain the Tripiṭaka teaching, 38. although the stages of sages are slightly different, 39. the main idea is the same. Paragraphs: $ 0 2 7 13 20 29 35 #
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Please segment these sentences into coherent paragraphs: 0. Having taken those and purified them, 1. the size of a Cāṇakya grain,🔽 2. Make a pill the size of a chickpea or a kola nut. 3. Make a leaf of gold, silver, or copper, the size as previously explained. 4. One should wrap it in order, having ascertained the five pledges as the five intuitions. 5. Beginning on the first day of the waxing moon, 6. in four sessions one should make outer and inner offerings to all buddhas, and place the pill in one’s mouth or in the lotus of one’s knowledge consort.🔽One should cover it with one’s left hand or with a vajra. 7. In the center of a maṇḍala of Mañjuvajra, drawn in the right way, one should sit in the yoga of Mañjuvajra, and in the same way, having meditated on the pill generated from the letter maṃ of that Bhagavat, one should recite the letter maṃ. 8. Then, having imagined that smoke emerges from the LU, it first becomes warm. 9. Then it becomes smoky. 10. Then one becomes the lord of invisibility, endowed with the color, form, light, and power as explained. 11. That power is attained in seven days, or in a half month, or in one month, or in a month and a half, or in a half month, according to others. 12. It is attained by the yoga of the four periods in both cases. 13. The eighteenth chapter of the Heruka Tantra states: 14. One who accomplishes the four periods of the vajra 15. attains the inferior powers of invisibility and so on. 16. This is because it is stated that one attains the inferior powers of invisibility and so on by the yoga of the four periods. 17. Some maintain that the rite is performed during the full moon, from the time the sun sets until dawn. 18. In the same way, one should apply the remaining perfections as appropriate. 19. The other forms of the powers of Body-vajra and so forth are stated by “wheel” and so forth. 20. “ Wheel” is the essence of the mantra. 21. “ One’s own mantra” is the syllable OṀ. 22. The abode of all the Buddhas 23. is because of emanating and gathering the Tathāgata family from that very [syllable A], and because of meditating on oneself as Vairocana Body in the center of the wheel by means of that mantra, which has become of one taste with that. 24. The pledge of the wheel is the sameness of the Tathagata family, which is the meditative concentration focused on that. 25. Likewise, one should understand the vajra and lotus families. 26. The great vajra is Akshobhya. 27. All phenomena are Amitabha. 28. One should establish them in the mandala of the supreme vajra of the Buddha, 29. in the mandalas of body, mind, and speech, in order to attain the Great Vehicle. 30. The pure nature is the one who has the completely pure pristine awareness through this very spiritual power. 31. The common result of these three spiritual powers is stated in the line beginning with “endowed with the five pristine awarenesses.🔽” 32. The meaning is as before. 33. One should worship the three secrets. 34. This is pleasing the body, speech, and mind.🔽The powers of the lord of knowledge-mantras from the practice of the wheel, etc., 35. are stated in the verse beginning with “light-rays.” The “five light-rays” are the five families, because each family has five light-rays. 36. They are “emanated” because they are emanated from the five light-rays. 37. “Having the same color” means that the mantra of the unified families is used to generate Vairochana, etc. 38. “With one’s own mantra” means with the lord’s mantra, and “one should generate that” means that one should generate the essence of that. 39. “Sword” means the insignia of the lord of the family. Paragraphs: $ 0 5 13 17 20 28 34 #
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Please segment these sentences into coherent paragraphs: 0. It is the nature of all aspects. 1. The cause of things that arise from emptiness. 2. The fruit of happiness is the fruit of the unchanging. 3. The cause is the fruit of bliss. 4. The result is also explained. 5. Emptiness is the cause of apprehending things. 6. The result is the unchanging compassion. 7. If you do not transcend that bodhicitta, 8. Emptiness is inseparable from compassion. 9. It is not produced by its own nature. 10. The elements do not disappear. 11. This diversity is natureless. 12. Things and nonthings are identical, but who can use the gateway of objects and faculties? 13. The mind is the nature of the perfect. 14. The food of the other is eaten by the emanations. 15. The feeling of suffering is not consciousness. 16. How could it be a piece of iron? 17. Why is there a gold-turning plant? 18. When burned by a blazing fire, 19. All of them will turn into gold. 20. The same applies to the mind. 21. It is the unchanging state of the mind. 22. The fire of desire burns them. 23. Everything was happy. 24. How can iron be made of gold? 25. If it is, it will never be black. 26. The same applies to the realization of the nature of mind. 27. The appearance of the body is not a change of habit. 28. For gold refined by fire is gold. 29. It is not made of iron. 30. The same applies to the mind that goes out and out. 31. The fire of desire is stainless. 32. Why do you have to talk so much? 33. The world is a relative truth. 34. The iron is the cause of change. 35. The nature of the herb is inconceivable. 36. The ultimate is to examine it. 37. Suddenly, the stains are all over him. 38. When you have realized the nature of mind, 39. What need is there to say that the nature of wisdom is the nature of all things? Paragraphs: $ 0 5 12 15 23 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Of the wise man who consults, 1. So many are his enemies, 2. Therefore one should not reveal a secret. 3. One should speak in secret by day in a secluded place,🔽And at night one should not utter a word beyond the proper time; 4. For eavesdroppers listen to the consultation, 5. Therefore a consultation quickly reaches a breach.” 6. The Pañcapaṇḍita Jātaka is the twelfth. Paragraphs: $ 0 6 #
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Please segment these sentences into coherent paragraphs: 0. The essence of the medicine is the essence of the medicine. 1. Paca paca vajra. 2. The nature of the disease is the nature of the disease. 3. The horse is shown to have a blue neck. 4. The four kinds of wisdom are controlled by the activity of the four kinds of wisdom. 5. The essence of the sword is the wonder. 6. Now, Radha, Vārāhī! 7. The essence of the seed of the mantra is the essence of the bodhicitta. 8. The signs of a lotus rolling are that it is conquered by the desire of skillful means. 9. Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala, Dharamsala 10. The nature of the essence of the ambrosia is the nature of the essence of the ambrosia. 11. The nature of the bodhicitta is as follows. 12. It is because the deeds of compassion of skillful means satisfy the desires of sentient beings. 13. The essence of the Amoghapa is the essence of the Amoghapa. 14. The arrow is the arrow, the vajra is the vajra. 15. They have the power of true wisdom. 16. The essence of the awakening mind is the nature of the Amoghapaśa. 17. Because the wheel of compassion leads the world. 18. The essence of great power is the essence of great power. 19. The sickness of the stomach is the sickness of the stomach. 20. The power of the unpleasant is great. 21. The nature of the two is shown to be the nature of the two: the mahāvala and the hūṃkara. 22. The power of wisdom means that there is no difference between method and wisdom. 23. The seal of these is as follows. 24. Bhin bhin hūṃ phaṭ 25. The meaning of the four seals of wisdom is that the nature of the lotus is the four seals of wisdom. 26. The seal of the Dharma is not attachment. 27. They are the ones who lead, guide, and please. 28. The nature of anger has already been explained. 29. Now I will explain the meaning of prostration and prayer. 30. The four doors of the method are explained, which are the four types of wisdom of all tathāgatas. 31. The king of the gods, the king of the gods, was called the king of the gods. 32. The meaning of prostration and the symbol of activity is the heart essence of Amṛta Kuṇḍali. 33. The meaning of the method for accomplishing the vajra in his hand is that he is called the wrathful vajra of wisdom. 34. The activity of the tathāgatas is to hold a vajra as a sign of the presence of a nectar wheel. 35. The wrath of wisdom. 36. He pointed to the vajra in his hand. 37. The word in accordance with the authority of the authority is not contradictory. 38. Hulu! 39. Bring here with your hooks the obstacles and the sources, And the hooks in the east are like a mirror. Paragraphs: $ 0 3 6 9 11 18 23 29 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The “best of men” indicates the vajra action seal. 1. It is a man because it delights men through the action of worship. 2. It is the best because it is the most excellent of all. 3. The “best of vajras” indicates the vajra armor seal. 4. It is a vajra because it protects all things. 5. The “great supreme” indicates the vajra yakṣa seal. 6. The great supreme is the bodhisattvas. 7. It is the great supreme because it is the best of those that destroy. 8. The “best of knowledge” indicates the vajra fist seal. 9. Since he has the power to gather everything, he is the supreme of the vidyas, and thus is the supreme vidya. 10. Thus, having taught the praise from the perspective of the Vajradhatu mandala, 11. now, with the words “Vajra realm, great secret” and so forth, he praises the tathagatas from the perspective of the secret mandala. 12. “Vajra realm, great secret” is from the perspective of the great seal. 13. “Vajra secret” is from the perspective of the secret seal. 14. “Holder of the supreme secret” is from the perspective of the action seal. 15. Thus, having praised from the perspective of the secret mandala, 16. now, with the words “Vajra fine,” and so forth, he praises from the perspective of the body mandala. 17. and so on, indicates praise by way of the Dharma maṇḍala. 18. The “subtle vajra” is taught as the subtle vajra. 19. “Great meditation” is by way of emanation. 20. “Vajra necessity” is by way of gathering it back into that.🔽“Supreme buddha” indicates the meaning of this “seeing vajra.” 21. “Vajra supreme buddha” indicates the great seal. 22. “Skilled in the enlightenment of the buddhas” is by way of the pledge seal. 23. “Buddha intuition, great buddha” is by way of the doctrine seal. 24. “Buddha buddha” is by way of the action seal. 25. because he teaches through the deeds of manifest enlightenment. 26. Having thus praised through the Dharma maṇḍala, 27. now, beginning with “worship of the buddhas,” he praises through the karma maṇḍala. 28. “ Worship of the buddhas” is through the pledge seal. 29. “ Great worship” is through the great seal. 30. “ Worship of the bodhisattvas” is through the doctrine seal. 31. “ Supreme worship” is through the action seal. 32. Having thus praised through the karma maṇḍala, 33. now, beginning with “great means,” he praises through the maṇḍala of the four seals. 34. The line with the great means refers to the meaning of the extensive mandala. 35. The line the great powers refers to the bestowal of the supreme powers. 36. The line the vajra powers refers to the name of the mandala. 37. Having thus praised the mandala of the four seals, 38. now, beginning with the line ,the Tathagata's body, speech, and mind, he praises the mandala of the single seal. 39. Since the body of the Buddha is the very Vajrasattva, Paragraphs: $ 0 3 5 8 10 15 18 21 26 33 38 #
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Please segment these sentences into coherent paragraphs: 0. However, following the traces to seek, 1. It is still greatly the same as impartial love. 2. If we seek its true meaning, there are distinctions in rank. 3. What the distinctions lead to cannot be fully expressed. 4. Therefore, gradual compassion advances virtue. 5. It is required to be manifested towards ruler and parents. 6. Observing from this, 7. then the teachings of inner and outer can be known. 8. The feelings of the sage can be seen. 9. But the path of return has not yet been opened. 10. Therefore, things are not recognized. 11. If it is allowed to be like this, 12. then the meaning of wearing the robe on the left side cannot be doubted. 13. What does the incoming notice say should be further examined? 14. Therefore, I will again investigate and describe my original intention. 15. The transformation of the body, 16. is molded by yin and yang. 17. Receiving the form of left and right. 18. The alternation of darkness and brightness, 19. has the theory of life and death. 20. Human feelings all delight in life and fear death. 21. They like to advance and dislike to retreat. 22. Therefore, the former kings immediately followed the people's nature and nurtured their naturalness. 23. Requiring the distinction between auspicious and inauspicious, and the difference between left and right positions. 24. As a result, auspicious affairs are esteemed on the left. 25. Promoting ranks to enrich their lives. 26. In funerals, the right side is honored. 27. Mourning expressions mar their nature. 28. These all originate from what they receive. 29. Following along to transmit the teachings. 30. Moved by events, cherishing their former virtues. 31. What the world values is nothing more than remaining alive. 32. Living and bending, advancing and retreating, the Way is exhausted here. 33. The response of shallowness and depth lies herein. 34. The śramaṇas are not like this.🔽In later lives, they retreat and do not begrudge their lowliness. 35. When the time comes, they do not decline humiliation. 36. Humility in self-cultivation is called modesty. 37. Dwelling in what others dislike is called compliance. 38. Modesty and compliance do not lose their foundation. 39. Then the merit of daily reduction is easily accumulated. Paragraphs: $ 0 6 15 20 34 #
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Please segment these sentences into coherent paragraphs: 0. I have received the Dharma mirror's illumination. 1. Only now do I know that the true aspect has a return. 2. In this assembly, there are officials and common people, including women, 3. who are able to renounce the householder's life. 4. The disciple will personally shave their heads. 5. The three robes and alms bowl will all be given to them. 6. A separate monastery will be established for them to study the Way. 7. The Dharma master praised, saying, 8. Excellent, excellent! 9. The emperor's merit and virtue are inconceivable. 10. At that time, the great assembly, hearing the emperor's permission, 11. all greatly rejoiced. 12. Six hundred and twenty people, including the Daoist officials Lü Huitong and others from the four sacred mountains, renounced the householder's life. 13. The Daoist officials of the Nanyue Observatory, Chu Shanci and Fei Shucai, died in the assembly. 14. Sixty-eight Daoist officials of the Nanyue Observatory, 15. buried and entombed Shanci and others. 16. Not participating in the Dharma talk, they were not allowed to renounce the householder's life. 17. Ninety-three people, including Yang Cheng Hou Liu Shanzun and others of the fifth rank and above, renounced the householder's life. 18. At that time, the emperor's attendants and those of the ninth rank and above, 19. 175 people including Jiang Xun'er, the General Who Subdues the Distant, became monks. 20. 121 people including the governor of the capital city and his wife, Apan, became monks. 21. On the 16th day, 22. the emperor, together with hundreds of ministers and civil and military officials, shaved the heads of those who had become monks. 23. Every day offerings were made, and lamps were lit every night. 24. Various kinds of music were performed. 25. By the 30th day of the first month, 26. all the Dharma robes and alms bowls were distributed. 27. Ten temples were established. 28. Seven temples were outside the city, 29. and three temples were inside the city. 30. Seven temples were for monks, 31. and three temples were for nuns. 32. The Buddha Dharma of the Han Dynasty flourished from this point on. 33. The Han Dynasty Dharma Origin Internal Biography has a total of five fascicles. The first fascicle clarifies the chapter on Emperor Ming's search for the Dharma. The second fascicle requests Dharma masters to establish the chapter on temples. The thi 34. There was a śramaṇa named An Qing. 35. He was the crown prince of Arsakes. 36. He renounced the throne and went forth to live, with the intention of traveling and teaching. 37. He arrived in Luoyang and translated various sūtras. 38. In the fifth year of the Jiping era of Emperor Ling of the Han Dynasty, the Bing Chen year. 39. There was a śramaṇa from the country of Zhijia. Paragraphs: $ 0 10 21 34 38 #
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Please segment these sentences into coherent paragraphs: 0. There are six types of the body. 1. The Mahayana is the supreme method. 2. The one who gives rise to the various forms. 3. He is a great sage, worthy of veneration and praise. 4. This is the display of the mandala of the manifestation. 5. The sound of the thunderbolt is heard in the far reaches of the sky. 6. The mandala of Vajra-Hum is shown to the supreme of the sound-bearers. 7. He is the one who makes all the wealth and power. 8. The manifestation of all buddhas. 9. The lamp of wisdom, up to the lamp of radiance, shows the mandala of the Buddha in the lotus. 10. He shows them all the different forms. 11. From the great jewel to the jewel, the sun disk is shown. 12. He is the one who makes all the wealth and power. 13. From Mañjuśrī to Śrīpradīpa, the supreme, he revealed the mandala of the supreme horse. 14. For a while, the seed that generates the mandala with its owner is the basis of the mandala. 15. The Buddha replied, Blessed One, this is the way to do it. 16. This is the first of the three lines. 17. Since their seeds follow the letter A, they arise from A, and the letter A is the highest of all syllables. 18. The great and important are the holy syllables. 19. This is because, since it is the ultimate text, it is not the ultimate truth that can be expressed in a relative way. 20. Because it is the source of all things. 21. The absence of production is said to be emptiness. 22. The pure vajra mind holding a vajra bell with two hands. 23. The blue color is blue. 24. The one who has abandoned the expression of words is the one who holds a pure, unmarked, jewel-like, yellow, jewel-colored body and a bell. 25. The supreme cause of all speech is the supreme vajra dharma, the supreme of all concepts, with its red body, a lotus and a bell. 26. The one who has accomplished the actions. 27. They are the clearest of all words. 28. The pure nature of the pure light is a green vajra, with a variety of petals and bells. These are the goddesses of awareness. 29. The great offering is the breathing of great offering. 30. It is the antidote to worldly desire, and it is the great desire. 31. It is the cause of the breathing of sentient beings. 32. Pure desire is immeasurable light, which pleases all sentient beings. 33. Because it is the antidote to worldly hatred, it is the great hatred. 34. That is the same. 35. He is the greatest enemy of all afflictions. 36. This is the first of the three lines. 37. It is not the pure act of hatred. 38. It is the great delusion because it is the antidote to the worlds delusion. 39. That is the same. Paragraphs: $ 0 4 8 15 18 22 27 30 36 #
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Please segment these sentences into coherent paragraphs: 0. The nature of the subject is the nature of the subject. 1. How could it be that it is not investigated? 2. Therefore, here, the relative is the relative. 3. It is not true, but it is true. 4. It is truly nondual. 5. It is unfabricated. 6. Mañjuśrī asked him about the matter. 7. The prince remained silent. 8. They are similar in appearance, but they do good, because they are capable and not. 9. It is not right. 10. The classification of the relative. 11. If you are not a good person, 12. If you want to see what appears, 13. The same is true for all the children. 14. In the sense of being a mess, everything is confused. 15. The smoke does not make the object of one. 16. Do not be afraid. 17. One does not actually make the difference between many. 18. They do not interact with one another. 19. Who is it? 20. The true obscurations are the belief in the relative. 21. Therefore, all these are true. 22. It is not true in the sense of being holy. 23. They are not born for the sake of the holy. 24. The meaning of the words is logical. 25. They do not arise after a sequence. 26. And do the same for others. 27. What is the relative suchness? 28. They seek the ultimate. 29. Since there is no difference, the same reasoning is also used. 30. They remain just as they appear. 31. The mind is the object of both the opponent and the opponent. 32. How much does it matter? 33. That is all. 34. The thought of the Dharma and so forth is the cause of the conceptual thought. 35. When is it not in any other place? 36. Therefore, those who speak in a reasonable way 37. Who can stop him from saying this? 38. It is not produced in the relative, and it is true. 39. How does it appear? Paragraphs: $ 0 6 8 11 16 20 24 28 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The four enjoyments are the four beginning with Locanā. 1. The one endowed with them is the one who is surrounded, the knowledge being Vajradhara, together with the tactile-vajra woman.🔽That Vajradhara, having transformed, meditates on the center of the source of phenomena as the body vajra, and so on, of th 2. In the center of that source of phenomena, one meditates on a yellow wheel with ten spokes, born from bhrūṃ. 3. The ten spokes are the ten wrathful ones, beginning with Ārya-Yamāntaka. The “stopping vajra” is the one who stops the enemy. 4. “Accomplishment” is creation. 5. “Extremely beautiful” is Māmakī, who abides in the lake of the vajra, which is the blazing vajra blessed by Vajradhara, which is the shooting sparks. 6. “Samsara” is the wheel, and “immovable” is space. 7. “Similar to that” is the rainbow that abides in that. 8. Such a source of phenomena is the cause of the source of phenomena. 9. “Naturally stainless” is the nature of the gnosis of the completely pure dharmadhātu. 10. One should meditate and perform the activity of killing, etc. 11. “One should do” is the remainder of the verse. 12. That is the creation stage. 13. When one meditates on the essence of clear light, which is white like the autumn moon, located in the center of the very source of phenomena, the subtle yoga of the drop of nectar, the size of a mustard seed, 14. then, by meditating on that, one experiences in an instant the state of Buddha Eye, which is like Great Vajradhara. 15. That is the completion stage. 16. The summary of the meaning of that is as follows. 17. One should imagine a red-yellow wheel with ten spokes, arisen from the syllable bhrūṃ, in the lotus of Māmakī’s lake. 18. In the center of that, one should imagine oneself as the previously explained Hatred Vajra. 19. From the state of union, one should emanate wrathful ones. 20. The four that are slightly inclined are the four beginning with Yamāntaka, and the four that are slightly curved are the four beginning with Vairocana.🔽The four that are slightly inclined are the four beginning with Yamāntaka, and the four that are s 21. The four that are slightly inclined are the four beginning with Yamāntaka, and the four that are slightly curved are the four beginning with Vairocana.🔽The four that are slightly inclined are the four beginning with Yamāntaka 22. The result is to be made to abide in the form of a bindu. 23. This is the completion stage. 24. This is by the division of the mudra of the source of phenomena. 25. Now, the division of the two stages will be explained.🔽The vajri🔽is the one who relies on the two stages. 26. The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages. 27. The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages. 28. The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages. 29. The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two stages.🔽The vajri is the one who relies on the two sta 30. The nectar of pristine awareness, which was previously found, is the nature of the six-branched yoga, as explained above. It is taught extensively in the twelfth chapter and so forth. It is also the stage of completion. 31. The two stages are as follows. 32. In the context of the explanation of the sixteen topics, how are they the two stages? 33. That is not a fault, because the two stages are explained in the Root Tantra and are taught elsewhere in the explanatory tantras. 34. In that regard, the first three, the preparatory stage and so forth, and the fourth, the accomplishment, 35. are the branches of the creation stage. 36. The ten, vajra repetition and so forth, and the nature and so forth, 37. are the branches of the stage of completion. 38. That is the creation stage and the completion stage. 39. The commitments will now be explained. Paragraphs: $ 0 2 5 9 13 17 22 25 30 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The second is the anode of the part. 1. And the A-byam of the Brahmin family. 2. I am also a Chinese. 3. The āka of the āma is the āka of the āma. 4. In the middle, the name A is not from A. 5. The Serbian woman Aht was a sultan. 6. The number of atoms is the number of atoms. 7. The three yānas are the essence of the inexhaustible. 8. It is a single thing. 9. The fifth is the m, which is not the m, which is the m from a and is not the m from a. 10. The third and seventh are also included. 11. In a single family, there are many. 12. And the Gorava. 13. The lower two are also called a. 14. The planets of the Paraparuṇa are the Proshita. 15. The king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the king and the 16. The number of the three is not much, but many. 17. This concludes the third chapter of the third chapter of the Great Perfection of Wisdom, which is the third chapter of the Great Perfection of Wisdom. 18. Women, he said. 19. The root is a syllable from the root of the root syllable. 20. The name of the king is Aśa. 21. The work of the Kharaka. 22. The king said, I am sick and sick. 23. And other things. 24. ANA CALLO, from Padma. 25. And in Udusram. 26. The first number is the number of the first. 27. The work of the Hāyāna is easy. 28. He was born in Ainu. 29. It is not a sign. 30. The arrow is one of these. 31. A and A are the same as A and A are the same as A. 32. Again, the karmic action. 33. It is for your own good. 34. Titt, ba'an, a'a'fish, ta'k, ta'k, na'fish, potfish, and karmic teeth. 35. The children are not born from the flesh of karma or the avata. 36. The Buddha said, I have heard. 37. From the end of the skull, Lohi and so forth. 38. The word coor is derived from asuri and dhuca from thi. 39. It is not the last. Paragraphs: $ 0 2 5 8 14 18 22 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. “They leave the village without looking back, 1. they go on without concern: that’s why I love the monastics. 2. “They don’t fill their bowls or bags, 3. they go seeking what’s already finished: that’s why I love the monastics. 4. “They don’t take gold, silver, or coins, 5. they live on what’s just enough: that’s why I love the monastics. 6. “They’ve gone forth from various families, from various provinces, 7. but they long for each other: that’s why I love the monastics. 8. “You’re born in a family for a purpose, Rohiṇī, 9. With faith in the Buddha, the Dhamma, and the Saṅgha, with deep respect, 10. “You know this field of merit, unsurpassed, 11. And these monks accept my offering. 12. “The sacrifice will be established here, it will be vast for us, 13. If you fear suffering, if suffering is not dear to you, 14. “Go for refuge to the Buddha, to the Dhamma, and to the Saṅgha, 15. Take the precepts, that will be for your welfare.” 16. “I go for refuge to the Buddha, to the Dhamma, and to the Saṅgha, 17. I take the precepts, that will be for my welfare.” 18. “Formerly I was a friend of Brahmā, now I am a brahmin, 19. I am a master of the three Vedas, a scholar, a knower of the Vedas, a bath-graduate.” – 20. He recited these verses in reply. 21. Herein, the first three verses were spoken by him who did not want his daughter to consent to the monks. 22. “Ascetic” : you wake up : even when you get up from sleep you wake up with the word “ascetic” on your lips.🔽“Ascetic” : you always talk about ascetics. You are always praising the qualities of ascetics.🔽“Ascetic” : I think you must be an ascetic : al 23. “Ascetic” : I think you must be an ascetic : although you are living as a lay woman, I think you must be an ascetic in your heart.🔽“Ascetic” : I think you must be an ascetic : although you are living as a lay woman, I think you must be an ascetic in 24. “Ascetic” : I think you must be an ascetic : although you are living as a lay woman, I think you must be an ascetic in your heart.🔽“Asce 25. You praise the virtues of the ascetics when you go to sleep and when you get up, and on other occasions as well. For what reason 26. should the ascetics be dear to you?” The meaning is: “Why should you love the ascetics?” 27. Now the brahmin, in order to explain the faults of the ascetics to his daughter, spoke the verse, “They are averse to work . . . ” Herein, averse to work means 28. not desirous of work, not desirous of doing any work that would bring about their own and others’ welfare. Lazy means indolent.🔽Living on what is given by others means having the habit of living on what is given by others. Sitting in idleness means 29. sitting in idleness because of that, i.e. because of the food, clothing, etc. given by others. Desiring what is sweet means desiring only sweet, delicious food. All this 30. the brahmin says is a fault of the ascetics, a fault he has himself imagined, not knowing their virtues.🔽Having heard that, Rohiṇī thought, “Now I have the opportunity to speak about the virtues of the noble ones.” With a joyful mind, 31. desiring to praise the virtues of the bhikkhus, she first expressed her delight in their praise, saying, “Oh, how well said! 32. Herein, after a long time is after a long time, indeed. Father is an address to her father. 33. Ascetics is either ascetics or ascetics are dear to me. You ask me about them. Their is the ascetics’. 34. Wisdom, virtue, and endeavour. 35. I will extol is I will tell. After acknowledging them, they extol them, saying, ‘They are not unwilling to work, they are not lazy,’ and so he said 36. hatred. First of all he has cleared that away, and now he is showing the virtue that is opposed to it, saying ‘willing to work’ and so on. Herein, 37. willing to work is willing to do the work consisting in the duties of monks, etc., to fulfil the duties of monks. 38. Not lazy is not lazy because of not being unwilling to rise up and get busy and make effort. 39. Doing the best kind of work is doing only the best kind of work that leads to Nibbāna. Paragraphs: $ 0 8 16 18 22 25 27 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Four afflictions and secondary afflictions arise from the unwholesome states. 1. Twenty-one are produced from the unwholesome states. 2. But not only twenty-one. 3. Because sleep is not incompatible with any of the others. 4. It is associated with the twenty indeterminate mental factors, and with any of the defilements, secondary defilements, and regret, as previously explained. 5. Obscured indeterminate mental factors are of eighteen kinds. 6. In the realm of desire, the mind associated with the afflicted view of the self and the afflicted view of holding to an extreme. 7. In this case, eighteen mental factors are necessarily present. 8. But it is not certain that there are only eighteen, 9. because sleep is not incompatible with any of the other mental factors. 10. The other indeterminate mental factors are held to be of twelve kinds. 11. Here, too, sleep is not incompatible with any of the others, so the number is not fixed as twelve. 12. The Aparāntakas say:🔽Those who assert that mental dissatisfaction is neutral like mental satisfaction. 13. Here, regret is neutral when it is neutral because it is neutral by nature.🔽Why did I not listen? 14. Why did I not break through the wall? 15. Why did I not get out? 16. The Kasmiri Vaibhasikas say: There is no neutral regret. 17. Because it is associated with mental dissatisfaction and because it does not exist for those free from attachment. 18. The above statement that it is unobscured 19. The nature of maturational birth, the nature of the mind governing demeanor, the nature of the mind governing creativity, and the nature of emanation are neutral. 20. Thirteen can occur in the desire realm. 21. Sleep is not incompatible with any mind. 22. The Abhidharmakosa states, 23. Sleep is not incompatible with any mind because sleep is virtuous, nonvirtuous, and neutral. 24. Because it is possible to have virtuous, nonvirtuous, and neutral minds while sleeping. 25. Therefore sleep is not incompatible with those minds. 26. Therefore, if sleep exists in any mind, it is added to that mind.🔽The Abhidharmakosa states, 27. Twenty two mental factors occur in a virtuous mind of the desire realm. 28. Sleep is not incompatible with any of the other mental factors, so it should be discussed in the same way as was done above. 29. The arts and crafts and so on are indeterminate by nature. 30. Exertion is effort, because it is not afflicted. 31. Regret and sleep are not virtuous. 32. They do not exist in the first absorption. 33. In the first absorption, there is no regret kaukṛtya and so on, because the certainty of mind and mental factors is as already explained. 34. Regret is concomitant with mental dissatisfaction daurmanasya, but those who enter the first absorption are moistened by serenity and mental dissatisfaction does not exist there. 35. Sleep is characterized by the contraction of the mind. 36. In the first absorption, sleep is absent, because the mind is completely absorbed in concentration. 37. The other unwholesome factors are absent, 38. as stated in the Abhidharma.🔽Except for deceit, fraud, and haughtiness, the other entanglements such as anger are absent in the first absorption. 39. Anger, enmity, hypocrisy, malice, jealousy, stinginess, and violence are absent in the first absorption. Paragraphs: $ 0 6 10 12 16 19 26 29 33 38 #
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Please segment these sentences into coherent paragraphs: 0. And holding a spear with the right hand, 1. Sitting in half-lotus posture. 2. Next, White Parasol Buddha's Crown Bodhisattva.🔽Left hand holding a lotus flower with a parasol mudrā on the platform. 3. Right hand raising the palm to hold a lotus flower. 4. Sitting in half-lotus posture. 5. Next, Supreme Buddha's Crown Bodhisattva.🔽Left hand holding a lotus flower with an upright sword mudrā on the platform. 6. Right hand holding a blue utpala flower. 7. Sitting in half-lotus posture. 8. Next, Light Cluster Buddha's Crown Bodhisattva. 9. Left hand holding a lotus flower with a buddha's crown mudrā on the platform. 10. Right hand at the chest. 11. Sitting in half-lotus posture. 12. Next, Most Supreme Buddha's Crown Bodhisattva. 13. Left hand holding a lotus flower with an upright wheel mudrā on the platform. 14. Right hand raising the palm. 15. Sitting in half-lotus posture. 16. Next, Crushing Buddha's Crown Bodhisattva. 17. Left hand holding a lotus flower with a jewel mudrā on the platform. 18. Right hand raising the palm. 19. Sitting in half-lotus posture. 20. Next, Boundless Buddha's Crown Bodhisattva.🔽Left hand holding a lotus flower. 21. Right hand raising the palm. 22. Sitting in the half-lotus posture. 23. These Buddhas and Bodhisattva Mahāsattvas have smiling faces. 24. Celestial wondrous garments, jeweled crowns, necklaces, 25. pearl earrings, bracelets, and various adornments. 26. Sitting on lotus flower seats, radiating light from their bodies. 27. In the next courtyard, in the east, 28. Mahābrahmā, Śakra Devānām-Indra,🔽Īśāna, Maheśvara, 29. Maheśvara, Nārāyaṇa,🔽Vaiśravaṇa, Sarasvatī, 30. Śakra, the god of crops, 31. the god of flowers and fruits, 32. up to all the gods of the form realm, 33. the sun god, the star god, 34. all the gandharva spirits, kiṃnara spirits, 35. in the southeast, 36. the fire god, the night goddess, 37. to the left and right, the mantra sages of kṣatriya,🔽the mantra sages of brāhmaṇa,🔽the mantra sages of vaiśya, 38. the mantra sages of śūdra, 39. the great sages of ṛṣi, Paragraphs: $ 0 8 12 16 20 23 27 35 #
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Please segment these sentences into coherent paragraphs: 0. One has faith and understanding without thought or action. 1. Has such merits. 2. Although this step is said to be difficult to advance, 3. If one has previously planted the seeds of wholesome roots, 4. Just look at the place where one can believe. 5. Look and look, internally without abiding, externally without objects. 6. Unaware and unknowing, one loses the cloth bag.🔽At such a time, 7. Only then will one know what the Layman P'ang said. 8. The temple of no-thought is cool. 9. The true Wutai is empty. 10. Facing circumstances, the mind is without defilement. 11. The mind in front of the situation is dead ashes. 12. The wondrous principle appears within. 13. The udumbara flower blooms in the sky. 14. The true Dharma eye of no-seeking. 15. Departing from characteristics is the Tathagata. 16. If one can study like this, 17. Without moving, one emerges from the three calamities. 18. This is true speech, real speech, not deceptive or false. 19. However, although it is like this, 20. Do not see such talk, 21. And then in the place of no-action and no-doing, 22. Close the eyes and make a dead-like appearance. 23. This is called silent and always illuminating. 24. Firmly grasp the rope of the monkey. 25. Afraid it will jump out. 26. The ancient sages called this falling into the void, an externalist, a dead person whose soul does not scatter. 27. If you truly want to sever the life and death of the mind, wash away the mind's impurities, and cut down the mind's dense forest, 28. You must kill this monkey with one blow. 29. If you always tightly 30. Hold the rope, 31. And subdue the mind, 32. I say this person 33. Loses control in his grasping. 34. Truly pitiful. 35. When viewed with the right eye, 36. They are all heavenly demons, externalists, ghosts and spirits. 37. Not my kind. 38. This matter requires someone made of solid steel and cast iron to take up. 39. If there is a mind to take it up, Paragraphs: $ 0 6 16 21 27 35 38 #
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Please segment these sentences into coherent paragraphs: 0. and gave them instructions. 1. They applied themselves with diligence, 2. and through their efforts they directly experienced the five-part wheel of cyclic existence,🔽with its moving and unmoving components, 3. and realized it to be empty. 4. He had overcome all aspects of conditioned existence with the nature of decline, downfall, dispersal, and destruction. 5. Having abandoned all afflictive emotions, he manifested arhatship. 6. Having become an arhat, he was free from desire for the three realms. 7. He regarded gold and clods of earth as equal. 8. He regarded space and the palm of his hand as equal. 9. He regarded sandalwood and poison as equal. 10. With knowledge he had cracked open the eggshell of ignorance. 11. He had attained knowledge, superknowledge, and discerning wisdom. 12. He was free from desire for existence and gain, and he turned his back on honor. 13. He was worshipped, revered, honored, and saluted by the gods, including the gods of the desire realm and the gods of the form realm. 14. Then the venerable Śāriputra 15. took one end of the measuring line for the temple 16. and the householder Anāthapiṇḍada took the other end, and the venerable Śāriputra smiled. 17. The householder Anāthapiṇḍada said, 18. “Noble Śāriputra,🔽the Tathāgatas 19. or the Tathāgata’s śrāvakas 20. do not smile without a cause or a reason. 21. Noble Śāriputra, what is the cause? 22. What is the reason for your smile?” 23. “Householder, it is so, 24. it is just as you have said.🔽The Tathāgatas 25. or the Tathāgata’s śrāvakas 26. The disciples of the Tathāgata 27. do not smile without cause or condition. 28. When you held the string here, 29. a golden house was created in the god realm of Tuṣita. 30. Then the householder Anāthapiṇḍada opened his eyes in wonder and said, 31. “Noble Śāriputra, 32. if that is so, 33. then I will hold the string again and generate even more faith.” 34. The venerable Śāriputra 35. held the string again, and the householder Anāthapiṇḍada 36. generated faith with the force of intense faith. 37. Immediately after that faith, the golden house was created from the four precious substances, 38. The Venerable Śāriputra understood. 39. Then, through the power of his increasing merit, the householder Anāthapiṇḍada Paragraphs: $ 0 14 17 23 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Thus, 1. then the king, the Vajra Holder, 2. beginning from here, 3. the great variety, 4. is the supreme discipline of migrating beings. 5. This is the explanation of the second meditative absorption. 6. Then, the third should be understood as preceded by the gathering. 7. Having thus taught the three meditative stabilizations of the summarized mandala, 8. now, in order to say that those who have obtained the commitments and initiation should perform repetition and meditation, 9. then, for that reason, etc. teaches the ritual of the master's acts and the ritual of the disciple's entrance, etc. 10. The word then indicates the immediately subsequent statement. 11. It is just after the meditative stabilization of the ritual of the master's acts. 12. For that reason means cause. For what reason? Because those who enter the summarized mandala do not benefit sentient beings to be trained. Therefore, for that reason, the great mandala is taught. 13. The supreme, excellent, concise mandala is distinguished, and will be explained. 14. The supreme of all is the teaching of the correct way of the mundane and supramundane, and since it is victorious over the realms of sentient beings to be tamed, it is the supreme victory of all. 15. The mandala of all deities 16. is the form of all the deities of the mundane and supramundane mandalas for the fortunate beings to be tamed by the mandala of all deities.🔽By that very fact, this concise mandala is the lord of the supreme of all. 17. Having drawn the great mundane mandala, one should draw the great mandala of Vajrasattva. 18. Having placed Vajrasattva in the center of that mandala, as previously explained, 19. this is the meaning of the words “in accordance with the rite.” 20. Is it only that? 21. He says “Vajra Goddesses,” 22. Rāgavajrī, Kilikilayo, Vajrasmrti, and Vajrarāgīśvarī are the Vajra Goddesses. 23. The word “etc.” includes the Seasonal Offerings, the Vajra Courtesans, and the Doorkeepers. 24. The mandala is filled with the Vajra Goddesses, etc. 25. The mandala illustrated by that is the mandala of the Vajra Goddesses, and so on. 26. On all sides of that, 27. in the center square, one should draw the great mandala of glorious Vajrasattva. On all four sides of that, one should draw the supreme symbols marked with the tathāgatas, Vajra Holder, Lokeśvara, and Ākāśagarbha, with their supreme vajras, such as t 28. The word “only” is for emphasis: the characteristic is marked with a vajra. 29. One should install the images and so on. 30. The surrounded by their own families are the Akshobyas, etc. , surrounded by their own families. 31. The King, Vajra-Narayana, 32. is drawn holding a wheel. 33. The Blessed One Vairochana is drawn holding a wheel, assuming the form of Narayana.🔽The Lord of the Vajra, Vajra-Bhairava, 34. holds a vajra-staff. 35. The Blessed One Vajra-Blaze-Like-Fire is drawn holding a vajra-staff, assuming the form of Bhairava, the Lord of the Vajra.🔽The Vajra-Lotus-Born holds a lotus, 36. the Vajra-Holder has the form of Brahma. 37. Vajradhara, who holds the form of the noble Avalokiteśvara, should be drawn in the form of Brahmā. 38. Akāśagarbha, who has the form of a desire god, 39. holding a flower marked with a vajra. Paragraphs: $ 0 7 15 20 31 38 #
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Please segment these sentences into coherent paragraphs: 0. What are the ten kinds of actions? 1. First, cultivating kindness and patience, second, making offerings to the Buddha's stūpa, third, sweeping and cleaning the stūpa and temple, fourth, cultivating and adorning the monastery, fifth, adorning the Buddha's image, sixth, being filial to pa 2. these ten kinds of karmic retributions result in a handsome appearance. 3. What are the karmic retributions for attaining a low and humble family? 4. There are ten kinds of karmic actions. 5. What are the ten kinds? 6. First, craving fame and profit without practicing generosity; second, envying others' glory; third, slighting one's parents; fourth, not following the teacher's Dharma; fifth, ridiculing the virtuous; sixth, befriending the wicked; seventh, encouragi 7. attaining these ten kinds of retribution, one becomes lowly. 8. Furthermore, what kind of karma leads to a wealthy and noble family? 9. There are ten kinds of karma. 10. What are the ten? 11. First, being free from jealousy and rejoicing in others' fame and profit; second, respecting one's parents; third, believing in and revering the teacher's Dharma; fourth, giving rise to the bodhi mind; fifth, offering an umbrella to the Buddha; sixth 12. attaining these ten kinds, one becomes wealthy and noble. 13. Furthermore, what kind of karma leads to an evil retribution in the human realm? 14. There are ten kinds of karma. 15. What are the ten? 16. First, indulging in self-importance; second, slighting one's parents; third, slighting śramaṇas; fourth, slighting brāhmans; fifth, despising the virtuous; sixth, slighting one's relatives; seventh, not believing in cause and effect; eighth, despisin 17. these ten kinds of actions will bring about an evil human retribution. 18. What kind of actions will bring about a superior human retribution? 19. There are ten kinds of actions. 20. What are the ten kinds? 21. First, being humble and free from arrogance; second, respecting one's parents; third, respecting śramaṇas; fourth, revering brāhmans; fifth, cherishing one's relatives; sixth, respecting the sages; seventh, practicing the ten wholesome [deeds]; eight 22. these ten kinds of actions will bring about a superior human retribution. 23. What kind of actions will bring about the retribution of being orphaned and poor? 24. There are ten kinds of actions. 25. What are the ten kinds? 26. First, constantly engaging in theft; second, encouraging others to steal; third, praising theft; fourth, rejoicing in theft; fifth, slandering parents; sixth, denouncing sages and worthies; seventh, obstructing the generosity of others; eighth, envyi 27. thus, these ten kinds of actions result in the retribution of being orphaned and poor. 28. What are the ten kinds of actions that result in great blessings and virtues? 29. There are ten kinds of actions. 30. What are the ten? 31. First, abstaining from theft; second, abstaining from encouraging others to do wrong; third, abstaining from rejoicing in theft; fourth, being filial to parents; fifth, having faith in and respecting sages and worthies; sixth, rejoicing in the fame a 32. thus, these ten kinds of actions result in vast blessings and virtues. 33. What are the ten kinds of actions that result in the retribution of being dull-witted? 34. There are ten kinds of actions. 35. What are the ten kinds of actions? 36. First, this person does not believe in śramaṇas and does not associate with them, second, does not believe in brāhmaṇas, third, does not believe in the Dharma of teachers and does not associate with them, fourth, does not transmit the hidden Dharma, 37. these ten dharmas result in the retribution of stupidity. 38. What are the karmic actions that result in great wisdom? 39. There are ten kinds of dharmas. Paragraphs: $ 0 3 8 13 18 23 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. “Those who have no likes or dislikes, 1. they are always happy in the human world. 2. Those who delight in abodes and mountain retreats 3. will experience the happiness of being an ascetic.🔽“Those who have no possessions at all, 4. those who have no possessions in any way, 5. They dwell in this world like a rhinoceros. 6. They move through the sky like the wind, and are not attached to the world. 7. They are happy in the human world. 8. They are not attached to what is pleasant or unpleasant. 9. Their minds are always like the wind.🔽Those who are unhappy about being separated from what is pleasant, 10. and those who are unhappy about remaining in what is unpleasant, 11. having abandoned both extremes, 12. those who delight in the Dharma are happy. 13. It is also said: 14. Having abandoned all the many faults, 15. the yogi is always of little activity. 16. The yogi is always free from conflict. 17. The benefit of dwelling in the wilderness 18. is that one always becomes disenchanted with the conditioned. 19. One has no desire for anything in the world. 20. The defilements will not increase. 21. The benefits of living in the forest 22. are that you will never quarrel, 23. but always be peaceful, happy, and secluded. 24. With body, speech, and mind well restrained, 25. there are many good qualities in this life of solitude. 26. It is in accord with liberation, 27. and quickly brings the peace of liberation. 28. If you live in the forest and rely on liberation, 29. all these good qualities will arise for you who live in solitude. 30. The same text says, 31. “Abandoning delight in towns and cities, 32. always be secluded and live in the forest. 33. Always be solitary like a rhinoceros, 34. and before long you will attain the highest meditative absorption.” 35. The noble Inquiry of Rāṣṭrapāla also says, 36. Abandon the endless home, which is a condition for agitation, but never abandon wealth. 37. Those who have good qualities delight in solitude and have controlled senses. 38. They do not associate with women anywhere. 39. Like rhinoceroses, they live alone, and are stainless, free from stains, in their pure intentions. Paragraphs: $ 0 3 9 13 17 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Now we should teach this child to learn painting skills, so that after we die he can live well and have nothing lacking. 1. He thought again: 2. Now if we teach him to learn painting, it may cause his eyes to become tired. 3. We should teach this child to learn what other skills, so that after we die he can live well and have nothing lacking, and his eyes will not be exhausted. 4. He then thought to himself: 5. The śramaṇas of the Buddha! 6. They are good at nourishing their bodies, at ease and without suffering. If we teach this child to go forth and practice the path according to the Dharma of the śramaṇas of the Buddha, then after we die he can live well and have nothing lacking, and 7. Later, the group of seventeen boys said to the boy Upāli: 8. You should follow us to leave home and practice the Way. 9. He replied: 10. What do I need to leave home for? 11. You should leave home yourselves. 12. The group of seventeen boys spoke to Upāli a second and third time, saying: 13. Come and leave home and practice the Way together with us. 14. Why is that? 15. Just as we now enjoy each other's company, we will also enjoy each other's company and play there like this. 16. Then the boy Upāli said to the boys: 17. You wait a little! 18. I must go and tell my parents. 19. The boy Upāli then went to his parents and said: 20. I now wish to leave home and practice the Way. I hope my parents will give their permission. 21. His parents replied: 22. We only have you, our one child. We love you very much, to the point where we do not want to be separated by death, let alone by being separated while alive. 23. The boy Upāli spoke to his parents like this a second and third time, saying: 24. Please allow me to go forth. 25. His parents also replied in the same way: 26. We only have one child, and we love him very much. We do not want to be separated from him in death, let alone in life. 27. At that time, the parents received the earnest requests of the young Upāli again and again, and then thought: 28. We have had this intention before: 29. 'When should we teach this child a craft, so that after our death, the child can live happily, without any lack or shortage, and not exhaust his physical strength?' 30. They then thought: 31. If he learns writing and even painting, after our death, he can live happily, without any lack or shortage, and not exhaust his physical strength, but we fear that it will exhaust his physical strength and eyesight, leading to exhaustion. 32. They thought: 33. Only the śramaṇas of the Buddha! 34. They are good at nurturing themselves and have no suffering or distress. 35. If this child were to leave home and become a monk, he would have a happy life without any suffering. 36. Then the parents replied to their child, saying: 37. Now is the right time, we allow you to leave home. 38. Then the youth Upāli returned to the group of seventeen youths and said: 39. My parents have already allowed me to leave home, if you want to go now is the right time. Paragraphs: $ 0 7 16 21 28 36 #
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Please segment these sentences into coherent paragraphs: 0. If an object appeared to consciousness, it would be apprehended, but it does not appear. Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. Namely, if it is their intrinsic nature, 1. If it is their various views, 2. If they arise due to ignorance, 3. If they revolve around their objects, 4. If their objects are coarse and harmful, and if they transcend above, 5. He truly understands such matters. 6. He is always liberated within liberation itself. 7. Next, there are two kinds of knowledge.🔽It can make the view pure. 8. And make the view well purified. 9. Namely, the knowledge of the abiding of dharmas and the knowledge of nirvāṇa that precedes it. 10. The knowledge of the abiding of dharmas means 11. Being able to understand the differences in the intrinsic characteristics and categories of conditioned phenomena, 12. And being able to understand the differences in the faults of the common characteristics of conditioned phenomena. 13. Namely, regarding the conditioned phenomena that accord with the three states of suffering, happiness, and neither suffering nor happiness, the skillful means, 14. Understanding the nature of the three kinds of suffering. 15. The knowledge of nirvana is as follows: 16. That is to say, regarding all these conditioned phenomena, 17. One first gives rise to the thought of suffering and then thinks like this: 18. The complete and permanent cessation of all conditioned phenomena that have suffering 19. ... is called nirvana. 20. Understanding this is called the knowledge of nirvana. 21. These two kinds of knowledge make one's view pure and well-purified. 22. One must cultivate them through the two approaches of right effort in order to make them pure. 23. The first kind of person is one who is powerless 24. and can only make their view pure by relying on the teachings of others. 25. The second kind of person is one who is powerful 26. and can make their view pure by listening to and contemplating the teachings. 27. Among them, the first kind of person 28. is not sharp-witted 29. and has only a single taste of the faculties such as faith, 30. and their acceptance of the truth through careful investigation of the objects of tranquility and insight arises in relation to a small number of phenomena. 31. The second kind of person should be understood as being the opposite of this. 32. There are also three kinds of knowledge on the periphery of realization. 33. Cultivating them, one attains the purity of insight. 34. The first is the wisdom that accords with the arising of uncontaminated wisdom. 35. The second is uncontaminated wisdom. 36. The third is the wisdom that continues after uncontaminated wisdom. 37. The first is the wisdom included in the worldly supreme dharma. 38. The second, if abiding in it, can eliminate all afflictions eliminated by seeing. 39. The third is the wisdom that continues in liberation after the afflictions are eliminated. Paragraphs: $ 0 7 15 23 32 #
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Please segment these sentences into coherent paragraphs: 0. When a learner who has attained the state of post-learner has attained the present uncontaminated [mind], but not the type or accumulation wisdom. 1. When one has attained the present worldly wisdom. 2. When one has not attained the present worldly wisdom, and is not cultivating both [types of wisdom]. 3. All ordinary beings, in defiled minds, indeterminate minds, in the attainment of non-perception, in the attainment of cessation, in the heaven of non-perception, and in the acceptance of the uncontaminated. 4. If one cultivates the type wisdom, does one also cultivate the cessation wisdom? 5. The answer is: 6. One should make four statements. 7. There is cultivation of the type wisdom but not the cessation wisdom. 8. This refers to: 9. When entering the realization of the truth of suffering and accumulation and the type wisdom. 10. When a learner who has attained the state of post-learner has attained the present type wisdom, but not the cessation wisdom. 11. There is cultivation of the cessation wisdom but not the type wisdom. 12. This refers to: 13. When entering the realization of the truth of cessation and the dharma wisdom. 14. When a learner who has attained the state of post-learner has attained the present cessation wisdom, but not the type wisdom. 15. There is cultivation of both. 16. This refers to: 17. When entering the realization of the cessation and path truths. 18. When a learner who has seen the traces, or an arhat, has already attained the realization of the cessation and path truths and they are present. 19. When an uncontaminated knowledge that has not yet been attained is present. 20. When a worldly knowledge that has not yet been attained is present, and both can be cultivated simultaneously. 21. There are cases where both are not cultivated. 22. This refers to: 23. When entering the realization of the truths of suffering, accumulation, and path. 24. When a learner who has seen the traces, or an arhat, has already attained an uncontaminated knowledge and it is present, but not the realization of cessation or path. 25. When a worldly knowledge that has already been attained is present. 26. When a worldly knowledge that has not yet been attained is present, and neither is cultivated. 27. In all ordinary beings, in defiled minds, indeterminate minds, in the attainment of non-perception, in the attainment of cessation, in the heaven of non-perception, and in the acceptance of the uncontaminated. 28. If one cultivates the realization of the path, does one also cultivate the realization of the cessation? 29. Answer: 30. One should make four statements. 31. There is cultivation of the realization of the cessation but not the realization of the path. 32. This refers to: 33. When entering the realization of the truths of suffering, origination, and cessation, and the subsequent knowledge of the truth of cessation. 34. When a learner who has attained the state of a never-returner, or an arhat, has already attained the subsequent knowledge and it is presently manifest, but not the knowledge of the path. 35. There are those who cultivate the knowledge of the path but not the subsequent knowledge. 36. This refers to: 37. When entering the realization of the truth of the path and the knowledge of the dharma of the path. 38. When a learner who has attained the state of a never-returner, or an arhat, has already attained the knowledge of the path and it is presently manifest, but not the subsequent knowledge. 39. There are those who cultivate both. Paragraphs: $ 0 4 7 11 15 21 28 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. To you, Buddha, I bow. 1. Then the venerable Ānanda was filled with joy and joy, and his heart was filled with joy. 2. The king was delighted and pleased. 3. Blessed One! 4. What is the name of this category of phenomena? 5. How should I take it? 6. The Blessed One said, I am the one who has the power to do this. 7. Ananda! 8. This is the story of the householder Chandrakīrti. 9. They will also have the treasures of wealth, grain, and all the precious things. 10. The Tathāgata praised him and said, This is the continuum of wealth. 11. The Blessed One said, Venerable Ānanda, those monks, those bodhisattvas, those assemblies of beings, gods, humans, and humans, 12. They were filled with the world of the asuras and gandharvas, and they praised the words of the Blessed One. 13. The Noble Treasury of Continuum. 14. The mantra is complete. Paragraphs: $ 0 3 8 11 13 #
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Please segment these sentences into coherent paragraphs: 0. Because prajñā has direct explanations of the meaning, and it is the second period, it is contrasted with it. 1. If it is said that direct explanations should be sūtras, then within prajñā there are parables, causes and conditions, predictions, and discussions. How can it only be direct explanations? 2. As for the reason for calling the Prajñāpāramitā Sūtra a sūtra, other sūtras also directly teach, so why not call them sūtras? 3. If you say it is the second period, which sūtra is not the second period? It is already as the previous objection. 4. As for using the Vaipulya Sūtras to correspond to the Pure Name Sūtras and other teachings that came out of the sūtras, the Pure Name Sūtra should not be after the Mahāprajñāpāramitā Sūtra, as it has already been refuted above. 5. As for using the Prajñāpāramitā Sūtras to correspond to the Lotus Sūtra, the sūtra itself says it is Prajñāpāramitā, but you twist it to be the Lotus Sūtra. Twisting the sūtra's words to fit your interpretation is the most unreasonable. 6. The Nirvana Sutra says: 7. Eight thousand śrāvakas received predictions in the Lotus Sūtra, it does not say they received predictions in the Prajñāpāramitā Sūtra, so how can you call the Lotus Sūtra the Prajñāpāramitā Sūtra? 8. This contradicts the text and misses the point, and does not constitute a sequence. 9. As for the Mahāparinirvāṇa Sūtra coming out of the Prajñāpāramitā Sūtra, they immediately explain: 10. The Mahāparinirvāṇa Sūtra comes out of the Lotus Sūtra. 11. This also does not accord with the sutra text, it is like a very small child, or like a sheep, and so on. 12. The errors of the five periods are like this. The errors of the four periods and three periods do not need further criticism. The teachings of the Southern school cannot be relied upon again. 13. Now, I will further criticize the meaning of the three periods. 14. After twelve years, up to the Lotus Sutra, the same is called the teaching of no characteristics. At the Lotus Sutra, the three are unified. Prajñā should also return to one. 15. If it is not so, how can it be the same as the teaching of no characteristics? 16. The four periods are also the same. 17. Next, I criticize the meaning of the five periods in the Northern school. 18. If it is said that the Tieweijing teaches the five precepts and ten wholesome deeds, that sutra only clarifies the five precepts and does not clarify the ten wholesome deeds. It is only the teaching for humans, not the teaching for gods. 19. Even if this is taken as the teaching for humans and gods, since all sutras clarify precepts and wholesome deeds, should they also be the teaching for humans and gods? 20. Moreover, that sutra says: 21. The five precepts are the mother of all Buddhas. Those who wish to seek Buddhahood should read this sutra, those who wish to seek arhatship should read this sutra. 22. It also says: 23. If you wish to attain the ground of immortality, you should wear the talisman of long life, take the elixir of immortality, and hold the seal of eternal bliss. 24. The talisman of long life refers to the Dharma of the Three Vehicles. 25. The seal of eternal bliss refers to the path of nirvana. 26. How can it be said to be only a teaching for humans and gods? 27. It also says: 28. The five precepts are the root of heaven and earth, the source of all spirits. Heaven holds them to harmonize yin and yang, the earth holds them to give birth to myriad things. They are the mother of myriad things, the father of myriad spirits, the o 29. Moreover, the four elements are the basis of the five skandhas and the six sense faculties. The four elements are originally pure, the five skandhas are originally pure, and the six sense faculties are originally pure. Such meanings are the teachings 30. Furthermore, the elder Sudatta attained the forbearance of non-arising, three hundred people attained the forbearance of faith, two hundred people attained the fruit of stream-entry, the four heavenly kings attained the forbearance of following, the 31. Furthermore, the Abhidharma-śāstra compiles the Dharma piṭaka. From the Deer Park to the night of nirvāṇa, all the Hīnayāna teachings are compiled into the three Dharma piṭakas; 32. From birth to the twin trees, all the Mahāyāna teachings are compiled into the Mahāyāna piṭaka; 33. Before the Deer Park, it is not included in the Hīnayāna teachings. 34. Which one? 35. At that time, there was no Sangha Jewel yet, so the Titirava Sutra should not be used as the initial teaching. 36. If it is said that the Titirava Sutra is a secret teaching with different interpretations from a single sound, it should not be at the beginning of the exoteric teachings. 37. The other four periods are the same as the Southern school, which has already been refuted as explained above. 38. Next, the difficulty with the half and full teachings of the stream is discussed. 39. From the initial Deer Park, the Tripiṭaka all clarify the meaning of half, and from Prajñā up to Nirvāṇa, they all clarify the meaning of full. This is not so. Paragraphs: $ 0 6 9 13 18 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Fourth, teaching others to study the Buddha's path. 1. These are the four. 2. There are also four more [precepts] for quickly attaining this samādhi: 3. First, creating Buddha images is for accomplishing this samādhi. 4. Second, using fine silk to copy this samādhi. 5. Third, teaching those with arrogance to enter the Buddha's path. 6. Fourth, always protecting the Buddha's teachings. 7. These are the four. 8. The Buddha then spoke a verse, saying: 9. Always have faith and joy in the Buddha's teachings, diligently practice and understand the profound wisdom, 10. widely distribute and explain it to others, be careful not to greedily seek offerings. 11. With a good understanding, one will be free from desires, always remember the Buddha's majestic virtue, 12. and see and know countless transformations. 13. And the honored ones among people in the present, with various excellent characteristics, 14. the golden color without defilements or leaks. 15. Listen to this Dharma with an undistracted mind, always avoid lazy practices, 16. and do not harbor ill will towards others. 17. Be careful not to doubt this sutra, which is praised by all Buddhas, 18. and always create Buddha images. 19. Always teach others to study this Dharma, and by practicing in this way, one will attain the samadhi. 20. The Buddha told Bhadrapāla: 21. Those who wish to study this samadhi should respect their teachers, serve and make offerings to them, and regard them as Buddhas. 22. Those who do not regard a good teacher as equal to the Buddha will find it difficult to attain samādhi. 23. Having attained this samādhi by respectfully following a good teacher and learning from them, the bodhisattva will be empowered by the Buddha and stand facing east, seeing hundreds of thousands of myriads of koṭis of nayutas of buddhas, and equally s 24. It is like a person who gets up at night and sees countless stars. If a bodhisattva wishes to see the buddhas of the present all standing before them, they should respect the good teacher and not look for the teacher's faults; 25. they should be fully endowed with giving, upholding precepts, patience, diligence, and concentration, and should not be lazy. 26. Chapter 4: Parable The Buddha told Bhadrapāla: 27. A bodhisattva who attains this samādhi but does not diligently practice is like a person crossing the great ocean in a fully loaded ship carrying precious treasures. If the ship breaks in mid-journey, the people of Jambudvīpa will all greatly sorrow 28. If bodhisattvas hear this samādhi but do not study it, all the devas and people will grieve and say: 29. 'We have lost so many precious scriptures.' 30. The Buddha said: 31. This samādhi sūtra is entrusted by the Buddha and praised by the Buddha. 32. If one hears this profound samādhi but does not write it, study it, recite it, uphold it, or practice it according to the Dharma, this is foolishness. 33. It is like a foolish child who is given sandalwood incense by someone, but refuses to accept it, calling it impure. 34. The incense seller says: 35. 'This is sandalwood incense. Do not call it impure. 36. Smell it to know its fragrance, look at it to know its purity.' 37. That person closes their eyes and neither smells nor looks at it. 38. The Buddha said: 39. Those who hear this samādhi but are unwilling to accept and uphold it are like that foolish child, and are ignorant. Paragraphs: $ 0 2 8 20 26 30 38 #
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Please segment these sentences into coherent paragraphs: 0. If it is the characteristic of what has already arisen, 1. then the essence of the effect has already arisen. 2. To say that it arises again from a cause 3. is not reasonable. 4. Therefore, 5. the effect does not exist in the cause beforehand. 6. However, the effect arises in dependence on causes and conditions.🔽Moreover, phenomena with characteristics 7. in phenomena with characteristics, 8. by means of five aspects. 9. Only then can it be understood. 10. First, it can be obtained at a location. 11. Like water in a jar. 12. Second, it can be obtained as a support. 13. Like eye-consciousness in the eye. 14. Third, it can be obtained by its own characteristics. 15. Like due to its own substance, not by inference. 16. Fourth, it can be obtained by its own function. 17. Fifth, due to the transformation of the cause, 18. the effect becomes transformed. 19. Or due to the transformation of the conditions, 20. the effect becomes transformed. 21. Therefore, their statement that at all times, 22. constantly, 23. the effect exists in the cause, 24. is unreasonable. 25. For this reason, 26. the treatise they established, 27. is not spoken in accordance with reason. 28. In this way, due to the characteristic of non-difference, 29. the characteristic of difference, 30. the characteristic of non-arising, 31. and the characteristic of having already arisen, 32. it is unreasonable. 33. Whether a śramaṇa or a brāhmaṇa,🔽who gives rise to such views, 34. and establishes such doctrines, 35. that the nature of all dharmas inherently exists, 36. [The Vaibhāṣikas say:] It is manifested from various conditions. 37. It is not produced from conditions. 38. [The Vaibhāṣikas say:] The proponents of the doctrine that the effect exists in the cause, 39. and the proponents of the doctrine of the characteristics of sound, Paragraphs: $ 0 6 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Free from inequality explains the previous correct mindfulness, because not seeing saṃsāra as defilement and nirvāṇa as purity, these two are without distinction, which is true quiescence. 1. Fifth, praising the skillful means of dedication. The first two lines heading towards the Dharma realm is dedicating to the ultimate reality, the rest all dedicate to enlightenment. 2. Next line dedicates to sentient beings, abiding like transforming beings, thus it is skillful means. 3. Sixth, the skillful means of realization and knowledge. The first line is in accordance with realization and entry, the next line is knowing without obstruction. 4. Next line knowing the universal approach to practice, which is the Dharma of benefiting beings, knowing it and realizing it is the cultivation of mastery. 5. Seventh, the skillful means of quiescence and function. The first line is quiescence, the next line is function, the next line is the unobstructedness of quiescence and function. 6. It is for the nirvāṇa of no abiding, which is difficult for ordinary beings and the two vehicles to reach. 7. Eighth, the skillful means of time and number, can be understood. 8. Ninth, the inconceivable skillful means. The first line is understanding arising and ceasing, a single moment and the entire period are all completely understood. 9. Next, the eleven characters understanding the characteristics are the essence of sentient beings, not leaving the three realms and nine grounds. 10. The two lower realms are form, the formless realm is not form. The eight grounds of the two realms are all called thought. The heaven of non-thought is non-thought, the peak of existence is neither thought nor non-thought. 11. To understand completely means to understand both the nature and the non-arising of these. 12. This is the realm of the boundless, therefore it is difficult to conceive. 13. The above two verses only understand the distinctions, which is the skillful means. 14. The ten incomparable skillful means, the first two lines know the characteristics, the upper line is the ultimate in verticality, the lower line is the all-encompassing in horizontality. 15. The next line knows the nature. These two are non-dual, therefore incomparable, which is the skillful means. 16. The ninth time the light shines on ten koṭis of worlds, praising the Buddha's great compassion in saving beings. 17. The ten verses often use the fourth line to conclude. 18. Within this, it is divided into three parts: 19. The first verse generally states that the ocean of practices has been perfected and is able to universally transform. The next eight specifically show the different types of transformations. The last one concludes that compassion and wisdom are all-p 20. In the first, the first sentence is the cultivation without remainder. 21. Extensive means all-encompassing, and great means extreme suffering. 22. The next sentence is for a long time without interruption. 23. The next sentence is the completion of meritorious practices, as one is already able to save those who are extremely evil and difficult to save. 24. How is one able to save? 25. It is called the lion's roar. 26. The lion's roar is called the definitive teaching, definitively teaching that all sentient beings have buddha-nature and saving the icchantikas. 27. It definitively teaches the absence of self and saves the non-Buddhists. 28. It definitively teaches that desire is suffering and impure, thereby saving Māra. 29. It definitively teaches that the Tathāgata is eternally abiding, blissful, self, and pure, thereby saving the śrāvakas. 30. It definitively teaches great compassion, thereby saving the pratyekabuddhas. 31. It definitively teaches the Tathāgata's unobstructed great wisdom, thereby saving the bodhisattvas. 32. Therefore it is said to universally transform sentient beings. 33. Next, in the eight distinctions, how does one universally transform? 34. First, transforming sentient beings of deluded love. 35. The first half is what is saved, like a person falling into the ocean, with five difficulties in escaping: 36. First, deep water; second, swift waves; third, confused darkness; fourth, insects clinging; fifth, anxiety and loss of strength. 37. Sentient beings flowing and turning in the ocean of desire are also like this. 38. Herein, craving has two meanings: 39. First, being insatiable with what has been obtained, deep and vast like the ocean; Paragraphs: $ 0 1 6 7 8 13 16 18 24 33 38 #
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Please segment these sentences into coherent paragraphs: 0. a householder came to the monastery. 1. When he heard the dedication of the merit, he went to the elder and said, “Noble one, if I build a monastery, 2. will you also recite the dedication of the merit in my name?” 3. “Build it,” he said, “and I will recite the dedication well.” 4. When the householder had a monastery built, 5. he did not put anything in it.🔽When the householder saw that it was empty, he came to the monastery and said, 6. “Noble one, I built a monastery, 7. Noble one, my monastery is empty. 8. Is there no one there? 9. The elder of the saṅgha said, 10. Good man, it is because it is not oily. 11. The householder said, 12. Noble one, it is full of salt. 13. How could it be oily? 14. Thinking about the householder, he said, I am not saying that. 15. However, there is no profit there. 16. He said, Noble one, 17. I will give a bolt of cloth to whoever stays in my monastery. 18. Upasena thought, I will get the profit. 19. He took his share in the order of seniority and stayed there, but it was empty. 20. Then a monk who went for alms and paid homage to the stūpas came to Śrāvastī.🔽 He said, Householder, 21. Seeing that the temple was empty, 22. he asked the monks, 23. “Whose temple is this?” 24. They said,🔽“It is the Saṅgha’s temple, 25. but it is under the control of the monk Udayī.” 26. He went to Udayī 27. and said, “This temple is yours. 28. Udayī said, 29. “Do it that way.” 30. While he was living there, the alms-begging monk 31. was a wise man who did not shirk work. 32. Every day he anointed and swept the temple. 33. There are five benefits to sweeping a temple: 34. They are as follows: 35. He will have a clear mind, will cause others to have a clear mind, will delight the gods, will accumulate roots of virtue that lead to beauty, and when his body breaks up, he will be reborn in a happy place, a heavenly realm.🔽Those who saw the temple 36. “Layman, the temple has been anointed and swept.” 37. When he heard this, he was overjoyed. 38. Later, he went there himself 39. and saw the temple anointed and swept just as before. Paragraphs: $ 0 5 20 24 35 #
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Please segment these sentences into coherent paragraphs: 0. In all places, people live. 1. The others were demons. 2. In this very land of Jambudvīpa, 3. Beyond the nine Black Hills in the north is a mountain full of snow. 4. Beyond that, there is a lake called the Unwarm Lake, which is filled with water with eight branches and is fifty leagues wide. From this great river, there are the Ganges, Sindhu, and Sita. 5. The waterfalls are the falling of the lotuses. 6. In front of him, the Jambudvīpa was established. 7. The great hell of the Inner Torment is twenty thousand leagues below this Jambudvīpa. 8. Above the fire-free place, above, there are the seven hells of heat, heat, and great mourning, and weeping, and destruction, and the seven black spots, and the seven hells of the seven hells. 9. The other side is the one without hope. 10. These eight fall into the hells, each of them sixteen times. 11. Are the guardians of hell beings or are they not? 12. How could they do so? It is because of the actions of sentient beings. 13. This is what is meant by the statement that the person who dies will be born as a worm. 14. Those who, after death, lead sentient beings to the hells by the commands of the Buddha, are called death-giver ghosts, not death-master ghosts. 15. The rest are not sentient beings. 16. Where does the action of the mind ripen? 17. The hell of the gods. 18. How could the things that are in the fire not be burned? 19. It is because the fire of karma has ceased, or because the difference between the elements has been established. 20. The other eight hells are cold hells, such as the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the hot, the ho 21. The eight are as large as a lotus, and they are on the side of the great hells below this Jambudvīpa. 22. Under this world there is opportunity for the sufferingless, because the world is as vast as a grain heap. 23. Therefore, the sixteen hells are created by the actions of all sentient beings. 24. The hell beings of the sun and moon can do more than their own karma, or two, or one. 25. They are not different in their aspects. 26. They are not certain where they are, because they are on the banks of rivers, on the sides of mountains, in the lower valleys, and in the lower valleys. 27. Animals are also the objects of the earth, water, and space. 28. The king of the gods will be known as Lord of Death. 29. The kings palace was cut down to a depth of five leagues below Jambudvīpa. 30. They are the source of all these, and they are the transcendent perfections. 31. Above this, the winds of the magic sphere circle the moon, sun, and stars, like a circle. 32. The moon and sun run equally on Mount Meru, halfway up Mount Meru. 33. The circumference of the moon will be fifty leagues. 34. The sun is fifty-one times ten million. 35. The smallest of the many stars is far away. 36. The sun shines in the sky, and the mandala of the fireplace shines outwardly. 37. Under the moon-like mansion, crystal water is cool and radiant. 38. The sun and moon are the same in the four continents. 39. At midnight, when the sound of the northern wind is unpleasant, the sun sets in the upper part of the tree. Paragraphs: $ 0 2 7 11 16 21 27 31 38 #
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Please segment these sentences into coherent paragraphs: 0. How can you hold a bottle of wine for a child? 1. They said, I have taught and I have in my hand. 2. When he saw that the wine was empty, he said, I am going to drink it. 3. The child is like a crying mother. 4. The Buddha is inconceivable. 5. They are wise and know the way of living beings. 6. He knew how to accumulate these things. 7. He taught the worlds the way to be happy. 8. This is the teaching of the great joy. 9. And leave behind the signs of the household. 10. May it be the best that has the result. 11. The Compassionate One taught this. 12. He had abandoned the signs of the household and had gone forth. 13. They will have all the fruits. 14. The nature of phenomena is not the same as the nature of phenomena. 15. The result is not obtained, but the result is obtained. 16. Alas, O most compassionate one! 17. The king spoke well. 18. They will be born in a state of great wonder. 19. Thus, the Dharma of peace is the Dharma of peace. 20. These are called the pure faculties, the pure permanent faculties, the powerful faculties, and the soft branches of awakening. 21. He taught a thousand words and a thousand names. 22. The power is a. 23. None of them is unborn, nor is it strong. 24. The peaceful limbs of awakening have not yet arisen. 25. This phenomenon is not form, but it is formless. 26. The power of knowledge is explained to the world. 27. I have told the living beings what I have obtained. 28. All these are free of signs. 29. What is the purpose of this? 30. They think, I have not obtained anything. 31. What is there in the world that is not satisfied? 32. There is no such thing as a merit. 33. He taught the world what is to be gained and what is not to be gained. 34. This is the attainment of knowledge. 35. The result of the special activity of all is achieved. 36. I have shown that sentient beings are nonexistent. 37. The sentient being is never apprehended. 38. If sentient beings do not exist, how can they be attained? 39. The realm that has no seed. Paragraphs: $ 0 4 9 14 19 25 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Śāradvatīputra, therefore, bodhisattva-mahāsattva, and so on, having raised the discussion from just those bodhisattvas, 1. in order to open the section on extensively explaining the Dharma, it is said. 2. Here, in this context, the phrase blameworthy actions of body, speech, and mind should not be taken to mean sinful, non-virtuous actions. 3. The actions of body, speech, and mind that are accompanied by reference are called reprehensible.🔽Because they are accompanied by reference, they are a fault for a bodhisattva who practices the perfection of wisdom. 4. Thus, one should not open the door to such [faults].🔽Thus have I heard, etc. 5. The venerable Śāradvatīputra, having thus been addressed, said to the Lord, etc. 6. [The text] continues from just that meaning and those words. 7. In order to open the section on explaining the Dharma extensively, [he] asked, What are the reprehensible actions of body, speech, and mind? 8. The Blessed One said, etc. 9. [The text] teaches what the reprehensible actions of body, speech, and mind are. 10. The view that the three, body, speech, and mind, are real entities, and the view that the actions performed by them are real entities, 11. are called “faults” because they are to be abandoned like faults. 12. Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom 13. do not apprehend the body, speech, or mind by which they would give rise to a miserly thought, and so on. This teaches the non-apprehension of the three, body, speech, and mind, by which the six perfections’ counteragents, miserliness and so on, aris 14. Śāradvatīputra, when bodhisattva great beings are practicing the perfection of wisdom, 15. The phrase “arising of the body’s negative condition” continues up to the phrase “the mind’s negative condition.” 16. The phrase “the mind’s negative condition” continues up to the phrase “the mind’s morally blameless action.” 17. This passage teaches that a bodhisattva does not commit any morally reprehensible actions through body, speech, or mind and it provides the reasons why he or she does not commit such actions. 18. It should be understood that the bodhisattva does not commit any morally reprehensible actions through body, speech, or mind. 19. The phrase “this is impossible” means 20. that it is impossible for a bodhisattva to commit any of the errors that are associated with the mental afflictions through body, speech, or mind. 21. The terms “negative condition” and “morally blameworthy” are synonyms for “fault” and “defect.” 22. He purifies the body’s negative tendencies. 23. The bodhisattva purifies the body’s faults and makes them non-existent. 24. The meaning is that he does not produce such faults. 25. He asks, “Blessed One, how do bodhisattva-mahāsattvas purify the body’s negative tendencies?” and so on. 26. In order to dispel the doubts of the assembly listening to the Dharma, 27. he asks how the negative tendencies of body, speech, and mind are purified, and it is explained that the ultimate non-apprehension of body, speech, and mind itself is the purification of negative tendencies. 28. “Moreover, Śāradvatīputra, from the time of first generating the mind of enlightenment, 29. Having taken up the path of the ten virtues and abiding in them, and so on,🔽is taught in another way, in terms of the conventional, as the faultlessness of body, speech, and mind. 30. Having attained the first bodhisattva level, abiding in the ten virtues, 31. and not giving rise to the attitude of the śrāvakas and pratyekabuddhas, but giving rise to great compassion for all sentient beings, 32. is taught as the purification of the faults of body, speech, and mind. 33. Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom, 34. purifying the path to enlightenment, and so on, 35. There are those who purify the path to enlightenment and complete the six perfections such as generosity. 36. Thus it shows the divisions of striving. 37. He said, “Blessed One, what is the bodhisattva mahāsattva’s path to enlightenment?” 38. This is because it was explained, “There are those who purify the path to enlightenment and practice the six perfections.” 39. Thinking, “Apart from the six perfections, what other path to enlightenment is there?” he asked. Paragraphs: $ 0 2 5 10 12 14 18 25 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. It is said in the sūtras: 1. An irreversible bodhisattva, through the power of skillful means, accepts the five desires in order to benefit sentient beings. 2. What are these skillful means? 3. Answer: 4. It is like using tongs to handle fire, even though one touches it, one is not burned. 5. The five desires are like fire, able to burn a person's wholesome roots. 6. This bodhisattva contemplates: 7. I have left home as an individual. How can I use giving to attract sentient beings? 8. Many sentient beings need food, drink, and clothing. Few need the Dharma. 9. In order to attract sentient beings, the bodhisattva is therefore born into a wealthy and noble family, giving to sentient beings and satisfying their needs, widely benefiting the monastic and lay communities; 10. it is like the great earth, which benefits humans, birds, and beasts. 11. At that time, the four practices cultivate the six perfections. 12. If a renunciant praises giving, some people may say: 13. You yourself have no wealth as an individual, but you only teach others to give. 14. Then they will not believe or accept it. 15. Therefore, the bodhisattva skillfully becomes a layperson, filling everyone with wealth and encouraging them to practice giving, and people will then believe and accept it. 16. This bodhisattva may become a wheel-turning sage king. When he thinks of giving, he fills Jambudvīpa with precious treasures; 17. Like King Mūrdhaja, when he had a desire for treasures in his palace, the treasures would reach up to his knees. 18. He could become Śakra or Brahmā, and rain down precious treasures filling the trichiliocosm, making offerings to the Buddha and satisfying all. 19. In order to gather in sentient beings, he did not accept it for himself. 20. When a person experiences the five desires, their mind gives rise to arrogance and they lord it over others. 21. This person always cuts off sexual desire, so their afflictions are thin and they do not give rise to arrogance; 22. Because they do not give rise to arrogance, they do not lord it over sentient beings. 23. This is called a characteristic of a non-retrogressive bodhisattva. 24. Furthermore, if a bodhisattva attains the forbearance of the non-arising of dharmas, enters the stage of a bodhisattva, and attains the prediction, then at that time the king of the vajra-holders and others should follow and guard him according to th 25. When he attains Buddhahood, he will manifest his body and at that time let people see him. 26. Here he himself explains the reason: 27. No human or non-human can destroy him. 28. Humans break means killing, binding, or winning in debate, etc. 29. Non-humans break means giving illness, causing madness, taking away life, creating an evil body to frighten them, or transforming into the body of a Buddha to speak of wrong paths. 30. In this way, they cannot subdue the Bodhisattva. 31. Question: 32. If they are protected by the Vajra God-kings, do the Bodhisattvas themselves lack power? 33. Answer: 34. The Bodhisattvas themselves also have power. 35. Moreover, because of the Bodhisattva's merits, they can cause the Vajra Gods to protect them; 36. Because they are protected by the Vajra Gods, even though they have not yet attained the Dharma-body, their merits increase. 37. Moreover, the heavenly gods see the Vajra Gods guarding them, and their respect and awe increase even more. 38. Endowed with the Bodhisattva faculties means that if a person lacks the five faculties such as the eyes, they are no different from a piece of wood or stone; 39. Because of the power of the five faculties, one can see and hear. Paragraphs: $ 0 3 6 12 16 20 24 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The Sūtra of the Questions of the Virtuous Lady 1. Translated by Tripiṭaka Master Bodhiruci of South India during the Tang Dynasty, by imperial decree 2. Thus have I heard. Once, the Buddha was dwelling in the Deer Park at Ṛṣivadana in the country of Vārāṇasī, 3. together with a great assembly of five hundred bhikṣus and innumerable bodhisattva-mahāsattvas. 4. At that time, the World-Honored One, at mealtime, put on his robe, took his bowl, and together with Ajita Bodhisattva-mahāsattva, entered the great city of Vārāṇasī to beg for alms. They went begging in sequence through the city and arrived at the ho 5. At that time, the girl Dévadattā saw from afar the Tathāgata's majestic appearance, his faculties tranquil, his mind peaceful and supreme beyond compare, his dignified demeanor and gaze calm and composed, like a dragon king with great authority, like 6. When the girl Dévadattā saw these characteristics, a pure faith arose in her mind. She came to where the Buddha was, bowed at the feet of the Tathāgata and the bodhisattva mahāsattva Ajita, respectfully bent her body, joined her palms towards the Bud 7. Welcome! 8. World-Honored One!🔽Welcome! 9. Sugata! 10. I now wish to ask about my doubts. May you deign to have compassion and briefly remain here. 11. At that time, the World-Honored One silently accepted the invitation, arranged his seat, and sat down, while the bodhisattva mahāsattva Ajita also followed the Buddha and took his seat. 12. At that time, the Brahman girl with virtue gave rise to joy in her mind, increased her respect, and said to the Buddha: 13. World-Honored One! 14. I have heard that the Tathagata turned the wonderful wheel of the Dharma at the Deer Park in Varanasi. I do not yet know what Dharma the World-Honored One spoke when turning the wheel of the Dharma? 15. The Buddha told her: 16. Girl with virtue! 17. When I turned the wheel of the Dharma, I spoke of the condition of ignorance giving rise to volitional formations, volitional formations giving rise to consciousness, consciousness giving rise to name-and-form, name-and-form giving rise to the six se 18. When ignorance ceases, then formations cease. When formations cease, then consciousness ceases. When consciousness ceases, then name-and-form cease. When name-and-form cease, then the six sense bases cease. When the six sense bases cease, then contac 19. Noble lady! 20. This is the Dharma wheel turned by the Tathāgata at the Deer Park in Vārāṇasī, which no one in the world, whether renunciant, brahmin, deva, māra, or Brahmā, is able to turn in accordance with the Dharma. 21. At that time, the brahmin lady Sadāprarudita said to the Buddha: 22. World-Honored One! 23. Is what is called ignorance internal? 24. Or is it external? 25. The Buddha said: 26. No, it is not.🔽 27. Sadāprarudita said: 28. World-Honored One! 29. If there is no ignorance internally or externally, how can there be ignorance as a condition for volitional actions? 30. Moreover, World-Honored One! 31. Does the dharma of the other world come to this world or not? 32. The Buddha said: 33. No, it is not.🔽 34. The virtuous woman again addressed the Buddha, saying: 35. World-Honored One! 36. Are the characteristics of ignorance truly existent? 37. The Buddha said: 38. No, it is not.🔽 39. The self-nature of ignorance arises from false discrimination, not from true existence, and arises from inversion, not from proper reasoning. Paragraphs: $ 0 2 4 6 11 12 15 21 25 27 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. He thought he would forever escape the difficulties of hardship. 1. He no longer feared harm. 2. In a quiet place, 3. he did not think of the Way or virtue. 4. He did not practice the scriptures and precepts, 5. the path of meditation and recitation of the precepts. 6. However, he had not yet attained the fruition of the path. 7. He did not diligently seek to attain the fruition of the path. 8. The Buddha told that person, 9. You have already escaped the danger of the thieves and bandits of birth and death. 10. Therefore, there are still fears. 11. The body of the five aggregates revolves through the five destinies. 12. There is no liberation. 13. You will be harmed by the afflictions. 14. You will then fall into the paths of hungry ghosts and animals. 15. At that time, that bhikṣu, 16. in a quiet place, 17. contemplated and calculated, 18. and earnestly reproached himself inwardly. 19. He understood that all things are impermanent. 20. Life does not last long. 21. It all ends in cessation. 22. The changes of rise and fall, 23. have been coming for a long time. 24. Then, in front of the Buddha, 25. repenting and blaming oneself, 26. attaining the path of arhatship, speaking as a monk, the sūtra on stealing. 27. A greedy eating bhikṣu observes and attains the path, a greedy eating bhikṣu observes and attains the path, at that time in Mathurā there was a man, 28. at the place of Upāli, 29. renouncing the householder's life and going forth, 30. because of greed for food he was unable to attain the path. 31. Upāli said, 32. I will give you food tomorrow.🔽At mealtime, he filled a bowl with porridge and placed it in front of him, 33. and also an empty vessel. 34. He said to him, 35. You can take the food and empty this vessel. 36. He also said, 37. Wait for it to cool slightly and then eat it. 38. But this bhikṣu's greedy mind was thick, 39. so he blew on it to cool it. Paragraphs: $ 0 8 15 27 31 #
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Please segment these sentences into coherent paragraphs: 0. Some people say: 1. The Buddha taught the Lesser Vehicle for twelve years, and after twelve years he taught the Great Vehicle. 2. I have been staying in this room for twelve years and have always heard the Great Vehicle, let alone after twelve years? 3. Some say: 4. Twelve years is a name for a complete number. Therefore, Zhuang Zhou said, For twelve years I have not seen a complete ox, and Sengzhao said, In Kumarajiva's school for twelve years. 5. However, Kumarajiva arrived in the third year of the Hongshi era and passed away in the seventh year, and yet it says twelve years, referring to a complete number. 6. Some say: 7. The *Mahāyāna-abhidharma-samuccaya-vyākhyā explains that bodhisattvas have twelve abodes, thus it is twelve years. 8. Some say: 9. It is truly twelve years, and therefore it is said. 10. Śāriputra! 11. This room always manifests eight unprecedented and difficult-to-obtain dharmas. 12. This is the fourth praise of the room. 13. The text is divided into three parts: 14. First, a general statement; second, a specific praise; third, a concluding summary. 15. This is the first chapter. 16. Having heard the wonderful Dharma and also seen the unprecedented events, how could he not be greatly inspired by the Mahayana? 17. What are the eight? 18. This room is always illuminated by golden light, day and night are no different, and it is not illuminated by the sun and moon, this is the first unprecedented and difficult-to-obtain Dharma. 19. Those who enter this room are not troubled by defilements, this is the second unprecedented and difficult-to-obtain Dharma. 20. This room is always filled with Shakra, Brahma, the Four Heavenly Kings, and bodhisattvas from other directions, this is the third unprecedented and difficult-to-obtain Dharma. 21. This room always expounds the non-retrogressive Dharma of the six perfections, this is the fourth unprecedented and difficult-to-obtain Dharma. 22. This room always produces the first music of the heavens and humans, and the strings emit immeasurable sounds of Dharma transformation, this is the fifth unprecedented and difficult-to-obtain Dharma. 23. In this room there are four great treasuries filled with various treasures, which are inexhaustible in providing for the poor and needy, this is the sixth unprecedented and difficult-to-obtain dharma. 24. In this room Śākyamuni Buddha, Amitābha Buddha, Akṣobhya Buddha, Ratnaśrī, Ratnārcis, Ratnacandra, Ratnavyuha, Durjaya, Siṃhaghoṣa, Sarvārthasiddha, and other Buddhas from the ten directions, when this superior person thinks of them, they all come an 25. In this room the palaces and halls of all the devas are well-adorned, and the pure lands of the Buddhas are all manifested within it, this is the eighth unprecedented and difficult-to-obtain dharma. 26. This is the second specific praise of the room. 27. The eight are summarized into four pairs: 28. The first pair is that of the external and internal. Externally, there is the radiance of golden light; internally, the defilements of offenses and faults are eliminated. 29. The second pair is about the teachings, where the conditions refer to the devas and bodhisattvas, and the teachings refer to the constant Great Vehicle in China. 30. The third pair is about the Dharma and wealth, where the Dharma refers to constantly playing Dharma music, and the wealth refers to providing for all without end. 31. The fourth pair is about the true and the provisional, where the true refers to all Buddhas coming, and the provisional refers to the pure lands appearing together. 32. As for the pure lands appearing together, Master Kumārajīva said, It is like a diamond the size of a square inch that illuminates the shapes and colors within several tens of miles beyond stone walls. 33. This room is bright and penetrating, and its analogy is like this. 34. It is said, 'Śāriputra! 35. This room always manifests the eight unprecedented and difficult-to-obtain dharmas. Who, having seen this inconceivable matter, would still delight in the teachings of the śrāvakas?' 36. This is the third concluding praise. 37. Śāriputra said: 38. Why don't you transform your female body? 39. The fifth is next discussing the meaning of transformation and non-transformation. Paragraphs: $ 0 3 6 7 8 10 13 16 17 26 27 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it has no resolve. 1. The treatise says: 2. Memory only clearly remembers, and cannot clearly remember. 3. The commentary says: 4. The characteristic of memory is to clearly remember previously experienced things. This consciousness is dull and inferior. 5. It always takes the present object as its object through its spontaneous functioning, and cannot clearly remember the previously experienced object, so it has no memory. 6. The treatise says: 7. Samādhi can cause the mind to be focused on one object for a long time, but it is not the case that it is not distracted in the next moment. 8. The commentary says: 9. Although the image of samādhi arises newly in each moment, 10. the original object that was contemplated during the preparatory stage continues before and after. 11. It is always focused on the object. This consciousness spontaneously does not prepare and focus on the original object. 12. It always takes the newly arising image as its object in the present. 13. It only arises anew. Moreover, the mode of activity of samādhi 14. is to deeply grasp and focus on the object in each moment. 15. This consciousness is superficial, its mode of activity is not like this. 16. Therefore it is not definitely concomitant. As for spontaneous, 17. it is that which follows karma. 18. The treatise says: 19. Wisdom only discriminates, it cannot discriminate. 20. The commentary says: 21. The things such as virtues, 22. equally faults and both, 23. The rest of the text is understandable. This specific discrimination, 24. The mode of activity is all-encompassing. 25. In the Buddha, there is a separate realm, 26. In principle, there is also no fault. 27. The treatise says: 28. Therefore it is not associated with the separate realms. 29. The commentary says: 30. This is the general conclusion. 31. It has already been said that the separate realms are not concomitant with this consciousness. Next, it specifically excludes the reasons why the wholesome, etc. are not concomitant. 32. The treatise says: 33. This consciousness is only the retribution nature, and is not associated with the wholesome, defiled, etc. 34. The commentary says: 35. Retribution is definitely not common to the wholesome and defiled. 36. The eleven, six, and twenty are also definitely not associated. The etc. 37. Includes the other wholesome dharmas, etc. 38. The four indeterminate ones are common to the three natures, and are also included in this. 39. However, there is a difficulty. Paragraphs: $ 1 6 18 27 32 #
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Please segment these sentences into coherent paragraphs: 0. Seeing this supreme yoga, 1. seeing this mantra of the hero and heroine deities, 2. others are like worthless straw. 3. One should not tell them, just like beating a drum for those who desire results. 4. Om is the illuminator of all, 5. giving all that is desired for the sake of accomplishment. 6. This is the meaning. 7. It gives the three accomplishments, is the meaning. 8. Having thus taught the benefits of the recitation of the placement of the deities, he says: 9. One becomes a hero, and is accomplished. 10. The approximation of attaining the sign is accomplished. 11. One sees the mandala in the house. 12. This means that one sees the reflection, the body, and the bhaga in one's own place. 13. Knowing that, one always meditates by the path of direct seeing, and one will certainly accomplish it. Thus the Tathagata has said. 14. This also teaches the extraction of the mantras of the heroines by implication. 15. The extraction of the mantras is of four kinds: the essence and the quintessence of the father and mother, the mantras of the heroes and heroines, the two armor mantras, the two eight-line mantras, and Sumbha. 16. The extraction of the mantras is by the door of the name, the first part, and the wheel. 17. The extraction of the seed-syllable, the extraction by way of vowel and consonant, and the half-extraction. 18. In this Root Tantra, the extraction of the seed-syllable by way of the names of the Śrī Herukas, the extraction of the eight-line mantra by way of vowel and consonant, and the half-extraction of the two armors, these four extractions are taught here. 19. Therein, first, the extraction of the seed-syllable by way of the names of the heroines is taught by implication. 20. This is the commentary on the fourth chapter on the meditation on the deities. 21. Thus, having explained the meditation on the deities by means of three chapters, the teaching on the extraction of the mantra of recitation is the teaching on the extraction of the root mantra. 22. Therein, the basis of the extraction of the mantra is: 23. Then, in the source of phenomena, 24. the variegated navel is the indestructible bliss. 25. Having anointed the even part of the ground with the five nectars and the five meats, and having scattered loose flowers, 26. in the middle of the triangular source of phenomena one should draw an eight-petaled lotus, and in its center one should draw the indestructible syllable A. 27. Having drawn it, one should recite the mantra according to the rite, 28. and one should gather all phenomena into one. 29. This means that one should draw the last vowel of all the syllables, and the fifty consonants, which are the phenomena of speech, gathered into one. 30. The meaning of the extraction is taught here, and these are the mantra words: 31. Having equalized the Alikali, 32. it is said. 33. By arranging one Alikali and seven Kalikali on the eight petals of the lotus, they become equalized. 34. Having understood the four by four, 35. What is the purpose of collecting the eight groups of four? 36. Here, it is to accomplish all goals. 37. Based on this collection of mantras, the three common and supreme siddhis are generated. 38. Further, if the stage of completion is applied to the body cakras, the cause of generating the intrinsic characteristics of sound is the eight-petaled lotus in the center of the sixty-four nāḍīs in the center of the triangular nirmāṇacakra at the nav 39. The master Citrāṅgada states that the mantra arises from the eight places, such as the palate, throat, and so on, in the manner of a mantra. Paragraphs: $ 0 4 8 15 20 23 31 38 #
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Please segment these sentences into coherent paragraphs: 0. She was the same as the golden pearl woman from the past. 1. Because of her excellent past conditions, she had this wonderful body. 2. She set her resolve firmly and did not come out alone. 3. The women all asked why she did not come out. 4. She replied, Sisters, 5. My mind is at ease and tranquil, not hoping for other wishes. 6. Therefore, I do not come out. 7. At that time, the women forcefully took this woman to go and see the golden deity. 8. This woman's radiance and beautiful appearance 9. outshone the golden deity, who no longer appeared. 10. The brahmins then betrothed her. 11. They finally agreed. 12. They set a date for the wedding. 13. When the woman heard this, she was also very distressed. 14. She had no choice but to go through with the marriage. 15. The two faced each other, each with a pure intention. 16. Although they were husband and wife, they had no lustful thoughts. 17. They made an agreement together, saying: 18. We should now each stay in separate rooms and not disturb each other. 19. At that time, the parents, having learned of this, 20. immediately ordered people to remove one of the rooms. 21. They made the couple share the same room, leaving only one bed inside. 22. Then Kāśyapa made another agreement with his wife, saying: 23. In this room now there is only one bed. 24. It is unreasonable for the two of us to sleep together.🔽If I am sleeping, you should be walking. 25. If you are sleeping, I should be walking. 26. Later, in the middle of the night, it was Kāśyapa's turn to walk. 27. At that time, his wife was sleeping with her hand hanging off the bed. 28. Outside, there was a poisonous snake that entered through the door and wanted to bite his wife. 29. Kāśyapa, out of compassion, slowly approached her. 30. He wrapped his robe around her hand and lifted it onto the bed. 31. The wife suddenly woke up and scolded him, saying: 32. Now, you, a husband, have no will and are like this. 33. You made a vow with me not to come close to each other. 34. Why are you now secretly lifting my hand? 35. Kāśyapa replied: 36. I have no lustful thoughts and am not coming close to you. 37. The snake came from outside. 38. It intended to bite you. 39. I was afraid it would harm you. Paragraphs: $ 0 7 10 14 19 22 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. If the external thing is not the valid cognition itself, 1. then the statement of the trustworthy person is non-deceptive in general, because whatever statement of the one whose faults are exhausted is non-deceptive. 2. For example, “all conditioned things are momentary,” and so on. 3. This statement of the one whose faults are exhausted is also non-deceptive with regard to the meaning that is extremely hidden. 4. Therefore, this is also non-deceptive. Thus, the statement of the one whose faults are exhausted is non-deceptive in general, and is inferred in that way. 5. Thus, the statement of the master is said to be an inference with regard to external objects. 6. By this “just as,” and so on, he states the contradiction in the assertion. 7. The passage beginning with “The person named . . .” is the reply. 8. It is not that the master explicitly states that scripture is inference, 9. but rather that he teaches it in terms of the engagement of a person. 10. For, if one wishes to engage in the path, one cannot do so without relying on the valid knowledge of scripture. 11. Why is that? 12. It is because the person who has the unseen, which is not directly perceived, is the person who has the result. 13. Some connect “engagement and disengagement” with “that” in the phrase “that which is not directly perceived.” 14. Because they obtain great benefits through the result of higher rebirth and so on, which is the opposite of the specific intention to harm and so on, and because they enter hell and so on through the specific intention to harm and so on.🔽 15. Because one obtains great benefit through the result of high status, such as the reversal of the specific intention to engage in livelihood and so on, and because one hears of the great evil of the lower rebirths, such as hell, through the specific i 16. Here, if there is no valid knowledge that engages by the power of the thing to be established, 17. then how could one engage in valid knowledge that does not rely on scripture? 18. And if there is no harm, then what would it rely on? 19. Because we see no contradiction in the existence of desired and undesired results from engagement and disengagement as explained.🔽Since you assert engagement on the basis of scripture, 20. if there is engagement, it is engagement after examining scripture. 21. Therefore the Acarya declared scripture to be valid after examining it. 22. Not all treatises are composed on the basis of examining everything, 23. but rather, as it is said,🔽the treatise is composed on the basis of examining the subject matter and the purpose of the treatise.🔽The subject matter is the meaning of the words, and the purpose is the result of the treatise.🔽 The treatise is composed 24. The treatise is composed for the sake of the result.🔽The treatise is composed for the sake of the result.🔽 The treatise is composed for the sake of the result.🔽The treatise is composed for the sake of the result.🔽 The treatise is composed for the sa 25. The word also is used to include the following: It is a relation and also a method of non-concordant subsequent cognition. 26. Others say that the word relation is used at the end of the word 'control'. 27. And it is said: The word 'relation' has no meaning. 28. It should be seen that control is the establishment of that. 29. Thus, the word of speech becomes the common basis. 30. Even if it is so, when the meaning of a person is what is to be expressed, 31. it is controlled by the examination of speech. 32. It is not controlled by the examination of anything other than that nature explained. 33. He explains with The relation... and so on. 34. The speech is primary and non-primary. 35. The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing.🔽The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing.🔽The meaning of the words “to b 36. The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing.🔽The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing.🔽The meaning of the words “to b 37. The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing. 38. The meaning of the words “to be accomplished, to be refuted, and to be disregarded” is subsumed in one thing. 39. The meaning of the words “to be Paragraphs: $ 0 8 16 19 25 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Today's meaning is that if one wishes to explain the text and meaning, one must rely on the intentions of Nāgârjuna Bodhisattva and Master Kumārajīva. 1. If one wishes to open the chapters and sections, one also relies on the intentions of Vasubandhu Bodhisattva and the Dharma Master and Monk Shi Daoyan. 2. When explaining this sūtra text, there are three major sections: 3. First, the introductory teaching, which is the text that appears at the beginning of the sūtra. 4. Second, from White Buddha said, 'World-Honored One, I have a divine mantra' and below, is the main teaching. 5. Third, from At that time, Avalokitêśvara Bodhisattva spoke these words and below, is the dissemination teaching. 6. In the initial preface, there are two sections: 7. The first is the general preface; 8. The second, starting from Avalokitêśvara Bodhisattva, is the second specific preface. 9. It is called general because it is at the beginning of various sūtras, thus it is the general preface. 10. It is called specific because it is in the preface of this sūtra, thus it is the specific preface. 11. In the initial general preface, there are six phrases: 12. First, thus; 13. Second, I have heard; 14. Third, at one time; 15. Fourth, the Bhagavān; 16. In the Bamboo Grove monastery at Śrāvastī is the dwelling place; 17. From together with a great assembly of bhikṣus is the sixth, the assembly that heard together. 18. Thus means faith. 19. I have heard refers to the I of Ānanda, the name of the original transmitter of the hearing. 20. Time distinguishes it from the time of speaking of other sūtras, it is precisely the specific time of speaking this Dharma. 21. Bhagavān means able to destroy the four demons, and also means to permanently spit out the roots of desire, etc. 22. Since there are many names, it is called Bhagavān. 23. Śrāvastī is also called Śrāvastī. This is translated as cannot be harmed, and also translated as the dwelling place of sages. This is a public place. 24. Bamboo Grove Monastery is a specific place. 25. Since the monastery cave was decorated with bamboo shoots, it is called Bamboo Grove Monastery. 26. Together with a great assembly of bhikṣus is the sixth, clarifying the assembly of those who heard it together. 27. There are two parts to this: 28. First, listing the assembly separately, and second, a general summary. 29. There are four parts in the first: 30. First, clarifying the arhats; 31. Second, the assembly of bodhisattvas; 32. Third, the fourfold assembly; 33. Fourth, the tenfold assembly, referring to the eightfold assembly plus the kumbhāṇḍas and piśācas. 34. There are five sentences in the first: 35. First, together means to accompany. 36. Second, clarifying the great has three meanings: 37. First, virtue is lofty, so it is called great; second, practice is superior, so it is called great; third, the number is many, so it is called great. 38. Third, clarifying the bhikṣus means mendicant, frightening Māra, and destroying evil. 39. Fourth, clarifying the assembly means many. Paragraphs: $ 0 2 6 11 18 27 34 #
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Please segment these sentences into coherent paragraphs: 0. This directly demonstrates the exhortation to cultivate the supreme meaning of benefits. 1. [Supplementary Notes] Although called five exhortations, the general meaning is to conclude the above text. 2. If there are good dharmas refers to the precepts being able to give rise to concentration and wisdom. 3. If explained in detail, the six perfections and myriad practices all arise from this. 4. Although there are many places of peace, the precepts are the foremost, none can surpass them. 5. Second, the cultivation of countermeasures to stop suffering has three parts: 6. First, the antidotes to the suffering of laxity in the faculties and desires, second, the antidotes to the suffering of overeating, and third, the antidotes to the suffering of laziness and sleepiness. 7. The first antidote to the suffering of laxity in the faculties and desires is twofold: 8. First, laxity in the faculties, and second, laxity in desires. 9. The first, laxity in the faculties, is threefold: 10. First, protection through precepts, second, protection through mindfulness, and third, protection through wisdom. 11. As for the arising of these three, although one abides in pure precepts, if one does not gather mindfulness, the precepts are not firm. 12. Gathering mindfulness treats hindrances, and through wisdom one makes distinctions. 13. First, protection through precepts. 14. You bhikṣus have already been able to abide in the precepts. 15. This also treads on what has been done before and gives rise to what has not been done. 16. [Supplementary Notes] Treading on what has been done means treading on what has already been done. 17. Giving rise to what has not been done means giving rise to what has not yet been done. 18. Second, protection through mindfulness is threefold: 19. First, the analogy of a cowherd, second, the analogy of a bad horse, and third, the analogy of a robber. 20. The first, the analogy of a cowherd, is twofold: 21. First, the teaching, and second, the analogy. 22. First, the teaching. 23. You should control the five faculties and not let them be lax and enter into the five desires. 24. The five faculties each give rise to consciousness, so they are all called faculties. 25. But it does not mention the mind. The treatise says: To show the distinction between form and non-form. 26. [Supplementary note:] Non-form can control form. 27. The text below says: As for these five faculties, the mind is their master. 28. Second, the analogy. 29. It is like a cowherd who holds a staff and watches over the cows, not letting them run wild and trample on other people's crops. 30. The cows are a metaphor for the five faculties, the person is a metaphor for the bhikṣus, holding the staff is a metaphor for gathering thoughts, and the crops are a metaphor for the merits of the expedient means and correct attainment of samādhi. 31. When the five desires do not arise and right thoughts are accomplished, it is like not trampling on the crops. 32. [Supplementary note:] Shigong and Nanquan understood this principle. 33. Moreover, samādhi and correct attainment, in the past called Chinese and Sanskrit combined into a text, now called the merits of the expedient means and correct attainment of samādhi, then the two must have a distinction. 34. The second is the parable of the two evil horses: 35. First, the Dharma. 36. If one indulges the five faculties, not only the five desires, but also the boundless and uncontrollable. 37. If one does not guard the five faculties, not only does desire arise to obstruct the path, but one will sink into the sea of suffering with no bounds. 38. Having lost the mindfulness of precepts, it is very difficult to counteract, and cannot be controlled. 39. Therefore, one must prevent the sprouts and block the gradual, and not allow the mind to move. Paragraphs: $ 0 5 7 9 13 18 20 23 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Mot means do not. 1. Do not say that this same and different nature is also not the same and different nature. 2. The general inference is established as follows: 3. The nature of reality, quality, and action that you hold 4. Should not be the nature of reality, quality, and action. 5. Because it is different from reality, quality, and action, 6. Like a combination, etc. 7. There is no self-contradiction in this. 8. Because the word you in the thesis excludes [other interpretations].🔽It is not that I accept the existence of the nature of reality, etc. 9. But now it is said that it is not the nature of reality, etc. 10. Now, I wish to go against this, so there is no fault. However, in our school, substance, quality, and action are three. 11. In the example given, it is again with quality, action, etc. as the example. 12. Here, it should be distinguished separately, saying: 13. Your substance nature 14. Should not be the substance nature. 15. Because it is different from the substance category, 16. Like quality and action. 17. Your quality nature 18. Should not be the quality nature. 19. Because it is different from quality, 20. Like substance and action. 21. Action should also be the same. 22. It can be understood by analogy. 23. They are mutually used as examples. 24. However, there is no general inference here. 25. There are three for the combination of two. 26. There is one for the combination of three. 27. The inference can be understood. 28. What is called substance, quality, and action here 29. Are each taken as the thesis of the corresponding category. 30. As for the substance, etc. nature, 31. It is different because it is the same and different nature. 32. The text says like quality and action. 33. It only mentions the example of the substance category, and equally takes the quality as the example. 34. It means taking the example of action to grasp substance, action, etc. 35. It means substance and quality. 36. Next, it causes substance to be neither real nor unreal. 37. Quality to be neither quality nor non-quality. 38. Action to be neither action nor non-action. 39. Treatise. Paragraphs: $ 0 2 8 10 16 28 36 #
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Please segment these sentences into coherent paragraphs: 0. ‘Etthevā’ti “ṭa nañssa”iti (-) sutteeva. Pāmanaputtotipāmā kuṭṭhaviseso assa atthīti 1. The word “pāma” is not a condition, “dissantaññepi paccayā” (4-120). The son of Pāma, if here 2. The sound PA is not a condition, because of the words “Dissantaññepi paccayā” (4-120). The son of a dwarf, if the ñak in this case were not taken as having the meaning of a distinguishing affix, then the rule “ṭa nassā” would apply, and if that were 3. then the ṭo would apply to the sound PA also, because of the word🔽“siyā” (it may be).🔽But is it not right to say that in the case of the rule for compounds, the compound is not made without the elision of the ñ and the pronunciation of the k,🔽when th 4. but it is not seen that the k is excluded in the case of the rule for compounds.🔽The use of a distinguishing affix: the affixing, the rejection, the exclusion, of what is to be rejected after having weighed and considered it, is a distinguishing; 5. that which has the use of a distinguishing is one that has the use of a distinguishing affix. The use of a distinguishing affix is the use of a rejection. 6. The prohibition is in the form of a rejection of what is implied by the passage, “He should not ride in a vehicle drawn by oxen,” when it is taken as meaning that he should ride in one drawn by something else. 7. This is the rejection of what is implied.🔽In the passage, “He should not be a brahmin,” the function of the verb “is” is primary, since it expresses a different meaning by the sentence.🔽The rejection of the brahmin is understood by the mere fact that 8. The word “brahmin” is not a participant in the function of the verb “is” because it is not connected with the verb by the case ending.🔽But why is it not said that the word “another” is a participant in the function of the verb “is”? 9. Because the word “another” is used in the passage only as a term of exclusion and dependence. 10. “Another than a brahmin, not a brahmin,” and the word “another” has the meaning of the negative particle “na” only when it has the case ending “-s,” not when it has the case ending “-a.”🔽So the sentence is a single unit.🔽“Another than a brahmin, not 11. In the rejection of what is implied, the rejection is primary, and by the sentence, “He is not a brahmin,” the brahmin is rejected. 12. and the denial is the method, the meaning, the division of the sentence, and the word “no” is the expression of the denial. 13. “Who is the other brahmin?”—he says “Brahminhood is not by birth, etc.” 14. In the other case, in the case of the denial of the denial, by some reason for doubt, by some reason for uncertainty, such as seeing the sacred thread, etc., 15. all the word “no” requires is the knowledge of the meaning of its own word, and that knowledge 16. is twofold, right knowledge and wrong knowledge. Both occur in the word “brahmin.” Herein, the right knowledge 17. in the previous use of the word “no brahmin” has no function, for nothing is done by it there.🔽But in the case of the wrong knowledge that precedes it, its function is found there, for by it the wrong knowledge that follows is made known. 18. And the wrong knowledge is rooted in the faculties. It does not occur without a likeness. So when there is a denial, the meaning of the latter word is like that of the former word, 19. The meaning of the compound is produced thus: ‘There, the snake’s idea is produced by the rope’s similarity, etc.’ For the idea of a snake is produced by the similarity of the rope. 20. The meaning in brief is born thus: “There is similarity in the case of ‘Bring a brahmin’ and so on.🔽For the word ‘brahmin’ is similar in meaning to the word ‘snake’ in the case of ‘Bring a snake.’🔽And it is because of the capability of the expression 21. It is thought thus: ‘If the bringing of a brahmin only were possible, then the utterance of the first word would be pointless. But if the bringing of no one at all were possible, then the word “brahmin” would be pointless in every instance. Therefore 22. The wise say that the word ‘only’ is used for the purpose of emphasizing the meaning stated thus. 23. ‘It is said to be only’ and so on. And the meaning here is this: ‘What is appropriate with the word “no” and the word “only” he makes the application to something else that is similar in meaning to the meaning of the word in question. For this is see 24. A brahmin-like khattiya, etc., is brought, is appointed, is employed, thus the word is a cause, the reason being in the mind. 25. And by the explanation given, what is established? He says, “That same,” etc. But some explain that here the meaning of the second member is predominant. 26. “The proponents of the rule of the possible”: those who say thus, “The rule of the word is possible.” 27. The compound is to be analysed thus: “The possible is to be analysed.” “To be analysed” is to be analysed by another statement. For thus:🔽“Not to be sung again” is the connection with the negative particle, not with the meaning of the word “again.” “ 28. not with the occasion. “Having gone to the root that is not a root” is the connection with the verbal noun “to go,” not with the root. “The proponents of the rule of the verbal noun” 29. say that even where there is no possibility, where there is the rule of the verbal noun, there the compound is made. And the rule of the verbal noun is for the compound. 30. If he says “a bond,” the meaning is this. Here too, in the case of “not to be sung again,” etc., too, 31. isn’t this teacher also one who maintains that the compound is a means of knowing? If that is so, since it is a means of knowing, why is it said “bahulādhikāra” (the great number of instances) instead of “icchanabhidhā” (the desire to express)? He sa 32. Showing the meaning that is limited by the grammatical text, he says: “Kehicī” (in some cases), not in all cases. 33. “Not to be sung again” (apunageyya): the “na” (not) is elided by “ṭa nañssā” (VII, 1, 10). Because there is no over-extension, in the compound with the sutta 34. even when not enjoined, there is no absence of the intended meaning. 35. Kupā 36. The rules for syā, etc., are called the rules for syā, etc., because the rules for the case endings are stated separately in itthambhūta, etc. 37. The restriction is to the rules for asya, etc. The one who objects, saying that it would be meaningless, says “nanvi” (isn’t it), etc. 38. It would be meaningless… because the meanings of the characteristics, etc., are subordinate in the compound, and the meaning of the case ending that corresponds to the connection with the action is 39. He rejects the view that it is only this by “Not so, not so!” Paragraphs: $ 0 3 6 10 14 19 23 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The secret is the secret. 1. The bodhicitta is the drop of the mind that is the absorption of method and wisdom. 2. The secret is the tip of the skull. 3. The winds are the same as the winds, and so they are the same. 4. How? 5. The nature of the five wisdoms is the breath. 6. The essence of the five elements. 7. He was born in the form of a son. 8. The nose of the lotus should be examined. 9. This is the reason why I have to understand the following. 10. This is because the four winds of the cause are called by their names. 11. It is fast, steady, tight, and calm. 12. The winds of the winds are swift. 13. The wind is the entering wind. 14. The characteristic of the dwelling is the bonds. 15. This is the fifth phase of the cessation of the process of gradual dissolution. 16. The mind is not distracted by the true nature of the winds. 17. Once the winds are controlled, the color is in accord with the flow of karma. 18. The first is the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path 19. They will be shown in places and numbers. 20. The upper, lower, and upper parts are called straight. 21. Above, the tip of the drop is the tip of the tip of the drop. 22. The next section is the G-on and G-yasan. 23. The word righteousness is used to refer to the righteousness. 24. The place of the wine-drinker in the center. 25. The name bottom is the lower part. 26. The five elements are earth, water, fire, wind, and space. 27. The five aggregates that are associated with this are the causes. 28. The essence of the five tathāgatas is that they must appear in the four continents, in the four continents, and in the winds of the branches that move upward, and they perform two actions. 29. How? 30. The upper nostrils are the source of certainty. 31. There are four types of the four: the two types of the four types of the four types of the four types of the four types of the four types of the four types of the four types of the four types of the four types of the four types of the four types of t 32. The inner time is said to be the time of the inner. 33. The center of the body is a red secret. 34. He shows us what is going and what is coming. 35. The session is at half-hour. 36. The king said, The king is like a plague. 37. Light that comes from the sky. 38. The fire mandala is the same as the fire mandala. 39. The color of the field is clear and red. Paragraphs: $ 0 7 15 26 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Space, nirvana, conditioned cessation, unconditioned cessation, and the nature of dependent origination. 1. What are the indeterminate dharmas? 2. They are: 3. The four noble truths, the four fruits of the śramaṇa, the four kinds of fearlessness, the four establishments of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awa 4. What are the indeterminate dharmas? 5. They are: 6. The world has an end, the world has no end, the world both has an end and has no end, the world neither has an end nor has no end; 7. The world is eternal, the world is not eternal, the world is both eternal and not eternal, the world is neither eternal nor not eternal; 8. After the Tathāgata's nirvāṇa, he exists, after the Tathāgata's nirvāṇa, he does not exist, after the Tathāgata's nirvāṇa, he both exists and does not exist, after the Tathāgata's nirvāṇa, he neither exists nor does not exist; 9. Whether I and sentient beings exist, whether I and sentient beings do not exist, whether I and sentient beings both exist and do not exist, whether I and sentient beings are neither existent nor nonexistent; 10. How many Tathāgatas have entered parinirvāṇa in the past? 11. How many Śrāvakas and Pratyekabuddhas have entered parinirvāṇa? 12. How many Tathāgatas will there be in the future? 13. How many Śrāvakas and Pratyekabuddhas? 14. How many sentient beings? 15. How many Buddhas are presently dwelling? 16. How many Śrāvakas and Pratyekabuddhas? 17. How many sentient beings? 18. Which Tathāgata appeared first? 19. Which Śrāvakas and Pratyekabuddhas? 20. Which sentient beings? 21. Which Tathāgata will appear last? 22. Which Śrāvakas and Pratyekabuddhas? 23. Which sentient beings? 24. Which dharma is at the beginning? 25. Which dharma is at the end? 26. Where does the world come from and where does it go? 27. How many worlds are formed? 28. How many worlds are destroyed? 29. Where do worlds come from and where do they go?🔽What is the beginning of birth and death? 30. What is the end of birth and death? 31. These are called indeterminate dharmas. 32. The bodhisattva-mahāsattva thinks like this: 33. 'All sentient beings in birth and death lack much learning and cannot understand all these dharmas. 34. I should arouse the intention to uphold the treasury of much learning, realize supreme perfect enlightenment, and expound the true Dharma for all sentient beings.' 35. This is called: 36. The fifth treasury of much learning of the bodhisattva-mahāsattva. 37. Buddha's disciple! 38. What is the bodhisattva-mahāsattva's treasury of giving? 39. This bodhisattva practices ten kinds of giving, namely: Paragraphs: $ 0 4 10 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Oṃ vajra-pāṭala-pāṭala-nīra-ta🔽Hriḥ vajra-kāli-rutam🔽Oṃ vajra-śikhara-rutam🔽Hūṃ vajra-karma vajra-bandha vaṃ 1. Sarva-mantrā hūṃ jaḥ 2. In the Guhyasamāja, the great wheel is blessed with atiśaya hūṃ. 3. Then, for the kīla made of acacia wood, anoint it with red sandalwood, 4. tie it with a red thread and red flowers, and visualize it as wrathful above and 5. vajra-tipped below. Generate the sound of thunder from hūṃ. 6. Recite Oṃ vajra-kīli-kīlaya sarva-vighnān baṃ daṃ hūṃ phaṭ🔽one hundred and eight times. 7. Holding it with the left hand in a fist, and with the right hand the vajra🔽hammer, 8. Dhama dhama, dama dama, tsun taya tsun taya vajra yaka🔽ra hum phat 9. Recite the vajra hammer mantra one hundred and eight times and🔽strike it. 10. Then, put on the vajra armor, recite the vajra life-force mantra,🔽anoint with incense water, and make round incense drops equal in number to the deities to be invoked with the fragrances of saffron,🔽agaru, durva grass, sandalwood, camphor, musk, and 11. recite the mantra over a flower maṇḍala. 12. Generate the samaya being, summon and induct the space-like 13. tathāgatas, and so forth. Make offerings with various offerings,🔽praise, and make supplications: 14. Hum. Bhagavat 15. King of knowledge mantras, I pay homage and praise you.🔽With a compassionate mind, I wish to draw the maṇḍala, 16. therefore I request your blessing.🔽Please consider this, O assembly of buddhas, 17. and all other assemblies of mantra deities,🔽and all gods who delight in the teachings— 18. bless the maṇḍala and grant spiritual powers.🔽Recite this three times. 19. Then, for the vase, either silver or gold, 20. color it white, and make it equal in number to the deities. 21. Alternatively, there is the victorious vase or the all-activity vase.🔽On the activity vase, draw a multicolored vajra. 22. On the victorious vase, draw all the deities. 23. Alternatively, it is said that ten vases should be set out.🔽That is reasonable. 24. In the vase for the deities, generate the deity as before, 25. invite the awareness being, and perform the offerings, praises, and recitations.🔽In the activity vase,🔽generate Vajra Yamari and perform the invitation, 26. offerings, praises, and recitations. 27. The victory vase should be unsealed, but the activity vase should not be unsealed.🔽Alternatively, it is said that none of them should be unsealed. 28. Then bury the vases in their respective places. 29. Then, all obstacles are pacified and the actual🔽accomplishment is attained.🔽 30. Then, in order to pacify all obstacles and accomplish all attainments, perform the fire puja according to the scriptures. 31. Then, outside, offer the torma and perform the disciples’ preparatory rite of offering to the deity. 32. Sit on a seat in the east on a maṇḍala and supplicate the guru:🔽“Teacher, I delight in you. 33. Please grant me the teaching of the bodhisattva🔽and the great protector. 34. Please grant me the pledge, the knowledge being,🔽and the bodhicitta.🔽Protector, please cause me to enter 35. the supreme city of great freedom.” 36. Then the guru says:🔽“Listen with a very good motivation 37. to the well-gathered tantras. 38. The Sugatas do not bestow their blessings🔽upon the forgetful,🔽and so I confess each and every one of my evil deeds 39. and all my thoughts of attachment🔽in the presence of the supreme enlightenment.🔽I rejoice in all that leads to the two accumulations Paragraphs: $ 0 2 6 8 12 19 24 30 32 36 #
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Please segment these sentences into coherent paragraphs: 0. And others should be kept secret, 1. As should the activities of the mantra practitioner, 2. For the sake of accomplishing oneself.🔽“One should not harm anyone in the world 3. And not be harmed by anyone in the world. 4. The mantra practitioner should act in this way. 5. “If one desires the accomplishments of the Sugata, 6. One should abide by the accomplishment of the secret 7. And not take on the signs of disciplined conduct🔽Until one has the ability to practice. 8. “When one has the ability, 9. Then, the secret conduct is abandoned. 10. After that, one should take up the conduct of knowledge. 11. One should always take them up. 12. Dwelling in that delightful state, 13. the yogi should meditate on that. 14. Free from all distractions, 15. the supreme state will be accomplished. 16. Having abandoned distractions and applied the naturally restless mind, Paragraphs: $ 0 2 5 8 12 #
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Please segment these sentences into coherent paragraphs: 0. In these twelve and a half lines of verse, there are eight main points: 1. First, being able to be the leader for sentient beings; second, being able to be the reliance for those seeking omniscience and discriminating wisdom; third, clarifying the ability to give up what is difficult to abandon; fourth, clarifying the renun 2. Seeing many hundreds of Buddhas means the many hundreds of the ocean of one Buddha-land in the wisdom realm of the Lotus Treasury, which melts the ocean of Buddha-lands of the ten directions, interpenetrating and pervading each other, not like the li 3. Up to the dust motes and pores of the body, pervading the Dharma realm and the realm of space, are the hundreds, not like the hundreds of Buddhas known by ordinary feelings. 4. This is the many hundreds in the unlimited wisdom realm, but using samādhi to establish the Dharma of ascending progress to clarify the progress, yet each and every Buddha-land cannot be conceived of as having a limited amount seen. 5. But just as in observing one's own body, the realm of wisdom is without middle or edge, how can one speak of the Buddha's realm having an edge and a limited view? 6. This first ground, the intermediate ten grounds, and the ground of the Tathāgata are one ground of Dharma, because they universally cultivate the dharmas of the ten grounds and the Buddha ground. 7. Herein, the cause and effect, based on the Buddha-fruit in the ten abodes of faith, is called wondrous, because the ten grounds merely accomplish the ocean of great vows in the ten abodes of faith, causing those great vow practices to be fulfilled, a 8. As a verse in the sūtra says, When the Buddha's child first gives rise to this wondrous jewel-like mind, he then transcends the stage of ordinary beings and enters the place where the Buddha practices. 9. In the twelfth chapter, there are forty-six and a half lines of verse that clarify the repetition of the previous Dharma, which is complete in the text itself. 10. As for verifying what is said in the sutra, entering this first ground of Dharma, up to this is the beginning of being fully an ordinary person, able to give rise to vast vows and practices, able to enter and progress. It is not that one comes by the 11. However, the one who gives rise to the mind cultivates all at once, abiding within one moment and one practice, not necessarily coming to cultivate from the gradual stages, with the six characteristics of total, individual, same, different, formation 12. Within these six characters and three pairs of dharmas, each character has six. Taking the human species as an example, the rest can be understood by analogy. 13. As one person's body is fully endowed with these six characteristics, the functions of the head, body, hands, feet, eyes, ears, nose, and tongue are each separate, which is the individual characteristic; 14. The whole is one body and one four elements, which is the general characteristic; 15. Being completely empty and without substance is the same characteristic; 16. Without abandoning such sameness, the natures of the head, body, hands, feet, eyes, ears, nose, tongue, etc. are distinct, this is called the distinct characteristic; 17. The head, body, hands, feet, eyes, ears, nose, tongue, etc. together form one body, this is called the characteristic of formation; 18. But following the conditions of non-action, each has no self-nature, no substance, no characteristics, no arising, no ceasing, no formation, no disintegration, this is called the characteristic of disintegration. 19. Moreover, all sentient beings are called the general characteristic, the distinction between foolishness and wisdom is called the distinct characteristic, they are all the same as the Buddha's wisdom and have names, this is called the common characte 20. Furthermore, the buddhas of the ten directions who are the reward body are called the general characteristics, and the distinctions in the adorned bodies and lands of various treasures are called the specific characteristics. The same Dharma body, pr 21. Furthermore, using a single wisdom to encompass the five stages is called the general characteristics. The advancement of practice and understanding is called the specific characteristics. Being the same as the fundamental wisdom of the buddhas is ca 22. Furthermore, the distinctions of the three times and long eons are called specific characteristics, universally observing them in a single instant is called general characteristics, long and short according to karma are called different characteristi 23. The five reversals and six characteristics are distinguished in terms of sameness and difference, and the rest of the dharmas can be understood by analogy with this example. 24. Furthermore, it is explained that within a single character there is the meaning of the six characteristics mutually serving as the primary and secondary, and the meaning of the ten mysteries is also included in this. 25. The first is the gate of simultaneously perfect correspondence, the second is the gate of the mutual inclusion of the one and many without contradiction, and the third is the gate of the sovereign interpenetration of all phenomena - this is its meani 26. The Meaning of the Six Characteristics. 27. Within this single character there are the six characteristics of all characters. 28. All dharmas have these six characteristics. 29. If one sees well, one attains the unobstructed dhāraṇī of wisdom, and is not obstructed by the views of existence and non-existence, eternalism and nihilism regarding all dharmas, and can thus transcend conceptualization and illuminate it to be seen. 30. The meaning of these six characters, if lacking one, then the wisdom and principle are not perfect. 31. This is the contemplation in the first ground, because it is common to all dharma gates in the world. 32. The Second Ground: The Ground of Purity In explaining this ground, it is analyzed into five parts: 33. 1. Explaining the name of the ground, 2. Clarifying what practices are cultivated in this ground, 3. Clarifying Sudhana's symbolizing of the Dharma, 4. Clarifying what kind of liberation is attained in the three realms in this ground, 5. Explaining t 34. 1. Why is it called the Ground of Purity? 35. It is because this stage treats the ten wholesome precepts of the highest level. 36. The ten wholesome precepts of the highest level are the precepts of the nature of the Dharma body, which can be intrinsically pure, and therefore it is called the Ground of Purity. 37. Second, clarifying what practices are cultivated in this ground, the perfection of morality is the main practice, with the other nine perfections as companions. 38. Third, clarifying Sudhana's symbolic Dharma, in this stage, Sudhana's spiritual mentor is named the Goddess of Universal Virtue Pure Light. She is a female deity residing within the site of enlightenment. Sudhana attains the bodhisattva's liberation 39. All the goddesses of the night, river, ocean, and earth are all goddesses, symbolizing the stage of compassion, clarifying that these ten grounds accumulate great compassion to fulfillment. Paragraphs: $ 0 6 9 12 19 26 32 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Brahma, who rules over a thousand world systems. 1. Superior to that is the power of the Buddha. 2. Three times during the day and three times during the night means three times during the day, in the morning, at noon, and in the evening, 3. and three times during the night, in the first, middle, and last periods. 4. With the eye of a Buddha means with the knowledge of omniscience. 5. In the world means in the world of beings in the three realms. 6. Having seen means having examined. 7. They will decline means they will fall from those. 8. They will increase means they will increase their virtues. 9. They will be harmed means they will suffer physical pain. 10. The term misery refers to the suffering of separation from what is pleasant. 11. The term unhappiness refers to the suffering of encountering what is unpleasant. 12. The terms inclined, bent, and directed refer to the small, medium, and great forms of the spiritual lineage. 13. The term heaven refers to the world of the gods. 14. The term liberation refers to nirvana. 15. The term fruit refers to the fruits of the sramana life. 16. The term mire of desire refers to the desire for things and the desire for the passions, because they are similar to a mire. 17. The seven riches of the noble ones are faith, morality, a sense of shame, conscience, learning, generosity, and wisdom. 18. With their fruits is explained as being in the order of faith in the teaching, etc. 19. The roots of virtue that have not been planted are those that are not the aids to liberation. 20. They are brought to maturity by the power of the bodhisattvas. 21. The word “praise” is used in the sense of “to make.” 22. The ocean is called “the abode of the sea monster” 23. because it is the abode of the sea monster and because it is poisonous. 24. The word “from” is used in the sense of “at a certain time.” 25. “By existence” means by the existence of the world. 26. “Loving” means looking with compassion. 27. “Thinking” means seeking. 28. “Having done what had to be done” means having made the path of liberation superior. 29. “The great ocean of those to be disciplined” means the multitude of those to be disciplined. 30. “Smiling” means slightly opening the mouth. 31. “Rays” means light-rays. 32. “Reviving” means those who are cut up and then revived. 33. “Black line” means that because of being led away, a black line is drawn. 34. “Crushing” means those who have the suffering of being crushed together. 35. “Crying out” means crying out all the time. 36. The Great Wailing Hell is so called because the beings there wail even more than in the previous hell. 37. The Hot Hell is so called because it is always hot due to the blazing fire. 38. The Extremely Hot Hell is so called because it is hotter than the previous hell. 39. The Hell Without Respite is so called because it is filled with fire everywhere, without any interval of relief, and the suffering is uninterrupted. Paragraphs: $ 0 2 4 10 13 17 22 25 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. The monks form is the opening. 1. The whole thing is complete. 2. Here, one should understand that the discipline that has been explained in this way is not specific, and that it is the one that is to be eliminated, and that it is the one that is fully ordained. 3. Since there is no specific, it is the essence of this, the refutation of all that is not the complete rite of the body, and the correct application of all activities. 4. It is impossible to establish morality in some places. 5. This focusing on the fault of the existence of such a support is the act or non-action of the mind. 6. But it is not to avoid the greatness of the world. 7. There is also the possibility of serious misdeeds. 8. This is because it is very important. 9. Therefore, how can a nun be able to do this? 10. It is impossible to distinguish between them, and it is impossible to distinguish between them. Therefore, it is necessary to explain all the factors that are not established in this case, which are established as being different by virtue of the num 11. The words for training in the falling are from the monks. 12. The following verse is used to refer to the monk who has fallen into the lower realms and who has not yet arisen. 13. The one who understands this is the one who does it. 14. All that is said to those who are going to fail is to be seen here. 15. The four are the four kinds of unwholesome conduct, which is the same for monks as for nuns. 16. Those who follow the path of hiding and abandoning the faults of others will be defeated in any discipline and in any physical contact. 17. Who will be defeated by touching it? 18. Therefore, I will do what I do. 19. What is the branch? 20. So he said, From the eyes up to the knees, up to the goddess, and from the place where the eyes are, up to the goddess, up to the goddess. 21. What is it that makes it a self? 22. The following is an example of the phrase to be a nurse. 23. The expression to be able to do so is to make the body move. 24. What is the contact? 25. Therefore, the name the cow is given. 26. How could I ever think of the bodys functioning as a self? 27. Therefore, sexual desire is called the teeth. 28. The desire to experience happiness is like the desire to experience it. 29. How could I ever think of the bodys functioning as a self? 30. Here, from another sutra, the word being born in attachment is derived from the phrase who is overcome by attachment, attachment, sexual intercourse, and desire. 31. If, in the same way, the expression because it is attached to something that is born is used to mean that it is attached to something that is not born, then it is not appropriate to say that it is attached to something that is not born. 32. If you are a beggar, you are a beggar, and if you are a beggar, you are a beggar. 33. The one who drinks will be defeated. 34. The word delight does not refer to attachment to a male. 35. The other limbs are great, and it is a great fault to possess the sexual contact of the nose with the limbs other than the eyes, from the knee to the navel. 36. The fact that the hair and the clothes that are connected with it are not touched by the body is the basis of the actual fact that the body is touched by the body is the basis of the training that is applied to the monk. 37. The mind of another person is the one who belittles the mind. 38. The word defeating means that someone who is not attached to a desire that is attached to something is defeated. 39. Is it similar in all ways? Paragraphs: $ 0 11 15 19 24 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. The buddhas, the world-honored ones, well understand the five aggregates, and are therefore called knowers of the world. 1. Moreover, the world refers to the five desires; 2. Knowing means non-attachment. 3. Not being attached to the five desires, they are called knowers of the world. 4. Moreover, as for knowers of the world, in the innumerable asaṃkhyeya worlds in the east, all śrāvakas and pratyekabuddhas do not know, see, or understand, but the buddhas fully know, see, and understand; 5. The same is true in the south, west, north, the four intermediate directions, above, and below. 6. Therefore, the buddhas are called knowers of the world. 7. Moreover, the world refers to all ordinary beings; 8. understanding means knowing the good and evil causes and effects of all ordinary beings. 9. This is not something that śrāvakas and pratyekabuddhas can know, only the Buddha can know it, and therefore the Buddha is called the knower of the world. 10. Moreover, the world is called a lotus flower; 11. understanding means being unstained. 12. Good man! 13. This is called the meaning of the world. 14. The lotus flower is the Tathāgata; 15. being unstained means that the Tathāgata is not tainted by the eight worldly dharmas of the world. 16. Therefore, the Buddha is called the knower of the world. 17. Moreover, the knower of the world refers to buddhas and bodhisattvas being called the knower of the world. 18. Why is it so? 19. Because buddhas and bodhisattvas see the world, they are called the knower of the world. 20. Good man! 21. Just as because of food one obtains life, food is called life, 22. buddhas and bodhisattvas are also like this, because they see the world, they are called the knower of the world. 23. What is meant by 'unsurpassed person'?🔽An unsurpassed person is one who has eliminated all afflictions. 24. One who has nothing to eliminate is called an unsurpassed person. 25. The buddhas, the world-honored ones, have no afflictions, so there is nothing to eliminate. Therefore, the Buddha is called an unsurpassed person. 26. Moreover, an unsurpassed person is one who is free from disputes. 27. An unsurpassed person is one who is free from disputes. 28. The Tathāgata is free from disputes. Therefore, the Buddha is called an unsurpassed person. 29. Moreover, an unsurpassed person is one whose words cannot be destroyed. 30. An unsurpassed person is one whose words cannot be destroyed. 31. The words of the Tathāgata cannot be destroyed by any sentient being. Therefore, the Buddha is called an unsurpassed person. 32. Moreover, an unsurpassed person is one who is the highest seat. 33. An unsurpassed person is one who is the unsurpassed seat. 34. Among the buddhas of the three times, there is no one who surpasses him. Therefore, the Buddha is called an unsurpassed person.🔽The highest is called new. 35. A person is called old. 36. The essence of the great nirvāṇa of the buddhas of the past, present, and future is neither new nor old, and for this reason the Buddha is called the unsurpassed person. 37. What is meant by 'tamer of men'? 38. Having been a man oneself, one also tames men. 39. Good man! Paragraphs: $ 0 7 10 17 23 32 37 #group,” “series,” and “individual existence.” For it is said there: “The vis 13. Herein, others say this: The ageing and the dissolution of immaterial states cannot be demonstrated. 14. The Fully Enlightened One, however, demonstrated the arising of feeling, he demonstrated its passing away, and he demonstrated its change while standing 1 .🔽So by this he demonstrates the three characteristics of immaterial states too. 15. And they explain the meaning of this passage as follows: “The presence of all states is called their ‘standing’ ; 16. Their dissolution is their ‘death’ ; They are all at all times ‘living’ ” . 17. And they explain the meaning of this verse as follows: “‘Standing’ should be understood as continuity” . 18. But there is no such distinction in this sutta. So the sutta should not be contradicted by the verse, 19. and the sutta should be taken as authoritative. Herein, the ageing and the dissolution of material states can be demonstrated. 20. and the moment of its being a field for ageing is called its ‘moment of ageing’. ‘Otherwise’ is just ageing itself. ‘Moment of ageing’ 21. is just the two moments. But this theory is rejected, since it is quite clear that the text of the Kathāvatthu is in agreement with the Abhidhamma. 22. Moreover, just as the upward leap of a locust is the cessation of its downward leap, so too the ‘cessation’ of the arising called ‘arising’ 23. of consciousness is its ageing. For if arising did not cease, ageing could not come about. 24. So it can be said that that very arising, which has become the limit of duration, is here called ‘the limit of duration’. But since it is reckoned as a separate numbering, 25. it is called a ‘moment’. Thus it is said in the Abhidhamma that there are two moments of consciousness. But in the case of the part of the arising, 26. the initial limit is the beginning, and the final limit is the end. The two parts that depend on the middle are the maturing. 27. The characteristic of ageing is found in the immaterial states too. It should be regarded as said in the Paṭṭhāna with reference to that, where it is included in the category of ageing-and-death . 28. But in the Vibhāvinī-ṭīkā it is said: 29. “The state that is the opposite of the state of arising and the state of dissolution should be accepted as the state that is the opposite of the state of dissolution. That is called ‘presence’” . That does not agree with the Kathāvatthu . 30. For half a day is the moment of arising, and half a day is the moment of dissolution. The first day is the moment of arising,🔽and the second day is the moment of dissolution. 31. So when one is investigating, the third state, which is the opposite of the states of arising and dissolution, 32. is already rejected in the text. 33. And in the Vibhāvinī-ṭīkā it is said: 34. “But in the text it is not stated in this way because of the inclination of the disciples’ temperament to be led by the method of seeing. For sometimes the teaching of the True Idea proceeds in accordance with the inclination of the disciples’ temper 35. and it is taught by dividing it into two.” That too is rejected. For it is proper to say that the division of a phenomenon 36. that has a division is made according to the disciples or according to the Dhamma. But it is not proper to say that the non-teaching of the Abhidhamma, which should be taught separately if it exists, is according to the disciples. 37. [] And what is said there: 38. “In the suttas, bhikkhus, there are three characteristics of a conditioned phenomenon. What are the three? Its arising is evident,🔽its passing away is evident, and change while it is present is evident.” Since arising, etc., are stated here for the p 39. That too should not be accepted. Paragraphs: $ 0,4,6,8,11,13,18,22,28,30,37 #
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Please segment these sentences into coherent paragraphs: 0. First, contemplating the black category. 1. Second, contemplating the white category. 2. Third, concluding. The fifth clarifies based on various kinds of compassion, using the six matters to distinguish the differences to clarify the chapter on cultivating contemplation, is divided into three parts. 3. First, contemplating the past time. 4. Second, thinking of the present and future.🔽Third, concluding. 5. Sixth, explaining the division of four parts on investigating the principle based on compassion. 6. First, explaining the division of three parts on investigating the principle of dependence.🔽First, clarifying the characteristics of dependence based on the two truths. 7. Second, clarifying the characteristics of dependence based on the fundamental. 8. Third, concluding. 9. Second, explaining the division of three parts on investigating the principle of function. 10. First, establishing the cause. 11. Second, revealing the effect. 12. Third, concluding. 13. Third, explaining the division of four parts on investigating the principle of proof. 14. First, based on the valid cognition of scripture. 15. Second, based on the valid cognition of perception. 16. Third, clarifying the characteristics of proof based on the valid cognition of inference. 17. Fourth, concluding. 18. Fourth, explaining the division of three parts on investigating the principle of naturalness. 19. First, stating. 20. Second, explaining.🔽Third, concluding. 21. Third, the general conclusion. 22. Third, the chapter on cultivating contemplation based on investigating the six distinctions of dependent origination through diligent practice is divided into three parts. 23. First, a general question. 24. Second, a detailed answer. 25. The extensive answer is divided into six parts. The first part explains the investigation of meaning in relation to dependent origination, which is divided into three sections. 26. 1. Stating the cause 27. 2. Revealing the effect, which is divided into three sections. 28. 1. Understanding the defiled class 29. 2. Understanding the pure class 30. 3. Understanding non-self 31. 3. Conclusion. The second part explains the investigation of things in relation to dependent origination, which is divided into three sections. 32. 1. Stating what is to be contemplated 33. 2. Stating what is able to contemplate 34. 3. Conclusion. The third part explains the investigation of characteristics in relation to dependent origination, which is divided into two sections. 35. 1. Contemplating the specific characteristics 36. 2. Contemplating the common characteristics, which is divided into two sections. 37. 1. Clarifying the correct principle, which is divided into four parts as in the treatise 38. 2. Conclusion. The fourth part explains the investigation of classes in relation to dependent origination, which is divided into three sections. 39. 1. Explaining the contemplation of the black class Paragraphs: $ 0 3 5 9 13 18 22 25 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Similarly, “above” and so on. 1. “As before” means 2. the lotus is the dharmadhātu. 3. The vajra is the inconceivable wisdom of the stage of the Great Vajradhara. 4. Similarly, “in the center” and so on means that sound alone is internal. 5. Here, the wisdom form is the central wisdom stick in the inner avadhūti. 6. The inconceivable nature of the wisdom of the buddhas is present there. 7. “The ḍākinīs” are the exhalation and inhalation. 8. The application is the insertion of the avadhūtī in the middle of the eight drops previously mentioned. 9. The generation is the time of the gathering. 10. Therefore, the emanation is of all the buddhas. 11. The eight places are the eight channel petals of the body. 12. By that, the emanation body is the body of the yoginī form. 13. The all is all sentient beings, and it is in cyclic existence that they are obscured by the afflictions such as desire. In order to liberate them,🔽 the mind is the mind of the yoginī form. 14. The effort is the effort to cut cyclic existence. 15. The cutter of all cyclic existence is the yoginī form. 16. The meaning of Buddhahood and Vajradharahood is in the form of Yoginī. 17. Now, the cause and effect of the vajra and bell are taught. 18. Here, vajra and so on are explained as external and internal. 19. This is also illustrated by the external cause of the internal bell. 20. Here, the method is taught by the Blessed One for all sentient beings of lesser, middling, and greater capacity in the age of strife to attain buddhahood. 21. Those sentient beings of lesser capacity there are made to attain buddhahood by the method of the reality of the bell. 22. There it is said, The method is in its center. 23. This is the vajra and bell of the avadhūtī, as previously described. 24. Similarly, “hand” and so on, internally the word “hand” is the life and downward-voiding [vāyus]. 25. “Sustaining that” means that by inserting [the vāyus] into the avadhūtī, they spread throughout the empty nature of the dharmadhātu. 26. “Lotus” means that having generated the form of the five pristine consciousnesses, one transforms into countless bodies of sentient beings. 27. Moreover, the five families are the five families of the five maṇḍalas. 28. “The sun is on the right” and so on means that because the sun moves on the right, it is wisdom in the manner of gathering. 29. Because of the division of entities, it is method. 30. Similarly, because the moon moves on the left, it is wisdom. 31. The method is the entity of the moon, the wisdom is the division of the entity. 32. Similarly, the middle is taught by the Bhagavān as the method. 33. “Of embodied beings” is the body of oneself, the form of the deity, which is Vajradhara with one face, two arms, and so on, as one desires. 34. Similarly, “vajra” and so on are for the great ones. The term “left” is the opposite, the various extensive activities of the mind. 35. Then, externally, the bell is to the right, the vajra to the left. 36. “Imagined” is to be grasped. 37. At that time, one should recite this vajra song. 38. This is the meaning of the text. 39. There, “hum” and so on. Paragraphs: $ 1 4 8 13 17 20 24 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Second, a brief answer. 1. Third, extensive explanation, divided into three parts. 2. First, a statement. 3. Second, listing the names. 4. Third, specific explanation, divided into three parts as in the treatise. 5. Fourth, a concluding summary. The second clarifies the common characteristics, divided into three parts. 6. First, a question. 7. Second, the answer, divided into two parts. 8. First, stating the cause. 9. Second, revealing the effect. 10. Third, a conclusion. The fourth clarifies the coarse categories of seeking in various desires, divided into three parts. 11. First, a general question. 12. Second, an extensive answer, divided into six parts. 13. First, clarifying the correct principle. 14. Second, giving an analogy. 15. Third, applying the principle. 16. Fourth, pointing to the text. 17. Fifth, providing evidence, divided into two parts. 18. First, a statement. 19. Second, the explanation. 20. Sixth, the sixteen treatises on the faults of extensive desires, etc. 21. Third, the conclusion. The sixth contemplation of the coarseness of desires is divided into three parts. 22. First, a question. 23. Second, the answer is divided into four parts as in the treatise. 24. Third, the conclusion. The sixth contemplation of the principle of the coarseness of desires is divided into three parts. 25. First, a question. 26. Second, the answer is divided into four parts. 27. First, the contemplation of the principle of dependence. 28. Second, the contemplation of the principle of function is divided into three parts. 29. First, external functions. 30. Second, internal functions. 31. Third, a concluding exhortation. 32. Third, the contemplation of the principle of proof is divided into three parts. 33. First, scriptural authority. Second, direct perception. 34. Third, inference. 35. Fourth, the principle of naturalness. 36. Third, the conclusion. The eighth contemplation is a concluding summary. The second contemplation of the tranquil characteristics is divided into four parts. 37. First, a general statement. 38. Second, the specific explanation is divided into two parts. 39. First, the contemplation of the absence of coarseness. Paragraphs: $ 0 6 11 18 22 25 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Arousing their past causes, 1. They then realize the small fruition. 2. The good and virtuous friends of the great vehicle, 3. The power of their guidance, 4. Do not dwell in the lesser vehicle. 5. They still give rise to the great thought. 6. Therefore, it is not the lesser vehicle. 7. Although their faculties are those of a woman, 8. They are able to seek enlightenment. 9. Deeply believing that the Buddha-nature of self and others is equal, 10. They then make vast vows, 11. Vowing to attain Buddhahood, 12. Extensively delivering sentient beings. 13. Thinking of abandoning their female bodies, 14. Will be reborn in the Pure Land. 15. When their retribution is about to end, 16. The transformation Buddhas come to welcome them. 17. Becoming great men, 18. They enter the lotus seat. 19. And are immediately reborn in that land. 20. The Buddha makes them feel at ease. 21. The sūtra discusses this approach, 22. So it says they all go there. 23. The treatise takes the position that they are not able to be like this, 24. So it says they are not reborn. 25. Those of the Lesser Vehicle must give rise to great aspirations. 26. Relying on this as their practice, 27. They will attain rebirth. 28. From their former names, 29. They are called śrāvakas. 30. There is doubt, 31. The causes of the Lesser Vehicle are judged to be disparaging and contemptuous.🔽For what reason, 32. Must they necessarily be called by this name in that place? 33. The answer is, 34. The śrāvakas of the Lesser Vehicle, 35. Their self-benefit is too deep, 36. They are unable to benefit others. 37. They are called disparaging and contemptuous. 38. Although they retain their ancient name, 39. They are great śrāvakas. Paragraphs: $ 0 9 15 21 25 30 34 #
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