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Please segment these sentences into coherent paragraphs: 0. It is the eight minds that are fully aggregated. 1. Now, it is said that there are more. 2. In the first explanation, there are many minds that have passed through, but few aggregated dharmas. 3. What is the mind of consciousness that is aggregated? Why does it speak of the four spontaneous minds of the ear consciousness? 4. How can it be allowed that the mind of consciousness does not take the original substance, but only takes the sound transformed by the ear consciousness as its object? 5. Since it is allowed that the mind of consciousness and the ear consciousness simultaneously take the original substance as their object, 6. it only speaks of the twelve minds of the mind of consciousness that are present. 7. It should not be sixteen.🔽If it takes the spontaneous mind of the ear, 8. it should take the sound that the ear takes as its object. 9. It should be eighteen dharmas. 10. If it only speaks of fourteen dharmas by the similarity of sound,🔽... 11. It should also be similar to the mind, but only twelve minds are mentioned. If explained in reality, the four adventitious [minds] of the ear are excluded. 12. Only the twelve minds of the mind consciousness are mentioned in the sūtra. 13. The collected dharmas - four moments of sound, four characters, four names, and the four meanings expressed by the names. 14. These are the four intrinsic natures. 15. There is also one sentence and the one differentiated meaning expressed by the sentence. 16. Eighteen dharmas are combined and appear. 17. This is based on one aspect. 18. If countless characters, etc. appear in one character, etc., 19. then the dharmas are not fixed. 20. In the five minds, the various consciousnesses and three natures are discussed. The fifth chapter below clarifies what is correct and what is not. It is also said that in the two cases of activity and permanence, there is definitely a definite knowle 21. Some explain that all four characters have definiteness. The Essential Collection says: 22. If this explanation did not exist, there would be a deficiency in principle. 23. Although there are various explanations, they still do not exhaust the principle. 24. Namely, the proponent of the argument wants to establish impermanence. 25. In a debate with an opponent, one would set forth a syllogism saying All conditioned things are impermanent. 26. Although the opponent hears the first three words, 27. they do not yet give rise to definite understanding of the probandum. 28. When the word permanent is spoken, definite understanding is then born. 29. Therefore, the first three words are not yet definite. 30. And so on. 31. If one relies on this interpretation, 32. definite understanding is born only after the reason and example are set forth. 33. This principle is also in accordance with this meaning. The thesis is set forth. 34. If it is not yet understood, there is no definite understanding. 35. Definite understanding is born only after the reason and example. This meaning should be contemplated. 36. As for Ximing's interpretation that all four characters have definite understanding, 37. first, upon hearing the character all, one knows what it refers to. 38. Since one does not yet know what all refers to, 39. how can definite understanding arise? Paragraphs: $ 0 3 7 10 13 18 21 24 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Therefore the Śrīmālā-sūtra says: 1. If there were no storehouse consciousness, 2. The seven dharmas would not abide. 3. One would not plant the seeds of suffering. 4. One would not detest suffering and delight in seeking nirvāṇa. 5. True and false rely on each other, 6. Only then can one create all dharmas. 7. Because they create together, 8. Dharmas are included from the perspective of the emotions, all of which are false creations. 9. From the perspective of the basis, 10. All are created by the true mind. 11. It is like the various activities a person performs in a dream. 12. From the perspective of the end, 13. They are created by deep sleep. 14. From the perspective of the basis, 15. They are created by the retributive mind. 16. It is also like worldly people seeing a rope as a snake. 17. From the perspective of the emotions, the snake is created by false emotions. 18. The snake is taken in and from the beginning it is all rope. 19. All dharmas are like this. 20. Although the true can create, 21. Creation must follow conditions. 22. Like a rope creating a snake, 23. The snake is due to the darkness of conditions. 24. Although delusion can create, 25. Creation must rely on the true. 26. Like conditions creating a snake, 27. The snake must rely on the rope. 28. The true has no connection with conditions, 29. Called delusion perfuming the true. 30. Creation by delusion is due to the true, 31. Called the true perfuming delusion. 32. The meaning of such mutual perfuming has no priority or posteriority, 33. Therefore it is said to be simultaneous. 34. The true and the false mutually perfume each other, 35. The essence lies in this. 36. It is not appropriate not to record it. 37. Next, within the consciousness that shares characteristics between the true and false, 38. It distinguishes perfuming. 39. The consciousness that shares characteristics Paragraphs: $ 0 5 11 16 20 28 37 #
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Please segment these sentences into coherent paragraphs: 0. The causes and conditions of greed, the causes and conditions of greed. At that time, in the country of Mathurā, there was an elder. 1. At first, he was extremely wealthy, but later he gradually became poor. 2. He only had five hundred silver coins. 3. He thought in his mind, 4. I want to leave the household life and cultivate the path in the Buddha Dharma. 5. If I leave the household life, 6. if I need medicine, clothing, or other things, I will use them to buy them. 7. ... went to where Upagupta was and left the household life. 8. Day after day, he had a servant guard the silver coins. 9. At that time, Upagupta said, 10. Good man, 11. The Dharma of leaving the household life should be to have few desires and be content. 12. What do you need these five hundred silver coins for? 13. You should use this money to make offerings to the Sangha. 14. The bhikṣu replied: 15. This is the money for my medicine and three robes. 16. Upāli caused it to transform into a thousand silver coins in the room and said: 17. This is the money for your medicine and three robes. 18. You should give it to you. 19. When the bhikṣu heard this, 20. he immediately gave up his five hundred silver coins to offer to the Sangha. 21. Upāli expounded the Dharma for him. 22. At that time the bhikṣu diligently contemplated and attained the fruit of arhatship. 23. ...and took a tally to place in the stone chamber. 24. The Story of the Arrow Brush At that time in the country of Mathurā there was a good man 25. who left the household life and cultivated the Way under Upāli. 26. At that time Upāli expounded the Dharma for him. 27. The bhikṣu diligently contemplated and attained the fruit of stream-entry. 28. immediately had this thought: 29. The evil destinies have been covered over for me. 30. What should be done has been done. 31. Upāli said: 32. Good man, 33. you should be diligent. 34. Do not be negligent. 35. The bhikṣu replied: 36. I have attained the fruit of stream-entry. 37. The evil destinies have been covered over. 38. I will not be negligent anymore. 39. I will be reborn in the heavens seven times and among humans seven times, experiencing the pleasures of humans and gods, and then enter nirvāṇa. Paragraphs: $ 0 7 9 14 16 19 24 28 31 35 #
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Please segment these sentences into coherent paragraphs: 0. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas🔽vṛṣaḥ 1. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas 2. The ka is the elimination of evil.🔽🔽 3. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas 4. Who? I am Kusha.🔽 What? Rice.🔽 Where? In the house.🔽 When? In the morning.🔽 Why? Because I am hungry.🔽 5. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas 6. vṛṣaḥ🔽pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas🔽vṛṣaḥ 7. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas 8. The cow and the buffalo.🔽🔽 9. pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas 10. vṛṣaḥ🔽pūrvaścāparāśca🔽This is said.🔽(Su) aśva vadas🔽vṛṣaḥ 11. pūrvaścāparāśca 12. This is said.🔽(Su) aśva vadas🔽vṛṣaḥ🔽pūrvaścāpar 13. (The Jhas) and the Ras.🔽The Adharas and the Uttaras.🔽(The parrot and the goose, and) the Su. 14. The Adharas and the Uttaras. 15. (The Jhas) and the Vis.🔽The expression of the mutually exclusive non-substantialities. 16. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities. 17. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities.🔽(The horse and the mare, and) the Shar and the Gshans. 18. The expression of the mutually exclusive non-substantialities. 19. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities.🔽(The horse and the mare, and) the Shar and the Gshans. 20. The expression of the mutually exclusive non-substantialities.🔽(The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities.🔽(The horse and the mare, and) the Shar and the Gshans.🔽The expression 21. (The horse and the mare, and) the Shar and the Gshans. 22. The expression of the mutually exclusive non-substantialities. 23. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities. 24. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities. 25. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities. 26. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities.🔽(The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non-substantialities. 27. (The horse and the mare, and) the Shar and the Gshans.🔽The expression of the mutually exclusive non 28. The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is 29. The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following: 30. The word and is used to include the following: 31. The word and is used to include the following:🔽The word and is used to include the following: 32. The word and is used to include the following: 33. The word and is used to include the following: 34. The word and is used to include the following: 35. The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following: 36. The word and is used to include the following: 37. The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following: 38. The word and is used to include the following: 39. The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following:🔽The word and is used to include the following: Paragraphs: $ 0,2,4,8,13,15,28,30 #
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Please segment these sentences into coherent paragraphs: 0. 'As I have heard: 1. That Amitâbha Tathâgata, Arhat, Samyaksambuddha is now in the west, passing through hundreds of thousands of koṭīs of buddha-lands from here. There is a world called Sukhāvatī. 2. Thus, the Tathāgata is now there, surrounded by bodhisattvas, in the midst of the great assembly, expounding the Dharma and teaching. 3. However, because of what he hears, he focuses his thoughts, contemplates, and observes without cease, and will finally see that Amitâbha Tathâgata, Arhat, Samyaksambuddha. 4. Moreover, Virtuous Protector! 5. It is like a man or woman in the world who, in a dream, sees various things - namely, gold, silver, various treasures, precious goods, and storehouses, or sees friends and various acquaintances, or sees things that do not please the mind when awake. 6. Thus, Virtuous Protector! 7. Those good sons and good women sit upright and concentrate their thoughts, contemplating that Amitâbha Tathâgata, Arhat, Perfectly Enlightened One, with such characteristics, such deportment, such a great assembly, and such a way of expounding the Dh 8. Just as one hears, with single-minded continuity and sequential order, either for one day or one night, or even up to seven days and seven nights, because of fully recollecting what was heard before, this person will surely behold Amitâbha Tathâgata, 9. If one is unable to see during the day, then at night, while sleeping or dreaming, Amitâbha Buddha will surely appear. 10. Moreover, Virtuous Guardian! 11. It is like a man or woman in the world who travels far to another country. In a dream, they see their original home, but at that time they do not truly know whether it is day or night, and they also do not know whether it is inside or outside. 12. At that time, the eye faculty of this person cannot be obstructed by walls, cliffs, or mountains, and even deep darkness is not an obstruction. 13. Virtuous Guardian! 14. The unobstructed mind of the bodhisattva-mahāsattva is also like this. When they are correctly mindful, all the Sumeru mountains, iron mountain ranges, great iron mountain ranges, and other black mountains in between the buddha lands cannot obstruct 15. However, this person has not actually attained the divine eye to see that buddha, nor does he have the divine ear to hear the sounds of the Dharma, nor does he go to that world through spiritual powers, nor does he pass away from this world and be re 16. Sometimes they may also obtain the respect, reverence, and offerings of that Amitâbha Tathâgata, Arhat, Samyak-Saṃbuddha. 17. After that, these people will arise from this samādhi; 18. having emerged from contemplation, they will gradually contemplate and explain in detail to others what they have seen and heard. 19. Moreover, Virtuous Protector! 20. In this Magadha country, there are three men: 21. The first hears that in the city of Vaiśālī there is a prostitute named Sumanā, the second person hears of a prostitute named Ambapālī, and the third person hears of a prostitute named Padmā. 22. Having heard this, each devises means and diligently seeks with focused intention, never neglecting for a moment. 23. Yet these three people have never actually seen such women, but simply give rise to lustful thoughts upon hearing of them and single-mindedly think of them without cease. 24. Later, due to a dream, they engage in sexual activity with those women in Rājagṛha; 25. When the desire is fulfilled, the seeking mind also ceases. When the hope is satisfied, one then awakens. 26. Having awakened, one recollects the practices in the dream, as heard, seen, realized, and known, and thus remembers. Coming to you, one fully explains to you. You should skillfully expound the Dharma for them, guiding and transforming them, enabling 27. In the future, they will certainly attain buddhahood, named 'Well-Awakened Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the Secular World, Unsurpassed Person, Tamer, Teacher of Gods and Men, Budd 28. In this way, the three people, having attained forbearance, again clearly recollect the events of the past. 29. Virtuous Protector! 30. Those good men and good women, if they wish to accomplish the bodhisattva-mahāsattva's samādhi of contemplating all buddhas appearing before them, it is also like this. Their bodies always abide in this world, yet they can temporarily hear the name o 31. Because of this samādhi, they get to see the Buddha and therefore ask Amitābha Buddha, saying: 32. 'World-Honored One! 33. What dharmas do bodhisattvas accomplish in order to be reborn in this buddha land?' 34. At that time, Amitābha Buddha tells this bodhisattva, saying: 35. 'If a person gives rise to the aspiration to be reborn here, they should always focus their mind on the continuous correct mindfulness of Amitābha Buddha, and they will be reborn there. 36. Having been born there, the World-Honored One, knowing their minds, also thinks of them, and they are then able to see the World-Honored Buddha. 37. Virtuous Protector! 38. At that time, the Tathāgata Amitâbha, the Worthy One, the Perfectly Enlightened One, told them: 39. Good men! Paragraphs: $ 0 4 10 19 29 37 #
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Please segment these sentences into coherent paragraphs: 0. The next sentence clarifies name-and-form.🔽The next two sentences clarify the six sense bases. 1. The next two sentences clarify contact.🔽The next sentence clarifies feeling. 2. The next sentence clarifies craving.🔽The next two sentences clarify grasping. 3. The next two sentences clarify becoming. 4. The next sentence clarifies birth. 5. The next sentence clarifies old age and death. 6. The treatise states: The general term for the king's actions refers to the twelve links. 7. The text on the twelve links has twelve parts. 8. This is the first. 9. The five aggregates in the state of afflictions that generate karma in the past lives without beginning are now in the state of the ripening of the five fruits, which are generally called ignorance. 10. Because those five aggregates function simultaneously with ignorance. 11. Because the five aggregates appear due to the power of ignorance. 12. The name is established based on the superior one, as ignorance is superior. 13. The analogy can be understood. 14. In past lives, it flows to old age and death. 15. The five aggregates in the state of karma, whether meritorious, non-meritorious, or immovable, from beginningless past lives, 16. up to the present state of the ripening of the five fruits are collectively called action. 17. Because karma is superior in producing results, it is specifically indicated. 18. The first phrase state extends to old age and death. 19. The five aggregates from entering the mother's womb up to the name-and-form are called consciousness. 20. Womb and so on also include the two types of birth by moisture and transformation. 21. Because they do not enter the womb. 22. Because consciousness is supreme in the first moment, it is indicated by the name consciousness. 23. Up to the establishment of the full [name-and-form] after the consciousness of rebirth. 24. Before the six sense bases after consciousness. 25. The five aggregates in the intermediate states are collectively called name-and-form. 26. Because name-and-form is superior, it is specifically indicated by the name name-and-form. The phrase intermediate states 27. The twenty-third chapter of the Abhidharma-vibhāṣā-śāstra says:🔽The five intermediate states refer to kalala,🔽arbuda, 28. peśī,🔽ghana, 29. and praśākhā. 30. These are the states of name-and-form. According to the text of the Abhidharma-vibhāṣā-śāstra, 31. The kalala stage is common to many moments. 32. In the stage of name-and-form, the body and mind have already arisen. 33. Here it should be said that the four sense bases arise before. 34. The six [sense bases] are mentioned because the attainment of the six sense bases is established. 35. The eyes and so forth have already arisen,🔽distinguishing from the previous name-and-form. 36. Up to the point of not yet being combined, 37. distinguishing from the subsequent stage of contact. 38. The five aggregates in the middle are called the six sense bases. 39. Because the six sense bases are newly complete, they are specifically indicated. Paragraphs: $ 0 6 9 15 19 25 30 35 #
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Please segment these sentences into coherent paragraphs: 0. namely the preliminary concentration, intermediate concentration, four meditative absorptions, 1. and the preliminary concentration of the sphere of infinite space. 2. Some say: 3. The aggregates of the great elements are said to exclude the notion of form. 4. This is not shared, and only exists for those within the Buddhist path. 5. The other three are shared. 6. Other masters say: 7. The aggregates are said to exclude the notion of form. 8. This is shared by both Buddhists and non-Buddhists. 9. The other three are not shared. 10. This is called the difference in meaning of the various explanations. 11. Within this meaning, 12. there is further discrimination. 13. Question: Why is the supreme worldly factor 14. not bound to the formless realm? 15. Answer: Because it is not a field, etc. 16. That is to say, the formless realm is not a field, not a vessel, not a ground for the supreme worldly factor. 17. It cannot give rise to or nurture the supreme worldly factor. 18. Therefore it does not exist there. 19. Furthermore, if a stage has the remaining factors conducive to penetration, 20. that stage may have the supreme worldly factor. 21. The formless realm does not have the remaining factors conducive to penetration. 22. Therefore it does not have the supreme worldly factor. 23. Furthermore, if a concentration 24. It is possible that there are wholesome roots that universally contemplate the four truths of the three realms. 25. In those [realms], there can be the supreme worldly dharmas. 26. In the formless concentrations, there are no such wholesome roots. 27. Therefore, there are no supreme worldly dharmas. 28. Furthermore, if a concentration can have the aspect of contemplating the non-self of all dharmas, 29. in that realm, there can be the supreme worldly dharmas. 30. In the formless concentrations, there is no such aspect. 31. Therefore, there are no supreme worldly dharmas. 32. Furthermore, if a realm 33. can cultivate the mundane cognition bordering on the insight of the truths, 34. in that realm, there can be the supreme worldly dharmas. 35. In the formless realms, there is no such thing. 36. Therefore, there are no supreme worldly dharmas there. 37. Furthermore, if a realm has the path of insight, 38. there can be the supreme worldly dharmas. 39. In the formless realm, there is no path of insight. Paragraphs: $ 0 2 6 11 13 19 23 28 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Because the sign moves, the body of form 1. He then makes them do the work. 2. The body is not a sign. 3. Why does your body do the work of a sign and take on various forms? 4. When the mind is in motion, the body is taken on. 5. It engages in accordance with signs. 6. When awake, the mind of perception is in motion. 7. When asleep, it becomes a dream. 8. Your perception of signs is able to move the mind that is not real. 9. You are unaware of its separation and movement. 10. This is the third perception that is not real. 11. It is imperceptible, momentary, and illusory. It transforms and changes without existing. 12. Your nails grow long, your hair grows, you breathe, and the wrinkles on your face move without interruption, but you are unaware of it. 13. Nandaka, if this were not so, 14. Why does your body appear to change? 15. It seems not to be real. 16. Why do you not perceive it as real? 17. All your composite phenomena 18. do not remain for even a moment. 19. Its name is 20. the fourth perception, profound and hidden. 21. “Moreover, if your pure land, which is clear and still, is permanent, 22. then it should not be possible to see, understand, feel, or know it from the body.🔽If it is empty, 23. then it should not be possible for unreal habitual tendencies to exist. 24. Why is it that you have forgotten all the wonders you saw in the past, because many years have passed, and you do not remember them at all? 25. he sees the former and suddenly remembers it, thinking, “It is still here and has not been lost.” 26. “The number of times that faith has been infused into the still and unmoving mind is 27. only one or two. 28. Nanda, you should know that 29. this still and unmoving mind 30. is not the same as a good flowing stream. 31. When you look at it, you do not see the still and unmoving mind moving quickly, 32. but it is not that it does not move. 33. If there is no basis for perception,🔽what characteristic of habit would it take up? 34. Your sense bases are engaged in delusion. 35. Since this union and separation are not real perceptions, there is no time to attain cessation. 36. Therefore, 37. “You are present in what is seen, heard, felt, and known, but you are not seen, not perceived, not moving, and are a habitual tendency. 38. Its name is 39. the basis of habitual tendencies, the subtle of the subtle, the five inversions of incorrect perception. Paragraphs: $ 0 3 6 13 21 28 36 #
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Please segment these sentences into coherent paragraphs: 0. perfectly united with Nairātmya. 1. I go for refuge to you, the great hero, 2. for the sake of all sentient beings.🔽You are the great bliss 3. who liberates from the ocean of saṃsāra. 4. Please grant them to me.🔽I request the great protector 5. To stabilize the method of great awakening. 6. Please grant me the samaya 7. And the bodhicitta.🔽Please grant me the three refuges 8. Of the Buddha, Dharma, and Saṅgha.🔽Please induct me into the palace 9. Of the great supreme place. 10. Having thus supplicated three times, 11. The supreme of the disciples 12. Should prostrate with his head to the feet🔽And remain seated with palms joined. 13. Then the vajra master, 14. Having fully accepted the chief disciple, 15. Should recite this verse:🔽“Come, child! 16. You are a vessel for the great method. 17. This ritual of the conduct of secret mantra 18. Will be properly taught to you. 19. and the perfect Buddhas of the present, 20. who have the vajra of body, speech, and mind, 21. who abide for the sake of helping beings, 22. all of them know this good ritual of the secret mantra. 23. The hero, under the Bodhi tree, 24. attained omniscience without signs.🔽The protector, the Lion of the Shakyas, 25. with the unequaled application of the secret mantra,🔽defeated the great army 26. of the terrible hordes of Mara. 27. For the sake of beings, 28. he turned the wheel of the Dharma. 29. Therefore, in order to attain omniscience,🔽the disciple should generate this understanding. 30. Thus, the vajra master 31. recites three times, with the sound of the bell. 32. Then, having obtained permission, the disciple should confess his or her sins and so forth, and then take the extensive refuge in the Three Jewels and so forth. 33. The Buddha, the Dharma, and the Saṅgha, 34. the unsurpassed Three Jewels, 35. from this time forward I take refuge.🔽The ethics of the three trainings,🔽gathering virtuous dharmas,🔽and the ethics of benefiting sentient beings— 36. I will hold these firmly. 37. The pure great vajra family 38. is the vajra, bell, and mudra, 39. which I will hold as the true state. Paragraphs: $ 0 1 4 7 10 13 15 24 27 30 32 33 37 #
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Please segment these sentences into coherent paragraphs: 0. both the thesis and the non-thesis are all possible. 1. Among them, there may be a universal that is a property of the thesis. 2. If it is explained separately, 3. only the product of sound is the property of the thesis. 4. Separately, it is not possible to cite an example to establish the thesis. 5. Moreover, if it is explained separately, only the product of a pot 6. is also not able to be established as the property of the thesis. 7. What is to be established? 8. They further argue, 9. If so, 10. the similar instance should also be called the thesis. 11. This argument means, 12. In the two [cases], the product is a general characteristic and is called the reason. 13. The impermanence above the two should all be disputed as the thesis. 14. They themselves explain, 15. It is not so. 16. Because the established [property] is explained in a separate place. 17. The reason must be without difference in order to establish inference. 18. Therefore, it is not similar. 19. The answer to the argument is not so. 20. Only the impermanence above the separate sound is the established [property]. 21. Because it is commonly disputed. 22. Not above the pot. 23. As for establishing the reason, 24. It is necessary to establish the two parties' positions and examples without difference in order to accomplish inference. 25. Therefore, the means of establishing are universal. 26. The established meaning is specific. 27. The principle is not similar. 28. Therefore, the answer is not so.🔽Question: Why is the word pervades used for the reason in both the similar instance and the dissimilar instance, 29. but the word determines is used only for the similar instance? 30. Answer: The reason is originally used to establish the thesis. 31. If it does not pervade, it is not established. 32. The dissimilar instance stops confusion. 33. If it does not pervade, it is not a negation.🔽Because it does not pervade, the fault of non-establishment arises. 34. Because the negation is not exhaustive, the indeterminate, etc., arise. 35. The thesis is not pervaded. 36. As stated above. 37. The stopping of confusion is not exhaustive. 38. It will be fully understood below.🔽The similar instance originally assists in establishing the thesis. 39. When the thesis is established, it is called a similar instance. Paragraphs: $ 0,7,8,15,19,28,33,38 #
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Please segment these sentences into coherent paragraphs: 0. Abhidharma-vibhāṣā-śāstra, Scroll 3🔽 1. Composed by Kātyāyanīputra, explained by five hundred arhats 2. Translated by the Northern Liang Indian Śramaṇa Buddhavarman 3. and Daotai and others, in the Miscellaneous Chapter, the third part of the Supreme Worldly Dharmas section, what is the peak? 4. What is the regression of the peak? 5. What is the heat... and so on in detail. 6. Question: 7. Here it explains the dharmas obtained by ordinary beings. 8. Having explained the supreme worldly dharmas, why not explain the acceptance next? 9. Answer: 10. Some say, the author of the sūtra intended it to be so, and so on in detail. 11. Again, some say, it should explain what is acceptance? 12. Why is it called acceptance? 13. How is it connected... and so on in detail. 14. But why is it not explained? 15. Answer: 16. This is a remainder of the explanation, a concise meaning. 17. Again, some say, acceptance has already been explained before but not made clear, as explained before. 18. If the subsequent mind and mental factors are superior, then the previous ones are not the supreme worldly dharmas. What are they? 19. Answer: 20. The supreme forbearance is called forbearance. 21. There is also a saying: If it is explained in the Buddha's sutras, then it is explained here. If it is not explained in the sutras, then it is not explained here. 22. The Buddha's sutras do not explain the forbearance stage, therefore it is not explained. 23. It is said: 24. As explained in the Ekottarika Āgama: 25. If one does not accomplish six dharmas, then one will not be able to distance oneself from defilements, remove impurities, and attain the purity of the Dharma eye. 26. What are the six? 27. First, not delighting in hearing the Dharma; 28. Second, even if one hears the Dharma, not listening with focused ears; 29. Third, not seeking to understand; 30. Fourth, not diligently seeking the Dharma that has not yet been attained; 31. Fifth, not skillfully guarding the Dharma that has been attained; 32. Sixth, not accomplishing the forbearance that accords with reality. 33. If one accomplishes these six dharmas, then one will be able to distance oneself from defilements, remove impurities, and attain the purity of the Dharma eye. 34. What are the six joys and pleasures? 35. Hearing the Dharma up to attaining the acquiescence in conformity. 36. Question: 37. Although that sūtra speaks of acquiescence in conformity, it does not say it is acquiescence in conformity with the truths. 38. Answer: 39. What is the difference between acquiescence in conformity and acquiescence in conformity with the truths? Paragraphs: $ 0 6 15 23 34 36 #effort that is applied to this. Paragraphs: $ 0 5 10 13 20 23 33 #
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Please segment these sentences into coherent paragraphs: 0. From that, earth. 1. From the gathering of those, the aggregates and so forth appear in the opposite way, and are fully established. Therefore, the previously mentioned space-like mandala is obscured, and so it is said that it is not realized. 2. Well then, how is it realized? 3. It is as stated in the lines beginning “Any person who has the supreme🔽faith in the guru and the supreme deity.🔽” 4. “By his blessing” means by the vase empowerment and so forth. 5. Having realized that stage, one should be extremely courageous in the practice of the previous stage. If one abides in the stage of the yogic conduct and so forth in this very life, 6. The phrase “after the aggregates and so forth that are erroneous have been gradually reversed” refers to the earth element dissolving into the water element, the water element dissolving into the fire element, the fire element dissolving into the win 7. That consciousness dissolves into gnosis. 8. The blazing maṇḍala of freedom from proliferation 9. Therefore, one should meditate only on this maṇḍala. 10. Now, in order to explain that even faith and so on in this [maṇḍala] will become great merit because it is the seed of buddhahood, [the Bhagavān] declares, “Even a moment of faith,” and so forth. 11. Now, in order to demonstrate that even Śākyamuni and so forth, although they have accumulated immeasurable collections of merit and knowledge, are not perfect buddhas, because they do not know nondual pristine awareness from the guru's mouth, it says 12. Why is it that Śākyamuni 13. and so forth,🔽even though they have accumulated immeasurable collections of merit and knowledge,🔽are not perfect buddhas? 14. The meaning of this is that they are not perfect buddhas because they do not know this process of the lineage from the guru's mouth. 15. They are abiding in a nihilistic emptiness means that they are abiding in an emptiness that is a mere absence. 16. The guru who teaches that is stated:🔽at that time, all the sugatas 17. means that the guru is the one who teaches that. 18. The line the nihilistic mind is to be reversed means that this meditation is a cause for falling into a bad transmigration. 19. It is saying that the mind is to be reversed from that, thinking, By this, I will not realize the final suchness. 20. Well then, how is it to be realized? 21. The line like the realm of space, and so forth, is saying that the mind is to be reversed from that, thinking, By this, I will not realize the final suchness. 22. The nature of the nondual profundity and clarity of the pure🔽bindu is explained.🔽At midnight, the master who is the cooperating condition blesses 23. the disciple, who attains that state as if fainting.🔽Through the power of that, at dawn, having entered the essence of 24. enlightenment, the great army of Māra is conquered. 25. Then, the wheel of dharma is turned for sentient beings.🔽From that time onward, this great meaning is transferred from🔽mouth to mouth to a few fortunate ones who are based on the ground 26. of a true person. 27. This is how the source of the lineage is explained.🔽Now, since the yogin who abides in this meaning is not sullied by 28. faults, the praise of benefit is stated: 29. The meaning of that is the meditation on the meaning. 30. The sealing with wisdom 31. is called the sealing of the realization of the connate. 32. This indivisible bindu of liberation 33. is also that. 34. It is the bindu of nondeception and the bindu of nonarising. 35. All purposes are all supramundane perfections. This is the one who grants them. 36. Therefore, the yogi/nī who possesses that is called endowed with the authentic. 37. If that person is seen, it is called seeing all teachers and worshipping the supreme victor. 38. It should be understood that that is the supreme teacher of transmigrating beings, who severs the bonds of existence. 39. All gods worship and prostrate to that, which is called the three times. Paragraphs: $ 0 3 5 10 12 15 20 22 27 29 35 #
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Please segment these sentences into coherent paragraphs: 0. In dependence on the location of the throat, the location of the chest is immediate. 1. This should be applied in the same way to the others. 2. Thus, the causes are immediate. 3. The one endowed with exertion🔽is the part of the effort 4. that is endowed with the cause of the section. 5. That which is the nature of the letters a and so on should be expressed as the individual understanding of sound. 6. That which is the definition of that sound is expressed as 7. the nature of the origin of the letters. 8. The letters are said to originate in a certain place by a certain means in a certain way. 9. because the letters arise from those places, agents, and efforts. 10. The places are the chest, throat, etc. as previously explained. 11. The agents are the root of the tongue, etc. 12. The efforts are contact, etc. 13. The letters a, etc. arise from those places, agents, and efforts; they manifest. 14. Among them, the letters are explained as to how they are placed, how they function, how they are exerted, and how they are arranged. 15. The places, etc. are as follows:🔽Here, the locative case is intended. 16. The places are explained in that way. 17. The throat is the place of the letters A, Ku, Ha, and the visarga. 18. The letters that arise from the throat are the throat-letters. 19. The throat is explained. 20. The letters A, Ku, Ha, and the visarga. 21. A is the letter A. 22. Ku is the class of Ka. 23. Ha is the letter Ha. 24. The visarga is the visarga. 25. They are known to arise from the place of the throat. 26. The letters I, E, and AI arise from the throat and palate. 27. The letters that arise from the palate are the palate-letters. 28. The throat and palate are the place of the throat and palate. 29. They are the letters I, E, and AI.🔽E is the letter E. 30. AI is the letter AI. 31. They are I, E, and AI. 32. The meaning of the word paripanthi is “obstructing the speech.” 33. From the throat and lips, the letters Ū, Ū, and Ū. 34. From the throat and lips. 35. From the throat and lips, which are the places of speech,🔽the letters Ū, Ū, and Ū.🔽Ū is the letter Ū.🔽Ū is the letter Ū. 36. Ū is the letter Ū. 37. The mere performance of Ū, Ū, and Ū is as before. 38. From the head, the letters Ri, Tu, Ra, and Śa. 39. Ri is the letter Ri. Paragraphs: $ 0 3 5 8 15 17 26 33 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the vajra of the pledge. 1. If you say that, you will cover your head. 2. When he heard this, he took the vajra to his heart. 3. The vajra pigs are yours. 4. It is the true abode of the heart. 5. If you tell someone, 6. At that moment he left. 7. The king said, I will give you this. 8. He gave the gift to the one who was sitting on the vase of the Victor, with the thumb and the name of the one who was sitting on the vase of the Victor. 9. This is your hell water. 10. If you have broken your vows, you will burn them. 11. If you keep your vows, you will achieve accomplishment. 12. Drink the water of the vajra and nectar. 13. Om Vajra A Amrita Aḍḍāgata, Hūṃ! and pour water. 14. I am your vajra yogi. 15. You must do as I command. 16. Therefore, be careful not to fall into the hells for a while because it is not appropriate. 17. One is called the same. 18. This is the ritual of the pledge and the water offering. 19. Then, for the sake of certainty in the siddhi, I will make offerings to the disciple who has the qualities of the complete limbs. 20. The Blessed One, who has the yoga of the consort, meditates on the wheel without distraction. 21. He had a hundred thousand recitations and had a disciple of the same quality. 22. The Blessed One, who is from the upper and lower realms, looked down. 23. The king of Saraha, Nyascha Adyitishtha, was born in Saraha. 24. The one who is to be recited is the one who is to be recited as follows: Abhāsa, of the Śrāvaka vajra, brahā. 25. The gods who have fallen and been consecrated hold the vajra on the head of the student, the seed of the ten seeds of their heart, and the omitoto, sarva, sravasti, aartha, siddhi, tadvaya, and anūga. 26. The water of the river is the muddha of the Vishva. 27. His son, Nāgārjuna, called out, Yaśaḥ hūṃ haḥ ājaḥ mu! 28. This is the stage of the ritual of the attainment of wisdom. 29. Then the disciple should look at the mandala and ask what he saw before. 30. Your mind is full of meaning. 31. The words I and I are not the same. 32. The color of the white and so on that is explained by this is the stages of calm and so on. 33. He held his thumb and hands together with his vajra. 34. The Blessed One sang the mantra of the Blessed One with the vajra dance. 35. At the time of circumambulation, I will give you the blessing of truth. 36. I will make this mandala. 37. The disciple who is truly ordained. 38. The gods are in the order of their lineage. 39. And so will the merit. Paragraphs: $ 0 8 14 19 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The two armies met at the house of the laywoman Kāḷī, who lived on the outskirts of the city. 1. “Whose army are you?” “Sātāgira’s.” “Whose army are you?” “Hemavata’s.” 2. They were delighted and went and told the generals of the two armies. They met at the house of the laywoman Kāḷī at that very moment. 3. Sātāgira said to Hemavata, “Where are you going, my friend?” “To you, my friend.” “Why?” “I saw the Himalayas in full bloom, and I will play there with you.” “Where are you going, my friend?” “To you, my friend.” 4. “Why?” “How do you know that the Himalayas are in bloom?” “I don’t know, my friend.” 5. “The son of King Suddhodana, the prince Siddhattha, having made the ten thousand worlds quake, and having attained the knowledge of omniscience, 6. has set rolling the incomparable Wheel of the Law in the midst of the deities of the ten thousand worlds. Do you not know that he has done this? “ 7. “No, I do not know.” “You know only this much, that the place is in full bloom; 8. but for the sake of honoring that man, the whole world of the ten thousand worlds is like a single garland of flowers, and it is only today that it has come into existence. 9. “Let the flowers bloom, then; you have seen the Teacher with your own eyes.”🔽“Yes, I have seen the Teacher, I have heard the Law, and I have drunk the ambrosia. I have come to you, thinking, ‘I will make him know the ambrosia of the Law.’ “ 10. While they were thus conversing together, 11. the laywoman, having risen from her couch of glory and sat down, heard their conversation and took note of the sound of their voices. 12. “This voice is coming from above, not from below; it is the speech of a non-human being, not the speech of a human being.” 13. He listened with rapt attention and concentrated his mind. Then – 14. “Today is the fifteenth, the Uposatha day (said the ogre Sātāgira), 15. The divine night has dawned; 16. The Teacher named Anoma, 17. Let us go and see Gotama.” 18. When this was said by Sātāgira – 19. “Is the mind well directed (said the ogre Hēmavata), 20. Are you impartial to all beings; 21. Are the desirable and the undesirable, 22. Brought under the control of thought?” 23. Thus Hēmavata asked about the bodily conduct, livelihood, and mental conduct of the Teacher. Asked and asked,🔽Sātāgira answered. Thus in the Hēmavata Sutta, 24. which is a discourse on the virtues of the Teacher’s bodily complexion, 25. when the discourse was concluded, Hēmavata, following the advice of his friend, directed his mind and was established in the fruit of stream-entry. 26. Then, when the Dhamma was being taught to her by another, the laywoman Kāḷī, although she had never seen the Tathāgata before, gave rise to confidence 27. through hearsay. And she was established in the fruit of stream-entry, as if she had eaten food that was well-prepared by another. 28. She was the first among all the women to attain stream-entry, and she was the most senior of all. With the attainment of stream-entry, 29. her pregnancy was also delivered that very night. On the day of the newborn child's naming ceremony, he was named Soṇa. 30. She lived in the house of a family according to her wishes, and then she went to the house of a family. 31. At that time, the Elder Mahākaccāna was residing on a mountain near that city.🔽The laywoman attended on the Elder, and the Elder regularly went to her house. The boy Soṇa 32. regularly wandered in the presence of the Elder and became confident. After some time, the Elder 33. and he received the going forth in the presence of the Elder. The Elder, desiring to give him the full admission, sought for a group for three years, and then gave him the full admission.🔽After he had received the full admission, he learned a meditat 34. After he had attained Arahantship, he learned the Suttanipāta by heart in the Elder’s presence. When the rains were over, he performed the Terminal Festival and then, desiring to see the Teacher, 35. he asked his preceptor for permission. The Elder said, “Soṇa, when you go, the Teacher will make you live in the Fragrant Cell, 36. and he will question you on the True Idea. You will expound the True Idea. The Teacher will be satisfied with your exposition of the True Idea, 37. and he will give you a boon. When you receive the boon, receive it thus and thus. And in my name pay homage at the feet of the One of Ten Powers.” 38. Soṇa received his preceptor’s permission and went to his mother’s house and told her. She said, 39. “Very well, dear, when you go to see the One of Ten Powers, bring this blanket and give it to the Teacher for his fragrant-wood dwelling. Paragraphs: $ 0 10 14 23 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Sutra of the Buddha's Life, Scroll 14, Section on Arhats, Part 3 on Monks, Volume 14 1. Compiled by Liang Dynasty Monk Sengmin, Baochang, and others 2. 1. Shariputra's Retrogression from the Mahayana and Turning to the Lesser Vehicle🔽2. Shariputra's Birth, Renunciation of Home Life, and Attainment of the Way 3. 3. Shariputra Requests the Buddha to Establish Precepts🔽4. Shariputra Accepts a Gardener's Bath, Causing Him to Be Reborn in the Heavens 4. 5. Shariputra Transforms a Python, Causing It to Be Reborn in the Heavens 5. 6. Shariputra Enters the Diamond Samadhi, and a Ghost Strikes Him Without Being Able to Harm Him🔽7. Shariputra's Nature is Fierce and Difficult to Seek 6. 8. Shariputra's Predecessor Buddha's Nirvana🔽9. Shariputra and Maudgalyayana Compete in Displaying Supernatural Powers 7. 10. Maudgalyayana Causes the River Aji to Flood and Creates a Gem Bridge to Cross the Buddha🔽11. Maudgalyayana Creates a Bowl for His Mother🔽12. Maudgalyayana is Disturbed by Mara 8. 13. Maudgalyayana Encourages His Younger Brother to Give and Shows Him the Retribution 9. 14. Maudgalyayana Subdues the Arrogance of Bodhisattvas with His Supernatural Powers 10. 15. Transforming Brahmins 16. Maudgalyāyana Transforming Various Ghosts and Spirits Speaking of His Past Evils 17. Maudgalyāyana's Supernatural Powers🔽18. Subduing Two Dragon Kings with His Supernatural Powers 19. Maudgalyāyana Moving the Anavatapta 11. 15. Transforming Brahmins 16. Maudgalyāyana transforming various ghosts and spirits, speaking of his own past evil deeds 17. Maudgalyāyana's supernatural powers subduing two dragon kings 18. Maudgalyāyana moving the Anavatapta Pool and manifesting a 12. Śāriputra regressed from the Great Vehicle and turned to the Lesser Vehicle. Śāriputra regressed from the Great Vehicle 13. and turned to the Lesser Vehicle. 1. Śāriputra practiced the bodhisattva path for sixty kalpas. 14. When he was about to cross the river of giving, a man came and begged for his eyes. 15. Śāriputra said: 16. The eyes are useless. Why do you ask for them? 17. If you need my body or wealth, I will give them to you. 18. He replied: 19. I only want your eyes. 20. Śāriputra took out an eye and gave it to him. 21. The beggar got the eye, spat on it, and kicked it with his foot. 22. Śāriputra said: 23. Such people are difficult to save. 24. It is better to subdue oneself and quickly subdue birth and death. 25. Thus, turning towards the Lesser Vehicle, from the twelfth chapter of the Great Perfection of Wisdom Treatise. 26. Śāriputra's Birth, Renunciation of Home, and Attainment of the Way Śāriputra's Birth, Renunciation of Home, and Attainment of the Way, Part 2 In the southern country of India, there was a brāhman named Ti-sha. 27. He was a great teacher of debate. 28. His wife became pregnant. 29. She dreamed that a person wearing armor and holding a vajra in his hand 30. crushed the mountains and stood on the edge of the mountain. 31. Ti-sha heard this and said, 32. You will give birth to a son who will subdue all the teachers of debate. 33. Only one person will not be subdued, and he will become your disciple. 34. After becoming pregnant, 35. the mother became very intelligent and was very good at debate. 36. Her younger brother, Ku-chi-luo, had discussions with his sister. 37. Every matter was stuck. 38. Knowing that the child in her womb would definitely have great wisdom, 39. he left home to study and did not have time to trim his nails. Paragraphs: $ 0,1,2,3,4,5,6,7,10,12,26,34 #
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Please segment these sentences into coherent paragraphs: 0. In order to illustrate this meaning, the second verse is spoken. 1. The treatise states: 2. Because of realizing that only conceptualization exists, and because of attaining non-attached cognition, 3. This is the purity of joy and faith, called the stage of pure mind. 4. The treatise states: 5. Because of realizing that only conceptualization exists. 6. The commentary states: 7. The bodhisattva realizes that all dharmas of the Great Vehicle, up to the profound and vast, are all created by conceptualization. 8. Such realization is called contemplation, and this contemplation can purify the bodhisattva. 9. What is attained by the bodhisattva's purity? 10. The treatise states: 11. Because of attaining non-attached cognition. 12. The commentary states: 13. The bodhisattva sees that all dharmas are only conceptualization, and there are no external objects. Because external objects are not established, conceptualization is also not established. 14. If bodhisattvas see that there is nothing internal or external, then there is no attachment, which is precisely non-discriminating cognition. This cognition is precisely purity. 15. What is the essential nature of this purity? 16. In order to reveal this meaning, the third verse is spoken. 17. The treatise states: 18. It is the purity of joy and faith. 19. The commentary states: 20. Joy and faith are precisely the essence of non-discriminating cognition. 21. Because one does not crave the seven existences, it is called joy. 22. Because one's mind is decisively free from doubt regarding the three kinds of buddha-nature, it is called faith. Because one is free from the seven cravings, joy is pure. Because one is free from falsehood, faith is pure. 23. The treatise states: 24. It is called the stage of pure mind. 25. The commentary states: 26. Because of the purity of joy and faith, this stage attains the name of purity. 27. Moreover, this stage is the stage of seeing for bodhisattvas, the pure realm of non-discriminating cognition. 28. Because this cognition takes joy and faith as its essence, this stage is called the stage of pure mind. 29. What are the characteristics of pure joy and faith? 30. The treatise states: 31. Bodhisattvas, abiding in the flow of Dharma, see Buddhas before and after, 32. Already knowing that enlightenment is near, without difficulty or ease in attaining it. 33. The treatise says: 34. Bodhisattvas, abiding in the flow of Dharma, see Buddhas before and after. 35. The commentary says: 36. Pure and joyful faith has two aspects: always abiding in tranquility as one aspect, and always clearly seeing the Buddha as the other aspect. 37. Because of delighting in abandoning the seven attachments, and always entering concentration to cultivate the path, it is said that one always abides in the flow of Dharma. 38. If bodhisattvas abide in the flow of Dharma, what do they see? 39. Because of believing in the three kinds of Buddha-nature, they first contemplate the Dharma body and later realize the Dharma body. First, they see the Dharma body with inferential knowledge, and later they see the Dharma body with verifying knowledg Paragraphs: $ 0 4 10 16 23 29 33 39 #
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Please segment these sentences into coherent paragraphs: 0. It refers to the same as the previous intention. 1. Why is it said that effort is called right abandonment? 2. Question. 3. Up to this point, it is the most supreme. 4. Answer. 5. In the state of diligently abandoning the two evils and diligently cultivating the two good in correct practice, 6. this effort is able to cut off laziness. 7. Therefore, the four are collectively called right abandonment. As for the four kinds, 8. first, already arisen evil dharmas are skillfully caused to be abandoned. 9. Second, not yet arisen evil dharmas are prevented from arising. 10. Third, not yet arisen good dharmas are skillfully caused to arise. 11. Fourth, already arisen good dharmas are cultivated to increase and expand. 12. Therefore, the Abhidharma-vibhāṣā-śāstra says: 13. One essence of right effort has four functions. 14. Like a lamp, at one time it has four functions. Also, the Abhidharma-vibhāṣā-śāstra, fascicle 141, says: 15. The four right abandonments are: 16. The first is to generate desire, exert effort, concentrate the mind, and hold the mind in order to eliminate evil and unwholesome dharmas that have already arisen. 17. The second is to prevent the arising of evil and unwholesome dharmas that have not yet arisen. 18. The rest is as explained above. 19. The third is to cause wholesome dharmas that have not yet arisen to arise. 20. The rest is as explained above. 21. The fourth is to cause wholesome dharmas that have already arisen to abide, not be forgotten, be cultivated more, and be expanded. 22. The rest is as explained above. Question: For what reason are these four called right efforts? 23. Answer: Because by these four one is able to eliminate correctly. Question: The first two may be so, 24. but how about the last two? 25. Answer: Because they take the first as their name, 26. there is no error. 27. Or these four all have the meaning of elimination. 28. That is, the first two eliminate the afflictive hindrances, 29. while the last two eliminate the cognitive hindrances. 30. Because when cultivating wholesome dharmas, one eliminates ignorance.🔽Because both temporary elimination and permanent elimination are called elimination. 31. Also, the eighth chapter of the Miscellaneous Treatise says: 32. Although arhats have neither unwholesome dharmas nor the antidote of elimination, 33. they still have the antidote of destruction, the antidote of upholding, and the antidote of distance, so the four right efforts are also spoken of.🔽The same is so for the form and formless realms. The above is the text. 34. Or it is called... 35. Explaining the different names. 36. As the text can be understood. 37. Why is it called spiritual powers in samādhi? 38. This is the question. 39. Because it is the support of all spiritual and wondrous virtues. Paragraphs: $ 1 4 12 15 22 31 34 37 #ospitality means the duties of hospitality in the first duties. Then he asked means at that time he asked: “I hope Paragraphs: $ 0 5 9 15 19 23 27 30 34 39 #
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Please segment these sentences into coherent paragraphs: 0. They escorted him to the burial place. 1. Before his death, 2. The temple pagoda where he resided emitted light for three days, and then he passed away. 3. Monks and laypeople regarded it as extraordinary. 4. At that time, Bao Qiong of Pengcheng Temple 5. Was good at lecturing and had a dignified appearance. 6. His appearance was unusual and fair, so the world called him Bai Qiong. 7. His story is seen in a separate biography. 8. Zhe first attended his lectures and greatly opened up his studies. 9. He gathered disciples to lecture and explain, 10. Often producing new sounds. 11. He prided himself on his wisdom and had a rather arrogant attitude. 12. He heard that Dao Lang of Xinghuang had a divine eloquence like a sword, and few could withstand his sharpness. 13. Therefore, he followed him and conversed with him. 14. They went back and forth for a while, but their answers became more distant. 15. Zhe greatly admired him. 16. He immediately followed him and listened. 17. He naturally understood the profound and secret teachings. 18. And he was dignified and self-reliant, with a demeanor of the Dharma. 19. Once, while traveling, he suddenly encountered torrential rain. 20. Zhe calmly continued as usual, without losing his composure. 21. At that time, he poured out the water from his boots and went to the monastery.🔽His steps were orderly and his gaze was unwavering. 22. When turning his body, he looked slowly without any false transgression. 23. People at that time called him the wise one like an elephant king. 24. He was also good at guarding the sense faculties and controlling his diet. 25. He rarely delayed in cleaning up after using the restroom. 26. Therefore, when invited to a layperson's house to stay overnight for a long time, 27. they never saw any filth flowing from him. 28. His praise and admiration increased. 29. When lecturing on the Three Treatises, his brilliant reputation greatly illuminated the past. 30. Leading the assembly upstream, he reached his hometown. 31. He stayed at Longquan Temple, under the Guangfu Chan Cloister overlooking Chushan to the west of the city. 32. He always took spreading the Dharma as his duty. 33. The Nirvana Sutra and the Three Treatises were passed down to each other. 34. There were more than three hundred students. 35. There were about fifty who attained the Dharma and transmitted the lamp. 36. They were Huipin, Facan, Zhisong, Faton, Huizhao, Huiling, and others. 37. Each of them led disciples and spread the teachings in different places. 38. He died in the fourth month of the seventeenth year of the Kaihuang era at Longquan. 39. At that time, he was fifty-nine years old. Paragraphs: $ 0 4 8 12 19 26 30 38 #
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Please segment these sentences into coherent paragraphs: 0. How much higher can you go before you hit the sky? 1. He further raised: 2. A monk asked Yan Tou: 3. When the three realms are in turmoil, what is it like? 4. Touzi said, Sit down. 5. The monk said, I don't understand. What is the master's meaning? 6. Touzi said, Move Mount Lu and I will tell you. 7. The master said, The ancient buddha Touzi extends his hand from the peak of ten thousand fathoms. 8. He crosses his body in the midst of boiling water and burning charcoal. 9. It is because of his compassion that he has a conversation about falling into the weeds. 10. If someone asked Yunmen today, 11. 'When the three realms are in turmoil, what is it like?' 12. I would simply say to him, 13. 'A good opportunity is hard to come by.' 14. 'I don't understand. What is the master's meaning?' 15. 'Move Mount Yunmen and I will tell you.' 16. Linsi, the magistrate who founded the hermitage, requested the master to speak to the assembly. 17. To the east of Fortune City, there is a great elder. 18. He resides on an island in the eastern sea of Fortune City. 19. For inconceivable eons of dust, 20. He has served and made offerings to countless buddhas. 21. Excellent! The elder is rare in the world. 22. Like the udumbara flower appearing once in a while. 23. Give rise to a vast and true mind. 24. Start an araṇya where there was no Buddha before. 25. If the wise people of the past established a pure land, 26. Plucking grass and inserting it into the ground is already accomplished. 27. This mind is firm and solid like Mount Sumeru. 28. Whether praised or slandered, it does not waver. 29. The number of Māra's army is very great, 30. Seeing this extraordinary achievement, they are themselves defeated. 31. The elder views the body as floating clouds, 32. Changing and disappearing in an instant, not lasting long. 33. When the time comes to be born in the Buddha land, 34. Let go of the hands and walk on, not looking back. 35. If there is a son who follows righteousness, he will rise up his family. 36. With aspirations, the mind and body will both attain the highest degree. 37. The benevolent one's words are not false, 38. One should know that now one has never died. 39. I come to dwell in this araṇya, Paragraphs: $ 0 2 10 16 17 23 27 31 35 39 #ho was very compassionate toward his master, said, Precious master! 27. His principal attendant was the renowned Jetsun Gyaltsen, and his principal attendant was the renowned Shabandita. 28. Imagine the wind mandala, complete with syllables and syllables. 29. He was naked, his hair was tied, and his neck was tied with a necklace. 30. The force of the winds is quickly reached by striking the heart with a hook. 31. He was drawn by the mantra and placed the mantra at the feet of the practitioner. 32. Meditate on the words, and by becoming familiar with them, meditate on the instructions. 33. The gurus instructions. 34. They will then put butter and butter and butter and butter in the basket. 35. At the time of the feast, offer flowers and other fragrant substances, and recite whatever you like. 36. He will be in charge of the king. 37. The smoke of the cups that had been cleaned with the milk of the yaks was eight hundred cubits. 38. If you apply a mantra to your eyes, everyone will be happy. 39. The white lotus-string tree in the great Dukkā is the most beautiful lotus tree in China. Paragraphs: $ 0 3 9 14 18 22 26 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. With incense and music, 1. all should kneel and supplicate. 2. They should also grant permission. 3. and the protector of beings. 4. In the manner of offering and praising in response to questions, 5. the ritual of the consecration of the deities is performed. 6. Then, for the six or twelve beautiful jeweled vases, and so on, that are the right size and shape, they should be dyed white. 7. On top of variegated lotuses, the individual family seals should be drawn. 8. On the all-activity vase, a crossed vajra should be drawn. 9. They should be filled with the five seed syllables of the essence, jewels, medicine, fragrance, and essence. 10. Having filled them with incense, they should be adorned with a neck ribbon, flower garlands, and mouth ornaments, and a dhāraṇī cord attached to a vajra. 11. A curtain should be set up.🔽Those are visualized as the nature of the five pristine consciousnesses. 12. From the state of non-apprehension, 13. the celestial mansion is created from jewels. 14. On top of the lotus stalk are the sun and moon. 15. On top of that, generate the body of the principal deity from the three ritual🔽actions. 16. Having accomplished the awareness deity, 17. make offerings and praise. 18. Then do the recitation. 19. After the recitation, such as one hundred and eight times,🔽when the water of the hundred-syllable mantra is touched, it should be 20. viewed as having the nature of a melting drop. 21. That is also applied to all the vases. 22. The all-activity vase should be generated on a lotus. 23. That is the procedure for consecrating the vases. 24. Then, in the east, make a maṇḍala. 25. The disciples should make offerings to the master with the enjoyments of🔽the near attainment. 26. Again, the master should give the refuge and so on to the disciples. 27. Great joy, you are my teacher; 28. master, please consider me.🔽I request the great protector 29. to teach the way of great awakening. 30. Please grant me the reality commitments; 31. please grant me the thought of awakening.🔽Please grant me the three refuges: 32. the Buddha, the dharma, and the sangha. 33. I, the protector, wish to enter 34. the supreme city of great freedom. 35. After repeating that supplication three times, 36. the vajra master should inspire the disciples with joy. 37. The omniscient ones in this world 38. are like the uḍumbara flower,🔽which appears only once in a hundred years, 39. and then does not appear again. Paragraphs: $ 0 6 12 16 19 24 27 35 #
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Please segment these sentences into coherent paragraphs: 0. The nature of sentient beings is attained. 1. The result is the complete creation of the self. 2. What kind of seed? 3. The eyes and so on are their own essence. 4. This is the first of the three. 5. The meaning of the term they is that they arise from suchness and that they demonstrate suchness. 6. Or, it is the essence of the mind of awakening. 7. The meaning of the term cooperative cause is as follows. 8. The word real means to focus on ones own place, ones own place, and so on. 9. In general, the definition of the specific is sixfold: the essence of the ground and so on. 10. The term essence refers to the intrinsic nature of the eye and so on, and the intrinsic nature is the momentary. 11. The first is the first. 12. It is the meaning of the phrase because it is free from all obscurations of the unborn. 13. Since it is produced, it is produced from it. 14. The term nature is used to refer to the nature of the mind. 15. The outer and inner self is the essence. 16. The meaning of this is that the six elements, such as the body, the form of the one, and so on, arise from the purity. 17. The word external means external from the six eyes and so on. 18. The nature of beings is born. 19. The Dharma of beings is wisdom. 20. The nature of these is the nature of the elements. 21. The term this is the very end of that. 22. The word born means nature. 23. The essence of the aggregates is the purity of the aggregates. 24. The term all phenomena is used because the aggregates comprise everything. 25. Or, I will correctly practice all phenomena in this way. 26. Now, to show the stage of the creation of the mandala master, he says Om and so on. 27. Then, the yogin, after the arising of sentient beings, should contemplate the nature of his mind, the three syllables, the two red syllables, and the extension of the letter h, in the space in front. 28. The Bhagavān said, I should meditate on the water of the goddess, which is the basis for the purification of the minor causes, by entering the sacred offering of incense as the way of the cycle of samsara. 29. Then, the mind that is to be increased should be thought of as being ignited by the fire of the desire of wisdom. 30. Then, like a molten pot of butter, both bodies were dissolved. 31. The two bodies were given to him. 32. This is what you should think about. 33. Then, on the central moon seat, the Blessed One is like a beggar for the autumn moon, and is equal to space. I request that he be pacified in the highest, unfabricated, and nonconceptual meditative absorption. 34. When the mind is in the state of being, 35. To enter this meditative absorption, one should contemplate how the four virtuous teachers, like Mahakala and others, who are the essence of love, are truly inspired by songs. 36. Since it is like the best of the teachers, it is like the best of the teachers. 37. The goddesses of the regions will be called goddesses of the regions, because the seasons are hot. 38. They are like the gods of the land of the wise, and so it is said. 39. Or, as for the gods, they will be said to live in the places where the buddhas, the best of spiritual friends, appear and manifest. Paragraphs: $ 0 2 5 9 14 18 26 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Evil is the cause of suffering. 1. Even when you die, your body is impermanent. 2. The boy will be a boy, and the boy will be a boy. 3. Then the flesh will grow old, the flesh will be lost, and the body will grow old. 4. How could it be so long? 5. But even the pleasures and misfortunes are impermanent. 6. The rich and the poor will be the same as the rich. 7. The poor will be overcome by the powerful. 8. When wealth is attained, aging and death destroy it. 9. All these worldly phenomena are impermanent. 10. The king of form, I pray to you. 11. Blessed One! 12. What is the suffering of this world? 13. The Blessed One said, I am the one who has the power to do this. 14. The father and the mother are never happy. 15. All my actions are futile and cause suffering. 16. The main suffering is birth, aging, and death. 17. In the hell realms, they suffer like this. 18. When I see the guards of hell and the fires of hell, 19. He was terrified and terrified. 20. I have committed sins before I was repaid. 21. Even if you regret it, it is of no use. 22. This body is very large and very young. 23. Having gained a strong, strong body, 24. Some people burn their bodies in the form of a mass of fire. 25. Some people beat the castle with their iron blades. 26. The fire burned in the direction of the fire, and some of the fire burned in the direction of the fire. 27. The people of the land search for it like a well of grain. 28. Some people are like a jackal and beat the crows. 29. Some were kept in houses and burned. 30. The water is like a fire, and the water is like a water mole. 31. There is no way to comprehend the great suffering. 32. The human lifespan will be one hundred and eighty thousand years. 33. In some hells, it is one day. 34. And so on for eons. 35. Even if you are happy to die, you will not be satisfied with it. 36. Some who have not done anything will be destroyed. 37. They are born in the world and do not perish. 38. The hungry and thirsty are the ones who are hungry and thirsty. 39. His head is as long as a mountain, his mouth is as wide as a skull cup. Paragraphs: $ 0 10 13 16 23 31 37 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Ekavīrasādhananāma 2. In Tibetan: 3. The Means of Attaining the Single Hero 4. Homage to the glorious coemergent deity. 5. First, the mantrin, having purified outer and inner stains, sits on a comfortable seat. 6. One's own [mind] is instantly generated as Heruka, and the light from the hūṃ at the heart pacifies all evildoers. 7. The light gathers back in and one should meditate on the protection wheel. 8. Then, one should meditate on the four abodes of Brahmā. 9. Then one should cultivate the immeasurable [attitudes] of love, thinking, I will bring about the happiness of all sentient beings; compassion, thinking, I will free them from suffering; joy, desiring to establish them in the state of Heruka; and equa 10. Then, with faith and devotion, one should visualize in the space in front of oneself the lineage gurus together with the buddhas and bodhisattvas. 11. All of them melt into a globe of light, 12. which becomes glorious Heruka. One should make offerings, praise, confess non-virtue, take the vows, make requests, and so forth. 13. Then, by reciting oṃ śūnyatā jñāna vajra svabhāva ātmako ’haṃ, 14. one should imagine that one becomes emptiness. 15. Upon a sun and moon on a lotus on top of Mount Meru, which is on top of the stacked-up elements, there is a hūṃ radiating and gathering five-colored light rays, which is the nature of Vajrasattva. 16. That completely transforms into Bhagavat One Hero, blue, with one face and two arms, holding a vajra and a bell, embracing the mother. 17. His right leg is extended, pressing on Bhairava. 18. His left leg is bent, pressing on Kālarātri. He has a crown of black hair streaming upward. 19. He has a crest jewel, a crossed vajra, and a half-moon head ornament. 20. Akṣobhya is his head ornament. He has a long necklace. 21. She has the expression of grace and so forth, and is very haughty. 22. She is wrapped in a tiger skin below. 23. She has a necklace of fifty human heads. 24. She is meditated upon as having the six mudras. 25. In front of him is the mother, Bhagavatī Vajravārāhī, red in color, with one face, two arms, and three eyes. She holds a skull cup in her left hand and embraces the father. 26. With her right hand she holds a vajra and makes a threatening gesture, terrifying evil beings. 27. Her hair is loose, she is naked, and she has a skirt of human skin. 28. She wears a garland of dry human skulls hanging over her shoulder. 29. Her right leg is wrapped around the father, and her left leg is extended. 30. She has the five mudras and is the nature of great bliss. 31. The father and mother are meditated upon as the union of appearance and emptiness. 32. If one becomes weary of that and tired of mind, then one should recite the essence mantra according to the guru's instruction while in the generation stage. 33. Moreover, one should focus the mind on the essence mantra circling the blue syllable hūṃ of the concentration being at the heart of the gnosis being at the heart of Heruka and recite the mantra. 34. Om hrīḥ ha ha hūṃ hūṃ phaṭ. 35. If one becomes weary of that, one should transform the entire three realms into the nature of light. 36. The light rays are also gradually gathered. 37. They dissolve into the male-female Heruka.🔽They dissolve into the hūṃ at his heart. 38. The hūṃ dissolves into the nada. 39. One should meditate for as long as one remains in the inconceivable state of luminosity. Paragraphs: $ 0 4 5 10 13 15 25 31 32 35 #
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Please segment these sentences into coherent paragraphs: 0. Second, it shows that each light has a different color. 1. Third, it shows that each light color pervades the jeweled land. Fourth, it shows that the places reached by the light each have different kinds of adornments. 2. Fifth, it shows that some create golden terraces, jeweled nets, flower clouds, and precious music that fill the ten directions. 3. From This is... below, it concludes the name of the contemplation. 4. From The Buddha told Ananda... below, up to accomplished by the power of the monks' vows, it clearly shows the reason for the completion of the flower seat. 5. Seventeenth, from If you wish to contemplate that Buddha... to you will see your own face, it clearly shows the method of contemplation again, as before in sequence, the mind should abide and not be confused. 6. Eighteenth, from When this thought is accomplished... to you will be born in the Land of Ultimate Bliss, it clearly shows the conclusion of the successful contemplation, which has two benefits. 7. First, it shows the benefit of eliminating offenses. 8. Second, it shows the benefit of attaining birth. 9. Nineteenth, from One who contemplates in this way... to is called wrong contemplation, it clearly shows the distinction between correct and incorrect contemplation. 10. This is the flowers relying on the jeweled ground, the extraordinary treasures between the leaves, the jeweled platform adorned with four banners, and the light bestowing the Buddha's teachings. 11. Although there are nineteen different aspects above, the contemplation of the jeweled seat is completed in detail. 12. Eighth, in the contemplation of the image, it first raises, then distinguishes, and finally concludes. 13. There are thirteen aspects. 14. First, from The Buddha told Ananda... up to Next, visualize the Buddha, it clearly concludes the previous and introduces the next. 15. Why is it so? is the question. 16. Why is it necessary to visualize the Buddha? 17. Second, from All Buddha-Tathāgatas... up to in the mind, it clearly shows that the great compassion of all Buddhas responds to the mind and immediately manifests, having this supreme benefit, therefore encouraging you to visualize it. 18. Question: 19. Vaidehī's request above only pointed to Amitâbha. 20. I wonder why the Tathāgata now mentions all Buddhas. What is the meaning? 21. Answer: 22. It is to show that the three bodies of all Buddhas equally realize, the fruition of compassion and wisdom is perfect and equal, without duality. 23. Sitting upright with one body, the shadow appears everywhere, the mind responds to those with affinity, and the time arrives at the Dharma realm. 24. Speaking of the Dharma realm, there are three meanings: 25. First, because the mind is all-pervading, one understands the Dharma realm. 26. Second, because the body is all-pervading, one understands the Dharma realm. 27. Third, because there is no obstruction, one understands the Dharma realm. 28. It is precisely because the mind arrives that the body also follows and arrives. Since the body follows the mind, it is said to be the body of the Dharma realm. 29. As for the Dharma realm, it is the realm to be transformed, which is the realm of sentient beings. 30. As for the body, it is the body that is able to transform, which is the body of all Buddhas. 31. As for entering the thoughts and minds of sentient beings, it is because sentient beings give rise to thoughts and vows to see the Buddhas. The Buddhas then use unobstructed wisdom to know and are able to manifest within those thoughts and minds. 32. However, for practitioners, whether in thoughts, dreams, or samādhi, seeing the Buddha accomplishes this meaning. 33. Third, from Therefore, you all... up to arising from the mind, it clearly concludes the exhortation and benefits. 34. This clarifies the indication of contemplating the Buddha, merely giving rise to the understanding of the Buddha. 35. From the crown to the feet, do not abandon thoughts, contemplating each one without temporary rest. 36. Either visualize the crown protrusion, or visualize the white tuft between the eyebrows, up to the thousand-spoked wheel on the soles of the feet. 37. When visualizing this, the Buddha's image is majestic and endowed with all the excellent characteristics, clearly appearing. 38. It is because the mind contemplates each characteristic that each characteristic appears. 39. If the mind does not contemplate, the many characteristics cannot be seen. Paragraphs: $ 0 3 4 5 6 9 10 12 14 18 21 24 29 32 34 #
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Please segment these sentences into coherent paragraphs: 0. He will enter the city and truly abide there. 1. He will become a Dharma king, 2. And various temples will be built in the world.🔽In the same way, the king of the land, 3. Fond of the Dharma, 4. He will become a master of knowledge.🔽He will make various offerings 5. To the beautiful image of the Victorious One.🔽He will also make offerings to the supreme stūpa 6. Of the renowned Lord of the World.🔽Therefore, he will also accomplish 7. The mantra. 8. He will be born only into the royal caste, 9. And will be renowned in his country. 10. The monk who goes for alms 11. Is endowed with discipline and intelligence. 12. He has faith in the teachings of the Buddhas,🔽And travels in a timely way, the great being. 13. He sets out on his alms round, 14. And sees the excellent, royal city 15. Which is vast and full of people. 16. He enters there for the sake of collecting alms.🔽Endowed with hunger, 17. His mind becomes weary and hungry, 18. But at that time he does not obtain alms. 19. The king’s men will quickly seize him 20. and drag him out of the house. 21. Then, in despair, 22. he will be furious with the king’s men.🔽He will leave the city 23. and immediately return to his own home. 24. He will be hungry and thirsty 25. and will suffer and be unhappy. 26. Then, having lost his food, 27. he will rise up at midnight 28. and, with a weak mind, 29. that ascetic will decide to give up his life. 30. At that time, he will make this aspiration: 31. ‘May I become the lord of the land of Ladakh! 32. Then, when the monk’s time has come,🔽he will be reborn as a great man 33. in the royal family called Pu-gri. 34. He will honor the teachings of the Teacher. 35. For thirty years 36. he will rule the kingdom without harm. 37. By the action of a greedy man, 38. he will be struck down by a disease of the humors. 39. Then, when the king’s body is destroyed, Paragraphs: $ 0 10 16 22 32 #
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Please segment these sentences into coherent paragraphs: 0. the king of the Heaven of the Freely Wielding of Supernatural Powers, 1. each composed a verse. 2. The bhikṣus, 3. in grief and shock, threw themselves to the ground. 4. It was like cutting a snake, writhing and confused, not knowing where to go. 5. Sobbing, they said: 6. How quickly the Tathagata has entered parinirvana! 7. How quickly the great Dharma will be obscured! 8. The multitude will suffer for a long time, and the eye of the world will disappear. 9. At that time, Aniruddha said to the bhikshus, 10. Stop, stop, do not grieve. 11. The devas are up above, perhaps they will find fault. 12. Then the bhikshus asked Aniruddha, 13. How many devas are there above? 14. Aniruddha said, 15. They fill the sky, how can they be counted? 16. They all hovered in the air, agitated, 17. weeping and wailing, falling down and rolling about, tears streaming down their faces, saying, 18. How quickly the Tathagata has entered parinirvana! 19. The multitude will suffer for a long time, and the eye of the world will disappear. 20. The Sutra of the Great Parinirvana in Two Scrolls. 21. It is roughly the same as what is said in the Long Agama. 22. At that time, the bhikshus, 23. after discussing the Dharma all night until dawn, 24. Aniruddha told Ananda, 25. You should enter the city and tell the Malla people, 26. that the Buddha has already entered parinirvana. 27. You should do what you want to do and make it timely. 28. At that time, Ānanda rose and bowed at the Buddha's feet. 29. He took a bhikṣu and tearfully entered the city. 30. He saw from afar the five hundred Mallas gathered in one place. 31. The Mallas welcomed and bowed at his feet. 32. They said, Why have you come so early? 33. Ānanda replied, 34. You should know that 35. the Tathāgata attained parinirvāṇa last night. 36. If you wish to make offerings, you should do it promptly. 37. When the Mallas heard these words, 38. there was none who did not grieve and weep. 39. How swift! The Buddha has entered parinirvāṇa. Paragraphs: $ 0 2 9 12 14 22 28 37 #
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Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Yakṣiṇīpṛthivīlakṣmīsādhana 2. In Tibetan: 3. The Means of Accomplishing the Yakṣiṇī Pṛthivīlakṣmī 4. Oṃ pṛthivīlakṣmīlavajravijaye svāhā. 5. Recite this mantra ten thousand times. 6. Then, on a cloth one cubit or one span in size, draw the yakṣiṇī seated on a throne, yellow in color, adorned with all ornaments. 7. In a very secluded place, consecrate the painting, protect yourself alone, 8. and offer incense of dried fish, meat, and sesame flour. 9. Anoint the soles of your feet with ghee and sit on your bed. 10. Recite the mantra as much as you can. 11. In the first night, signs will appear in your dreams. 12. In the second, enemies will appear. 13. In the third, she will knock on the door. 14. In the fourth, she will indicate that she is coming inside. 15. In the fifth, she will be seen. 16. In the sixth, she will speak. 17. In the seventh, she will come and say, ‘What can I do for you?’ 18. She will become a woman who bestows the five sensual enjoyments on oneself. 19. Having been satisfied, she will bestow the substances of accomplishment. 20. In particular, one should recite only at night. 21. There is a rite of the fire sacrifice of the yakṣiṇīs. 22. Having performed the fire sacrifice by the procedure of the sādhana, one should accomplish the yakṣiṇī. 23. Moreover, one should visualize the yakṣiṇīs as before. 24. Or else, one should accomplish them with the number of recitations taught in their individual tantras. 25. In particular, by the yoga of the sublime Mañjuvajra, I have made this separate [rite] here with many words of the means of achieving the yakṣiṇī in the manner of the glorious Net of Illusory Manifestations. 26. One should accomplish the yakṣiṇīs by oneself.🔽At the level of the navel, with the left hand face-down, 27. raise up the middle finger and ring finger, and extend the little finger and index finger outward. 28. Above that, with the right hand face-down, this is the mudrā of the yakṣiṇī.🔽In reality, extend the left middle finger outward and bend the index finger inward, this is the mudrā of the yakṣa. 29. In that very [mudrā], join the little finger and thumb, this is the special mudrā of another yakṣiṇī. 30. “The same, with the ring finger extended, is the mudrā of the kinnaras.🔽“The same, with the middle finger extended, is the mudrā of the male demons. 31. “The same, with the middle finger bent, is the mudrā of the female demons. 32. “The root of these mudrās is the mudrā formed with the left hand as taught above.” 33. “Mother, sister, mother-in-law, wife, daughter, and aunt, 34. transformed into a yakṣiṇī, 35. are the best, like a precious jewel. 36. “A girl and a female friend are middling, 37. and a beloved woman is known to be the lowest. 38. “The offerings at the junctions of the day are a flower garland,🔽clarified butter, or sesame oil for the lamp, 39. and fragrant incense of sandalwood or agarwood. Paragraphs: $ 0 2 4 6 11 18 21 26 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. are those dharmas of seeing, etc. 1. the action that is accomplished by the self? 2. Or are they the instruments grasped by the self? 3. If they are the action that is accomplished by the self, 4. if they are like seeds, they should be impermanent. 5. This is not reasonable. 6. If it is said that the self is established as a man like a potter, etc., 7. this self should be impermanent. 8. It should be established. 9. Yet you say it is permanent and real. 10. This is unreasonable. 11. If you say it is like one with spiritual powers temporarily establishing a person, 12. then this self should also be impermanent. 13. Temporarily establishing it as the master of all actions according to one's will, 14. this is also unreasonable as explained before. 15. If you say it is like earth, 16. it should be impermanent. 17. Moreover, the self conceived does not have the great earth's 18. manifest activity, so it is unreasonable. 19. Why is it so? 20. Because the activity and function of the great earth in the world are manifestly perceived, 21. namely, supporting the myriad things and preventing them from falling down. 22. The self does not have this activity that can be manifestly perceived. 23. If it is like space, it should not be a real existent, 24. because space is only provisionally established in the absence of form. 25. This is unreasonable. 26. Although space exists only provisionally, 27. it has a clear and discernible function. 28. It is not the self conceived, 29. so it is unreasonable. 30. The activity and function of space in the world is clearly perceived. 31. It is said that because of space, activities such as coming and going, bending and stretching can arise. 32. Therefore, seeing and so forth are activities accomplished by what is mine. 33. This is unreasonable. 34. If it is said that the instrument is what is mine, 35. if it is said to be like a sickle, 36. like other things apart from the sickle, 37. there is the function of cutting. 38. In the same way, apart from seeing and so forth, 39. in other things, Paragraphs: $ 0 3 6 11 15 23 32 34 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, strive to do the rites of virtuous karma. 1. It is not good to engage in evil deeds excessively. 2. I do not delight in the self of this world of the living.🔽Having committed evil deeds for the sake of the self, 3. I myself will enjoy the fruits of those deeds. 4. Great King, the four great mountains 5. are the grinding stones for all that comes. 6. From relying on various Dharma activities, 7. whatever is appropriate, what else is there to do? 8. Old age, decline, sickness, and then death— 9. these four come in just that way. 10. Like being surrounded by mountains, 11. the entire world is powerless to resist. 12. Then, when they come, they are powerless and suffer. 13. There is no support, no manifest struggle, no protection. 14. There is no wealth for the sake of action, no punishment. 15. Apart from the Dharma, there is no other medicine. 16. Thus, in this world of the living, which is impermanent, 17. When the object of the flickering lightning is well engaged, 18. It abides at the tip of the hand of death. 19. By non-Dharma, 20. One is not fit to enjoy the fruits. 21. Those great kings and those kings, 22. Having gone to the manifest battle of the gods in the war, 23. The greatly expanded and the definitely contracted, 24. Are the portion of happiness and suffering in due time. 25. The earth that holds beings also goes to exhaustion. 26. The fire of destruction burns even Mount Meru. 27. The great ocean dries up and disappears. 28. Alas, the human world is like a bubble. 29. The wind blows and then subsides. 30. The sun sets after tormenting the world. 31. Fire burns and then goes out. 32. Do you think it will remain as it is? 33. Even though this body is protected for a long time 34. and cared for with various enjoyments, 35. it stays here for a few days and then🔽goes away, leaving behind its relatives. 36. The great being, the prince,🔽was born in the city of Kapilavastu, 37. protected by the army of the Shakya clan. 38. The garden was illuminated by the blossoming, imperishable flowers, 39. and the branches were red and the cuckoo called. Paragraphs: $ 0 4 8 16 26 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, Śāriputra! 1. In the Pure Buddha Land of the Land of Ultimate Bliss, six times a day and night, it always rains various kinds of supreme and wonderful heavenly flowers, with lustrous fragrance, fine and soft, in various colors. Although they cause the mind and bod 2. Those sentient beings, day and night, at the six times, always uphold and make offerings to Amitāyus Buddha; 3. At the time of each dawn, holding these heavenly flowers, in the time of a meal, they fly to innumerable worlds in other directions, making offerings to hundreds of thousands of koṭīs of buddhas, and at the places of the buddhas, each with hundreds o 4. Śāriputra! 5. In that buddha land there are such various wonderful adornments, with the adornments of merit being extremely delightful, and therefore it is called the Land of Utmost Bliss. 6. Moreover, Śāriputra! 7. In the pure buddha land of the Land of Utmost Bliss, there are always various wonderful and delightful multi-colored birds, namely: 8. Geese, swans, herons, cranes, peacocks, parrots, kalaviṅka birds, cuckoos, and so forth. 9. In this way, the various birds always gather together in groups of six during the day and night, producing harmonious and elegant sounds that proclaim the wonderful Dharma in accordance with the sounds of their species. Namely: 10. The profound mindfulness, right effort, supernormal powers, faculties, powers, factors of enlightenment, and factors of the path, and so forth, are immeasurable wonderful dharmas. 11. The sentient beings in that land, having heard these sounds, each attain the immeasurable merit of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, and cultivate their bodies with these merits. 12. Śāriputra, what do you think? 13. Are the birds in that land included in the evil destinies of the animal realm? 14. Do not have this view. 15. Why is it so? 16. In that Buddha's Pure Land, there are no three evil destinies, and one does not even hear the name of the three evil destinies, let alone the actual evil karma that attracts the animal realm! 17. You should know that the birds are all created by the transformations of Amitâbha Buddha, causing them to proclaim immeasurable Dharma sounds and bring about the benefit and peace of all sentient beings. 18. Śāriputra! 19. In that Buddha land, there are such wonderful adornments, with meritorious virtues that are very delightful, and therefore it is called the Land of Ultimate Bliss. 20. Moreover, Śāriputra! 21. In the pure Buddha land of the Land of Ultimate Bliss, there is always a wonderful breeze blowing through the jeweled trees and jeweled nets, producing subtle sounds. 22. It is like the simultaneous playing of a hundred thousand koṭis of heavenly musical instruments, producing subtle sounds that are very delightful; 23. in that way, in that land there is always a wonderful breeze blowing through the jeweled trees and jeweled nets, producing various subtle sounds that expound the Dharma. 24. The sentient beings in that land, having heard these sounds, give rise to immeasurable merits such as the mindfulness and attention of the Buddha, Dharma, and Saṃgha. 25. Śāriputra! 26. In that Buddha land, there are such wonderful adornments, with meritorious virtues that are very delightful, and therefore it is called the Land of Ultimate Bliss. 27. Moreover, Śāriputra! 28. In the Pure Land of Ultimate Bliss, there are such immeasurable, boundless, inconceivable, and extremely rare events. 29. Even if one were to spend hundreds of thousands of koṭis of nayutas of eons with immeasurable hundreds of thousands of koṭis of nayutas of tongues, extolling its merits with each tongue, one still would not be able to fully describe it. Therefore, it 30. Moreover, Śāriputra! 31. In the Pure Land of Ultimate Bliss, what is the reason for the Tathāgata's name of Immeasurable Life? 32. Śāriputra! 33. It is because the lifespan of that Tathāgata and all sentient beings is immeasurable and countless great eons; 34. For this reason, the Tathāgata in that land is named Immeasurable Life. 35. Śāriputra! 36. It has been ten great eons since the Buddha Immeasurable Life attained supreme perfect enlightenment. 37. Śāriputra! 38. What is the reason that Buddha is named Immeasurable Light? 39. Śāriputra! Paragraphs: $ 0 4 6 12 18 20 25 27 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The first is the introduction. 1. The second lists the names. 2. The third is the specific explanation and is divided into two parts. 3. The first clarifies the skillful means of specific characteristics. 4. The second clarifies the skillful means of common characteristics. The sixth is the concluding summary. 5. The fourth on the objects of observation for purifying afflictions in the extensive explanation of the four kinds of objects of observation is divided into two parts. 6. The first is the general question. 7. The second is the extensive answer and is divided into two parts. 8. The first answers the characteristics of purifying afflictions through the worldly path. 9. The second answers the characteristics of purifying afflictions through the supramundane path. 10. The first part of the text is divided into three sections. 11. The first is the brief explanation and is divided into two parts. 12. The first is the introduction.🔽The second is the explanation. 13. The second is the extensive explanation. 14. 3. Concluding summary. The detailed explanation is divided into two parts. The first clarifies the coarse nature contemplation, which is divided into four parts. 15. 1. General question. 16. 2. Brief answer. 17. 3. Listing the names. 18. 4. Specific explanation, divided into three parts. 19. 1. Clarifying the coarse nature, divided into two parts. 20. 1. Statement. 21. 2. Explanation, divided into two parts. 22. 1. Clarifying the coarse nature. 23. 2. Clarifying the tranquil nature. 24. 2. Clarifying the coarse nature of counting, divided into three parts. 25. 1. Statement. 26. 2. Explanation, divided into three parts. 27. 1. Clarifying the nature of counting based on the form aggregate. 28. 2. Analogy for the remaining four aggregates. 29. 3. Conclusion. 30. 3. Clarifying the general meaning of the two natures, divided into two parts. 31. 1. Statement. 32. 2. Explanation, divided into two parts. 33. 1. Clarifying the coarse. 34. 2. Clarifying the tranquil. 35. 3. Clarifying the concluding summary, divided into three parts. 36. 1. Statement. 37. 2. Explanation. 38. 3. Conclusion. The second clarifies the tranquil nature contemplation. The third clarifies the concluding summary of the two contemplations, divided into three parts. 39. 1. Clarifying the correct principle. Paragraphs: $ 0 5 10 14 18 24 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha spoke a verse for Vimalakīrti: 1. The ignorant wish to cause harm, but the inner is pure, how can the outer be defiled? 2. Foolish people slander and deceive themselves, like throwing fine dust against the wind. 3. At that time, Vimalakīrti joyfully offered food to the Buddha and the bhikṣu saṅgha, washed the water, sat below, and listened to the Buddha speak the sūtra. 4. The Buddha spoke for him about the pure practice of guarding the precepts, and he saw all the paths and then left. 5. At that time, King Prasenajit, fully equipped with his carriage and cavalry, left the city to Gṛdhrakūṭa according to the king's majestic laws. 6. Because he wanted to go see the Buddha, before his carriage arrived, he got off and entered on foot. 7. From afar he saw the Buddha, so he put away his parasol, untied his crown, dismissed his attendants, took off his golden shoes, went forward to pay homage to the Buddha, sat down, joined his palms, and said to the Buddha: 8. The one who belongs to them is very pitiful. The body does not recognize the directions. The sutras and dharmas heard are no longer recited. I hear that the Buddha and the Sangha of bhikshus have been slandered and given a bad reputation. 9. The Buddha then spoke a verse for the king, saying: 10. With wrong thoughts, speaking of their faults, understanding the meaning, speaking well of the truth, 11. Straightforward speech, next, and venerable, abandoning good and evil, not worrying. 12. Following the practice, how can one abandon it? Abandoning worldly desires, being independent, 13. Embracing supreme virtue, not disturbed, controlling desires, questioned by others. 14. The people of the entire country of Shravasti all had doubts, thinking: 15. For what reasons did the Buddha and the Sangha of bhikshus come to this calamity of a bad reputation? 16. They all looked at the Buddha's majestic spirit, which was extremely lofty, like the moon among the stars, and no one dared to challenge him. 17. The Buddha knew all their thoughts and then spoke this Sutra of Meaning, saying: 18. As if there were a person who guarded the precepts and practices, asked about what is not yet attained, and fully expounded it, 19. Those with doubts and wrong views, who wish to come and learn, should first purify themselves. 20. By abiding in non-attachment to the world, always speaking of firmly abiding in precepts, 21. This is the supreme Dharma, which is trusted, not attached to ornate practices, but teaches the world. 22. The Dharma is not hidden, nor are words decayed. Slandering the honored ones does not please me, but I fear 23. Seeing one's own practice free from inverted leaks, not attached to thoughts, what is there to be angry or happy about? 24. What I have, I give away, firmly abiding in the true and bright Dharma, 25. Seeking true benefits, attaining emptiness, using empty thoughts, the Dharma is originally empty. 26. Not attached to anything else, not existing, practicing without wishing for rebirth in the three realms, 27. All darkness and obscurity has already been severed, how can there be a place to practice? 28. What should be, all cut off, what is spoken of has no attachment, 29. Already unattached, also able to leave, from practice, pulling out, giving up all. 30. The Buddha finished speaking this Sūtra on the Perfection of Meaning, and the bhikṣus rejoiced. 31. The Sūtra of the Brāhman of Magadha, Sūtra 4, Hears this sort of... 32. The Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 33. At that time, there was a brāhman named Magadha who suddenly died in the lecture hall. 34. His classmates put him on a bed and carried him out to the four crossroads of Śrāvastī, raising their voices and saying: 35. Those who see Magadha will all attain liberation; 36. Now seeing his corpse is also liberation; 37. Later hearing his name will also be liberation. 38. When the bhikṣus were eating, they all held their alms bowls and entered the city to seek food. At that time, they saw the brāhmans speaking the merits of Magadha like this. After the meal, they all washed their alms bowls, returned to where the Budd 39. The Buddha, for this reason, expounded this chapter, causing my disciples to hear and understand it all, widely making it clear for future generations, causing my sutra path to remain for a long time. Paragraphs: $ 0 3 5 8 9 14 18 31 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The body is like a mirage. 1. The power of clouds is the power of the clouds. 2. The goat is like that. 3. Fire is like a flower. 4. The goat replied, This is how I am. 5. The fire is said to be flesh. 6. The ground is the union of suchness. 7. The goat is the same as the hare. 8. The same applies to the feet. 9. The nose is like a perfume. 10. The earth is likewise in the center of the mind. 11. The earth is born in the ocean. 12. The nose is the heart of the mouth. 13. The name of the place will be Tamu. 14. Or else, the subtle, omniscient, single-mindedness, such as the secret of the mind, is the emptiness of illusion, and the nature of mind is inconceivable, like a wish-granting jewel. 15. This is called the supreme wisdom. This is called the secret. 16. The Great One. 17. The meaning of the supreme is explained as the dharmakaya. 18. Here, the omniscient wisdom is pleased with clarity. 19. The inconceivable nature of all things, stable and moving, is the innate joy that is like a lamp. This is the nature of all things. It is the nature of all sense faculties and consciousness. 20. The mind is the mind consciousness. 21. It is called wisdom, insight, and intelligence. 22. The term permanent refers to the supreme being of the past, the future, and the present. 23. It is the arising, the disintegration, the disintegration, the pervading, the vajra body, the formlessness, the ever-clearness of arising, and the timelessness of the intervals. 24. The term sitting means that all things, all sentient beings, and all the elements, are pervaded by the continuum of mind in all bodies at all times. 25. It is the elimination of all afflictions, the elimination of inconceivable, the elimination of stainlessness, the elimination of self-existence, the elimination of emptiness of nature, the elimination of space, the elimination of things and nonthings 26. The Buddha is the beginningless, the endless, the peaceful, the omniscient, the omniscient, the omniscient, the embodiment of all things, the state of the two truths, and the seed of fire pervading the base of a tree. 27. It is the realization of the great seal that pervades all realms, just as butter is like butter on a butterfly. 28. The meaning of these is as follows. 29. All the dakinis are real beings. 30. The Buddha said, I am a beggar. 31. The word all-pervading is also used in the context of the term the ultimate. 32. This is because the particles are the same as the particles. 33. What is it? 34. The name hero is derived from the name of the hero. 35. It is divided into two: the stable and the stable. 36. The Buddha said, I am a beggar. 37. The king said, The king is a living being. 38. The same applies to the vessel itself. 39. This is the first verse. Paragraphs: $ 0 14 19 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. They do not divine others' intentions based on other's appearances, nor do they divine others' intentions based on hearing heavenly sounds or non-human sounds, nor do they divine others' intentions based on what others think, what others contemplate, 1. 'Such a virtuous one does not think or contemplate, as wished by the mind. 2. That virtuous one will awaken from this concentration and think like this.' 3. They awaken from this concentration and think like this: They also predict the past, also predict the future, also predict the present, what was done long ago, what was said long ago, also predict a place of peace and tranquility, abiding in a place 4. Mānabindu! 5. This is called predicting by recollection. 6. Mānabindu! 7. What is teaching and instructing by demonstration? 8. There is a śramaṇa or brāhmaṇa who practices the path and traces in this way. Having practiced this path and traces, all his defilements are extinguished, he attains the state of being free from defilements, mental liberation, and wisdom liberation. 9. He speaks to others like this: 10. 'I myself have practiced this path, this way, and having practiced this path, this way, my defilements have been exhausted, I have attained the asavas' destruction, and I have realized with my own super-knowledge the freedom of mind and freedom throu 11. You should all come and practice this path, this way, and having practiced this path, this way, your defilements will be exhausted, you will attain the asavas' destruction, and you will realize with your own super-knowledge the freedom of mind and fr 12. They also practice this path and these traces themselves. Having practiced this path and these traces, their defilements are exhausted, they attain the uncontaminated mind liberation and wisdom liberation, they know and realize it themselves, and acc 13. They speak of it to others, and others speak of it to others. In this way, it spreads to countless hundreds and thousands. 14. Mānabindu! 15. This is called teaching and demonstrating. 16. Among these three demonstrations, which demonstration is the highest, most wonderful, and most excellent? 17. The wanderer Sañjayin replied: 18. Gautama! 19. If there are śramaṇas and brāhmaṇas who have great spiritual powers, great virtue, great blessings, and great authority, who have attained mastery of the mind in spiritual powers, and can reach the Brahmā heaven with their bodies, Gautama! 20. This is done by oneself, exists by oneself, and one receives one's own retribution. 21. Gautama! 22. Among all the demonstrations, this is the great Dharma demonstration. 23. Gautama! 24. If there are śramaṇas and brāhmaṇas who divine others' intentions based on others' characteristics, up to divining the mind and mental factors, 25. Gautama! 26. This is also done by oneself, exists by oneself, and one receives one's own retribution. 27. Gautama! 28. Among all the demonstrations, this is also a great Dharma demonstration. 29. Gautama! 30. If there are śramaṇas and brāhmaṇas who practice such a path and such a trace, having practiced this path and this trace, they exhaust all contaminations, attain the state free from contaminations, and with liberation of mind and liberation through w 31. They speak of it to others, and others speak of it to others, thus spreading to countless hundreds and thousands. 32. Gautama!🔽Here is the corrected and aligned text: 33. Among the three displays, this display is the most supreme, the most wonderful, and the most excellent. 34. The World-Honored One further asked Sangarava: 35. Among the three displays, which display do you praise? 36. Sangarava the wanderer replied: 37. Gautama! 38. Among the three displays, I praise the ascetic Gautama. 39. Why is it so? Paragraphs: $ 0 4 7 14 17 24 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. The Tathagata Maitreya is present in all the veins of the body.🔽The Tathagata Yamari is present in the right hand.🔽The Tathagata Aparajita is present in the left hand. 1. The Tathagata Hayagriva is present in the lotus of the mouth.🔽The Tathagata Takkiraja is present in the secret place.🔽The Tathagata Achala is present in the right shoulder. 2. The Tathagata Kshitigarbha is present in the left shoulder.🔽The Tathagata Niladanda is present in the right knee.🔽The Tathagata Padmanarteshvara is present in the left knee.🔽The Tathagata Amritakundali is present in the right ankle. 3. The Tathagata Trailokyavijaya is present in the left ankle. 4. The one called “accomplishing the secret guru”🔽is the one called “the Tathāgata Cakravartin”🔽who resides on the crown of one’s head.🔽The one called “the Tathāgata Sumbha” 5. resides under the feet.🔽The Tathāgata Vajrasattva🔽resides in all of those in the entire body. 6. The body maṇḍala is the body of Vajrasattva🔽himself.🔽All buddhas without exception🔽are the body of the buddhahood that is not left as a remainder. 7. The yogin 8. in this life will abide in nirvāṇa.🔽Since you have ripened virtue, 9. when you see the vajra master,🔽the meaning is that you will be 10. a great being in the future. 11. worship the guru with great effort.🔽Then, the bodhisattvas, the famous ones, 12. and the ones with unfailing sight,🔽having bowed with joy and respect, 13. the Bhagavatī is not present. 14. That speech resides in the maṇḍala of the mind. 15. The Bhagavatī says, “Excellent!”🔽A, a, i, u, u, 16. ṛ, ṛ, ḷ, ḷ, e, ai, o, au, aṃ, aḥ,🔽and the nature of the consonants,🔽the groups of ka, ca, ṭa, ta, and pa, 17. and ya, ra, la, va, ṣa, ṣa, sa, ha, and kṣa,🔽are called “the great maṇḍala of speech.” 18. All speech is emitted with great joy.🔽The special features of the way🔽the melted butter is present 19. the tathāgatas, such as Potala,🔽and the kings of mantras are well present. 20. Reading and concentration 21. nevertheless, it is explained as recitation.🔽The recitation of cessation🔽is the consecration.🔽Today, speech is fully ripened. 22. The maṇḍala of mind is the🔽sacred pledge.🔽Self-originated clarity is omniscience. 23. I am pure in the dhātu without abiding.🔽I am adorned with the ornament of nondual bliss.🔽I am connate. 24. Whatever arises is my🔽sacred place.🔽I am free from proliferation. 25. The appearance of the six objects is my radiance.🔽Whatever is nondual. 26. My eye is the condition of cause and effect.🔽My life is the vajra.🔽My ornament is the five pristine consciousnesses. 27. I am pleasing to all sugatas.🔽Existence and peace are my feet. 28. Nonabiding is the vajra mind.🔽Generation and completion are very clear. 29. The bindu of liberation is buddhahood.🔽Listen, Mañjuśrīkumārabhūta! 30. are inseparable, called the “vajra holder,”🔽the one who holds and upholds.🔽The consciousness is asserted to be Vajradhara. 31. You have completely ripened virtue,🔽and today you have become a child of the buddhas, 32. with the result of benefit for self and other.🔽You have obtained the empowerment of the vase 33. and have realized my intention.🔽You have become a great lord of yogins 34. and will remain in nirvana.🔽Vajra of nonabiding, may you prosper.” 35. When Vajrapāṇi heard this,🔽he was overjoyed and made offerings to the victors equal to space. 36. He rejoiced and made prostrations 37. and was clearly shown to be Vajrapāṇi by the lord of the cakravartins.🔽I, the compiler, and others heard this 38. and were held by Tilopa without forgetting. 39. was composed by Paṇḍita Nāgāhvaya.🔽It is complete.🔽At the glorious Dingri Langkor Monastery, Paragraphs: $ 0 4 7 11 15 20 22 25 29 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. The other is the object of inference, that is, the object of memory.🔽If it is the object of inference, it is established as one by recognition. 1. That inference, too, is not a single entity. 2. It has many parts, because it has many parts. 3. If it has many parts, 4. how can it be the cause of conventional usage, since it is taught as a single recognition? 5. The answer is: 6. The cause of conventional usage is valid cognition. 7. How is it valid cognition? 8. It is valid cognition, because it is inference. 9. It is inference, because it is the inference of that nature. 10. If you seek to establish the convention of oneness by means of inference, then the whole would be established by the recognition of the nature of the inference. 11. The phrase “Well then” anticipates an objection. 12. The meaning of the reply beginning with “No” is as follows. 13. The inference of its nature 14. is not the best for ultimate oneness. 15. However, it has as its object the one that is imagined. 16. But the whole that you seek to prove is ultimately one. 17. The teaching of imagined oneness is “that object.” 18. It is designated as one in terms of seeing and awareness by the act of cooking and burning. 19. The form that is indicated by the cognition that accomplishes it and the contact that is indicated by the cognition of contact are to be established as one. 20. That which was seen before is the very thing that is contacted by the cognition of the nature of non-deception, which accomplishes the object, 21. just as the fire that was seen before is the very thing that performs the function of burning, etc. Thus, the establishment of identity is by way of designation. 22. Therefore, the answer is: “beginningless imprints.” 23. The identity of the object to be accomplished is due to the identity of the adherence. 24. “In that” refers to fire, etc., the object of the inference that establishes convention. 25. “Not ultimately” means not by way of identity. 26. If what was seen previously and what is seen now are not ultimately one, how can an object be accomplished? 27. Therefore, the ultimate oneness is the domain of inference. 28. “By that itself” means by what was seen previously. 29. “Fearing” is “doubting.” 30. If the ultimate oneness does not exist for the Buddhist, the designation is not tenable. 31. The response is that even the nonexistence of an entity is a reason for designation. 32. “Since beginningless time” is the reason. 33. Even if the ultimate oneness is not the reason for the designation of an entity, still the consciousness appearing as one aspect is the reason for the designation of the entity. 34. And that is due to a previous consciousness appearing as one. 35. Thus, up to this point, the non-existence of an entity has been taught, along with the designation based on a reason. 36. Now, the designation based on a prior entity is taught: 37. or.🔽🔽 38. the world speaks of contact in relation to that very first seeing of fire. 39. Even though there is no oneness in that, Paragraphs: $ 0 5 11 13 18 22 26 30 36 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. Abhi Dharmakosa, Kalkasana, Sennuru, Sarina, and Nyima. 2. In Tibetan, 3. The explanation of the beauty of the Dharma is called the following of characteristics. 4. Homage to the noble Manjushri, the youth! 5. The mind is so dark that it is all quiet. 6. And the infinite wisdom of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of the greatness of th 7. With the power of your compassion, you spread out your arms and spoke the Dharma. 8. He brought the living beings out of the swamp of cyclic existence. 9. They are concerned with their own good. 10. The one who has the capacity to be free will. 11. What is the teaching? 12. I will be delighted. 13. The author of the treatise, who was considered to be a composer, was in fact a writer of the treatise. 14. This is the cultivation of respect for the teacher and the treatise. 15. The perfect benefit of oneself and others. 16. By saying the words, one will develop respect for the Blessed Ones greatness. 17. Because he has perfected abandonment and wisdom, and because he has brought beings who are trapped in the mud of samsara to the ultimate result. 18. Once they have developed the desire to engage in activities such as reading, reciting, listening, and reflecting, they will then reach the limit. 19. Then, in order to prevent the mindfulness of the listeners and the lack of intelligence from becoming deluded, the teacher and his spiritual friends should distinguish the meaning of the exposition of the Dharma as the most beautiful. 20. However, at some point, the only thing that is necessary is to say that the eight places are the only places where the mind is to be controlled. 21. This is because the teaching on the collection of phenomena is already present in other teachings, such as the Compendium of Phenomena and the Uncompendium of Phenomena. 22. The uncontaminated and uncontaminated phenomena. 23. This is the way in which the text is taught to be unsearchable, and it is certain that he will be making this treatise beginning with the afflictive and the purifying. 24. Therefore, since the aggregates, elements, and sense sources are included in the aggregates, the aggregates and so on are first posited as the aggregates. 25. Because the universe is so vast, it is called the sphere of the sphere of the sphere. 26. The entrance and focus of the afflictions and the purification are through the power of the senses. 27. Therefore, the power is placed at the back of the skull. 28. Then, by dividing the elements, the moving elements, the abodes, and so forth, the afflictions are called sentient beings, and the noncognition of the vessel, and so forth, which is the nature of the elements and sense faculties. 29. The different types of support and support are explained in the following way: the wind mandala and so on. 30. The result of this is not the result of the power of the Buddha and so forth. 31. But since it is from actions, actions are explained as their consequences. 32. These actions, which are accompanied by the afflictions, are also capable of arising. 33. They are not alone because they do not see the arising of the desire-free. 34. Therefore, the afflicted state is the basis of this. 35. The plague that clears away all the afflictions of the mind is the plague that clears away all the afflictions of the mind. 36. It is not a bad thing to enter it. 37. At that time, the person who performs the ritual is also shown to be the basis. 38. The purity of the mind is also said to be the conquest of the afflictions by the wisdom. 39. Therefore, I will explain the qualities that are to be attained by those who know the consequences of those actions. Paragraphs: $ 0 4 11 13 19 25 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The sage said: What is the reason? 1. The guide said: 2. Oh, it is this. 3. The jester cried and said: 4. “Alas, if you do not protect the life that you are attached to, now how will all the families of sages be emptied in this way?” 5. The vidyādhara said, “Do not cry. 6. Now all of this 7. will be expelled.” 8. The sage said, “Crying, how will you destroy this one who is like your body, even though he is practicing celibacy?” 9. “If you see us like this, 10. you will do it again. 11. This great one will completely deceive me here, and he will burn me. 12. I will offer myself as an oblation in the fire together with the people of my retinue.” 13. “Alas, who is here? 14. Come to the fire!”🔽The brahmin said, “I am here.” 15. I cannot bear to look at it. 16. I will enter the fire first.” 17. The jester thought to himself, 18. “Your truth is excellent. 19. The leader thought to himself, 20. ‘All of them think I am a liar.’ 21. He said clearly, 22. “Good people, there is no place I am that does not give a little. 23. Why be so very compassionate? 24. Therefore I am completely rejected.” 25. Padminī thought, “He has done that to me, and I am supremely happy.” 26. The sage said, “You and the girl Padminī practice Dharma together, but you do not practice poison. 27. The jester said, 28. “You will not free me again, will you?” 29. The leader said,🔽“ 30. The magician and the brahmin danced. 31. The vidyādhari thought, My purpose has been accomplished. 32. The padminī thought, The creator has favored me. 33. The sage said, 34. The one who knows the Dharma and is compassionate 35. has made me like a crest jewel. 36. But even though I am like the king of mountains, 37. I am not like Mount Meru. 38. Then, having entered the fire house and contemplated the rituals as they are, 39. having blessed them, they all entered. Paragraphs: $ 0 5 13 17 25 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Suddenly he burst into laughter and was completely enlightened. 1. He immediately returned, bathed, burned incense, and bowed from afar to Mount Xuedou. 2. He composed a verse in praise, saying: 3. The great compassion of the teacher surpasses that of parents. 4. If he had explained it for me at that time, 5. how could there be this matter today? 6. He also composed a verse, saying: 7. No need to cultivate further.🔽Moving the countenance, raising the ancient road; 8. Not falling into the silent and still mechanism. 9. Moving the countenance, raising the ancient road; not falling into the silent and still mechanism. 10. This sentence is not found in the old editions or the Fu Shao edition. 11. Now, based on the Tongming Collection.🔽Everywhere without traces; 12. Outside of sound and form, there is dignified deportment.🔽Those who have attained the Way in all directions; 13. All say it is the supreme mechanism. 14. The master said in the hall: 15. The Way is realized through enlightenment, not in words and phrases. 16. Moreover, seeing the hidden and manifest, 17. There is never any obstruction, no need to strain the mind and intention. 18. Temporarily borrowing the light of introspection, in daily activities, one fully accomplishes the function. 19. Deluded followers turn away from it themselves. 20. A monk asked, What is the scenery of Xiangyan? 21. The master said: 22. The flowers and trees do not flourish. 23. The monk asked, What is the Xiantao fruit? 24. The master knocked on the meditation seat and said: 25. Come over here. 26. The monk asked, What is the present study? 27. The master showed him a fan, spinning it around, and said: 28. Do you see it? 29. The monk had no response. 30. He asked, What is the food of right livelihood? 31. The master picked up some with his hand and showed it to him. 32. He asked, What is the undefiled precept? 33. The master said, 34. Wait until the Venerable becomes a layperson, then I will explain. 35. He asked, What is the one phrase of seeing each other outside of sound and form? 36. The master said, 37. When I had not yet resided at Xiangyan, where was the Way? 38. The monk said, 39. At that time, I also did not dare say it has a location. Paragraphs: $ 0 6 10 14 20 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Recite this three times and place the belt around the waist. 1. In the case of a woman, the line “hero” should be omitted and “goddess” inserted. 2. After “perfect-worded,” insert the following lines in order: 3. The earrings are Akṣobhya’s form. 4. The necklace is Vajrarāja.🔽The bracelets are the nature of Amitābha. 5. The anklets are Amoghasiddhi. 6. Then recite the following lines: 7. Vajrasattva, and so on. 8. If one wishes to take up the hero's conduct for the sake of others, having attained the power of gaze and so forth, either that very Vajravarahi who has the form of a woman, 9. or that very one who has the form of Heruka, having contemplated that she is of one taste with the awareness being, one should imagine the wheel and so forth as before, and imagine the garland of heads and so forth as having the nature of the deities 10. Oṃ vajra-Vairocaniye hūṃ hūṃ phaṭ phaṭ svāhā. 11. One should turn the wheel just as before, repeating this mantra three times. 12. Also, the five skulls have the nature of the five Buddhas, 13. because it is said: 14. The mantra of Vairocana 15. is the skull ornament on the head. 16. Here, the turban also has the form of a wheel. 17. The two earrings are [recited] three times with Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ. 18. The seven syllable knowledge mantra 19. adorns the ears with earrings. 20. That is what is said. 21. The necklace is [recited] three times with the root mantra of Vajravārāhī or Oṃ sarva buddha dākinyai vajravarṇṇanāyai hūṃ hūṃ phaṭ phaṭ svāhā. 22. The mantra of Vajravārāhī 23. adorns the throat with a necklace. 24. That is what is said.🔽Oṃ haṃ, namaḥ hiṃ, 25. svāhā huṃ, 26. poṣya he, 27. huṃ huṃ ho, 28. phaṭ haṃ. The two bracelets are [recited] three times. 29. The six armors of the hero 30. beautify this mudra on the body. 31. That is what is said.🔽Oṃ vaṃ, haṃ yoṃ, 32. hṛīṃ moṃ, heṃ hriṃ, 33. Hum hum, phat phat three times. 34. The yogic adept should wear the belt of the six yoginis. 35. The mantra belt is the ornament. 36. Om shri vajra he he ru ru kama hum hum phat dakini jala sampravaram svaha. 37. The garland of fifty human heads, repeated three times, is worn around the neck. 38. The mantra of the deity's essence 39. is the ornament of the half-hundred garland. Paragraphs: $ 0 6 8 12 17 24 31 36 #
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Please segment these sentences into coherent paragraphs: 0. At that time, King Ajātaśatru unjustly killed his father and gave rise to great regret and worry. 1. Although there were various drums, music, and singing, he could not relieve his sorrow. 2. At that time, the great minister happened to see Subhadra, whose appearance was upright and whose complexion was exceptionally excellent. He then thought like this: 3. This beautiful woman is especially extraordinary. It is appropriate to present her to the king, hoping to remove his sorrow and distress. 4. Having had this thought, she approached the royal palace, forcibly undressed Bhadrā of her Dharma robes, put on her colorful clothes and various ornaments, and smeared her with famous fragrances. She sent her personal attendants to the king's place. 5. At that time, King Ajātaśatru, as soon as he saw this woman's exquisite appearance, finally released his worries. 6. Moreover, due to Bhadrā's evil karma ripening at that time, like a rushing waterfall that cannot be stopped, she was forcibly humiliated by the evil king, like being struck by a poisoned arrow, giving rise to great sorrow and suffering. 7. At that time, Mahāprajāpatī, on the fifteenth day, wanting to confess, looked around the bhikṣuṇīs and did not see Bhadrā. She entered concentration and knew that she was in the king's palace suffering great hardship and being extremely humiliated. 8. The bhikṣuṇīs asked, 9. Noble one! 10. Where is Bhadrā now? Why don't we see her alone? 11. At that time, Mahāprajāpatī immediately ordered Bhikṣuṇī Padminī, 12. You should gather your thoughts and observe that Bhadrā. 13. Having heard this, she observed where she was, and in the time it takes for a strong man to bend and extend his arm, she disappeared from the assembly of nuns and emerged in the royal palace, standing in the air above the high tower, and spoke to Sub 14. Sister! 15. You have already been able to destroy the afflictions and the demon, why do you not give rise to great spiritual powers and accept this humiliation? 16. At that time, Bhadra then bestowed the Dharma upon her, saying, You should act like this, you should cultivate like this, quickly regulate your mind and give rise to spiritual powers. 17. At that time, Subhadra focused her thoughts and eliminated distractions, and in an instant she attained spiritual powers, put on secular colorful clothes, and rode through the air and left. 18. At that time, Bhadra then went with Subhadra to the place of the poṣadha ceremony. The twelve bhikṣuṇīs saw this and gave rise to great disdain, and said with a sneer: 19. We truly cannot perform the poṣadha ceremony together with this palace woman. 20. At that time, Mahāprajāpatī heard these words and said to Subhadra: 21. Venerable one! 22. You should go and tell the king to put on his Dharma robes first and then quickly return here. 23. At that time, Subhadra then used her spiritual powers to go to where the king was sleeping. The king was still asleep, so she snapped her fingers in the air to make a sound. 24. When the king heard it, he woke up and was greatly startled, with his body hair standing on end. He said this: 25. Who are you? 26. Are you a god or dragon? 27. Are you a spirit or ghost? 28. After saying this, Subhadra replied from the air: 29. I am not a god, dragon, spirit, or ghost, but rather I am the bhikṣuṇī Subhadra among the great master's disciples. 30. At that time, the king heard this and replied in verse: 31. You do not have the Dharma robes or alms bowl, and your appearance does not resemble the form of a bhikṣuṇī; 32. Your appearance is the same as a prostitute, so I will tell you what is contrary to the Dharma and worldly norms. 33. At that time, Subhadra descended and told him the matter: 34. Great King, you have unjustly oppressed me, forcibly taking away my alms bowl and Dharma robes; 35. You should give me the wealth of my parents, I wish to quickly return and perform the poṣadha ceremony. 36. When King Ajātaśatru heard these words, he fainted and fell to the ground. 37. After being sprinkled with cold water, he was able to regain consciousness. He then bowed at her feet, begged for forgiveness, and apologized. He then asked for her robes and bowl and respectfully returned them to Bhadrā. 38. After receiving them, she returned to her original place and performed the poṣadha ceremony with the bhikṣuṇīs. 39. At that time, the bhikṣuṇīs told the bhikṣus about Bhadrā's matter. The bhikṣus reported it to the Buddha. Paragraphs: $ 0 2 4 7 14 18 21 23 28 31 34 36 38 #
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Please segment these sentences into coherent paragraphs: 0. He went to where Nanda was, respectfully and reverently, bowed his head in greeting, with dignified deportment, sitting and rising calmly, without any sudden outbursts. 1. The Śākya son Nanda said to the person: 2. The śramaṇa is at ease, without worries or troubles. Being close to desires is not auspicious, and being lazy and inactive. 3. People who do not know are destroyed by desires, and by practicing desires, they bring countless harms and troubles. 4. Being attached to desires cannot lead to liberation.🔽The person replied: 5. Yes. 6. I cannot abandon my desires and become a śramaṇa. 7. Vṛji asked again: 8. Why do you not become a śramaṇa? 9. Śramaṇas obtain much benefit. If you lower your mind and go forth to become a śramaṇa, I will provide all the virtuous practices you learn. 10. That person replied: 11. Yes, I will follow your instructions. If it is free from worries and safe, I will become a śramaṇa. 12. Then he shaved his beard and hair and received the precepts of accomplishment. 13. Although he became a śramaṇa, he was easy to teach and obedient. He showed himself to be respectful and faultless, diligently and diligently practicing without ever being lazy. He was patient and obedient, and Vṛji saw him as trustworthy and reliable 14. He did not look at his inner attitude and no longer had doubts. He trusted him as if he were one, and entrusted to him all his robes, alms bowl, and offerings. 15. Going out and wandering, his mind was at ease. 16. He did not expect that he would make a show, put away his robes and alms bowl and all his offerings, run to hide, and be alone in one place, eating and drinking with the dice players. 17. At that time, when Handa heard where his new disciple was, he immediately returned quickly and saw that many things had been stolen in his room. He asked around everywhere: 18. Now where is he? For the time being he is not present. I only hear from afar that the dice players are violent and reckless. He pretends to be a śramaṇa, wanting to deceive you and steal your belongings. 19. The people replied: 20. Your nature is impetuous. You don't ask about the beginning and end, and you immediately shave his beard and hair. The things he has taken are in a secluded place, together with the dice players, eating and drinking. 21. Knowing he is there, I fear he will not be restrained, silently suffering inner distress. 22. The bhikṣus heard this and fully reported it to the Buddha. 23. Then the Great Sage told the bhikṣus: 24. This Bo Yanzi is a fallen person. Not only in this present life does he deceive others out of fear of their appearance and seclusion, but he was also like this in a past life. 25. The bhikṣu Hēnán did not cut off the continuity of faith. Long ago, in a past world, there was a wise man who entered a brothel and was with a prostitute, eating, drinking, singing, and playing together, enjoying each other. 26. All his wealth and property were soon exhausted. His possessions were all taken away by the prostitute, and he was no longer allowed to enter her house. 27. The prostitute chased him away and repeatedly sent him off, but he still did not leave. 28. At that time, the prostitute drove him out of her house. He left to seek wealth and then returned. 29. He did not obtain wealth. Because he was seeking wealth, he went to the country of Uttarakuru. 30. Although he arrived in that country, he did not know anyone.🔽Here is the corrected and aligned text: 31. At that time, in Uttarakuru there was a great elder who had much wealth and treasures, and his power and riches were immeasurable. 32. Feigning kindness and virtue, he went to the elder: 33. I am a merchant, a leader of many people, coming from a certain country, having brought much wealth and treasures. On the way, I encountered evil robbers who robbed and plundered everything, causing me to lose all my wealth and property. I am poor an 34. Barely able to sustain my life, I ran as fast as I could. Now I return to the elder to serve and attend to him on the left and right. 35. At that time, the elder saw him like this, with dignified deportment, walking with a majestic and spiritual virtue. This was an excellent person. 36. I will devise a plan to help him recover his former prosperity. The man was shrewd and wise, with sharp and eloquent abilities. His movements were in tune with the situation, and his resolve was not lax. His temperament was easy to awaken, and he was 37. He guarded his mind and was never negligent. Whatever he undertook was accomplished, nothing was left undone. His physical actions were pure, his speech was gentle, and he was without coarseness. 38. He was skilled in beautiful speech, and those who saw him were all delighted. 39. The Venerable One's relatives, the people in the household, both young and old, all respected and loved him, and all praised him. Paragraphs: $ 0 1 4 7 10 13 17 19 22 23 25 29 31 35 #
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Please segment these sentences into coherent paragraphs: 0. seventh, giving in the hope of going to heaven; 1. eighth, giving for the sake of adorning the mind, supporting the mind, supporting yoga, attaining the wisdom of spiritual powers, and the supreme meaning of bodhi and nirvana. 2. What is giving to those who come? 3. Answer: 4. It is like a certain type who gives to their neighbors, to those close to them, and to those who come, thinking: 5. How can it be that a beggar has come here and I do not give? 6. This is called giving to those who come. 7. What is giving out of fear? 8. Answer: 9. It is like a certain type who gives out of fear, gives out of terror, practicing generosity due to the bonds of fear. 10. They think like this: 11. If I do not practice generosity, let there be such and such losses. 12. This is called giving out of fear. 13. What is giving in return for a favor? 14. Answer: 15. It is like a certain type who thinks like this: 16. Since they have already given me such and such things, I should also give them such and such things. 17. How can I not repay their favor? 18. This is called giving in return for a favor. 19. What is giving in expectation of reward? 20. Answer: 21. It is like a certain type who thinks like this: 22. If I now give them such and such things, they will also give me such and such things. 23. Practicing generosity in the hope of others reciprocating in return, this is called giving in expectation of reward. 24. What is giving in the practice of former generations? 25. Answer: 26. It is like a certain type who thinks like this: 27. My father and ancestors always practiced generosity, and our family has long been generous without interruption. 28. I am now born in a family of faith and generosity, and our family has always enjoyed giving. If I do not give, I will cut off the lineage. 29. Giving in order to protect the lineage is called giving according to tradition. 30. What is giving for the sake of fame? 31. The answer: 32. There is a type of person who gives in order to obtain vast, wonderful, good, praised, eulogized, and well-known fame in all directions. This is called giving for the sake of fame. 33. What is giving for the sake of heaven? 34. The answer: There is a type of person who gives in order to seek the superior ripening of rebirth in the heavens, thinking, When my life ends, I will be reborn in the heavens. Due to my present giving, I will experience the wonderful bliss of the hea 35. What is giving for the sake of adorning the mind, for the sake of assisting the mind, for the sake of assisting yoga, and for the sake of attaining the supreme meaning of spiritual powers, enlightenment, and nirvana? 36. The answer: 37. It is like a certain type who thinks like this: 38. My mind for a long time has been mixed with defilements of greed, anger, and delusion. Because the mind is defiled, sentient beings are defiled. 39. Because the mind is pure, sentient beings are pure. If one practices giving, one will give rise to joy. Because of joy, one gives rise to delight. Because the mind is delighted, the body is at ease. Because the body is at ease, one experiences bliss. Paragraphs: $ 0 2 7 13 19 24 30 33 35 #
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Please segment these sentences into coherent paragraphs: 0. Zhou was without virtue. 1. Wu attacked him. 2. Tang and Wu's bodies extended to the peaceful times. 3. If people gradually become deceitful and no longer upright, 4. they will now become ghosts and demons. 5. How can they still be transformed? 6. De Yi could not respond. 7. However, he still considered it impossible. 8. The Emperor always considered the questioning and responding to be correct. 9. On another day, the Emperor once summoned Fu Yi. 10. He gave him food and said to him: 11. The Buddha's way is subtle and his holy traces can be revered. 12. Moreover, the retribution and response are evident and have been repeatedly verified. 13. Why is it that you alone do not understand its principles? 14. Yi said: 15. The Buddha is a cunning and deceitful barbarian from the west. 16. When he flowed into China, 17. those who revered his teachings were all perverse and petty people. 18. He imitated the profound words of Zhuangzi and Laozi to adorn his deceptions. 19. He does not contribute to the state. 20. Harming the common people. 21. The Emperor disliked his words and did not answer. 22. From then on, they never spoke to each other for the rest of their lives. 23. Ji Chou year: The three thousand palace women were released. 24. In the eighth month, locusts damaged the crops. 25. The Emperor was in the garden, picking up locusts and said: 26. The people rely on grain for their lives. 27. And you are harming it. 28. This is harming my people. 29. If the common people have transgressed, it is on me alone. 30. If you have a spirit, 31. you should eat my body and not harm my people. 32. He was about to swallow it. 33. The attendants feared it would cause illness and quickly sought to replace him. 34. The Emperor said: 35. What is valued is to transfer the disaster to my body. 36. How can I avoid illness? 37. He then swallowed it. 38. From then on, throughout the Emperor's reign, locusts did not cause any harm. 39. In the twelfth month of winter, on the Guiyou day, Paragraphs: $ 0 9 14 23 25 39 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, it is known that what is recommended is common. First, it recommends the three vehicles, and then it deprecates them, so the sūtra says the Dharma of superior people. 1. The third is the teaching of reprimand and encouragement, because it first criticizes the lesser vehicle. 2. The sūtra says, Lotus flowers do not grow on dry land, but in low-lying muddy swamps. 3. Moreover, one who has entered the true Dharma for a long time will never give rise to anuttarā-samyak-saṃbodhi. 4. One who gives rise to the view of self as great as Mount Sumeru cannot give rise to bodhicitta. 5. The fourth is called the teaching of the same return, also called the teaching of good dharmas. 6. What is that? 7. It says, What you practice is the bodhisattva path, and also says, Raising one's hand or lowering one's head all lead to the attainment of Buddhahood. It takes the teaching as its name. 8. The fifth teaching is called the eternal abode, which can be seen directly. 9. The explanation of different lifespans is as explained in the section on distinguishing the tenets. 10. As for the words seven hundred, the Vimalakirti Sutra, the Sutra of Contemplating Benefits, and other sutras do not have these words. Only the Surangama Sutra says, The Buddha of Adorned King in the East entered nirvana after seven hundred asankhyas, 11. Therefore, the different sutras are considered to be mistakes. 12. The third teaching is that the principle itself should be so. 13. What is it? 14. The first teaching has a lifespan of eighty years, the second is immeasurable, the fourth is twice the number above, and the fifth is eternal. 15. If so, the lifespan of seven hundred should enter the second, so it is said to be seven hundred asankhyas. 16. Now, the explanation is: 17. These are all spoken according to the capacities of the audience, and there is no difference between eighty and seven hundred asankhyas. 18. Therefore, the sutra says, The Tathagatas of the ten directions have the same Dharma body. Since it takes the true Dharma as its essence, how can there be differences in permanence and impermanence, long and short? 19. There are two kinds of manifest and secret: 20. First, the Dharma; 21. Second, the matter can be seen. 22. As for the manifest and secret, the Vimalakīrti-nirdeśa-sūtra says, The Buddha turns the wheel of Dharma in the great trichiliocosm, and that wheel is originally always pure. Those who attain benefits from the devas and humans are called the manifest 23. As for the manifest and secret, the Śāstra says in the one hundredth fascicle, The Dharma Cloud Prajñā is manifest, while the Lotus Sutra and Nirvana Sutra are secret. 24. The masters of the Satyasiddhi Śāstra say: 25. The Prajñāpāramitā of the five periods such as the Mahāprajñāpāramitā Śāstra only explains the shallow matters within the fruition, and it is not difficult to understand, so it is called the manifest teaching. 26. The reason for this is that the Rāṣṭrapāla Sūtra says, If there are sentient beings outside the three realms, this is the teaching of the Mahāyāna, not the teaching of the seven buddhas. 27. The Lotus Sutra includes both internal and external matters and is profound, so it is not easy to see and is called the secret. 28. Now, the explanation is as follows: 29. This is not so. 30. What is it?🔽The Fahua and Niepan first change attachments and then reveal the true Dharma, so they are called secret teachings. 31. The Fahua and Niepan first change attachments and then reveal the true Dharma, so they are called secret teachings. 32. The manifest and secret are different from the ultimate of the sages, as is commonly said. 33. To begin with, the masters of the Satyasiddhi say: 34. Before twelve years, the Hinayana was taught, and after that, the Mahayana. 35. Now, this is not so. 36. There are four statements: 37. The first is teaching the Mahayana from beginning to end; the second is teaching the Hinayana from beginning to end; the third is teaching the Mahayana first and the Hinayana later; the fourth is teaching the Hinayana first and the Mahayana later. 38. What is it? 39. In the Nirvana Sutra, the twelve-year-old boy and the thirty-six questions of Kasyapa are praised as no different, so it is known that the Buddha taught the Nirvana Sutra upon first attaining enlightenment. Paragraphs: $ 0 5 8 12 16 19 24 28 33 36 #
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Please segment these sentences into coherent paragraphs: 0. You will see all your accomplishments. 1. Keep all the pledges, and apply yourself to the secret mantra. 2. Then he showed the gods. 3. This is the branch of the entrance. 4. Then he gathered the money and offered it to the king. 5. He is holding his hands together. 6. He was given the power of a vase. 7. The vase is placed on the holders head, and the vase is of the nature of the mother. 8. The essence is the mantra of vidyā. 9. Just as you look at them, 10. The Tathagata was baptized. 11. The pure water of the gods. 12. I also baptized him. 13. OM SARVA TATHAGATA A BHISH KHAM 14. And the three worlds prostrated themselves. 15. It is the source of the three secrets. 16. The empowerment is given by the Great Vajra. 17. I have given you the power to do so. 18. OM SARVA TATHAGATA A BISHI CHASA SAMYA SARVA HUM 19. The pure aggregates of consciousness. 20. Through the wisdom that is like a mirror, 21. They do not pursue pure hatred. 22. The mighty one was empowered by the water. 23. The water is the source of the water. 24. Then he will be crowned with a crown. 25. The five types of crowns are the nature of the crown. 26. Think of the jewel as your own. 27. The kingdom of all buddhas is great. 28. The jewel of the highest quality. 29. The best of the precious things. 30. The empowerment was conferred by the Buddha. 31. OM SARVA TATHAGATA RATN MUKHUTHA A BISHI CHAMMA 32. The aggregates of feeling are pure. 33. The wisdom of equanimity. 34. The king of the precious jewels. 35. The crown is the empowerment. 36. He was crowned with a crown. 37. Then he received the empowerment of his son. 38. The nature of the bell is the speech. 39. The supreme speech is the nature of the family. Paragraphs: $ 0 4 9 14 19 24 30 37 #btain a place to stay on the ground. 31. The Bodhisattvas do not associate with the Bodhisattvas. 32. The perfection of the perfection is not realized, nor is it the protection of the accomplishment. 33. Is it not a great prayer? 34. They do not realize the purity of conduct. 35. The appearance of the sphere of the sphere is not achieved. 36. They do not realize the appearance of the crown of pride, they do not realize the bodhisattvas aspirations for the conduct of the bodhisattvas, they do not realize the equality of phenomena, and they do not generate the equality of merit. 37. The same obscurations are the same as the obscurations that are the result of the non-perception of the equality of wisdom and the obscurations that are the result of the factors of samsara. 38. He is said to have covered countless hundreds of thousands of bodhisattvas actions, virtuous qualities, and virtues, all of which are completely turned away. 39. The ten kinds of obscurations are explained, from the obscurations of karma to the obscurations of the afflictions caused by negative associations. Paragraphs: $ 0 4 8 12 20 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. The first a and the last a of aṭ are combined with the name of gha, and the name of gha is placed in the end.🔽Indraśca agniśca = indrāgnayoḥ. 1. Indrāgnayoḥ = indrāgnayoḥ. 2. In the same way,🔽Indraśca vāyuśca = indra vāyū. 3. Indra vāyū = indra vāyū. 4. Even though it has the first a, if it does not have the last a, there is no rule for placing it first. 5. Vṛkṣaśca aśvaśca = vṛkṣa aśvau.🔽Vṛkṣa aśvau = vṛkṣa aśvau. 6. Alpa aṭ = aṭ. 7. Aṭ is a little. 8. In this section on the summary by way of the vowels and consonants,🔽there are two types of signs for each: few and many. 9. The few are set forth first. 10. śivaśca śivaśca 11. śivaśca śivaśca 12. In a series of many words, it is not definite. 13. śamkhaśca śuklaśca 14. śamkhaśca śuklaśca 15. The passage cited in the commentary is: 16. laghukṣaṇapūrvaṃ 17. on the preceding short vowel. 18. The a of the case endings is arranged with the a of the root first.🔽The root is arranged with the root of the verb first.🔽The verb is arranged with the verb of the present tense first.🔽The present tense is arranged with the present tense of the posit 19. The first person singular is arranged with the first person singular of the positive first.🔽The positive of the first person singular is arranged with the positive of the first person singular of the present tense first.🔽The present tense of the firs 20. The positive of the present tense is arranged with the positive of the present tense of the verb first.🔽The verb of the present tense is arranged with the verb of the present tense of the root first.🔽The root of the present tense is arranged with the 21. The case endings of the present tense are arranged with the case endings of the present tense of the respectful first. 22. The respectful of the present tense is arranged with the respectful of the present tense of the ascetic first. 23. Brahmanaḥ kṣatriyaś ca viṭ śūdraś ca. 24. In this, 25. the case endings and so on are combined. 26. Brahmaṇakṣatriyavīṭśūdrāḥ. 27. Again, the commentary cites a scripture: 28. Bharadvāja.🔽The ascetics and mountains, 29. the elder of the brothers, the ascetics and mountains. 30. In this section on compound words, the word elder is placed first, like the elder and younger brothers. 31. Yudhīṣṭhiraś cārjunaś ca. 32. In this, 33. Yudhīṣṭhira ārjunau. 34. Again, a scripture is cited:🔽The smaller number comes first. 35. From among numbers and number combinations, the smaller number is placed first. 36. dvau daśa ca. 37. In this, 38. dvādaśa. 39. dvādaśa ca praṇītāyuri senāṅgāṇām. Paragraphs: $ 0 4 8 12 15 18 23 27 31 34 39 #
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Please segment these sentences into coherent paragraphs: 0. Mahāsaṃnipāta Sūtra, Chapter of the Wise Protector, Scroll 1🔽Translated by Tripiṭaka Master Jñānagupta of the Sui Dynasty 1. Chapter 1: Contemplation 2. Thus have I heard: 3. Once the Buddha was staying at the Kalandaka Bamboo Grove monastery in Rājagṛha, together with a community of five hundred great bhikṣus, all of whom were arhats - their defilements exhausted, free from afflictions, all having attained mastery; 4. their minds well liberated, their wisdom well liberated, taming all like great dragons; 5. their work done, their practices complete, having cast off the heavy burden and not accepting future births; 6. dwelling in equanimity, attaining true benefit for themselves, abiding in the true teaching and reaching the other shore - only the elder Ānanda was an exception. 7. At that time, there were also five hundred bhikṣus who, in the early morning, each left their dwellings and went to where the World-Honored One was. Respectfully joining their palms, they bowed at the Buddha's feet and then sat to one side. 8. At that time, Venerable Śāriputra and Venerable Mahāmaudgalyāyana, having completed the summer retreat in Śrāvastī, were also traveling with five hundred bhikṣus, going from village to village, to the city of Rājagṛha, entering the Kalandaka Bamboo G 9. Having arrived, they respectfully bowed at the Buddha's feet and sat to one side. 10. At that time, the World-Honored One, with his spiritual powers, emitted a great radiance, causing all the bhikṣus in the cities and villages of those countries to come to the great city of Rājagṛha, enter the Kalandaka Bamboo Grove monastery, go to w 11. At that time, there were hundreds of thousands of bhikṣus in the Kalandaka Bamboo Grove monastery. Receiving the Buddha's majestic light, they all gathered like clouds, going to where the World-Honored One was, respectfully joining their palms, bowin 12. At that time, there was also the bhikṣuṇī Mahāprajāpatī, who, by the World-Honored One's spiritual power, was also with twenty thousand bhikṣuṇīs, all of whom had gathered together, entered the Kalandaka Bamboo Grove monastery, went to where the Worl 13. At that time, in the great city of Rājagṛha there was an upāsaka named Bhadra who was the leader of the assembly. He was also with five hundred upāsakas, who upheld the five precepts, were fully endowed with dignified conduct, were great bodhisattvas 14. by the power of their original vows, they always followed the World-Honored One, delighted to hear the true Dharma; 15. Always diligently and energetically, in order to fulfill all the factors of the path to enlightenment - in the morning, by the Buddha's spiritual power, from their original abodes they entered the Kalandaka Bamboo Grove monastery and went to where th 16. At that time, in the great city of Vaiśālī there was a Licchavi named Ratnākara, who was the leader of the assembly. He was also with twenty-eight thousand Licchavis. In the morning, by the Buddha's spiritual power, they all left that city and entere 17. At that time, there was a son of an elder in the city of Campā named Xingzang, who was the leader of the assembly. He also went with 28,000 sons of elders. In the morning, by the Buddha's spiritual power, they left the city of Campā and came to the K 18. At that time, there was also a youth named Naradatta, who was the leader of the assembly. He also went with 28,000 people. In the morning, they left their original dwelling place and came to the Kalandaka Garden, to where the World-Honored One was. T 19. At that time, there was also a great elder named Great Good Merchant Leader in the country of Shravasti, and that Anathapindika elder, as the leader of the assembly, was also with 28,000 people. They went from that Shravasti country to Rajagriha, ent 20. At that time, the lord of the Magadha country, Ajatashatru, the son of Vaidehi, was also with hundreds of thousands of relatives. In the morning, he also came to enter this Kalanda Garden, went to where the World-Honored One was, bowed his head at th 21. At that time, there were also the Four Heavenly Kings and the Heavenly Emperor Śakra, up to all the celestial beings of the desire realm, each together with countless hundreds of thousands of koṭis of nayutas of celestial beings as their retinue. The 22. At that time, there was also the Heavenly King Mahêśvara, who was also together with countless hundreds of thousands of celestial beings from the Pure Abodes. In the morning, they all entered the Kalandaka Bamboo Grove, bowed their heads at the Buddh 23. At that time, there were also four asura kings, each with countless hundreds of thousands of asura retinues, who also in the early morning entered the Kalanda Grove, went to where the Tathagata was, bowed their heads at the Buddha's feet, and then sa 24. At that time, there were also the dragon kings Sagara, Anavatapta, Manasvin, and Elapattra, each with countless hundreds of thousands of dragon retinues, who also in the early morning entered the Kalanda Grove, went to where the Tathagata was, bowed 25. At that time, all the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās of this trichiliocosm, as well as all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and kings who had faith in the Tathāgata, all gathe 26. At that time, the ground of the Kalandaka Bamboo Grove was vast and expansive like this. The great assembly of the entire trichiliocosm filled it without any empty space, not even enough for the tip of a staff. 27. In this way, from the peak of existence above to the Brahma palace below, all the great powerful and spiritually accomplished celestial beings, up to all the dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and 28. At that time, the bodhisattva mahasattva Virtuous Protector rose from his seat, bared his right shoulder, touched his right knee to the ground, joined his palms towards the Buddha, and said to the Buddha: 29. World-Honored One! 30. I now wish to consult the Tathagata, the Worthy One, the Perfectly Enlightened One, about doubts in my mind. I do not know if the World-Honored One will allow it or not? 31. At that time, the World-Honored One again told the bodhisattva Virtuous Protector: 32. Virtuous Protector! 33. The Tathagata, the World-Honored One, will follow your doubts and allow you to ask as you wish. I will explain for you and bring you joy. 34. At that time, the bodhisattva Virtuous Protector, having been granted permission, further addressed the Buddha, saying: 35. World-Honored One! 36. What kind of samādhi do bodhisattva-mahāsattvas fully accomplish in order to attain that great accumulation of merit? 37. How can they enter the great ocean of learning and obtain the treasury of wisdom, asking without doubt? 38. How can they further attain the aggregate of precepts without intention, accomplishing without loss, and not regress from anuttarā-samyak-saṃbodhi? 39. How can they avoid giving rise to ignorance and wrong views? Paragraphs: $ 0 2 7 10 12 13 16 17 18 19 20 21 22 23 24 25 28 31 34 #
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Please segment these sentences into coherent paragraphs: 0. The mother who generates compassion. 1. I prayed for the ten great prayers. 2. The greatness of the wisdom is to be understood. 3. For the time being, the pain will not last long. 4. The king said, I will go to the king. 5. Because they have realized the enlightenment and have found the means for it. 6. The mind is pure, and one should understand it. 7. The one who is skilled in the ways of others. 8. How do you think about the theory? 9. Because they know that it is conceptual, And they do not conceive of it. 10. It is certain that it will come. 11. The first verse is as follows. 12. The special qualities of prophecy, practice, and realization reveal the ultimate state of mind. 13. The generation of the ultimate mind is a joyful expanse, and this is the cause of the supreme joy. 14. The equanimity of mind in the Dharma is the realization of the selflessness of phenomena. 15. It is because they understand that the equality of mind is the equality of self and others. 16. It is because the mind is equally attentive to the actions of sentient beings, and it is like the mind's own suffering that it wishes to eliminate their suffering. 17. The equality of mind in a buddha is the realization that the dharma realm and the self are inseparable. 18. The six kinds of ultimate are to be understood in the generation of the ultimate mind. 19. They are born, they are vast, they are entertaining, they have pure intentions, they are skilled in the major points, and they are certain to come forth. 20. The birth of a child is to be understood by the specifics of the seed, mother, womb, and mother. 21. The great expanse is because it accomplishes the ten great aspirations. 22. The joy of this life is not to be weakened by long, difficult times. 23. The pure intention is the pure mind. 24. Because they know the nature of awakening and know its means. 25. The wise are wise in the rest. 26. He is skilled in other fields. 27. The definitive is as follows. 28. The ground is arranged according to its shape. 29. How do you think? 30. This is because the conceptual system is known as conceptual, and the conceptual system is not known as conceptual. 31. The size of the illustration is six lines. 32. The same is true for the soil that is produced. 33. Others are like gold in a fine place. 34. The moon is like the moon when it rises. 35. Others are like fire. 36. Others are like a treasure. 37. Others are like the source of jewels. 38. The other is like the ocean. 39. It is like a rock, like a mountain. Paragraphs: $ 0 8 12 18 27 31 #
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Please segment these sentences into coherent paragraphs: 0. 4. The Tathāgata, Arhat, Perfectly Enlightened One, having attained supreme perfect enlightenment, proclaims in the assembly: 'I have attained the teaching of the path that leads to the destruction of all contaminations.'🔽The Tathāgata, Arhat, Perfec 1. akālī pindā āvasālī, ṭhaṃ māte vibhāsa gā lā pāte lā pā lā. 2. Jātāni śīla-prabhūta-īdṛśāni yāni sma-prabhāsa-āyuḥ-vibhūṣa-pāśa-su-mārgā-anu-mānya-āyuḥ-śatāni ca-tathā-gatāni śāva-loka-vibhūṣa-īśa-śrī-kṛtī-ni-mānya-āyuḥ-śatāni ca-akṣobhya-aditya-saṃpūrṇa-mānya-āyuḥ-śatāni ca-pūrṇa-prabhāsa-pāśa-śatāni ca' - 'Thi 3. These are the phrases of the four unobstructed eloquences and liberations. 4. The four bases of supernatural power liberation phrases are: 5. The faculties, powers, and enlightenment factors liberation phrases are: 6. The Buddha said, 'The seven factors of enlightenment are the phrases for liberation.🔽The Buddha said, 'The seven factors of enlightenment are the phrases for liberation.🔽The Buddha said, 'The seven factors of enlightenment are the phrases for liberat 7. The Tathāgata has spoken such phrases. 8. Afuduo, Miluo Fu, Sanfu 9. Tan, Afu 10. Tan, Yihefu, Tanduoluo Fu, Tannihan, Gamogama, Muli, Alapotuo 11. Daluopu 12. Tan, Chali 13. Mandi, Tanduoluo, Lanmo, Loumanmogama, Galanini 14. Muti, Ni 15. Sanbala 16. Muti, Ni🔽Ganai, Pantijia, Guangnu, Nu, Niluobanancha 17. Niancha, Phatannichi, Chi 18. Dipotchi, Chi🔽Toumo, Yubai, Cheng, Gama, Wubali 19. Muli, Hetu, Ning, Wubai, Lu, Wubali, Pindi, Pinli 20. Pinli, Usali 21. Shalan, Tutan 22. Baluo, Ba🔽Dipalannan 23. ṭi ṭi viṭuṭu mā brahma bhikṣu manbraha mācāriṇā indra braṇiti tiraṇa braṇi mā he śi pāra la ra braṇi bhya me 24. ā raṇi 25. mi ī ga 26. ma le ca ma la śi cā ra ṇā ra pā ḍi ṭā ā ra śu li 27. sa va śu ḷa ṃa va ḷa 28. na ga ca ḍa 29. pa ṇa ta ṭā 30. i ṇa ta ṇa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa ga ṇḍa ṭa ṇa 31. Chapter 3: Entering the Dhāraṇī Gate of the Practice Leading to Omniscience, from the Mahāyāna Sūtra of the Basket's Pāramitā of Compassion. At that time, when the World-Honored One was about to expound the dhāraṇī gate of the practice leading to omn 32. At that time, Mount Sumeru, the Iron Encircling Mountains, and the Great Iron Encircling Mountains were unobstructed to the eyes. The worlds in the ten directions, as numerous as the sands of the Ganges, appeared flat like the palm of the hand. The w 33. Bodhisattva-mahāsattvas who have attained samādhi, dhāraṇī, and forbearance, riding on the Tathāgata's power, suddenly disappeared from their lands and came to this Sahā world, went to Vulture Peak, and approached the World-Honored One. They bowed th 34. Innumerable devas of the desire realm, form realm, and formless realm came to where the Buddha was, in order to listen to this entrance into the dhāraṇī gateway of the practice of omniscience. 35. Innumerable nāgas, yakṣas, asuras, kumbhāṇḍas, and piśācas went to Vulture Peak, approached the World-Honored One, and listened to this entrance into the dhāraṇī gateway of the practice of omniscience. 36. The Bodhisattva-Mahāsattvas who gathered here all saw the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, Lotus-Above, in the Lotus World, surrounded by a great assembly of Bodhisattvas. 37. Then the World-Honored One began to speak this dhāraṇī gateway of entering into omniscience. 38. Seventy-two Ganges Rivers' worth of Bodhisattva-Mahāsattvas attained this dhāraṇī, saw innumerable worlds' Buddhas, the World-Honored Ones, in the ten directions, and also saw those Buddhas' worlds' adornments, attaining what had never been before. 39. Having made offerings to the Buddha through the Bodhisattvas' vow-power and spiritual penetrations, the Buddha said: Paragraphs: $ 0 3 6 7 8 23 31 32 33 34 35 36 37 38 39 #
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Please segment these sentences into coherent paragraphs: 0. Son of noble family, 1. the eloquence of those with negative propensities 2. is harsh, 3. but not that of those free from negative propensities. 4. The eloquence of bodhisattvas 5. is not unclear. 6. Why is that? 7. Because they have sharp faculties. 8. Son of noble family, 9. the eloquence of those with dull faculties is unclear, 10. but not that of those with sharp faculties. 11. Son of noble family, 12. if they have ten qualities, 13. bodhisattvas have pure eloquence. 14. Son of noble family, 15. if they have ten qualities, 16. They are the bodhisattvas who have the eloquence to please all sentient beings. 17. What are the ten? 18. They are as follows: 19. They are gentle. 20. They are smiling and free of frowns. 21. They speak with meaning. 22. They speak about the Dharma. 23. They speak in a way that is appropriate.🔽They are not boastful. 24. They are free of contempt.🔽They are free of afflictions. 25. They are free of agitation. 26. They have various kinds of eloquence. 27. Son of noble family, 28. the bodhisattvas who speak gently 29. please sentient beings with their gentle speech. 30. The bodhisattvas 31. are smiling and free of frowns. 32. They please sentient beings with their beautiful radiance. 33. The bodhisattva who speaks meaningfully 34. pleases beings by speaking appropriately. 35. The bodhisattva who speaks Dharma 36. pleases beings by speaking beneficially. 37. The bodhisattva who speaks equally 38. pleases beings by teaching the Dharma equally to all. 39. The bodhisattva who is not arrogant Paragraphs: $ 0 8 12 17 27 39 #
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Please segment these sentences into coherent paragraphs: 0. It raises high mounds on the mountain of arrogance. 1. It obstructs the Dharma realm horizontally. 2. It churns up long waves in the ocean of greed. 3. It swallows up the flow of desire. 4. Like ants gathering and bees swarming. 5. Grasping and clinging, busily engaged. 6. Like a rat stealing and a dog snatching. 7. Constantly scheming and planning. 8. The flames of the eight sufferings burn for a long time. 9. The river of the two deaths is always submerged. 10. Revolving in birth and death. 11. Suffering and distress entwine. 12. All of this is simply not being able to settle the mind on one's own. 13. Now, for the long night of birth and death. 14. Ignorance and defilements. 15. In the great dream of the three realms. 16. The one who awakens alone. 17. Cutting through the net of love. 18. Wishing to penetrate the source of suffering. 19. For those who seek the great peace and bliss of the Tathāgata. 20. The method of settling the mind as described above. 21. Directly accord with it. 22. There is no priority of samādhi and prajñā. 23. Samādhi is the essence of one's own mind. 24. Prajñā is the function of one's own mind. 25. Because samādhi is prajñā. 26. The essence is not apart from the function. 27. Because wisdom is concentration. 28. The function is not apart from the essence.🔽When both are negated, they are both extinguished. 29. When both are illuminated, they both exist. 30. Essence and function complement each other. 31. Obscuration and illumination are unobstructed. 32. These two dharmas of concentration and wisdom 33. Are essential for spiritual practice. 34. They are the great purport of the patriarchs and Buddhas. 35. The sūtras and śāstras all expound them. 36. Therefore, the Lotus Sūtra says: 37. By the power of concentration and wisdom, 38. One attains the kingdom. 39. It also says: Paragraphs: $ 0 4 8 12 14 19 22 32 36 #
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Please segment these sentences into coherent paragraphs: 0. non-grasping phrases, non-abandoning phrases, buddha phrases, dharma phrases, saṃgha phrases, phrases of attaining the fullness of wisdom, 1. phrases of the equality of the three realms, phrases of not attaining anything in all dharmas, 2. phrases of the non-arising of all dharmas, lion phrases, strong phrases, phraseless phrases? 3. Having spoken like this, what kind of suitable dharma vessels are there that can listen and accept? 4. At that time, the youth Mañjuśrī had this thought: 5. Prince Good Mind has already made offerings to past buddhas and has unobstructed eloquence. He is able to accompany me and ask questions and discuss the Dharma in the presence of the World-Honored One. 6. At that time, the youth Mañjuśrī, having had this thought, said to Prince Good Mind: 7. Prince Good Mind! 8. You have attained profound acceptance and unobstructed eloquence. You can accompany me and ask questions and discuss the Dharma in the presence of the World-Honored One. 9. Then, Prince Good Mind said to the youth Mañjuśrī: 10. Mañjuśrī! 11. If they do not listen to, read, accept, uphold, contemplate, recollect, grasp, abandon, realize, or understand what I say, and do not hear me speak or explain it to others, 12. why is that? 13. The Buddha's Way has no words and no mind. Only the enlightened ones speak of it by name, but such a name cannot be cultivated. 14. Mañjuśrī! 15. Now, in this place, the Dharma is being spoken. These heavenly sons wish to listen to you. Will you speak for them? 16. Mañjuśrī replied: 17. Heavenly sons! 18. If there is the thought: 19. 'I listen to the Dharma,' 20. I do not speak for them. 21. If they wish not to grasp, I do not speak for them. 22. Why is this? 23. If there is a self that can be grasped, one can say that it listens; 24. In this way, grasping sentient beings, grasping life, grasping a person, such grasping can be said to listen. 25. If, heavenly sons! 26. There is a mind of self-conceit, grasping at self and mine, if it is like this, then they say I listen. 27. In this way, grasping and clinging to the Dharma, there are three hindrances. 28. What are the three? 29. First, attaining the self; second, attaining sentient beings; third, attaining the Dharma. 30. Heavenly son, you should know that if one is not arrogant, not grasping at self and possessions, then listening to the Dharma in this way has three kinds of purity, with the mind not discriminating, having no expectations, and no recollections. 31. What are the three kinds of purity of the Dharma? 32. They are: 33. Not attaining the self, the mind does not discriminate, has no expectations, and no recollections;🔽Not attaining the Dharma vessel, the mind does not discriminate, has no expectations, and no recollections; 34. The Dharma of non-attainment, the mind does not discriminate, has no expectations, and no recollections. 35. Heavenly son, you should know that if one listens in this way, then it is equal listening, not unequal listening. 36. At that time, the Heavenly Son Well-Abiding Intention praised and said: 37. Excellent, excellent! 38. Mañjuśrī! 39. What is meant by non-retrogression? Paragraphs: $ 0 4 9 16 25 36 #
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Please segment these sentences into coherent paragraphs: 0. The texts composed by the tirthikas are the treatises of the six logicians: Brihaspati, Ishvarakrishna, Kanada, Akshapada, Gautama, and Vijnanashraya; the treatises of the six logicians: Brihaspati, Ishvarakrishna, Kanada, Akshapada, Gautama, and Vij 1. the sixty-two views, the twenty mountains of the perishing aggregates, the twelve types of persons who perform actions, the twelve who propound the self, 2. the five views, the three views, and the two views. 3. The root of the five views is one hundred and ten. 4. If they are classified as different, there are the Buddhists, the Non-apprehend- ers, the Life-Nicks, the Leafers, the Pure-abiders, the Vishnu-thinkers, the Three-stick-holders, the Many-hide-wearers, 5. the Even-doers, the Supreme-god-worshippers, the Supreme-Dharma-giver-worshippers, the Tormented, the King-proclaimers, the Fire-worshippers, the Family-followers, the Bound-sitters, 6. the Wheel-turning King, the One who Dwells in the Egg, the One who Lives on Royal Alms, the One with the Elephant Banner, the One who Recites, the One with the Inner Self, the Horse Trainer, the One from Kalandaka, the One with the Pure Vessel, 7. the One who Goes for Alms, the One Wrapped in Tangles, the One with Extra Lamps, the Golden One, the One who Speaks of Accomplishment, the One with Great Organs, the One with Tin, the One who Lives in Competition in the North, 8. the One who Lives on the Southern Bank, the Owl, the Ascetic, the One who Harms the Body, the One from Kakanada, the One from the Town of the Gods, the One who Lives in the Valleys, the One who Reflects on the Dharma, the One who is Half-moon, 9. the forest dwellers, the Bhekas, the Brahmins, the Gudas, the Palakas, the Udayanas, the hand eaters, the heart eaters, 10. the Tripiṭakas, the well-washed, the middle ones, the Saṃkrāntivādins, the liberated from saṃsāra, the banner-bearers, the god-worshippers, the non-bowers, the rag-robe wearers, 11. the owl-wing wearers, the triply immersed, the garuḍas, the house-enclosure dwellers, the cows, the deer, the horses, the dogs, the vow not to beg,🔽and the vow not to eat meat. 12. the fire ascetic, the ascetic of fine things, the youth ascetic, the one who advocates nirvana in this life, the one with a garland of water-born flowers, the one with the ascetic practice of good,🔽the one who wears clothes made of rags, the one who 13. the one who lives in the fire, the one who lives in the wind, the one who views the mind as existing in space, the one who emerges in space, the one with many chariots, the one who delights in concentration, the one who has phenomena, the one who eat 14. The first is the eighteen views concerning the prior limit, the second is the forty-four views concerning the posterior limit. 15. Or else, the first is the sixteen views concerning the prior limit, the second is the forty-four views concerning the posterior limit, 16. and the third is the two views concerning the present. 17. According to the first interpretation, four are theories of the self, 18. four are theories of the self possessing an end or not possessing an end, 19. four are theories of distraction, 20. two are theories of non-cause, 21. forty-four are theories of the existence of the self, 22. eight are theories of the non-existence of the self, 23. eight are theories of neither the existence nor the non-existence of the self, 24. and five are theories of the nirvāṇa of the present life. 25. The seven are nihilists. 26. They are mistaken. 27. As Ācārya Āryadeva says:🔽Mistaken about the nonexistent as existent, and mistaken about impermanence. 28. Mistaken about the existent as nonexistent, and mistaken about permanence. 29. Mistaken by mistake, deceived by deception, established by deception. 30. By the power of mistake, mistaken about the meaning of reality. 31. Mistaken from a cause, the result of conditions, mistaken in the three lower realms.🔽Self, substance, pradhāna, life force,🔽sentient being, time, person, and puruṣa, 32. from the pradhāna, atoms, 33. Brahmā, Viṣṇu, and Maheśvara. 34. Among those, the self is 35. in the Sāṃkhya and Vaiśeṣika texts, it is called the self because it is the continuum of transmigration or because it is to be investigated by all beings. 36. They also assert that it is permanent, pervasive, and singular. 37. Substance is the six categories of the Vaiśeṣika system: 38. substance, quality, action, universality, particularity, 39. and inherence. Paragraphs: $ 0 4 9 14 17 26 31 35 37 #
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Please segment these sentences into coherent paragraphs: 0. In spring, why not rest on your elbow? 1. The Buddhas of the three times pass on their sleep talk. 2. When they wake up, they have no self, ruining their descendants. 3. Seeking a verse for the oil lamp of the hall of the Guanzhi Temple, seeking a verse for the oil lamp of the hall of the Guanzhi Temple The bright white light illuminates the meditation cushion. 4. The true lamp continues, not allowing it to be extinguished. 5. Silent and soundless, the mouth is at ease. 6. The light is unwavering, the mind is cold. 7. The lotus blooms as if facing shallow autumn waves. 8. When dreaming and waking, it is all suspected that the dawn leak is dry. 9. The body of the ten dharma realms flows with reflected images. 10. Looking in the mirror, self and other interpenetrate. 11. Seeking a verse for the person who knows bathing at sea, seeking a verse for the person who knows bathing at sea The warm and warm atmosphere is half a boat's distance. 12. The gourd ladle harmonizes the cold and warmth evenly. 13. Directly, the whole body is water. 14. Truly knowing that the red flesh is without dust.🔽The wind and dust face is polished clean. 15. The hills and valleys of the physical body are washed in the spring. 16. The wonderful touch is revealed, the Buddha's son abides. 17. There are such people in the Śūraṃgama Assembly. 18. When the Judicial Commissioner Requested a Verse, the Mind Mirror is Polished and Dust-free. 19. The Original State is Luminous and Self-Illuminating. 20. Here, the Mechanism Revolves and is Distinctly Round. 21. The Body is Divided into a Hundred Koṭīs of Great Thousand Worlds.🔽When the Great Master Xingyue Requested a Verse, the Bright Moon Travels Forever in the Empty Sky. 22. The True Light that Destroys Darkness is Silent in the Silent. 23. A Single Point is Utterly Spiritual and Responsive. 24. The Ten Directions are a Perfect Mirror, Illuminating and Vast.🔽The Incense Burner by the Bed Emits Cold Purple Smoke. 25. The Lamp in the Niche Opposite the Wall Faces Cold Red. 26. The News of the Patriarchal School is Here. 27. The Old Style of the Reed Mat and Paper Curtain. 28. When the Monk Qi Initiated the Mind to Manage the Arhat Hall and Requested a Verse, the Monk Qi Initiated the Mind to Manage the Arhat Hall and Requested a Verse Cultivating Pure Causes for the Saṃgha. 29. Green Oil, White Tea, and Black Charcoal. 30. The Five Hundred Venerable Sages with Furrowed Brows. 31. The One Thousand of Our Upper People on Pilgrimage. 32. The fragrant figure in the clouds opens the lotus. 33. The warm air from the earth stove lies with the qilin. 34. The sleep demon does not arrive, the meditation cushion is stable. 35. The self-illuminating light silently shines on the spirit. 36. Hua Ting Gu Dao You's children and wife all left home to become monks, seeking a verse. Hua Ting Gu Dao You's children and wife all left home to become monks, seeking a verse. The son and daughter wear the kasaya. 37. Leaving this free body to stay at home. 38. Not making a grave to watch the awakened ground. 39. When plowing the weeds, plant the Dharma flower. Paragraphs: $ 0 3 11 18 21 24 28 36 #
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Please segment these sentences into coherent paragraphs: 0. is filled at all times. 1. When it is filled by the bodhicitta, like a fire wheel, it is uninterrupted. At that time, it is explained in the section on the four wheels. 2. “ The sense faculties” and so on. Not only are the channels filled with bodhicitta, but the sense faculties, the elements, the aggregates, and so on are also filled. 3. When you are teaching, you should be aware of🔽 4. At the time of explaining, it means “experience the pristine consciousness of one’s vidyā.” 5. In that way, the yogi sees the conventional truth of the world through experience. 6. Then, the characteristic of the inseparability of the conventional and the ultimate is the nature of the union, the nature of the equality of entity and nonentity. 7. In order to demonstrate that, it is said: 8. “After that, buddhahood” is the stage of the vajra holder, the hero of mind, the original first, without beginning, the nature of suchness, which is not to be traversed, without a continuum, the yoga of the supreme, nonfalling, naturally luminous nat 9. It is the “unbroken continuity” because it is indivisible. 10. It is the “inexpressible object” of the Buddhas, which is not the domain of the logicians, the continuity of which is not interrupted in the three times. 11. Because of realization, there is Buddhahood. 12. The mind itself is perfect Buddhahood. 13. Buddhahood is not taught as something else. 14. The supreme of self-awareness is attained. 15. This is the ascertainment of the Tathāgatas. 16. The visualization of the maṇḍala wheel and so on, the meditation on the three bodies, and likewise, the performance of the activities of the images, stūpas, and the sublime Dharma, and the performance of their maṇḍalas, 17. The heaviness of the giver, etc. is stated in order to express the verses on the mandala. Thus, he obtains the six perfections. 18. Therefore, the four perfections are for the sake of the accumulation of merit. 19. Likewise, only the perfection of wisdom is for the sake of the accumulation of wisdom. 20. The perfection of effort is for the sake of both accumulations. 21. Thus, it is for the sake of perfecting the two accumulations. 22. But isn't it said that the Tathagata is enlightened? 23. How is buddhahood attained through the self-awareness of mind? 24. It is said that it is not taught elsewhere. 25. The nature of mind is the perfection of wisdom. 26. If someone were to think that the Dharma Body is the same as the Enjoyment Body, then for that reason the Lord has said: 27. The Buddha abides in one’s own body, 28. and nowhere else is there a Buddha. 29. In order to refute such statements, the Lord has said: 30. Here, those who, by relying on the Vehicle of the Perfections, do not understand the knowledge of the knowable, and who desire their own welfare, are not [true bodhisattvas]. 31. Why is that? 32. It should be said: 33. Here, first of all, sentient beings are of three types: 34. inferior, middling, and superior. The Buddhas are also of three types. 35. Those who have the Dharma of body, speech, and mind have three vehicles: 36. the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle. 37. For those sentient beings of dull faculties, the method of the generation stage was taught. 38. For those sentient beings of slightly sharper faculties, the generation stage and perfection stage were taught. 39. And they will become trainees. Paragraphs: $ 0 3 8 16 22 27 30 33 #
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Please segment these sentences into coherent paragraphs: 0. Since suffering is not initiated there, it is established that there is pleasure in the meditative absorptions. 1. As long as the body is not visible in that way, it is consistent that some pleasure is generated. 2. Otherwise, later on, the mind would be more and more pleased. 3. If this feeling arises merely from the transference of a burden,🔽then it would be pleasure. 4. because a long time has passed since the incense was burned, the thought of pleasure arises many times.🔽The same should be understood for the modes of conduct that are fatiguing. 5. The pleasure that arises there is only that which arises from a different condition.🔽Like the four sweet foods that end in sourness. 6. For example, alcohol, milk, and sugarcane juice, from the state of sweetness, by a special transformation, become a taste that did not previously exist. 7. In the same way, from the state of the feeling of pleasure or the state of the feeling that is neither pleasure nor pain, suffering arises from a special transformation of the body that did not previously exist. 8. The truth of origination is that which is the same as the truth of suffering. 9. The same as the truth of suffering means the same as the truth of suffering itself. 10. Also, it is said that the truths of suffering and origination are not different in substance, because both have the nature of the appropriated aggregates and because suffering and origination are cause and effect. 11. This is not a consequence of the sutras. 12. Why?🔽Because the sutras explain them differently, stating: 13. What is the truth of suffering? 14. It is the five appropriated aggregates. 15. What is the truth of origination? 16. It is craving that is accompanied by joy and desire and that takes hold of the objects of attachment. 17. Also, it is said that they are different in other sources. 18. because other sūtras state that karma and so on are the causes of birth.🔽The sūtra states: 19. Karma, craving and birth 20. are the causes of birth in the next life.🔽Moreover, the sūtra states: 21. Bhikṣus, if there are five aspects of seeds that are not damaged, not rotten, not spoiled by wind and sun, fresh and firm, 22. and if the elements of earth and water are present, 23. then those seeds will be connected, grow and expand. 24. Bhikṣus, this is the teaching of this example in order to understand this meaning. 25. This is the meaning that should be seen here. 26. Bhikṣus, the five aspects of seeds means that seeds are the cause. 27. Whatever is a cause is an origin. 28. Thus, at that time, consciousness is taught to be an origin. 29. And since the stations of consciousness are taught to be the cause of the support, form, feeling, perception, and formations are also taught to be origins. 30. In the verse, 31. it is established that action and so on are origins, since they are taught to be causes. 32. Therefore, the teaching in the sutra is interpretable in meaning. 33. The statement in the sutra that craving is the origin is made with a specific person in mind, namely, one in whom craving predominates, because it is made with reference to a specific disciple. 34. The statement in the Abhidharma that all contaminated things are origins is definitive in meaning. 35. Now, in order to demonstrate that the teaching in the sutra is interpretable in meaning, the Vaibhāṣika says, “Moreover, craving is the cause of actualization. 36. The cause of actualization is the cause of mere acquisition of selfhood. 37. Thus, craving is the condition of all acquisitions of selfhood without distinction. 38. “Together with the cause of birth and actualization” means that the acquisition of selfhood through the various destinies is birth, and karma is the cause of birth there. 39. The cause of actualization is craving. Paragraphs: $ 0 3 8 13 18 21 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Namely, there may be present dharmas that are not being cultivated. 1. Such as a previously attained path that is presently manifest. 2. There may be dharmas being cultivated that are not present. 3. Such as the first moment of cultivation in the future. 4. There may be present dharmas that are also being cultivated. 5. Such as a previously unattained path that is presently manifest. 6. There may be neither present dharmas nor those being cultivated. 7. Such as past and future paths, 8. which have already been cultivated and have already ceased. 9. Here, one should understand that this is based on 10. attainment and habitual cultivation. 11. Therefore, the present is contrasted with present operation. 12. Question: Why is only the first alternative given? 13. Because if a present path definitely has habitual cultivation, it is called being cultivated. 14. Question: When one regresses from the higher fruits and abides in the lower fruits, 15. Is the lower fruit obtained called obtained and cultivated? 16. Answer: It is called obtained but not cultivated. 17. Question: When one regresses and obtains the fruit of non-return, 18. is the higher fruit obtained called obtained and cultivated? 19. Answer: If it is past, it is called obtained but not cultivated. 20. If it is future, it is called obtained and cultivated. 21. Question: Why is it called obtained but not cultivated if it is past, 22. and obtained and cultivated if it is future? 23. Answer: If the present path is the cause for it, 24. it can be said to be obtained and cultivated. 25. Because the present path does not have the meaning of being the cause for the past path, the past path is called obtained but not cultivated. 26. Question: When one regresses from the higher fruit and abides in the lower fruit, 27. the future lower uncontaminated fruit that is obtained, 28. since there is a present uncontaminated attainment, 29. why is it not called cultivated? 30. Answer: If the present cause is obtained due to progress, it can be called cultivated. 31. When regressing and abiding in the lower fruit, the present uncontaminated attainment, 32. Although they are causes of those [superior dharmas], they are not superior, so they are not called cultivated. 33. One does not obtain the cultivation of those future [superior dharmas] by means of the present [inferior dharmas]. 34. Therefore, one only obtains the manifestation of those [inferior dharmas] by means of regression.🔽. 35. That is to say, from dharma cognition up to the cognition of the path. 36. Having thus understood the text and its meaning, 37. one should next explain it in detail. 38. Why did the Venerable One compose the treatise based on these eight cognitions? 39. The authors of treatises compose according to their wishes, and one should not question them. Paragraphs: $ 0 12 14 18 26 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Taking this as the cause, 1. he attained Buddhahood. 2. The second chapter of the Buddha's Sutra of Repaying Kindness says: 3. The wheel-turning sage king, 4. in search of half a verse, 5. gouged out a thousand lamps from his body. 6. Taking this supreme cause, 7. he attained Buddhahood. 8. The seventh chapter of the Buddha's Sutra of Repaying Kindness says: 9. The Bodhisattva diligently sought the twelve divisions of the scriptures. 10. Why is it so? 11. Thinking of the Buddha's heavy kindness, 12. in order to spread the true Dharma of the Buddhas, 13. in order to increase the Buddha's teachings, 14. in order to make the world believe in the Buddha's teachings, 15. in order to make all immeasurable sentient beings attain supreme enlightenment. 16. The eighth chapter of the Golden Light Sutra says: 17. Those sentient beings who listen to this sutra, 18. in the future, 19. for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, 20. among gods and humans, 21. will always experience supreme bliss, 22. will encounter the buddhas, 23. and will quickly attain supreme perfect enlightenment. 24. The ninth verse of the Golden Light Sūtra says: 25. In the past, the great Dharma teacher Ratnākara expounded the wonderful Dharma for that good birth. 26. Because of expounding this king of sūtras, in the east he saw the accomplished immovable Buddha. 27. I heard the sūtra in the past and rejoiced in the good, the blessings and virtues obtained are immeasurable and difficult to know. 28. Because of these blessings and virtues, he realized enlightenment and attained the true and wonderful wisdom of the Dharma body. 29. The tenth chapter of the Golden Light Sūtra says: 30. You are able to sincerely disseminate such a king of sūtras, 31. even after my parinirvāṇa, 32. you will not allow it to be scattered and destroyed. 33. This is the correct cause for supreme enlightenment. 34. The third chapter of the Lotus Sūtra says: 35. If śrāvakas, pratyekabuddhas, 36. and bodhisattvas, 37. Have faith in the sutra teachings spoken by these sixteen bodhisattvas. 38. Those who uphold and do not violate them 39. Will all attain supreme, perfect enlightenment. Paragraphs: $ 2 8 16 24 29 34 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the monasteries, the king of the mo 2. In Tibetan, 3. Mañjuśrī, this is the method for accomplishing the wheel of wisdom. 4. Homage to all the buddhas and bodhisattvas! 5. I bow at the feet of the guru forever. 6. The Vajra Master said, I am the one who has the power to do this. 7. I prostrated to him with faith. 8. I will write down the methods for accomplishing the Mañjuśrī. 9. He dwells in the heart of the Buddha. 10. The moon is adorned with a-a at the heart. 11. The seeds are burning like a mustard seed. 12. The light rays of the sky are all-pervasive. 13. The great and perfect buddhas, lamas, and bodhisattvas should be venerated with this mantra. 14. Om Vajra Puṣpehaum. 15. OM VAJRA DOPEPHUM 16. The pehu of Om Vajradhara. 17. OM VAJRA GADHE HUM 18. OM VAJRANEY ABIDYA HUM 19. Then I will take refuge in the Three Jewels. 20. I confess all my sins. 21. The merit of living is the nature of the afterlife. 22. The Buddha is the one who brings awakening to mind. 23. The Buddha, Dharma, and supreme Sangha, are my refuge until awakening. 24. I will do what is best for myself and others. 25. Bodhicitta. 26. I will do this. 27. This is the supreme awakening mind. 28. I hold all beings to it. 29. Who is the one who has practiced the supreme and beautiful conduct of awakening? 30. May I attain buddhahood for the benefit of all beings! 31. The first thing you should do is to meditate on all phenomena with this mantra, without self. 32. OM SHUNYA THAJNA VAJRA SVABHAVA AUTMKO AND AMPHAHAM 33. The seed is like an illusion. 34. Think of the three realms. 35. It is seen and touched. 36. How could they be all like illusions? 37. All beings are established. 38. Do not think of it in this way. 39. This is why I should be very devoted. Paragraphs: $ 0 2 4 8 13 19 24 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The path is not divided into arising and not arising. 1. The source of wisdom is the wisdom of the mind. 2. The Buddha did not come. 3. The Buddhas birth. 4. Since wisdom does not arise, it cannot be divided. 5. When the Blessed One taught this Buddha-arising, five hundred young nāgas attained the patience that accords with those five hundred. 6. Then the king said, Aha! 7. At that time, the transcendent state spoke these verses. 8. Faith is the source of victory. 9. Since it has no origin, it is completely divided. 10. Those who lack faith. 11. They will not become buddhas. 12. The Dharma of the White Faith. 13. The first is to go and generate. 14. Faith is not contradicted by the ripening of actions. 15. Faith is to rely on the noble ones, and to worship them with respect. 16. It is without regret and generates faith. 17. He listened to the Dharma, and he was very attentive. 18. It is the removal of obscurations, the cultivation of the branches of awakening, and the faith that accords with the path. 19. They are the ones who are rich in the Dharma, who are praised for their generosity, who are disciplined and who have bad conduct. 20. This is the practice of genuine faith. 21. They never turn away from the bodhicitta. 22. They are the ones who give rise to hatred and anger. 23. They have faith in the Dharma. 24. The monks are right. 25. Avoid pride. 26. They are like dogs, without pride. 27. They are not attached to objects. 28. I know that this is the characteristic of faith. 29. They do not commit evil actions. 30. They speak truthfully. 31. I did as I had told him. 32. The faithful are not confused. 33. The faithful ones have body, speech, and mind. 34. They are in harmony with the noble ones. 35. Through faith, they train in all aspects of life. 36. They always seek wisdom. 37. What is the root of the aggregates of wisdom? 38. The faith of the hearer is the faith of the hearer. 39. They have gained power, power, accumulated the seven riches, and have renounced wrong views. Paragraphs: $ 0 5 8 13 17 23 29 37 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, there is a difference between the speaker and the listener. 1. The application of the speaker generates the mind of the listener. 2. What is the capacity that exists, by which application the speaker is asserted to have a specific quality? 3. If the listener hears sound from the speaker, 4. and the listener observes sound, then the speaker is the cause. 5. But is it not the case that the objection “How does the listener hear sound from the speaker?” is itself to be investigated and analyzed? 6. How could it not be so? Because there is no connection. 7. Because there is no entity that is benefited or that benefits. 8. In order to demonstrate just that, he says, “The object is not posited,” and so on. 9. If the object were posited, then the speaker would cause the listener to hear and understand the object that is posited. But that is not possible. 10. Why is that? 11. Because that permanent sound does not change in any way, 12. because it does not exist in any other way.🔽If the listener’s faculty is improved, 13. or if the speaker is one who removes the obscurations of sound, 14. are not the self. 15. If the self were the listener, 16. then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self 17. If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self w 18. If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self were the listener, then the self would be the object of listening.🔽If the self w 19. If the self were the listener, then the self 20. It is devoid of the one who is benefited and the one who benefits. 21. It is mere delusion, where there is no one who is benefited, the listener, and no one who benefits, the speaker. 22. It is taught that the permanent sound has no real entity of the one who is benefited and the one who benefits, because the activity of a person is completely absent in the production of the cognition. 23. Therefore, the nature of the speaker and listener is completely untenable in mere delusion, which is like that. 24. All are not the one who listens, and those who do not listen would also be like that. 25. Why is it so? 26. Because of the perception of the cognition “I hear” in other people, such as the insane, who are devoid of the hearing of sound.🔽Having accepted the production of cognition from permanent mantras, you have explained the refutation “because of the mer 27. “Even though there is no benefit from permanent mantras, such a cognition ‘I have heard’ is not tenable.” 28. Why is that? 29. Because the one to be benefited and the benefactor are not mutually related in that way. 30. because it would follow that one would hear it from this and so on. 31. But even so, just as there is the generation of cognition through the error of convention in regard to what is stated, so it would be in regard to permanent things as well. 32. As to that, he says, “Error and so on,” 33. and so on. The so-called error is the change in a person’s mind. That is also the benefit of some person in the state of natural abiding. In that way, the generation of his cognition is by the power of that. Even in the state of error, 34. some is near. 35. By some similarity, it would be otherwise, that is, without an expounder. 36. That error is also not helpful to the eternal words, even though they are very remote. 37. Therefore, etc. concludes the topic. 38. The speaker and the hearer are the cause of manifestation in the manner explained. 39. Since there is no difference in their being the cause of the cognition of sound, they are equal in possessing the result of the word. Paragraphs: $ 0 3 5 8 12 20 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. What is existence? 1. Because all sentient beings possess it. 2. Why is it non-existence? 3. Because it is seen through skillful means. 4. What is neither existent nor nonexistent? 5. Because of the nature of space. 6. What is called exhaustion? 7. Because of attaining the Śūraṃgama Samādhi. 8. What is not exhaustion? 9. Because it is eternal. 10. What is neither exhaustion nor non-exhaustion? 11. Because it cuts off all marks of exhaustion. 12. What is a cause? 13. Because of the understanding cause. 14. What is a result? 15. Because it is definite. 16. What is neither a cause nor a result? 17. Because it is eternal. 18. What is meaning? 19. Because it can completely encompass the meaning without obstruction. 20. What is not meaning? 21. Because it cannot be spoken. 22. What is neither meaning nor non-meaning? 23. Because it is ultimately empty. 24. What are letters? 25. Because it has a name. 26. What are not letters? 27. Because the name has no name. 28. What are neither letters nor non-letters? 29. Because it cuts off all letters. 30. What is neither suffering nor happiness? 31. Because it cuts off all feelings. 32. Why is it not self? 33. Because one is not yet able to fully attain the eight liberations. 34. Why is it not not-self? 35. Because it is permanent. 36. Why is it neither self nor not-self? 37. Because it does not create or receive. 38. Why is it empty? 39. Because of the emptiness of ultimate truth. Paragraphs: $ 0 14 24 32 #
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Please segment these sentences into coherent paragraphs: 0. Using the two links of craving and grasping that were originally produced in the stage of the sphere of consciousness. 1. As the past ignorance. 2. Using the original links. 3. As the past actions. 4. Using the future birth and death in the stage of the sphere of consciousness. 5. As the present five fruits. 6. Looking up and looking down. 7. All that exists. 8. Are all not of the past, present, and future. 9. The meaning is the same as the previous explanation. 10. Thus, turning down. 11. Up to regressing and being born in the stage of the desire realm. 12. Using the two links of craving and grasping of the original desire realm. 13. As the past ignorance. 14. Using the original links. 15. As the past actions. 16. Using the future birth and death of the original desire realm. 17. As the present five fruits. 18. The causes and effects of all other stages 19. are not past, present, or future. 20. The meaning is the same as explained above. 21. The body is in the desire realm, 22. arising from causes and receiving effects. 23. Its meaning is like this. 24. It is the same above. 25. The distinctions between realms and stages 26. are of this form. 27. In the fifth section, 28. there is the distinction of the three natures. 29. From the perspective of principle, 30. the twelve links of dependent arising 31. arise in opposition to principle, 32. so they are unwholesome. 33. Following their characteristics, 34. within them there are also distinctions of the three natures of wholesome, unwholesome, and indeterminate. 35. As for the link of ignorance, 36. according to the Abhidharma, 37. there are two kinds. 38. One is unwholesome, 39. and the second is defiled and indeterminate. Paragraphs: $ 0 6 12 18 21 27 35 #
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Please segment these sentences into coherent paragraphs: 0. Existence is the twelve factors of dependent arising. 1. Conditioned by ignorance, there are actions. 2. The condition of volitional action is consciousness. 3. The condition of consciousness is name and form.🔽The condition of name and form is the six sense spheres. 4. The condition of the six sense spheres is contact. 5. The condition of contact is grasping. 6. The condition of grasping is becoming. 7. The condition of becoming is birth. 8. The condition of birth is old age and death. 9. The root of those is ignorance. 10. When ignorance ceases, they cease. 11. Great nondual wisdom uproots ignorance. 12. The way the twelve sense bases are purified is as follows. 13. The eye sense-sphere, the form sense-sphere, the ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and the mental objects. 14. Moreover, sentient beings are led by means of the four aspects of the truth. 15. The truth of suffering, the truth of the origin, the truth of cessation, and the truth of the path. 16. Those are the common paths. 17. The special path is the realization of the nature of the eight collections of consciousness. 18. Moreover, the seven collections arise by the blessing of the all-base, and by recognizing the all-base as unborn, all eight are recognized as unborn. 19. Moreover, it is said: 20. By recognizing the eight as unborn, 21. the transcendent state is the same as all victors. 22. This is the way it is. 23. The ultimate meaning of authentic truth is also endowed with the twelve qualities of buddhahood: 24. the five families, the five pristine awarenesses, and the special union of wisdom and compassion. 25. The sixteen aspects of that ultimate reality are the sixteen emptinesses:🔽emptiness of the inner, emptiness of the outer, emptiness of the outer and inner, emptiness of emptiness, emptiness of immensity, emptiness of the ultimate, emptiness of the co 26. emptiness of defining characteristics, emptiness of the nonexistence of things, and emptiness of the essential nature of nonexistence. 27. The emptiness of defining characteristics, the emptiness of non-observation, and the emptiness of the essence of non-things. 28. Apart from those, at the time of sentient beings, 29. the five elements such as earth, 30. the five aggregates such as form, 31. the five afflictions such as desire, 32. and the five sense organs such as the eyes 33. appear in twenty aspects. 34. When the meaning is realized, those also arise as the five families and the five pristine consciousnesses. 35. The qualities of a buddha are also included in those. 36. Since liberation from those aspects is the enlightenment of buddhahood, it is supreme. 37. Moreover, it is said: 38. The five elements and the five aggregates of afflictions 39. are free from the clinging of the five sense organs. Paragraphs: $ 0 12 15 19 23 28 37 #
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Please segment these sentences into coherent paragraphs: 0. It is not a composite of wisdom. 1. They are all like illusions, and they are like blind eyes. 2. How could it not be a knowledge of the absence of arising and ceasing? 3. What is the eye consciousness? 4. If it is impermanent, it is transformed into a state of change. 5. There is no other buddhahood, no other wisdom. 6. That wisdom is unchanging. 7. All the buddhas have said this. 8. Therefore, even if they are the same, 9. It is not right to say so. 10. This is the radiance of knowledge. 11. It is not analyzed as a pure awareness, but as a refutation of the appearances of individual phenomena. 12. Why is wisdom not refuted? 13. Therefore, the singularity is not established. 14. If the word is very definite, 15. Why are they all the same? 16. You are the one who is the most intelligent. 17. This is contrary to scripture and reasoning. 18. In all ways, there is no result. 19. That is the consciousness. 20. This is not the case with the people. 21. There is no difference between the two. 22. The knowledge of the knower is beyond comprehension. 23. Knowledge is knowledge. 24. It is not without knowledge. 25. If they were different, they would be different. 26. The wisdom is permanent, and its aspects are different. 27. It is not established in the nature of wisdom. 28. When wisdom arises, 29. It is not possible to do so in any way. 30. The same is true of the appearance of the elements. 31. The nature of wisdom is not the same as the nature of the mind. 32. For example, when a pot is complete, 33. The seedling is like a seedling that does not grow. 34. The Dharma of the different kinds of phenomena. 35. How do they appear in the world? 36. The unborn child is the one who is born. 37. What is it? 38. In the world, with its children, 39. There is no cause or no cause. Paragraphs: $ 0 3 8 13 19 23 28 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Homage to that Blessed One, accomplished and fully enlightened. 1. In the Connected Discourses on the Aggregates,🔽the Great Chapter, 2. the Connected Discourses on the Path, 3. the Vagga on Ignorance, 4. the exposition of the Sutta on Ignorance, etc., 5. Foremost in ignorance: ignorance is the foremost in ignorance. Ignorance is the forerunner in ignorance. Ignorance is the forerunner in ignorance. Ignorance is the foremost in ignorance. Ignorance is the forerunner in ignorance. Ignorance is the fore 6. “For the acquisition of individual essence” : for the acquisition of self. Hence “for the arising” is said. And this ignorance, which is the forerunner in the way stated of the unwholesome, 7. arises. This is the construction of the meaning. “What is this” : what is this shamelessness, which is the state of being devoid of shame in regard to evil, 8. and what is this lack of fear, which is the state of being devoid of fear in regard to evil? These two are always together. Here the word “this” is a demonstrative pronoun. 9. The meaning is “together with this.” Here the meaning should be understood in the opposite sense to that stated for ignorance. But there is this difference. Just as ignorance is the forerunner in the occurrence of the unwholesome courses of kamma, 10. so it should be said that knowledge is the forerunner in the occurrence of the wholesome courses of kamma and in the occurrence of the bases of meritorious activity. And in the occurrence of the bases of meritorious activity, knowledge is the forerun 11. and the precedence should be understood as stated. And the word “only” is a restriction because the mode of predominance can be included only with the conascent states. 12. “Embarrassed by evil” means “embarrassed by what is evil.” “Frightened by evil” means “frightened by what is fearful.” 13. “Here” : in shame and fear of wrongdoing. “Knowledge” : it cuts off , it finds , thus it is knowledge . And the word “wise” is a synonym for “one possessed of knowledge” . 14. “Right view” : non-distorted view, view that leads out of the tangle of defilements.🔽“Comes to be” : here that knowledge should be understood as right view. 15. All these are not found together in one and the same person,🔽because the prior volitions of right speech, right action, and right livelihood are of many kinds. 16. But at the moment of the supramundane path they are found together, 17. because although they are different in function, they are not different in essence there. For there is only one abstinence 18. At the moment of the path, it occurs accomplishing the function of all three abstinences, just as right view, 19. though one only, occurs accomplishing the four functions of full-understanding, etc.,🔽and all these are found in the path of the first jhāna. 20. “In the first jhāna” means in one possessing the first jhāna.🔽“In one such as he” means in one possessing the noble path. 21. Since it is said in the Mahāsaḷāyatana Sutta, “By means of the five factors beginning with right view” , 22. therefore the supramundane path is fivefold. The statement, “But previously” , 23. informs us that there is no abstinence at the moment of the path. Therefore, just as in the mundane consciousnesses,🔽in the supramundane consciousnesses also the abstinence is not fixed. The intention is this: 24. “For the purpose of showing the state of purity” means for the purpose of showing the state of pure morality. 25. This meaning is indicated, not the absence of abstinence in the noble path. 26. “To show one function”: the fivefold section is included in the Vibhaṅga in order to show one function of the path, namely, the function of abandoning.🔽“In the Vibhaṅga”: in the Abhidhamma Vibhaṅga.🔽“The fivefold section”: the fivefold section in the 27. “To show one function”: the fivefold section is included in the Vibhaṅga in order to show one function of the path, namely, the function of abandoning.🔽“In the Vibhaṅga”: in the Abhidhamma Vibhaṅga.🔽“The fivefold section”: the fivefold section in the 28. “To show one function”: the fivefold section is included in the Vibhaṅga in order to show one function of the path, namely, the function of abandoning.🔽“In the Vibhaṅga”: in the Abhidhamma Vibhaṅga.🔽“The fivefold section”: the fivefold section in the 29. “To show one function”: the fivefold section is included in the Vibhaṅga in order to show one function of the path, namely, the function of abandoning. 30. “In the Vibhaṅga”: in the Abhidhamma Vibhaṅga.🔽“The fivefold section”: the fivefold section in the Vibhaṅga. 31. “The fivefold section in the Vibhaṅga”: the passage “The path is fivefold” .🔽“To show one function”: the fivefold section is included in the Vibhaṅga in order to show one function of the path, namely, the function of abandoning.🔽“In the Vibhaṅga”: in 32. “The fivefold section”: the fivefold section in the Vibhaṅga.🔽“The fivefold section in the Vibha 33. because the purpose of the latter is fulfilled by the former, namely, by energy, etc. It is with reference to this that it is said, “to show one function.” 34. To show this function: to show that at the moment of the supramundane path these same three abstinences, namely, right speech, right action, and right livelihood, 35. are the three factors of instigation in a single moment. Thus it is said: “At that time the path is fivefold, 36. at the moment of the mundane path there are only five factors, but the abstinence is not fixed. Therefore, 37. without saying ‘sixfold,’ it is said to be ‘fivefold.’ This is the reason for the teaching of the fivefold path in the Abhidhamma. 38. To show that the noble path is eightfold, he says, “And whatever, bhikkhus,” 39. which is easy to understand. There are ten wrongnesses beginning with wrong view, and the ten unwholesome roots that have them as their condition. Thus there are twenty factors of the unwholesome side. Paragraphs: $ 0 5 9 15 20 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Why do you not lose the two minds of aspiration? 1. Answer: 2. Because the stage is extremely superior, 3. because the realization is not different. 4. Question: 5. How can one enter the stage of nonretrogression? 6. Is it not necessary to rely on the power of superior practice? 7. Why not lose the initial aspiration again? 8. Answer: 9. First, the stage of initial aspiration is inferior. 10. One is unable to give rise to added effort. 11. Second, the stage one is heading towards is not yet superior. 12. One does not need added effort, therefore one does not lose the initial aspiration. 13. Question: 14. If that is so, 15. why is there another initial aspiration within the stage of added effort when one is about to enter the stage of realization? 16. Answer: 17. It is because the entry is superior. 18. It is because the realization is difficult to attain. 19. The sixteenth. 20. Cultivating stillness has two aspects of setting the mind internally. 21. First, stilling the mind that contemplates internally. 22. Second, from also not following the mind below. 23. Stilling the mind that grasps external objects. The first part has three aspects. 24. First, raising the contemplation to be eliminated. 25. Second, stilling the ability to eliminate the contemplation. 26. Third, conforming to the essence of the Dharma. 27. In the first part, there are two aspects. 28. First, separately stilling the ten universal contemplations. 29. The passage below all thoughts 30. Universally stops all differentiated thoughts. 31. Can eliminate has two interpretations. 32. One is that the object to be eliminated is stopped. 33. Therefore, the able eliminator is also already. 34. Second, first eliminating existent thoughts, 35. Later also eliminating the thought of elimination, 36. Eliminating non-existent thoughts. 37. Because thoughts of existence and non-existence are both thoughts. 38. In the passage below on conforming with the essence of dharmas, 39. All dharmas are without thought Paragraphs: $ 0 4 8 13 16 20 24 28 32 38 #
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Please segment these sentences into coherent paragraphs: 0. Profound Meaning of the Mahāparinirvāṇa Sūtra, Scroll 1 1. Composed by Sui Dynasty Tiantai Monk Guanding 2. The correct path is profoundly tranquil, without beginning or end, and the wondrous principle is empty and profound, neither new nor old. 3. Speaking of its beginning when there is no beginning is called ignorance and birth and death; 4. Speaking of its end when there is no end is precisely the perfect enlightenment and nirvāṇa. 5. Ignorance and birth and death have always existed, and are called old; 6. Perfect enlightenment and nirvāṇa are accomplished through cultivating causes, and are called new. 7. This sūtra, at the beginning that is not a beginning, distinguishes the differences in the three causes of buddha-nature; 8. Returning to the end that is not an end, it distinguishes the differences in the ultimate fruit of the three virtues of nirvāṇa.🔽If the cause of buddha-nature is not a cause and the fruit of nirvāṇa is not a fruit, then the suchness of the cause is n 9. If the suchness of the cause is no different from the suchness of the fruit, then not only is the suchness of nirvāṇa not new, the suchness of buddha-nature is also not new; 10. If the effect is no different from the suchness of the cause, it is not only the suchness of buddha-nature that is not old, the suchness of nirvana is also not old. 11. This means that the suchness of the cause and effect of buddha-nature and nirvana are both not new and not old. The principle of not new and not old is precisely the Dharma body. The effect of not old but new is precisely the great prajña. Since ther 12. This is precisely the meaning of the three virtues, which are neither sequential nor lateral, but wondrously equal like the character i. 13. However, because the sharpness and dullness of sentient beings are not the same, the teachings of the Great Sage that respond to conditions also have distinctions between sudden and gradual. 14. The sudden is likened to the grass of patience, which cows eat to obtain ghee; 15. Gradually, the five flavors are arranged in sequence and are perfected. There may be those with indeterminate faculties and conditions, for whom the teachings spoken to accord with their capacities are neither sudden nor gradual, like poison being pl 16. All of this is the wonderful and profound skillful means of the Sage, skillfully responding to the capacities of sentient beings, transforming others and benefiting beings without any error. 17. Now, this great sutra wishes to open and clarify the teachings of the past, and reveal the expedient and secret meanings of the Tathagata. Therefore, under the twin sala trees, he roared the great lion's roar. 18. The lion's roar is called the definitive teaching. The definitive teaching is to say that all sentient beings possess buddha-nature, and that the Tathagata ultimately does not enter nirvana. 19. Not entering nirvana is precisely entering the unsurpassed great vehicle of great parinirvana. 20. If this sutra is fully based on the Sanskrit text, it should be called the Mahayana Parinirvana Sutra. 21. Mahayana means great, and parinirvana is translated as extinction and liberation. 22. Explaining these three characters fully relies on two meanings: 23. First, specific, second, general. 24. The first specific explanation is that great refers to the Dharma body. 25. Therefore, this sutra says, As for the word 'great,' its nature is vast like empty space. 26. Its nature is the nature of dharmas, and the nature of dharmas is the Dharma body. 27. Extinction refers to liberation, and there are two kinds of liberation: 28. Permanently extinguishing afflictions and birth and death, and avoiding the calamities and burdens of these causes and effects, is the meaning of liberation. 29. As for crossing over, this refers to mahayana prajna. 30. Therefore, the Mahayana Treatise says, Faith is what enables entry, wisdom is what enables crossing over. 31. You should know that using these three characters to indicate the title of this sutra is a different name for the three virtues. 32. Second, the general explanation. 33. Great refers to the great Dharma body, great prajna, and great liberation.🔽Extinction means that the three virtues are all extinguished. 34. Crossing over means that the three virtues are all ultimately perfect and complete. 35. Therefore, the three characters are used in general to indicate the three virtues, all of which are the ultimate of great quiescence and extinction. 36. Although the meanings of general and specific are different, they both use the fruit of non-fruit, the ultimate secret fruit, to indicate the beginning of a teaching. 37. Sutra is the general name for the holy teachings, with both translated and untranslated versions explained separately. 38. If following the Sanskrit text, it should be said mahaparinirvana, now translated as great extinction and liberation. 39. Great is like empty space, not caused by small characteristics, and its nature is vast and can contain many things. It is also called the inconceivable realm of all buddhas. These are the three meanings of the interpretation of great. Paragraphs: $ 0 1 2 7 13 17 20 24 32 38 #
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Please segment these sentences into coherent paragraphs: 0. How can one chase after things and follow one's emotions, 1. Giving rise to different views? 2. Limiting the distance by the square and the corner, 3. Determining the shallow and the deep by the vessel and the measure. 4. Like a millipede searching for a branch, 5. Placing its front legs forward and its hind legs after. 6. Like a foolish monkey getting a tree, 7. Letting go of the high branches and grabbing the low branches. 8. If one can remove the vessel and contemplate emptiness, 9. One will naturally lose the square, the round, the long, and the short. 10. Knowing that the mind is the realm, 11. How can there be high and low, right and wrong? 12. Moreover, in the gate of the conventional truth, 13. There are eighty-four thousand afflictions and delusions. 14. Among the deluded thoughts of ordinary beings, 15. only the dharma of birth and death is the greatest. 16. Because with the mind of birth and death, both the mind and its objects arise together. 17. If there were no birth and death, 18. both the person and the dharma would be tranquil. 19. Therefore, know that today's existence is impermanent, 20. and cannot be taken for granted. 21. The karmic bonds bind the four forms of birth, 22. and the body dwells in the nine realms of existence. 23. Those who obtain a human body 24. are like the dust on a fingernail. 25. Those who lose a human body 26. are like the soil of the great earth. 27. Dwelling in the three evil realms, 28. one is forever buried for kalpas. 29. Residing in the heavens of the four formless realms, 30. one is eternally submerged in the branches of meditation. 31. Even if one is temporarily born among humans, 32. there are a thousand kinds of obstacles and difficulties.🔽One may be dull-witted and difficult to enlighten, 33. or have sharp faculties but believe in wrong teachings. 34. One may have an incomplete physical body, 35. or have both heavy obstacles and hindrances. 36. All of these cannot be transformed, 37. and there is no way to realize the truth. 38. As the Mahāprajñāpāramitā-śāstra says: 39. One should know that a human body is difficult to obtain. Paragraphs: $ 0 8 12 19 32 38 #
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Please segment these sentences into coherent paragraphs: 0. They will always be able to ride donkeys and horses, and blades will not be able to harm them. 1. If one offers support to elderly parents, one will not cross the salty river, 2. And fierce fires and weapons will also not be able to approach. 3. If one offers support to elderly parents, one will always obtain a good wife and son, 4. Grains, wheat, and wealth, as well as lapis lazuli and gold treasures. 5. If one offers support to elderly parents, one will always be able to dwell in the heavenly palace, 6. With countless pleasure groves always surrounding the four sides. 7. If one offers support to elderly parents, one will always hear the sounds of the Buddha's teachings, 8. Endowed with the major and minor marks, with an upright and dignified appearance, who would not respect and honor this? 9. Furthermore, great king! 10. If that man engages in unrighteous actions, his mind is not true, he often has wrong views, he does not know what is good, he mistakenly gives rise to inversions, he often obtains praise from foolish people, and the wise always give rise to anger. Hi 11. This is the third fault of a man. 12. At that time the World-Honored One spoke a verse, saying: 13. A man engages in sexual desire, invertedly discriminating 'I', 14. Foolishly deluded, his sinful karma deepens, transmigrating and falling into evil paths. 15. Far from the Buddha's merits, lacking wisdom to discriminate, 16. Falsely seeking happiness, like seeking a lotus in a river. 17. A foolish, lustful person is deceitful and full of falsehood, 18. Hoping for unrighteous happiness, he instead creates the suffering of hell. 19. Attached to desires and inverted views, inferior and ignorant, 20. Like in the darkness of night, not distinguishing right from wrong paths. 21. Lacking a sense of shame and a sense of moral dread, with a root of faith, only indulging in the flavors of sound and form, 22. The bodhisattvas and śrāvakas have never made offerings. 23. Even if they encounter those who practice correctly, extensively expounding subtle sounds, 24. Disdaining the Dharma and not listening, they will sink into hell, 25. Never again to obtain a human body. 26. Cutting off the practices of generosity and so forth, confused and submerged, not practicing, they lose the supreme enlightenment. 27. Furthermore, great king! 28. If men, for the sake of their own livelihood and attached to sexual desire, foolishly obstructed, engage in various crafts and activities, writing letters, calculating, praising, discussing, associating with kings and ministers, engaging in unlawful 29. Moreover, in order to sustain their own lives, they engage in non-disciplined conduct, trading cattle, donkeys, camels, horses, pigs, sheep, chickens, dogs, and even engaging in sorcery, trapping rabbits, and being butchers. 30. Or they may go on business trips, not choosing their path, traveling on dangerous and evil roads, foul-smelling roads, roads of thieves, swords, and even crossing the great ocean, enduring the various sufferings of cold, heat, hunger, thirst, and so 31. Moreover, they are stingy and greedy towards śramaṇas and brāhmaṇas, unwilling to give alms, and are single-mindedly attached to desires. 32. Moreover, they are subdued and enslaved by women, like servants, staying with them for a long time, never parting, sitting, standing, talking, and looking at each other with deep attachment. 33. Therefore, those who keep women will enter hell together after death; 34. This is the fourth fault. 35. At that time the World-Honored One spoke a verse, saying: 36. Those who pursue and cling to desires, deluded and intoxicated, how could they ever be happy? 37. Foolishly pursuing inferior things, how can one attain peace and joy? 38. This is not the work of a true man. Doing wrong without knowing it is not right, 39. Shameless like a camel or donkey, unfit for the most filthy and evil things. Paragraphs: $ 0 9 12 27 35 #
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Please segment these sentences into coherent paragraphs: 0. In the thirty-eighth chapter Entering the Buddha's Realm, Mañjuśrī came out of the Good and Stable Palace, together with the devas, nāgas, and others, to where the Tathāgata was. He bowed his head to the Buddha's feet, made offerings, and took leave 1. At that time, Śāriputra, relying on the Tathāgata's power, saw Mañjuśrī leaving Jetavana, and had this thought: 2. I will go with him now. 3. At that time, Śāriputra had six thousand disciples who came out of their rooms, paid homage at the Buddha's feet, and went to where Mañjuśrī was. 4. These six thousand were all newly ordained monks who had already been close to the Buddhas of the past and were all those who had been guided by Mañjuśrī. 5. Śāriputra widely praised Mañjuśrī for the monks, and Mañjuśrī said to the monks: 6. If you are able to accomplish ten kinds of great minds, you will attain the stage of Buddhahood, let alone the stage of Bodhisattva. 7. From ancient times, it has been said that the time of the Flower Ornament Sutra is long. If so, it is the teaching after the compilation. When it reaches Prajñāpāramitā, it can be said that it causes the monks to accomplish the ten great minds. This 8. The meaning of these is concluded and entered into the Flower Ornament Sutra, therefore it is said the time is long. 9. It should be known that in terms of the Dharma realm, there is nothing that is not the Flower Ornament Sutra, and in terms of the Buddha's wisdom, there is nothing that is not the Lotus Sutra. Although the principle is so, if we discuss the sequence 10. Examining that Śāriputra already had six thousand disciples, it seems to be the time of the Vaipulya and Prajñā teachings, how can it only be the Deer Park? 11. The present text further says not yet breaking the small vehicle's attachments, which seems to be the beginning of the Deer Park. According to the text of the elder in the explanation of the Chapter on Understanding and Belief below, it is just that 12. Now, wanting to destroy the city of the Dharma and abandon the grass hut, this is the equal essence of one transformation. They still give rise to excessive pride in the lesser vehicle, let alone being able to greatly benefit? 13. Therefore, it is right to let this great person leave. 14. If they leave, both staying and leaving are slander means that hearing the brief does not slander, but hearing the extensive will definitely slander, thus it says leaving has benefits. 15. Therefore, the two meanings of the poisoned drum are slander and non-slander. Having already accomplished non-slander by hearing the brief explanation before, why is it necessary to further establish the cause of slander for the cause of the poisoned 16. The two causes are no different. Adding slander leads to falling into suffering. Not creating the cause of slander may lead to the benefit of being receptive to nirvana. If one adds slander, there are many losses of immediate benefits, so letting the 17. Because of joy, the root of compassion causes them to obtain benefits in the future and plant the seeds of happiness. Because of the Tathagata's compassion, they are protected from slander and their future suffering is removed. 18. The next question is understandable. 19. In the answer, not the primary audience and so on means that if only the five thousand are considered to be the karmic affinity and the rest are the primary audience, then those above the five ranks would all belong to the primary audience. 20. However, according to the previous text explaining the four assemblies, the primary audience is above the initial abode, capable of being the influence and response, then the six faculties and five ranks are all the karmic affinity. It is just that t 21. As explained above means as explained above in the section on waiting for the time, which is because those who uphold and spread the sūtra after the Tathāgata's extinction will benefit. 22. In the past, during the time of Buddha Mahābhijñājñānābhibhū and so forth, is fully explained in the above text. The assembly that formed the connection is also using this text to prove the formation of the connection. After so much time, they will o 23. They do not see the benefit of the distant past of the three times, and use the present to create difficulties. It is deeply unreasonable. 24. This is the great sage's teaching of seeing the potential. Spreading the sūtra after extinction can truly serve as an example. 25. When the great sūtra was being spoken, 15,000 koṭīs of people and so forth. Bodhisattva Siṃha-nāda said: 26. As the Buddha has said, all sentient beings are able to believe in this great nirvāṇa sūtra, which is inconceivable. 27. World-Honored One! 28. In this great assembly, there are 85,000 koṭīs of people who do not give rise to faith in this sūtra. Therefore, those who are able to believe are inconceivable. 29. The text of the commentary lacks eight characters. The meaning of the commentary is as follows: 30. Since it says it is in the great assembly, and also says they do not give rise to faith, we know they are already the assembly that has received the connection. 31. Therefore, although the five thousand left, they have already heard the brief explanation. 32. Not long also refers to the benefits of the person who propagates the sūtra. 33. Golden Light and so forth. The seventh says: 34. First, deeply believing in the Mahayana Vaipulya; 35. Second, disparaging and not giving rise to faith and joy. Those who do not give rise to faith and joy can also receive the connection. 36. Therefore, it is cited as an example. 37. The correct extensive explanation is divided into two parts: 38. First, showing the extensive to open up the brief. Next, showing the extensive listing of the characteristics of the chapters. 39. The initial text is also divided into two parts: Paragraphs: $ 0 3 5 7 10 14 19 22 25 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Because the World-Honored One teaches the Dharma with many names for one meaning. 1. If it were in terms of aggregates, realms, and sense bases, then the meaning would be more than the names. 2. Question: 3. Can the meaning be spoken or not? 4. If it can be spoken, then speaking of fire should burn the tongue, speaking of a knife should cut the tongue, and speaking of impurity should defile the tongue. 5. If it cannot be spoken, how can there be delusion? 6. It's like asking for an elephant and a horse comes, or asking for a horse and an elephant comes. 7. How can this sutra be understood? 8. The Buddha said to the bhikshus: 9. The Dharma I speak has good words and good meaning. 10. Answer: 11. This should be discussed: 12. The meaning cannot be spoken. 13. Question: 14. If so, how can what is asked for not be deluded? 15. Answer: 16. In ancient times, people established the name for an elephant with such a thought. Asking for an elephant, an elephant comes, not a horse. Asking for a horse, a horse comes, not an elephant. 17. There are also those who say that language can give rise to names and names can manifest meaning. 18. In this way, language gives rise to the name elephant, and the name elephant can manifest the meaning of elephant, and it is the same for horses and so forth. 19. How does this sutra explain this? The Venerable Vasumitra answered: 20. It is said that it manifests the meaning of the text, therefore it is said to explain the meaning. 21. There are also those who say that it is in order to refute the teachings expounded by non-Buddhists, because what non-Buddhists expound is either without meaning or has little meaning; 22. What the World-Honored One expounds has meaning and has much meaning, therefore it is said to explain the meaning. 23. There are also those who say that what non-Buddhists expound has text that contradicts meaning and meaning that contradicts text; 24. The teachings expounded by the World-Honored One have text that does not contradict meaning and meaning that does not contradict text. 25. Question: 26. What is the difference between text and meaning? 27. Answer: 28. Text is flavor, and meaning is what is savored. 29. Question: 30. Is that flavor also savored by other flavors, and is that flavor also what is savored? 31. Answer: 32. That taste is also what is tasted. 33. Question: 34. If so, what is the difference between taste and what is tasted? 35. Answer:🔽What is tasted is included in one of the seventeen sense bases, one of the eleven sense fields, and one of the four aggregates. 36. Taste is included in one of the sense bases, one of the sense fields, and one of the four aggregates. 37. Furthermore, some say that meaning is form and non-form, while text is non-form. 38. Like form and non-form, it is associated and not associated, has support and no support, has efficacy and no efficacy, has activity and no activity, has objects and no objects. 39. Text is not associated, up to having no objects. Paragraphs: $ 0 2 8 10 14 19 25 28 35 37 #
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Please segment these sentences into coherent paragraphs: 0. blue, multicolored, yellow, and red, respectively. They adorn the topknot, the ear, the necklace, the sacred thread, the shoulder, the hand, the waist, and the 1. foot. 2. At the heart, on a moon, one should meditate on the sign having the essence as previously explained. 3. Then one should don the armor of the ten vajra syllables. 4. On the forehead, face, right and left shoulders, heart, right and left thighs, knees, right and left feet, and on the soles of the feet, respectively, 5. the syllables oṃ, jaṃ, vaṃ, laṃ, jaḥ, vaṃ, draṃ, yaṃ, sva, and hā are imagined to be on moon seats, abiding in half-vajras, blazing in the center of the sun, or like a pure golden pillar. 6. The mind-mandala is imagined to emanate from the syllable, offering to all the guides of the ten directions. 7. The armor and the ten protectors emanate, all beings are made to be like oneself. 8. The mongoose, the lord of nāgas, the lord of wealth, and the radiant one gather the wealth of gods, nāgas, and humans. 9. Having eaten and eaten, one becomes satiated. By pressing, one vomits. 10. Then one should give water. 11. In the palm of the hand, from a yellow vaṃ, is an excellent golden vase, vomiting various jewels, marked by that very syllable vaṃ. 12. In the center of the vaṃ is a jaṃ syllable.🔽On the wrist is an oṃ. 13. On the index finger is a bha.🔽On the middle finger is a la. 14. On the ring finger is a ja.🔽On the little finger is a le. 15. On the thumb is a dra. 16. In the place of a glass gem is a ye. 17. In the left palm is a sva. 18. To its right is a ha. 19. All of them are on moons. 20. Imagine that they are as radiant as pure, golden light. 21. Then, having brought a handful of water to one’s mouth, 22. With Om indranimukha bhramarisvaha, bless each of the five fingers and the mouth and the hand with two each, for a total of seven. 23. Then, imagine that the complete form of the beautiful Mahakala enters the jeweled vessel on the lotus in front. 24. Then, imagine that the form of the deity emerges from your heart and dissolves into the jeweled vessel. 25. Then, imagine that the jeweled vessel, which is filled with all the ornaments and is completely full, is continuously giving water. 26. This is how it is done. 27. With Om jlum svaha, imagine that the water enters the mouth from the hand adorned with jewels. 28. Then, imagine that it emerges from the mouth and enters the tip of the vajra gem. 29. Then, imagine that it falls back into the palm of the hand and finally enters the mouth of the lord of the water. 30. With that very rite, one should give one hundred and eight handfuls without error. 31. At that time, from all the openings of the mouths and noses of the pot in the palm of the hand, the mongoose, and the mouse, a great rain of many different kinds of beautiful and pleasing precious substances falls, filling the entire dwelling place a 32. One should imagine that it is filled with wealth. 33. After that, one should make offerings with the mantra of the five types of offerings applied to the ten-syllable [mantra]. 34. One should praise [the deities] in general and in particular. 35. One should consecrate the bali with those very mantras and offer it. 36. Namo ratnatrayāya. 37. Oṃ maṇibhadraya. 38. Mahāyakṣasenāpataye. 39. Om Jambhala Jalandhari Svaha. Paragraphs: $ 0 2 6 8 11 21 24 27 31 33 36 #
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Please segment these sentences into coherent paragraphs: 0. The master said. 1. It is my self. 2. The monk said. 3. Why is it the master's self? 4. The master said. 5. It is your self. 6. Asked, What is the seamless pagoda? 7. The master said. 8. Five feet tall. 9. The monk said. 10. The student does not understand. 11. The master said. 12. A solid brick. 13. Asked, After a hundred years, to whom will the Dharma be entrusted? The master said. 14. The pillar and the stove. 15. The monk said. 16. Will it be accepted? 17. The master said. 18. The stove and the pillar. 19. A practitioner leading a group arrived. 20. The master asked. 21. For one who has penetrated, what is called east? 22. The reply was. 23. One cannot call it east. 24. The master scolded. 25. You stinking donkey. 26. If it is not called east. 27. What is it called? 28. The practitioner had no words. 29. The assembly then dispersed. 30. He asked, What is the family style of the master? 31. The master said, 32. Red clay painting a winnowing basket. 33. The monk said, 34. What is a red clay painting of a winnowing basket? 35. The master said, 36. The winnowing basket has lips, the rice does not jump out. 37. The master asked a monk, 38. What teachings are you lecturing on? 39. The monk said, Paragraphs: $ 0 6 13 19 30 37 #
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Please segment these sentences into coherent paragraphs: 0. It cannot be said that it is abandoned or not abandoned. 1. When someone’s underlying tendency to resistance is abandoned there, is his underlying tendency to ignorance abandoned there too? 2. For a non-returner in painful feeling his underlying tendency to resistance is abandoned there, but his underlying tendency to ignorance is not abandoned there. 3. the underlying tendency to ignorance is abandoned.🔽In one who is an Arahant, the underlying tendency to resistance and 4. the underlying tendency to ignorance is abandoned.🔽In the case of one who is an Arahant, the underlying tendency to resistance and🔽the underlying tendency to ignorance are abandoned in him in regard to painful feeling. 5. In the case of one who has abandoned the underlying tendency to ignorance in regard to any given state, has he also abandoned the underlying tendency to resistance in regard to that state? 6. In the case of the Arahant, the underlying tendency to ignorance is abandoned in him in regard to the sensual-desire element and in regard to the two kinds of feeling associated with the sensual-desire element, 7. but the underlying tendency to resistance need not be stated in regard to these. 8. In the case of the Arahant, the underlying tendency to ignorance and the underlying tendency to resistance are abandoned in him in regard to painful feeling. 9. In the case of one who has abandoned the underlying tendency to conceit in regard to any given state, has he also abandoned the underlying tendency to false view … the underlying tendency to uncertainty in regard to that state? 10. In the case of one who has abandoned the underlying tendency to uncertainty in regard to any given state, has he also abandoned the underlying tendency to conceit in regard to that state? 11. In the case of three kinds of persons, the underlying tendency to uncertainty is abandoned in them in regard to painful feeling, but the underlying tendency to conceit is not abandoned in them in regard to that. 12. He should not be called “one who has abandoned” or “one who has not abandoned.” 13. In the case of these same three persons, the underlying tendency to uncertainty in regard to the two kinds of feeling in the sense sphere and in the fine-material and immaterial spheres is abandoned, but the underlying tendency to conceit is not aban 14. In the case of an Arahant, the underlying tendency to uncertainty in regard to painful feeling is abandoned, but the underlying tendency to conceit should not be said to be either abandoned or unabandoned. 15. In the case of this same person, the underlying tendency to uncertainty and the underlying tendency to conceit are abandoned in regard to the two kinds of feeling in the sense sphere and in the fine-material and immaterial spheres. 16. In regard to the question: “In the case of those whose underlying tendency to conceit is abandoned, is their underlying tendency to lust for existence abandoned?”🔽In the case of an Arahant, the underlying tendency to conceit in regard to the two kind 17. In the case of this same person, the underlying tendency to conceit and the underlying tendency to lust for existence are abandoned in regard to the two kinds of feeling in the fine-material and immaterial spheres. 18. then the underlying tendency to conceit and the underlying tendency to lust for becoming have been abandoned there. 19. Or, if the underlying tendency to lust for becoming has been abandoned, has the underlying tendency to conceit also been abandoned there? 20. If the underlying tendency to conceit has been abandoned, has the underlying tendency to ignorance also been abandoned there? 21. If the underlying tendency to ignorance has been abandoned, has the underlying tendency to conceit also been abandoned there? 22. In the case of one who is an Arahant, the underlying tendency to ignorance has been abandoned in regard to painful feeling, but it cannot be said that the underlying tendency to conceit has been abandoned there.🔽Or that it has not been abandoned ther 23. and in regard to the two pleasant feelings in the form element and the formless element. 24. If the underlying tendency to views has been abandoned, has the underlying tendency to doubt also been abandoned there? 25. Or, where the underlying tendency to uncertainty has been abandoned, has the underlying tendency to views been abandoned there too? 26. Where the underlying tendency to uncertainty has been abandoned, has the underlying tendency to lust for existence been abandoned there too? 27. In the case of the three persons in the sense-desire element and in three kinds of feeling, there the underlying tendency to uncertainty has been abandoned in them,🔽but the underlying tendency to lust for existence has not been abandoned in them. In 28. In the case of the Arahant in the sense-desire element and in three kinds of feeling, there the underlying tendency to uncertainty has been abandoned in him, but the underlying tendency to lust for existence has not been abandoned in him. 29. In the case of that same person in the fine-material element and in the immaterial element, there the underlying tendency to uncertainty has been abandoned in him and the underlying tendency to lust for existence has been abandoned in him too. 30. Or does one in whom the underlying tendency to lust for being has been eradicated in any given instance have the underlying tendency to uncertainty eradicated there too? 31. In any given instance in which one has the underlying tendency to uncertainty eradicated, does one have the underlying tendency to ignorance eradicated there too? 32. In the case of three kinds of persons in the sense sphere and in three kinds of feeling in the fine-material sphere and immaterial sphere, 33. their underlying tendency to uncertainty is eradicated there but their underlying tendency to ignorance is not eradicated there. In the case of an Arahant in the sense sphere 34. and in three kinds of feeling in the fine-material sphere and immaterial sphere, his underlying tendency to uncertainty is eradicated there and his underlying tendency to ignorance is eradicated there too.🔽Or does one in whom the underlying tendency 35. Or does one in whom the underlying tendency to lust for being has been eradicated in any given instance have the underlying tendency to ignorance eradicated there too? 36. In the case of one who is an Arahant, the underlying tendency to ignorance has been abandoned in him in regard to the three kinds of feeling in the sense-desire element, but the underlying tendency to lust for being 37. cannot be said to have been abandoned or not to have been abandoned. In the case of that same person, the underlying tendency to ignorance and the underlying tendency to lust for being have been abandoned in him in regard to the fine-material element 38. When anyone’s underlying tendency to lust for sensual desires and his underlying tendency to resentment have been abandoned, have his underlying tendency to conceit been abandoned too? There is none. 39. Or when anyone’s underlying tendency to conceit has been abandoned, have his underlying tendency to lust for sensual desires and his underlying tendency to resentment been abandoned too? Paragraphs: $ 1 9 16 24 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Who is more stingy than me, the matter of a lifetime? 1. Entrusted in the midst of drinking tea and chatting. 2. A single staff and a pair of shoes, simple provisions for the journey. 3. Deeply seeking excellent friends, staying as a guest in the mountains. 4. Together with you, talking about hills and streams in the middle of the night, 5. Comforting my heart that has been like a deer all my life.🔽The elegant arrangement of overturned tables is a dream of mountains and waters. 6. The falling spring makes the sound of a silk zither. 7. Returning to the city temple, the skin and rice of Chan are exhausted. 8. It will certainly be the flowing thoughts coming to the family grove. 9. Separating from the Treasury of Awareness Separating from the Treasury of Awareness Ever since the beans exploded in the cold ashes, 10. The horns and antlers are majestic, the eyes on the top of the head open.🔽The pearl rolls around in the blue jade dish. 11. The moon lingers on the pavilion of lapis lazuli. 12. The wooden man looks at his shadow when the light comes. 13. The stone woman parts the clouds and comes in the middle of the night. 14. The function of the biased and correct must be turned to the position. 15. Entering the mud and extending the hand is difficult to encompass. 16. With the Attendant Nuo With the Attendant Nuo The tea bowl is personally supported when turning over in a dream. 17. The elegant intention turns the pivot of the Way in the mountains. 18. Calling out to the host oneself and receiving a yes. 19. Who would disobey the venerable one's three calls? 20. When the day of death and rebirth arrives, can you still be free? 21. You have betrayed the existence and non-existence of those years. 22. You have wonderfully attained the place where the ancients practiced. 23. You have no affairs at all to make effort in. 24. I said to Attendant Monk Gao, Dao Wu would not have spoken back then. 25. Zhuan Yuan had no discussion on the way. 26. My late master's spiritual bones are still here. 27. Wu Yong supported his hoe and went up to the Dharma hall. 28. Sending Chan Practitioner Tong to Xiangyang Sending Chan Practitioner Tong to Xiangyang: Lying in a lonely nest in the west, cold and desolate. 29. Awakening from a dream, thoughts of returning home suddenly many. 30. Wild geese in a line on the river in wind and rain. 31. Fisherman's hat hanging over the island outside my home. 32. In Baiyang village, Layman Pang. 33. On the blue stone stupa, Elder Ge. 34. Leaning against the blue pine, sitting in the cool evening. 35. The rabbit pushes the bright moon down to the Milky Way. 36. Attendant Monk Zong Attendant Monk Zong: The empty and bright thought washes away the dust. 37. The eyes are opened under the eyebrows in the skull. 38. The jade phoenix's flowers are not old in spring. 39. The golden chicken calls to the moon, the dream returns at the beginning of the year. Paragraphs: $ 0 3 7 10 16 28 36 #
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Please segment these sentences into coherent paragraphs: 0. Points of Controversy 1. The Great Fifty 2. The seventh section 3. The discussion of merit that is used up by enjoyment 4. “Is merit used up by enjoyment increased?” 5. “Yes.” 6. “Is contact that is used up by enjoyment increased? Is feeling … perception … volition … 7. mind … faith … energy … mindfulness … concentration … understanding increased?” 8. “Is it so that the Blessed One has not declared the four noble truths?” … 9. “Is merit used up by enjoyment increased?” 10. “Yes.” 11. “Is it increased like a creeper, like a gourd, like a tree, like grass, like a bush?” 12. “Is it so that it is not to be said that it is a person who is the same in the eye sense-sphere and in the mind-object sense-sphere?” … 13. “Is merit used up by enjoyment increased?” 14. “Yes.” 15. “When a donor has given a gift, does merit arise for him if he does not reflect on it, if he does not turn his mind to it?” 16. “Yes.” 17. “Does merit arise for him if he does not turn his mind to it, if he does not make an effort, if he does not reflect on it, if he does not give attention to it?”🔽“Yes.” 18. Does it happen to one who is not aiming … 19. who is not wishing … who is not resolving …?”🔽“No,” he replied. 20. “Then does it happen to one who is aiming … 21. who is making an effort …🔽who is applying his mind …🔽who is making an effort … 22. who is resolving … 23. who is wishing … who is resolving …?” 24. “Yes.” 25. “Then does it happen to one who is aiming … 26. who is making an effort …🔽who is applying his mind …🔽who is making an effort … 27. who is resolving …🔽who is wishing … who is resolving, and yet you still don’t say that merit increases through use?” 28. “Does merit increase through use?” 29. “Yes.” 30. “When a donor has given a gift, does merit arise if he thinks sensual thoughts, thoughts of ill will, or thoughts of harming?” 31. “Yes.” 32. “Is there a meeting together and contact of two kinds of consciousness and two kinds of contact?”🔽“Yes.” 33. “No, friend.” 34. … “Are there two kinds of contact … 35. two kinds of consciousness that arise together?” 36. “Yes, there are.” 37. “Do wholesome and unwholesome, blameable and blameless, inferior and superior, dark and bright dhammas with their opposites come into focus?” 38. “No, friend.” 39. “Do wholesome and unwholesome, blameable and blameless, inferior and superior, dark and bright dhammas with their opposites come into focus?” Paragraphs: $ 0 9 13 18 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. the analysis of the words of the letters of the stages of the bhūmis, 1. and the analysis of the words of various definitions and conventions. 2. Here are the words endowed with the knowledge mantra that stabilize splendor: 3. All the yakṣas, rākṣasas, kumbhāṇḍas, pretas, and piśācas in the world system of the four continents who come to Jambudvīpa will give that person various kinds of food and medicine. 4. Here are the words of the mantra that have arisen from the Dharma: 5. They are accepted by the tathāgatas, 6. the gods, nāgas, yakṣas, and gandharvas. 7. They uphold the teachings. 8. Ānanda, 9. listen to these mantra words. 10. Do not regret it later.🔽sādhu bhagavan. 11. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 12. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 13. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 14. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 15. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 16. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhag 17. sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan.🔽sādhu bhagavan. 18. sādhu bhagavan.🔽sādhu bhagavan. 19. sādhu b 20. and the Yakṣa lord Siddhaka, and those Yakṣas who have seen the Tathāgata, the Arhat, the Perfectly Enlightened One Kāśyapa, and have served and venerated him, 21. are bound. 22. Ānanda, 23. you should uphold the words spoken by the Tathāgata regarding the Yakṣa Siddhaka. 24. Ānanda,🔽anyone who upholds, 25. carries, and masters these faultless mantra words, 26. the four great kings will abide with a loving mind. 27. Ānanda, 28. anyone who upholds these mantra words 29. will be endowed with mindfulness. 30. They will not be separated from the buddhas. 31. Ānanda, 32. In the eastern continent of Videha 33. the yakṣa called Illuminator of Existence resides. 34. Ānanda, 35. in the western continent of Godānīya 36. the yakṣa called Great Conduct resides. 37. Ānanda, 38. in the northern continent of Kuru 39. the yakṣa called Renowned resides. Paragraphs: $ 0 2 4 8 20 22 24 27 31 37 #
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Please segment these sentences into coherent paragraphs: 0. then it is not established for the insane. 1. If you say that it is nondeceptive 2. in the sense that it is the cause of the consciousness 3. that appears to perform the function of an external object, 4. then it is not possible for there to be no external object.🔽Just as you assert that water and so on 5. are the cause of the appearance of external objects,🔽in the same way, you should also assert that 6. the appearance of external objects is the cause of consciousness. 7. Therefore, you should doubt the very possibility of a reversal of the order of cause and effect.🔽The appearance in an inference 8. is not ascertained clearly and is common.🔽This is not the same as the clear form of fire 9. and so on. 10. If the appearance of the exclusion of the object 11. is different from the internal experience,🔽then the object would be different from the appearance. 12. The reasonings such as “because of being an object of cognition” 13. Establish that the mind is different from the other causes. 14. Here, too, there is confusion,🔽Because the mind is confused about its own nature, 15. And because of the confusion of the two moons and so on that arise from eye disease. 16. If it is said that external objects are cognized in a different way, 17. Then the aspect that appears 18. Is not the nature of that object. 19. Because it appears in that way, 20. The consciousness does not conceive it. 21. If it is not reasonable that it appears, 22. Then it cognizes another aspect. But that is mutually contradictory. 23. How could it be tenable? 24. For that very reason, 25. Self-awareness is difficult to establish in the mind. 26. When the appearance of the transformation of itself 27. Is cognized, it is an appearance of cognition. 28. Therefore, the very object is realized, And the existence of another aspect is imagined. 29. This mind itself is deluded. 30. Therefore, it is self-awareness. 31. But if the essence of the apprehender 32. Is different from that apprehended, 33. If one is cognized, the other is not, 34. Just as with the apprehension of taste and so on. 35. The apprehended is also like that apprehender. 36. If one cognizes that, 37. One will not definitely realize it, 38. Just like the apprehension of taste and so on. 39. The difference is established like taste and so on. Paragraphs: $ 0 4 7 10 14 16 24 31 #ause it is based on name-and-form. 38. Moreover, the place where one lives should be easy to understand, not difficult to understand. 39. The place where one lives, the basis, is just that. Paragraphs: $ 0 5 12 19 21 29 37 #
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Please segment these sentences into coherent paragraphs: 0. Bodhisattvas giving by means of a compassionate mind, called giving everything; 1. wanting to give, giving at the time of giving, and not regretting after giving, called giving everything. 2. Sometimes even if it is an impure thing given, it is in order to cause the person in front to give rise to a joyful mind, alcohol, poison, knives, staffs, shackles, and other such things, whether one has sovereignty or does not have sovereignty, one 3. Do not give impure food and medicine to sick people; 4. Do not rob others of even a single coin to give in charity. 5. When a bodhisattva gives, although they have sovereignty, they should never scold or beat their servants and slaves, causing them to give rise to anger and suffering. 6. Give wealth according to the Dharma, not seeking present or future rewards. 7. After giving, always contemplate the faults of afflictions and deeply contemplate the subtle merits of nirvana, seeking nothing else except for enlightenment. 8. When giving to the poor, arouse a compassionate mind; 9. When giving to those with merit, give rise to a joyful and respectful mind; 10. When giving to friends, do not give rise to a mind of abandonment. 11. If you see a beggar, then know what they need and provide it accordingly, without letting them speak. 12. Why is this? 13. By giving without waiting to be asked, one attains immeasurable fruits. 14. Good man! 15. There are three types of benefactors, namely inferior, middling, and superior.🔽Not believing in the fruits of karma, deeply attached to stinginess, fearing wealth will be exhausted, seeing those who come to beg gives rise to thoughts of anger and obs 16. Although believing in the fruits of karma, stinginess arises regarding wealth, fearing it will be depleted, seeing those who come to beg gives rise to a mind of letting go, this is called middling. 17. Deeply believing in the fruits of karma, they do not give rise to stinginess towards wealth and possessions. Regarding all wealth and possessions as impermanent, they see those who come seeking as either joyful when given or troubled when not given. 18. There is also a lower type who, when they see someone come seeking, turns their face away and does not look at them, verbally abusing and insulting them. 19. There is also a middling type who, although they do give, does so with contempt and disrespect. 20. There is also a higher type who, without being asked, gives with a respectful mind.🔽There is also a lower type who gives for the sake of present rewards; 21. there is also a middling type who gives for the sake of future rewards; 22. there is also a higher type who gives out of compassion. 23. There is also a lower type who gives in order to repay kindness; 24. there is also a middling type who gives for the sake of karma; 25. there is also a higher type who gives as a Dharma treasure.🔽There is also a lower type who gives out of fear of the superior; 26. there is also a middling type who gives because they are equal to themselves; 27. There is also a higher type who do not discriminate between enemies and friends. 28. Moreover, the lower type says they have no wealth when they have some;🔽the middling type says they have little when they have much; 29. the higher type gives more than is asked for. 30. The giver who has no wealth is also of three types: 31. The lowest person, when seeing a beggar, has an evil mind and scolds them; 32. the middling person, when seeing a beggar, simply says they have nothing; 33. the superior person, when seeing a beggar, feels ashamed of having nothing and gives rise to sorrowful thoughts. 34. Good man! 35. Moreover, the lower type is always scolded by sages and worthies; 36. the middling type is always pitied by sages and worthies; 37. the superior type, when seen by sages and worthies, gives rise to joy in their minds. 38. Good man! 39. The wise person practices giving for the benefit of self and others, knowing that wealth and possessions are impermanent, in order to bring joy to sentient beings, out of compassion, to destroy stinginess, not seeking future rewards, and in order to Paragraphs: $ 0 3 8 14 20 25 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it is said, If they do not have faith in the Buddha, they will not obtain even one-sixteenth of the merit. 1. To put it simply, they do not have faith in the Dharma, and for millions and millions of eons they only hear the sound of the Dharma once every sixteen times. The so-called Dharma is the extinction of nirvana. 2. As stated in the sutra, it is said to the bhikṣus: 3. Now I will explain to you the three most venerable ones: 4. First, the Buddha is the most venerable one; second, the Dharma is the most venerable one; third, the Saṃgha is the most venerable one. 5. Why is the Buddha the most venerable one? 6. Among all kinds of sentient beings, whether without feet, with one foot, two feet, four feet, up to many feet, with form, without form, with thought, without thought, up to neither thought nor non-thought, the Tathāgata is the most venerable, the mos 7. Therefore, bhikṣus!🔽Those sentient beings who have sincere faith in the Buddha have faith in the most venerable one. 8. By having faith in the most venerable one, they will receive the most venerable blessings; 9. By receiving the foremost blessings, one is reborn in the foremost noble and honored status among humans and gods. 10. This is called the Buddha being the foremost honored one. 11. Why is the Dharma called the foremost honored one? 12. The so-called Dharma refers to conditioned phenomena and unconditioned phenomena, the Dharma of cessation, desirelessness, non-arising, and non-cessation, and the Dharma of nirvana, which is the most honored, the most supreme, and unsurpassed. 13. Those who respect the Dharma respect the foremost honored one;🔽By respecting the foremost honored one, one attains the foremost blessings; 14. By attaining the foremost blessings, one is reborn in the foremost noble and honored status in the heavens. 15. This is called the Dharma being the foremost honored one. 16. Why is the Saṅgha called the foremost honored one? 17. Among all great assemblies, great gatherings, and retinues, the noble Saṅgha of the Tathāgata is the most honored, the most supreme, and unsurpassed. Therefore, bhikṣus! 18. Those sentient beings who have sincere faith in the Saṅgha are the foremost honored ones; 19. Because of taking faith as the most venerable, one will receive the most venerable blessings; 20. Because of receiving the most venerable blessings, one will be born in the most venerable and noble heavens and among humans. 21. This is called the Sangha being the most venerable. 22. As for not having a compassionate mind, out of the sixteen, one will not attain one. Sentient beings day and night harbor poison, entangled in anger, they eat each other. Because of harboring anger towards their parents, how could they have compassio 23. This is not the case. 24. Therefore it is said, As for not having a compassionate mind, out of the sixteen, one will not attain one. 25. As for not having pity for sentient beings, out of the sixteen, one will not attain one. It is like the various realms and regions, the names and surnames of the sentient beings therein are innumerable; 26. If there are those who enter the meditation of loving-kindness, and within it they teach and transform, reaching the limits of the world to save the poor, not discriminating between good and ugly, and also not giving rise to thoughts of this can be g 27. Therefore it is said, Not with a mind of loving-kindness, one does not obtain even one out of sixteen. 28. There may be a country where the beings are called crawling creatures. Within it, one is courageous and does not avoid hard work, going to that country to provide what is needed without letting it be lacking. This is called a mind of giving. 29. Crawling creatures is not because of spirits. One does not obtain even one out of sixteen. It is not because of the true Dharma that beings fall into non-Buddhist teachings. 30. The Nirgrantha Jains and others call themselves honored ones, wrapping their stomachs in iron and walking around the world. They say to each other: 31. These Śākya monks and Daoists are madmen in the world. They expose their heads and wear left-side sashes, calling themselves venerable. We observe that they are indeed inauspicious omens. Why are worldly people deluded and venerate them? 32. If there are sentient beings who give to these people, they will later obtain defiled and impure rewards. They will encounter evil in dreams and upon awakening. How much more so if they practice the Way and associate with them! 33. Therefore, the World-Honored One told the bhikṣus: 34. If one can have unwavering faith in the true Dharma, encounter hundreds of thousands of difficulties and hardships without changing one's mind, and single-mindedly believe without practicing inverted views, then this is called the Tathāgata's true Dh 35. Those who do not believe in it have not attained even one-sixteenth of it. Those who have faith in the true Dharma have immeasurable blessings that cannot be calculated. Hundreds of times, thousands of times, millions of times, billions of times, it 36. Why is it said that not even a sixteenth part is obtained? 37. The reason for discussing the sixteen is that they refer to the sixteen great countries. Within the realm of Jambudvīpa, where humaneness and righteousness are practiced, there are no countries that surpass these sixteen great countries. They extensi 38. The names of the sixteen countries are: 39. The first is Aṅga. Paragraphs: $ 0 2 5 11 16 22 25 28 30 33 36 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the correct way to establish the truth. 1. They are small, medium, and great. 2. The focus of this is the meditation on the meditative absorption of all phenomena, such as the nonarising and the progress of the heroic. 3. I will do it. 4. The form is the spontaneous creation of the samādhi in all the world systems through the power of ones aspirations, merit, wisdom, and the space of phenomena. 5. This is the Dharma of the Buddha, the Buddhas prophecy to the yoginīs who have perfectly entered the meditative absorption of the middle way. 6. Since all concepts are untenable, the bodhisattvas realization of the nature of meditative absorption is called the mind that is resting in equipoise. 7. The object of the Great Perfection is that the three meanings are mutually identical in being the same in being the samādhi, the bodhisattva, and the perfection of wisdom. 8. The ultimate method is to not conceive of the phenomena as meditative stabilization because they do not exist in any way. 9. Since it is the supreme of all worldly phenomena, it is called the supreme of phenomena. 10. The object of meditation is impermanence. 11. The basis of truth. 12. Except for the following. 13. The object and the specific characteristics of the subject are explained by the subject and the explanation of the subject, but the object and the specific characteristics are explained by the explanation of the subject. 14. This is because the tradition says: There is no difference in meaning in these, except that they are excluded and not excluded. 15. In a sense, the word compendium is used in a different way. 16. The only objects that are objectively refuted, such as the clinging to the superficial, are the objects of the truths of suffering and so forth, so that they are established and free from refutation. 17. I will also understand this. 18. In order to clarify the meaning of the four concepts, the verse is broken down into the following verses. 19. The basis and its antidotes. 20. There are two types of concepts. 21. The mind is divided into the mind, the mind, and the aggregates. 22. There are nine types of the three. 23. This is the first of the three lines. 24. The basis of all concepts of the conceptual mind is the basis of the afflictions and the basis of the antidotes, and the two are divided into ignorance and the aggregates of purification. 25. The basis of the imputation is the basis of the imputation. 26. The two types of grasping are also asserted. 27. The same applies to the self, the self, and the self, and the aggregates. 28. This is the first of the three. 29. This is the brief definition of the concept of apprehending the person as a substantial entity and the person as a designated entity. 30. The mind is the object of the mind, and so on. 31. This is the brief explanation. 32. It is the basis of all afflictions. 33. They are ignorant of the aggregates of form, attachment to names and forms, attachment to two extremes, ignorance of afflictions and purity, and not remaining on the noble path. 34. They are the concepts that are the basis of the object, the self, and so forth, and the pure, and so forth. 35. The aggregates, the gateways to birth, the classes, the births, the emptinesses, the meaning of the perfections, the views, the meditations, and the concepts that apprehend the paths of nonlearning. 36. The self that is the basis of the person in substance, the self that is the independent, the self that is the sole, the self that is the cause, the self that is the viewer, and so forth, the self that is completely free from afflictions, desire, seei 37. The concepts of the basis of meditation and the basis of action, the basis of the designated person, the aggregates, the sense sources, the elements, the dependent arising, the purification, the purification, the purification, the purification, the p 38. A. The path of seeing, meditation, special, and nonlearning is the conception. 39. The four types of concepts are the four types of concepts that are the same as the four types of concepts that are the same as the four types of concepts that are the same as the four types of concepts that are the same as the four types of concepts Paragraphs: $ 0 3 10 18 24 33 38 #. 37. The cause of the retention of the meaning is the retention of the meaning of the teaching.🔽The cause of the retention of the teaching is the retention of the words of the teaching.🔽The cause of the retention of the meaning is the retention of the mea 38. It is called the concentration of heroic valor since it cannot be overcome by others. 39. The concentrations should be explained in accordance with the sutras. Paragraphs: $ 0 5 10 15 20 26 38 #s, which are called details because they make manifest the defilements by following them one after the other. The details are the modes of behaviour such as the hand, foot, smile, speech, glance, etc.🔽He grasps only wha 27. In the passage beginning, “For what reason? “ , 28. the reason for the lack of restraint of the eye faculty is that the person does not guard the eye faculty, does not keep watch over the eye faculty.🔽The eye door is left open. The states of covetousness, etc., would invade him 29. if he were to live without having shut the eye door by means of mindfulness. 30. He practices in order to restrain it. He practices in order to guard the eye faculty by guarding it with mindfulness. 31. And when he practices in this way, it is said that he “restrains the eye faculty, 32. he enters upon the way of its restraint.” The same method applies in the case of the words “On hearing a sound with the ear” and so on. 33. This virtue should be understood as virtue of restraint of the faculties, which is characterized by the avoidance of the pursuit of sense pleasures by overlooking the sign of materiality, etc., 34. This is the brief treatment of virtue. The detailed treatment should be understood in the way given in the commentaries on the path of purification. 35. As regards the words “the pleasure of being uninvolved, the pleasure of being secluded,” etc., since restraint of the faculties is characterized by the avoidance of the pursuit of sense pleasures by overlooking the sign of materiality, etc., 36. it is said that it is “the pleasure of being uninvolved,” “the pleasure of being secluded.” 37. “Going forward” is going in front. “Going backward” is returning. 38. It is found in the four postures. In walking, for instance, he is said to be “going forwards” when he moves his body forward,🔽and he is said to be “going backwards” when he moves it backwards. In standing, too, he is said to be “going forwards” when 39. And in lying down he is said to be “going forwards” when he moves his body forwards in the direction of the front part of the bed, Paragraphs: $ 0 4 9 12 17 20 23 27 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Asama asama make one asama-parivarta. 1. The unequaled turning multiplied by the unequaled turning is equal to one incalculable;🔽The incalculable multiplied by the incalculable is equal to one immeasurable;🔽The immeasurable multiplied by the immeasurable is equal to one inconceivable;🔽The i 2. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplie 3. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplie 4. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplie 5. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplie 6. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplie 7. The unspeakable multiplied by the unspeakable is equal to one unspeakable;🔽The unspeakable multiplied by the unspeakable is equal to 8. I can also use this method of counting known to bodhisattvas to calculate the number of grains of sand in a vast heap of sand, even if it extends for countless yojanas.🔽I can also calculate the various arrangements and distinctions of worlds in the t 9. I can also calculate the various sizes and dimensions of all worlds in the ten directions, as well as their different names. 10. Namely: 11. The names of all kalpas, the names of all buddhas, the names of all dharmas, the names of all truths, the names of all karmas, the names of all bodhisattvas, and the names of all sentient beings - I understand them all and penetrate them without obst 12. Good man! 13. I only know this Dharma door of the great supernormal knowledge and wisdom-illumination of all crafts and skills. As for the bodhisattva-mahāsattvas, they can know the number of all sentient beings and the names of all sentient beings; 14. They can know the number of all dharmas and their categories, and can know the names of all dharmas and their categories; 15. They can know the number of all kalpas in the three times, and can know the names of all kalpas in the three times; 16. They can know the number of all tathāgatas, and can know the names of all tathāgatas; 17. They can know the number of all bodhisattvas, and can know the names of all bodhisattvas; 18. They can also calculate the continuous sequence of the defiled, pure, and destroyed worlds, 19. The continuous sequence of the names of all buddhas who appear in the world, 20. The continuous sequence of the Dharma wheels turned by all buddhas,🔽The continuous sequence of the practices and paths undertaken by all bodhisattvas, 21. The continuous sequence of all bodhisattvas' maturation of sentient beings,🔽The continuous sequence of all sentient beings' creation of karmic causes, 22. The continuous sequence of all sentient beings' reception of karmic fruits, and so forth, up to all names and appearances, 23. The endless dependent origination continues in succession, and in this way the bodhisattvas attain 24. the mastery of calculation and Dharma gates, benefiting themselves and others extensively, enabling sentient beings to 25. follow and understand, gradually maturing and ultimately liberating. 26. How could I be able to speak of their merits, show their practices, reveal their realms, manifest their 27. excellent powers, discern their aspirations, proclaim their auxiliary paths, arouse their great vows, elucidate their 28. wondrous practices, expound their perfections, praise their purity, and open their extraordinary wisdom 29. illumination? Thus, I am unable to know even a small portion of the bodhisattvas' merits, 30. how could I be able to fully know the ocean of the buddhas' supreme and wondrous majestic virtues, the perfect 31. fulfillment of the buddhas' accumulation of blessings and wisdom, the fruition of the perfections, and the realization of the buddhas, which is like a lamp illuminating 32. manifesting the unobstructed Dharma realm, expounding the vast, pure, and sovereign Dharma wheel of the buddhas, 33. playing in the most supreme and profound samādhi realm of the buddhas, and awakening to the liberation Dharma door of the buddhas' supernormal cognitive abilities and illuminating wisdom? 34. Good man! 35. In the south there is a city called Samudravetālika. There is an upāsikā named Samantagambhīradevā. Go ask her how a bodhisattva should learn the bodhisattva practices and cultivate the bodhisattva path. 36. Then, having heard these words, the youth Sudhana rejoiced and leaped for joy. He gave rise to a respectful mind and obtained a rare mind of faith and joy. He accomplished a mind of vast benefit for sentient beings. 37. He was able to clearly see the successive appearances of all buddhas, their births, their attainment of enlightenment, their turning of the wheel of the Dharma, and their parinirvāṇa. He was supreme, pure, and ultimately perfect. He awakened to and e 38. He manifested his body in all destinies, understood the distinctions of the realms of the three times, attained the inexhaustible treasury of great merits, emitted the light of great wisdom and freedom, opened the locks of the city of the three exist 39. At that time, the youth Sudhana followed and contemplated the teachings of the good and wise advisors, correctly contemplated and observed them, and yearned for them with sincerity, his mind never tired of them, just like the great ocean, which recei Paragraphs: $ 0 1 10 12 34 36 #
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Please segment these sentences into coherent paragraphs: 0. The first, last and middle full moons of the three months of winter are the fourteenth poṣadha. 1. The first, last and middle full moons of the three months of spring are the fourteenth poṣadha. 2. The remaining eighteen are the fifteenth poṣadha. 3. If one performs the poṣadha of good fortune, the poṣadha of misfortune and the poṣadha of reconciliation, then at that time one should specify: Today is the Saṃgha’s poṣadha of good fortune, 4. Today is the Saṃgha’s poṣadha of misfortune, 5. Today is the Saṃgha’s poṣadha of reconciliation. 6. They are performed when necessary, but there is no fixed time. 7. The fourteenth and fifteenth days are fixed times, so it is not suitable to do it earlier or later. 8. If the Saṅgha is ready,🔽then if the time has come, 9. the time has come for doing the rite. 10. Here it is connected with the time of the poṣadha. 11. If the Saṅgha is ready, then if the rite is suitable to be done and the Saṅgha is ready to do it, 12. this is also connected with the poṣadha rite.🔽The Saṅgha should give its assent, 13. and it is by remaining silent.🔽Today the Saṅgha is doing the poṣadha, 14. and the rite is not suitable to be postponed, so it should be done—this is the meaning. 15. The recitation of the Pratimoksa Sutra is the recitation of the five parts of the Pratimoksa Sutra: the recitation of the introduction, the recitation of the defeating offenses, the recitation of the partially defeating offenses, the recitation of th 16. The one hundred and one karmas are included in three karmas: the karma of request, the karma of request and two, and the karma of request and four. 17. Among those, there are twenty-four karmas of request. 18. The karma of request and two is the basis of seventeen. 19. The karma of request and four is thirty. 20. This is one of the twenty-four karmas of request. 21. The request has been explained. 22. Now the recitation of the introduction will be explained. 23. In this regard, the Buddha spoke the words, “Venerable ones, we should perform the poṣadha purification ceremony. 24. and so on.🔽🔽 25. The so-called “establishment of the basis” is as follows: Having made the request to recite the Prātimokṣa Sūtra, in order to purify the retinue and make them suitable vessels, if there are downfalls, they should be confessed 26. and if there are none, one should remain silent. In order to touch the pure by remaining silent, the procedure of the establishment of the basis is as follows. 27. The condensed meaning of this establishment of the basis is sixfold. 28. The setting is taught by the recitation of the Prātimokṣa Sūtra and the method of setting forth the Prātimokṣa Sūtra, the disadvantages of impurity, the benefits of purity, the conclusion of the recitation, and the proclamation of the setting forth o 29. Venerable ones, we will perform the poṣadha.🔽Those who have downfalls should confess them. Those who are pure should remain silent. 30. I will understand the complete purity of the venerable ones. 31. This teaches the recitation of the Prātimokṣa Sūtra and the method of setting forth the Prātimokṣa Sūtra. 32. Just as the monk answers the questions individually, so too should the monk proclaim in this way up to three times. This is the teaching on the method of establishing the basis. 33. Moreover, if a monk, when the proclamation is made up to three times in this way to the assembly of monks, does not confess his offense while remembering it, then he is a deliberate liar. 34. Venerable ones, the Blessed One has said that deliberate lying is an obstacle. This is the teaching on the danger of impurity. 35. Therefore, a monk who has incurred an offense and wishes to be purified should confess the offense that he remembers and sees. 36. This teaches the benefit of purification.🔽Venerable ones, I have recited the introduction to the Sūtra on the Foundation of Mindfulness. 37. This teaches the conclusion of the recitation. 38. There I ask the venerable ones, “Are you pure in this matter?” 39. I ask the second and third time, “Are you pure in this matter?”🔽If the venerable ones are pure in this, since there are no objections, then I will hold this to be so. Paragraphs: $ 0 3 6 8 11 13 15 23 25 29 36 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha said, The rich vajra sky and so forth. 1. The palm of your hand begins at the top of your head. 2. The chain gives the empowerment. 3. This is the first of the four lines. 4. The mantra of the mandala is that of the vajra space empowerment, which is the seal of the mother. 5. Place it on the top of your head. 6. Om Vajra Dhatva's Śavara Hūṃ Vajra is Abhishekarma. 7. This is the first of the three. 8. The Blessed One, the manifest, thought, This is the essence of the form of the Sage. 9. The essence of this is as follows. 10. OM VAJRA DHA. 11. The characteristics of the vajra-space emperor are as described in the Tathagatas blessing-waves. 12. Then he bound the seal of the unshakable and placed it on his forehead. 13. OM VAJRA VAJRI HUM ABHISH KHASA 14. This is the vajra statement. 15. The Tathāgata, who is not disturbed, is meditated upon. 16. The vajra is said to be the mandala of the dhāraṇī, which is the two mandala of the vajra empowerment of space. 17. The seal of the unshakable. 18. The vajra master himself made two jewels of the middle, and he bound them with a jewel seal and placed them above his ears. 19. Om Ratnagarbha is called Hum Abhiśaśa. 20. The Blessed One thought, I will give birth to a precious child. 21. The two hands of the mandala and the mandala are like the palm trees. 22. Om Padma Vajri is called Hum Abhiśika. 23. He put it on the side of the mirror. 24. The Blessed One thought, There is no limit to the light. 25. Then the fingers of the fangs, the fingers of the fingers, and the fingers of the fingers of the fingers were stretched out. 26. Place the ears above the navel. 27. OM KARMA VAJRI HUM ABHISH KHASA 28. The Blessed One thought, I have achieved my goal. 29. The essence of the existence of the four tathāgatas is to be understood as the oṃ placed at the beginning of each name. 30. This ritual of conferring empowerment on the buddhas and bodhisattvas who please those taught in this Mahayana is explained in the Mahayana of the Drepung. This ritual is explained in the Mahayana of the Vajrasattva, and is performed by the five seal 31. In this way, the first supreme glorious one, the victory over the three worlds, the great pledge of suchness, and so forth, and the other tantras of the mantra of the yoginīs, are also blessed by these very seals. 32. This is the ritual of conferring the empowerment. 33. The Vajra-sphere mandala is the source of all these teachings. 34. The five seals of the level of the pledges, such as the vajra mind and the mother, confer empowerment and emancipation. These are also incompatible with the characteristics described in the first supreme tantra. 35. This is contradictory to the words of this tantra. 36. How? 37. How do you explain this? 38. The Vajra-sphere is rich and so on. 39. The king was empowered by the chain of his hands. Paragraphs: $ 0 3 8 15 20 24 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha said this in the same way: The glorious secret collection. 1. The bodhicitta is the mandala. 2. This is the first of the four lines. 3. The enemy of the dead is the lord of the dead. 4. The same thing is the same thing, because it is done and done. 5. They accomplish all their desires. 6. The meaning of this is as long as one wishes. 7. The practice of peace and so on. 8. The special feature is the division of the body in the center by its color, its characteristics, and so on. 9. The mandala is called the "Tabva" and so forth. 10. It is well done. 11. The five tathāgatas are the five purities. 12. He made twenty-five threads of five colors. 13. The measure of the goodness is the length of the mandala, which is two times the length of the mandala. 14. Beauty is excellent. 15. The twenty-second gate of the mandala is the bum. 16. The thread is the thread of wisdom that is created through the blessing of mantra. 17. This is the instruction for the Tibet. 18. The mandala is made of three cubits, and the third part is made of four cubits. 19. In the center of the rainbow, with the thumb and index finger, hold the ends of the threads, and with the palm of the hand, hold the ends of the threads, and with the thumb and index finger, surround them with a single, thin pattern. 20. Then, in the east, west, north, and south, the teacher and the disciple will not travel directly, and the yogin who has become the deity of the Illuminator will plant the two lines of brahman in the center in the same order. 21. Similarly, the two lines of the lineage are also inserted in the space that is free from the elements, wind, fire, and empowerment. 22. The two are equal in size. 23. In the center of the tenth ground, one foot, and ten fingers, one round and one round, one round and one round. 24. The next one is the one with the thumbs, the one with the feet, the one with the right foot, and the one with the right foot. 25. Next, there is a five-pointed diagram, one in each of the four directions. 26. Then, the one foot is not enough. 27. In this way, the paintings that are more beautiful than the nine-colored table will be painted in the form of a beautiful table and pillar. 28. The braided thread on the east side is a half-toed pattern, and the outer part of the vajra garland is for the ground of the skull cup. 29. A single thread should be drawn between the fire and the empowerment. 30. Then he said, Grabpa, which means the five-pointed weapon. 31. The others are the feet of the one who is the best of the thumbs. 32. Beyond that, on the braided thread, there is a thumb and a half to two inches, and a thumb is one foot long. The middle of the thumb is called the two lines. This is the meaning of the five lines. 33. And the other side, two and a half inches in length, is called the middle of the thumb of the supreme one. This is the two threads for the five images. 34. Then there is the direction. 35. The five images are made of two thin, two-and-a-half-inch pieces of cloth, and the middle of each is covered with a single finger. 36. Then it will spread to the two sides. 37. For the five images, one foot should be tied with the thumb of the supreme one, and two strands should be tied in the center. 38. The size of the cross is the size of the crown of jewels. 39. The one-sided thread should be tied on both sides. Paragraphs: $ 0 8 11 15 19 23 27 30 35 #
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Please segment these sentences into coherent paragraphs: 0. What are the goods that are light and valuable? 1. They are cotton, silk, wool, and linen. 2. This is called ‘light goods with a heavy price.’ 3. “What is heavy goods with a light price? 4. They are iron, stone, and lead. 5. This is called ‘heavy goods with a light price.’ 6. “What is light goods with a light price? 7. They are 8. cotton, linen, silk, and wool. 9. This is called ‘light goods with a light price.’ 10. “Now, if you put heavy goods with a heavy price and light goods with a light price in the same boat, 11. that boat will sink and not float. When the goods are floating, ‘Sirs, what is sinking is ours. 12. “If you are going to steal, then you should steal whatever is comfortable for you.” 13. If the monk gets up from his seat, puts on his lower robe, 14. goes, 15. ties his robe,🔽enters the water, 16. goes into the water, 17. comes out of the water, 18. and does not yet search for or touch the goods, he commits an offense of wrong conduct. 19. If he searches for and touches the goods, but does not yet move them from their base, he commits a serious offense. 20. If he moves them from their base, he commits an offense entailing expulsion. 21. The value of the goods should be determined. If they are worth five māsakas or more, he commits an offense entailing expulsion. 22. If they are worth less than five māsakas, he commits a serious offense. 23. If one thinks, “I will sell it later,” and hides it, it is called “stealing.” 24. The value is calculated and if the value is complete, there is a root downfall. 25. If the value is incomplete, there is a serious violation. 26. If one thinks, “I will destroy it,” and hides it, thinking, “May it not be his! 27. May it not be mine!” there is a serious violation. 28. In this regard, if the merchandise is light and the value is heavy, and if the merchandise is heavy and the value is light, and if they are put in the same boat, 29. and if that boat sinks and is lost, 30. when the merchandise is given to the owner, 31. “Sirs, what is floating is ours, but what is sinking is his. Let him take it if he likes.” 32. When the monk got up from his seat, put on his lower robe, 33. put on his upper robe, 34. went out, 35. tied up his robe,🔽entered the water, 36. went into the water, 37. came out, 38. and did not search for it, 39. he committed an offense of wrong conduct. Paragraphs: $ 0 3 6 10 13 19 23 28 32 #
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Please segment these sentences into coherent paragraphs: 0. Since then, those who sought it would always see it. 1. It cannot be fully described. 2. When it reached the pagoda temple, it emitted light at night. 3. It illuminated the entire temple. 4. It was no different from daytime. 5. There was a man named Zhao Weide. 6. He had been suffering from eye problems for many years. 7. He was healed by the light. 8. On the day the pagoda was built, it also emitted light. 9. Between the clouds above the pagoda, there were five colors intertwined. 10. They were like images of sages, immortals, dragons, phoenixes, forests, and trees. 11. They stood in the clouds. 12. Tens of thousands of men and women sighed and sang in unison. 13. The envoys who went before all felt spiritual auspiciousness. 14. Emperor Wen sighed with admiration and increased his reverence. 15. At that time, there was a Daoist named Lu Rou in the Li clan. 16. He was originally from the Jiangnan region. 17. After the fall of the Chen dynasty, he entered the capital. 18. Having taken up residence in the Xuandu area, 19. he looked up to the Dao on the left side and probed the subtle and distinguished the wondrous, intending to expound the three mysteries. 20. Few students took him as their teacher, and his feelings were not respected. 21. Whenever Lu lectured on the Zhuangzi or Laozi, Can would always listen. 22. Sometimes he would seek the meaning, sometimes he would challenge with reasoning. As Lu's voice rose and fell, Can's responses flowed like a cascading spring. 23. He spoke as if a wind was blowing. 24. Therefore, the kings, dukes, and great men all marveled at this skillful transformation. 25. The emperor often issued edicts ordering Lu to lecture on the Laozi. 26. The officials and nobles all attended. 27. Only monks were not allowed to sit. 28. Can heard of this and could not bear it. 29. He led more than ten of his disciples, 30. carrying a portable chair, and went straight to the lecture hall. 31. The defense was set up, but he was not afraid at all. 32. He went straight to the lecture assembly, and no one dared to stop him. 33. When the preface was about to be finished, 34. there was no chance to speak. 35. Cang took advantage of the fact that he was not given a chance, 36. and spoke out, attacking with sharp words. 37. His words were like jokes, but his meaning was truly clear. 38. Since there was no way to respond,🔽the lecture assembly dispersed. 39. The officials reported the matter to the emperor. Paragraphs: $ 0 5 8 15 21 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Then, just as one should perform the “dance of method and wisdom” and meditate on the recollection of Vairochana, 1. one should do the same for Amitabha, Akshobhya, Ratnasambhava, 2. Amoghasiddhi, and also for one’s own favorite deity family, and for all the wrathful kings such as Yamantaka. 3. One should have the specified wisdom consort who has the characteristics and qualities. 4. Having taken it up, one should perform the meditation of recollection.🔽One should also imagine the syllables hūṃ and oṃ 5. and phaṭ, pervaded by five-colored light rays.🔽One should meditate on the vajra and lotus.🔽The meaning of this should be explained. 6. How is it?🔽One should also imagine the syllables hūṃ and oṃ 7. and phaṭ.🔽At the time of the meditation of recollection, the practitioner first imagines the syllable hūṃ of the secret vajra as the life of the mother. 8. Blue in color, it blazes with the essence of mirror-like wisdom 9. and dissolves into the secret vajra without duality. 10. menstruation, imagine the seed syllable of the mantra, the syllable om. 11. White in color, it is the essence of the wisdom of the dharmadhatu. 12. Blazing, it dissolves into the two nondual lotus petals.🔽After doing that, 13. through the churning of the two secret organs, the bliss 14. arises. At the time of bliss, the sound of the melting bodhicitta is the🔽essence of the seed syllable of the mantra, the syllable phat.🔽Furthermore, the blessing of the syllables of the mantra will be explained. 15. The result of the blessing of the syllables of the mantra is as follows: 16. By the consecration of the syllable hūṃ, 17. all the comings and goings of all the obstructors, such as the king of obstructors Vinayaka, are suppressed. 18. Likewise, by the consecration of the syllable oṃ of the mantra, the power of all the faculties of all the obstructors mentioned above in front🔽is impaired and they become intoxicated. 19. Likewise, by the consecration of the syllable phaṭ of the mantra, 20. all the magical emanations and efforts of all the obstructors to harm are destroyed.🔽Thus, the syllables hūṃ, oṃ, and phaṭ are taught for the purpose of thorough examination.🔽The vajra and lotus should be contemplated as pervaded by five-colored ligh 21. The vajra and lotus mentioned above are contemplated as pervaded by five-colored light. 22. The two places are the two seed syllables of the mantra that are blessed by the two seed syllables of the mantra. 23. From those two places, the five families of the tathāgatas, such as Śrī Vajrasattva, 24. have the nature of the five lights of pristine consciousness, which have the colors of the five families. 25. Like clouds, they should be emitted, which means they should be visualized. 26. The place of emission is the vajra and lotus, which are adorned with the mingling and churning of the light rays.🔽In that way,🔽the vajra and lotus should be meditated upon as pervaded by the light rays.🔽The meaning of the statement “Blazing like the 27. meditated as pleasing” 28. is explained as follows: “One who desires enlightenment should meditate on the union of the recollection of the buddhas and so on.” 29. What is it like? Blazing like the moon, 30. The white light is the five-colored light rays mentioned above, which are like the light of the moon. 31. The light rays are endowed with the color of blazing light.🔽The meaning will be clarified and taught. 32. The light rays of the moon are white in color and cool to the touch. 33. Likewise, the light rays of the pristine consciousness of the five tathāgatas are adorned with clouds that spread out from the locations of the vajra and lotus. 34. Those light rays are white because they are free from all the stains of afflictions from the beginning. 35. Moreover, since all sentient beings are equally empowered, all great sufferings are eliminated. Therefore, they are taught to be cool. 36. and the moon’s light.🔽“ 37. One should meditate on what is attractive” means that the practitioner 38. should abandon all conceptual thoughts of the afflictions, such as inverted🔽desire, and so on, and practice the conduct of great, unsurpassed desire. 39. Through the play of method and wisdom, one should meditate on the Paragraphs: $ 0 4 6 10 15 21 27 32 37 #
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Please segment these sentences into coherent paragraphs: 0. The dance of the tongue, the sitting on a lotus, a thorn, and the sun. 1. The jewel-like, the immeasurable, the meaningful, the established, are also added. 2. The other gods are the lotuses, the chest, and the sun seat. 3. They all live on lotuses, on the throne of the moon, and on the throne of the lotus. 4. All these are covered with the sun. 5. Other gods are devoid of wisdom, other than those endowed with wisdom. 6. They are one-sided, and they possess the wisdom of the self. 7. The second system is the Vajrasattva, the lord of the lineage, and so forth. 8. All the beings, the mother and the sound vajra, the song and the touch vajra, 9. The mother and the dharma realm are immovable. 10. The earth is made of vajra, flowers, flowers, and sandalwood. 11. He is the one who illuminates the appearances of the female ones. 12. The first was the incense, the second was the vajra, the second was the vajra, the second was the vajra, the second was the vajra, the second was the vajra, the second was the vajra, the second was the vajra, the second was the vajra, the third was t 13. He will be of the most precious kind. 14. The appearances of the fire, the stains, the great drums, and the vajra-like iron. 15. The meaning is established by means of the vajra of the liberation, the vajra of the peaceful, the vajra of the harmful, the vajra of the scattering, the vajra of the scattering, the vajra of the pot, the vajra of the bell, and the vajra of the harmf 16. The seeds of the mind, etc. , are the seed of Vajrasattva and so forth. 17. The generation stage includes the hume, the e, the hum, the hum, the hume, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, the e, 18. oṃ oṃ ri irlori ri. dhāra oṃ khaṃ oṃ ma oṃ ja hūṃ baṃ ho. 19. The mantra of the vajra mind is Om Vajra Amritam. 20. The mantra of the vajra bell essence is o. 21. The mantra of all actions is called Abhadra, Gandhe, Hoḥ, Hamsāḥ. 22. The yoga of the completion stage is the mantra of the essence of the other deities. 23. The mantra of the heart essence of the mantra will accomplish all the accomplishments. 24. But because of the fear of the scribe, they were not written down. 25. The first and the last are to be understood. 26. The method of accomplishing the four vajra seats is the wisdom ḍākinīs leisure-bearing arm. 27. In the year Lhal, in the vajra tent, there are lotuses and vajra navels. 28. In the center of the palace, in the center of the palace, was a white tree. 29. On the lions head, the lotus and sun-like vajra, with its nose, is placed. 30. Heruka Hum, the one in the center, had three faces, each with three eyes. 31. He has six arms, one white and one red, and he has a leather crown. 32. He has a vajra posture with a nose on his head, a skull cup, and a crown of the five buddhas. 33. The first two of them took a vajra and a bell and went to their mother. 34. The two middle-legged ones hold the breasts and the navel, and the two lower ones know. 35. The one who holds a bow and arrow meditates on this and onward, and these are the ones who have lost their strength. 36. This is called the complete yoga array of the means for accomplishing the mandala. 37. Blue wisdom dakini, this one is bound with a crown of banners. 38. On top of it is a beautiful stone posture, adorned with the radiance of the five buddhas, and a warm place. 39. Each face has a white upper lip and a red upper lip. Paragraphs: $ 0 7 16 24 26 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Those who are reborn in this buddha field after passing away from the Tuṣita gods are those who do not regress from the six perfections and who possess all the dhāraṇī gateways and samādhi gateways. 1. up to, 2. the dhāraṇī gateways and the meditative absorption gateways will not quickly manifest for them.” 3. This passage teaches about the bodhisattva great beings of dull faculties, the lowest. 4. “Except for the irreversible bodhisattva great beings” means 5. that some irreversible bodhisattvas on the eighth ground are reborn among humans due to the power of benefiting sentient beings and pass away from there. 6. They are not of dull faculties and are able to rest in equipoise in the yoga of the perfection of wisdom. 7. They are able to attain the dhāraṇī and the doors of samādhi. 8. But some who, due to the power of virtuous karma and merit, have passed away from the human realm 9. and are reborn among humans, even though they strive in the perfection of wisdom at that time, due to not having previously familiarized themselves with the perfection of wisdom and due to their dull faculties by nature, 10. are unable to quickly rest in equipoise in the yoga of the perfection of wisdom. 11. The dhāraṇī and the doors of samādhi do not quickly manifest for them. 12. If this is applied to the statement “they will not quickly manifest,” 13. it means that they will be attained by those who have cultivated the perfection of wisdom in this life. 14. Such bodhisattvas do exist. 15. Śāradvatīputra, you have asked thus: 16. up to “they will not be separated from the blessed buddhas.” 17. Having taught the reply to the above question in terms of the best, middling, and least, 18. the Blessed One said, “This is the brief reply.” 19. Śāradvatīputra, unskilled bodhisattva great beings, and so on, extensively teaches the divisions of those who strive. 20. They should be understood as having forty five types due to the differences of skill in means, sharp and dull faculties and conduct. 21. What are they? 22. Those unskilled in means who enter meditative attainment in the first absorption and so on up to those who enter meditative attainment in the base of nothingness are called those who are liberated by the formless realm.🔽Those who are liberated by the 23. Those who are liberated by the formless realm are of two types: those who are liberated by the formless realm and those who are liberated by the formless realm and those who are liberated by both.🔽Those who are liberated by the formless realm are of 24. Those who are liberated by the formless realm are of two types: those who are liberated by the formless realm and those who are liberated by the for 25. Moreover, Śāradvatīputra, bodhisattva mahāsattvas who enter into meditative concentration, and so on, 26. and those are of dull faculties, 27. not sharp faculties. 28. By this, it is taught that there are those of dull faculties who, lacking skillful means, are reborn among humans in the desire realm, not in the form realm as gods, due to the cause of attaining meditative concentration. 29. That is the second. 30. Śāradvatīputra, it is like this: Bodhisattva mahāsattvas who enter into the first meditative concentration, and so on, 31. up to in this very fortunate eon, they fully awaken to unsurpassed, perfect enlightenment. 32. Bodhisattvas enter into meditative stabilization and meditative absorption, and having practiced the bodhisattva deeds, 33. they abandon rebirth as a god through the power of meditative stabilization. 34. Through the power of compassion, they strive to benefit sentient beings and to please the buddhas, and they are born in pure buddhafields. 35. There are those who attain manifest complete buddhahood in this very fortunate eon. 36. This is the third. 37. Śāradvatīputra, moreover, bodhisattva great beings enter into the first meditative stabilization, and so on up to 38. they are not greedy for existence, 39. but in order to ripen sentient beings. Paragraphs: $ 0 3 8 15 19 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Within this, there are three parts: 1. First, generally showing the reception of much; second, using numbers to show the abundance; third, using questions and answers to show the abundance. 2. Now, first, there is the Dharma, the analogy, and the combination. 3. Within the Dharma, there are three parts: 4. First, clarifying the abundance of what is received; second, below great Dharma illumination, the excellence of what is received, thus below it combines to say the secret treasury. 5. The text has three sentences: 6. The first two sentences are about the nature, referring to the Dharma that is known by the three wisdoms as the self-nature of the Dharma. 7. Great Dharma illumination is the wisdom of hearing and contemplating, because it is what is received. 8. Illumination is what is received by the wisdom of cultivation. 9. The last sentence is about function, referring to speaking and bestowing on sentient beings like clouds, because one rains down the Dharma rain for others. 10. Third, below in a single thought, it shows the virtue of being able to receive. 11. One thought means it is swift and already marvelous. 12. Moreover, swiftness and progression show superiority. 13. Able to endure means being able to endure and accept the text. 14. Accept means to believe and accept. 15. The above two lines accept the text. 16. Embrace means to contemplate and embrace the meaning. 17. Uphold means to embrace the text and accomplish the two meanings, so this only follows the explanation. 18. In the following analogy and combination, it also shows the inability to do so. The text is easy to understand. 19. The second, Buddha's disciple, it is like the great ocean, in the section on enumerating and showing the abundance, first the analogy, then the combination. 20. The ocean is able to endure because it can receive all waters, and because it receives without becoming turbid. 21. Turbidity is like disbelief. 22. Embrace means that other waters enter frequently and lose their original names. 23. Uphold means that its use is inexhaustible. 24. The third, Moon of Liberation, in the section on questioning and answering to show abundance, first the question, then the answer. 25. The answer has two parts: 26. First, it compares and shows that the Dharma received by one Buddha is vast and abundant, and then below like one Buddha, it illustrates the many Buddhas. 27. As for the treasury of dharmas of the three times, it is the treasury of the dharmas of the Buddhas of the three times. 28. But the treatise says that within the dharma realm there are three kinds of treasuries, intending to take the bright illumination of the Dharma and the rain contained in the dharma realm. 29. Because that sūtra says it is the treasury of the dharma realm, therefore this explanation is given. 30. Second, the rain is poured down to extinguish afflictions. 31. In the explanation of the name, the clouds and so forth here are extensively explained in the chapter on appearance, because the clouds of compassion universally cover, because the Dharma thunder startles the hibernating, in general it is fearless, i 32. Using the causes of blessings and wisdom to form various bodies, like the appearance of clouds showing much, because the Dharma rain is able to break the four demons. 33. Third, the rain is poured down to produce goodness, the explanation of the name is because the eight appearances gradually benefit, it can be known. 34. The sixth major section, on the power of spiritual penetrations having the supreme and the non-supreme, has six aspects: 35. 1. Relying on the internal, 2. Relying on the external, 3. Self-characteristics, 4. The characteristics of upholding, 5. The characteristics of causing joy, and 6. The great victory. 36. If we divide according to the text, there are two parts: 37. The first four are combined into one section, which directly shows the spiritual penetrations; 38. The last two are one, which resolves doubts and shows the supremacy. 39. Now, the first is divided into two: Paragraphs: $ 0 5 10 19 24 34 39 #
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Please segment these sentences into coherent paragraphs: 0. Twenty-one of the monks and two emperors, the dakinis and liberators, 1. The eight-colored, beautiful, and so forth. 2. The Blessed One, the Black One, and so forth, 3. The seventy-two-year-old was ordained to the priesthood. 4. Many dead bodies will be brought out of the charnel ground, filled with blood and flesh like a lake. 5. He will sit on a throne of black, And be naked in the form of a madman, a fierce one. 6. He will be adorned with snakes, and riding his dog will defeat enemies. 7. Ten brahmins who drink blood. 8. He is ten-colored, with golden spokes, and black with broken legs and bone. 9. Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: The Ten: Th 10. The ten powers of the eater, the ten black mantras of the inner essence, and the ten internal and internal eater. 11. Ten young men drink perfume and drink water. 12. Ten: The ten bones, the ten fearless, the ten fleshless, the ten skinless. 13. I have been ordained to be a hundred times, and I have been ordained to be a hundred times. 14. The ceremony of the consecration of the glorious protector, the great bird, was performed in stages. 15. The one who has made the vows of a thousand black hums is the one who has made the vows of a thousand black hums. 16. The black monks, the black pigs, the black snakes, the black snakes, and the black tigers. 17. The black demon, the black horse, the black rider, the black rider, the black dragon, 18. The black one is a hundred-horse, the black one is a hundred-horse, the black one is a hundred-horse, the black one is a hundred-horse, the black one is a hundred-horse, and the black one is a hundred-horse. 19. The black doorway is the black wind, the black shed is the black dog. 20. The hundred black robes, and the hundred black beasts, and the thousand black ones, 21. I have been ordained and consecrated. 22. The consecration of the throne of HUM, the harbinger of harm, is the supreme life of the enemy. 23. The source of the harmful, the empty, is the one who is the cause of the harmful. 24. The enemys harvests are destroyed, And the harvests are destroyed. 25. The thousand who do harm and harm, The source of disease, the source of disease, for the enemy. 26. Thousands of harmful actions, Thousands of harmful actions, causes and causes, caused by the birth of beings. 27. The source of the enemys breath, the refuge for his life, the thousand harmful ones, the enemy. 28. The fox who eats the flesh of a cow, the fox who causes harm, is the fox of the enemy. 29. The source of harmful karma, the source of harmful karma, is the basis of the pursuit of the enemy. 30. The thousand sources of suffering, the thousand causes of suffering, are the enemys sky and earth. 31. The thousand harmful deeds of the origin of the covering are likewise the thousand harmful deeds of the origin. 32. I have been ordained, and I have been ordained for the future. 33. The consecration of the heart of the humma is to be a dance of joy for the enemy. 34. The black woman who is the only one who can do this is the one who has destroyed the glory of the enemy. 35. The black woman who is the enemy, the black woman who is the enemy, the one who is the enemy. 36. The only woman who is afraid of the life of the enemy is the black woman. 37. The black woman who throws the trumpet, the one who rules the four thousand three continents, 38. The black woman who takes her breath and eats her flesh. 39. The black woman who steals is the only one who drinks blood. Paragraphs: $ 0 3 6 9 13 15 19 22 26 32 34 #
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Please segment these sentences into coherent paragraphs: 0. The pure is stainless. 1. The stainless is luminosity. 2. The nature of the mind is that which is luminous. 3. The nature of mind is the entrance. 4. The one who enters is the one who suppresses all signs. 5. The one who suppresses all signs is called the one who enters without faults. 6. This is the bodhisattvas unerring entrance. 7. The bodhisattva who has attained the perfect acceptance of the unborn phenomenon is called the perfect acceptance of the unborn phenomenon. 8. And by having achieved patience, one can endure all things. 9. This is the same as the one that is tolerated in the thousand years. 10. It is also tolerant of individuals. 11. Why? 12. It is not other than the person. 13. The person is empty. 14. Even at night, it is patient. 15. Patience is not marked. 16. Why? 17. The nature of the characteristic is that it is without characteristics. 18. I will also be patient with my aspirations. 19. It is also tolerated when one does not wish for it. 20. Why? 21. The nature of prayer is that it is without desire. 22. It is the patience that all sentient beings have to endure, even when they are naturally beyond suffering. 23. Beings can bear to die and to be born. 24. Why? 25. Death and birth are the same. 26. The essence of illusion. 27. Son of a good family. 28. Bodhisattvas who have attained the perfect acceptance of phenomena that are not produced in this way are likewise the bodhisattvas who have attained the perfect acceptance of phenomena that are not produced. 29. It is unceasing. 30. It is not contradictory to any phenomenon. 31. I am going to follow the patience of all sentient beings. 32. I follow patience, but I follow all phenomena. 33. There is no coming. 34. There is no one. 35. All phenomena are established within the realm of phenomena, and they are known as real. 36. Just as it abides in the realm of phenomena, so all sentient beings abide. 37. The one who has obtained the object in the manner of not having obtained it is the one who has obtained it in the manner of not having obtained it. 38. This is called the patience with respect to the unborn. 39. Patience with regard to the unborn phenomena is the same as patience with regard to the unborn phenomena. Paragraphs: $ 0 4 7 11 18 23 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, you say that the title of Daoist is not only of this time, 1. And why is it mistaken? 2. Since the beginning of time, 3. Up to the end of the Jin dynasty, there were none who wore the crown of Ban Gu. 4. Wearing a yellow brocade robe. 5. Setting up an image of the Heavenly Venerable. 6. Studying the scriptures of the Numinous Treasure. 7. They are called Daoists. 8. As for those called Daoists, 9. They are the likes of Guangcheng, Wuguang, Chaoyou, and Juji. They cast off the times and lightly despised the nobles. 10. Not associating with the common people, they held their aspirations in high regard. 11. Next, there were those who abandoned their noble caps and robes to appreciate the forests and springs. 12. Singing the purple fungus to amuse themselves. 13. Tuning the plain-stringed zither to find delight. 14. In the latter days, there were those who enjoyed flying and practicing techniques, aspiring to the arts and numbers. 15. All of them called themselves Daoists. 16. Although their traces differed from the common people, their robes had no special design. 17. In the time of Emperor Ming of the Han dynasty, 18. Buddhist teachings spread to China. 19. By the time of the Red Bird year of the Wu dynasty, 20. The magician Ge Xuan wrote a letter to Wu ruler Sun Quan, saying: 21. Buddhist teachings are the classics of the Western Regions. 22. China already has the teachings of Daoism. 23. Please propagate its teachings. 24. He started by establishing a hall. 25. This is the beginning of the confusion. Ge Xuan also forged Daoist scriptures. 26. He called himself the Immortal of the Left of the Supreme Ultimate. 27. The scriptures he created are called: 28. The Sutra of Immortal's Questions. 29. Song Ming and others further added to the methods. 30. They created the ritual procedures for the Nine Equal Saṃghas and the seven sections of the registers. 31. The text for performing the morning rituals and offering incense.🔽The compilation of the styles of the path and altar robes. 32. The design of clothing, hats, and shoes. 33. The appearance of kneeling, bowing, bending, and twisting. 34. Those who practice the path. 35. They began to abandon marriage and abstain from pungent and spicy foods. 36. He also forged several thousand scrolls of scriptures such as the Numinous Treasure. 37. Later, Lu Xiujing further established the names of clothing. 38. Moon scarves, star hats, rainbow garments, and cloud sleeves. 39. The nine-light jeweled canopy and the ten-extinct numinous banners. Paragraphs: $ 0 8 17 25 34 #
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Please segment these sentences into coherent paragraphs: 0. It is naturally uncontrived and spontaneously present. 1. The cross of supreme great bliss. 2. The bodhisattva is the pure expanse. 3. All good qualities and all power are the source of all appearances. 4. The various appearances are not established. 5. The mind is beyond the field of attachment. 6. The head is not perceived. 7. The perfection of wisdom is the union of the perfection of wisdom. 8. The nature of compassion is the method. 9. That is the method of compassion. 10. The perfection of wisdom is clear. 11. This is the blessed Yogin Vajrasattva, the Tathāgata. 12. The union of all buddhas. 13. The dakinis are the best of illusion and happiness, the only truly established. 14. He will be able to make whatever he wishes. 15. All the things that are satisfying to think about. 16. The supreme of the most sublime accomplishments, The union of various actions. 17. They desire various things. 18. To subdue sentient beings and bring about all happiness. 19. Blessed One, this is the yogi. 20. All buddhas are miraculous. 21. The miraculous power of all sentient beings. 22. It will soon be accomplished. 23. The first of these is the second, the second, the second, the third, the third, the third, the fourth, and the seventh. 24. The six wrong paths are the paths of the wrong path. 25. What is the matter with me and others? 26. The great one who is the cause of the great upheaval. 27. They are not subjected to any other means. 28. The Buddha, the great compassionate one, 29. The one who is the foremost of the secret gurus, the one who is the foremost of the secret gurus. 30. He is the one who teaches great miracles. 31. The essence of all the bodhisattvas. 32. The vajra-sattva is the supreme delight, the supreme secret delight. 33. The self-existence of all things is permanent. 34. The one and only great deity. 35. The supreme author of all the victorious ones, the great secret retinue, has revealed the meaning of the teachings in order. 36. The seal of the birth of the child is the seal of the birth of the child. 37. The mandala of knowledge is clear. 38. The meaning of the supreme support is attached. 39. The four aspects are the sixteen appearances. Paragraphs: $ 0 11 19 28 35 #
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Please segment these sentences into coherent paragraphs: 0. The three correct views are the three that have been explained above. 1. If you please your teacher, you will be happy. 2. Is it half the kingdom? 3. I have no children, no children, no wives, no self. 4. A horse or an elephant. 5. What is food, what is clothing? 6. The body is also served by the body. 7. Is respect for the teacher the pledge that was previously taught? 8. The individual liberation vows. 9. They are to be careful with respect for what is taught below. 10. The three times are the three times. 11. In the morning, in the afternoon, and at noon, I offer the offering. 12. They meditate on the deities, recite them, make offerings to them, and do all these. 13. The king, the lord of wealth, and the other beings. 14. May I live a long life, free from illness and happiness. 15. May I always be happy! 16. I will also make prayers like this. 17. These are the three doors of liberation that I have explained earlier. 18. The practice of this is similar to the practice of the deity yoga before and after it. 19. The first is to stabilize the mind in one focus. 20. The gods of desire should not be abandoned again and again. 21. Sometimes, meditate on the body of the deity. 22. Sometimes, in meditating on emptiness, one does not abandon it again and again. 23. The bodhisattvas are the supreme ones. 24. They are the result of their own discipline and ritual. 25. The effort is not the end. 26. The power of the mantra is to be touched. 27. This is the first of the three. 28. He was taught to abide in the three vows and accomplish the siddhi. 29. The bodhisattva who has attained this state abides in the three vows of individual liberation, the vows of a bodhisattva, and the vows of mantra. 30. Without going beyond these, you should strive to achieve the secret mantra at once. 31. If the vajra master is a householder, and if he is a disciple, 32. How? 33. The mantra that makes a house. 34. The mantra of the perfectly enlightened is my disciple. 35. Wash your feet, hands, and so on. 36. I will never take it for granted. 37. I do not explain these things because they are easy to understand. 38. How can we do that? 39. And he will always be there. Paragraphs: $ 0 8 13 17 23 29 35 #
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Please segment these sentences into coherent paragraphs: 0. Furthermore, when the eye consciousness arises depending on form, one makes ten conventional thoughts about it, namely the eye consciousness. The World-Honored One also says this. 1. Some say: 2. Cultivating the sense bases, the consciousness is due to the sense base. 3. Just as in the various destinies, within one destiny one contemplates food, time, and one's own nature to create the sense bases, and one should say it is body consciousness. 4. Just as in the formless realm, the mind and mental factors correspond to form, which is subtle, lofty, coarse, and fine. Contemplating this, 5. how does one destroy the notion of form? 6. Some say: 7. They do not have the thought of destruction, but their form is not yet exhausted. 8. If form is exhausted, that is called the thought of destruction. 9. Some say: 10. They have the thought of destruction, but they do not cultivate the thought of form. 11. If one is apart from the thought of form, being apart is called the thought of the destruction of form. 12. Furthermore, they are not the thought of the destruction of form, but they do not enter the formless concentration. 13. If one enters the formless concentration and accomplishes that concentration, that is called the thought of the destruction of form. 14. In this way, the five groups of consciousness do not know their own characteristics and bases, how then does the mental consciousness not know its own characteristics and bases? 15. Some say: 16. They know the mind and its basis is the mental consciousness. 17. If the mind does not know the mental consciousness, then the mind and mental factors do not observe each other. 18. Some say: 19. They know their own faculties and bases, that mental consciousness is the object of the mental consciousness, and all dharmas are the objects of the mental consciousness. 20. Some say: 21. Knowing that the body is pervaded by the four great elements, it is the realm of the mental consciousness. 22. If one does not know, then there is also no pain. 23. There is dependence on the mental consciousness, some say: 24. Not knowing. 25. If the mental consciousness knows, then there are no three aggregates. 26. This is not subtle, therefore it does not know. 27. Some say: 28. Not knowing. 29. If it were to know, then there would be two. 30. The World-Honored One also said, two conditions give rise to the various consciousnesses, therefore it does not know. 31. Furthermore, the faculties then depend on consciousness. If the mental consciousness itself knows the faculties it depends on, then in this way the mental consciousness would be destroyed. 32. Next, the mind arises together, in this way the four great elements should be said to depend on the body of consciousness, they are not the realm of the mental consciousness, not yet destroyed, the six consciousnesses enter the indeterminate mind and 33. Should it be said to be not yet obtained? 34. Some say: 35. It should be said that it is not yet attained. 36. One does not give rise to various hopes with a neutral mind or mental factors. 37. Question: 38. If the neutral mind nature changes, then hope is destroyed. 39. Some say: Paragraphs: $ 0 1 6 9 14 15 18 20 23 27 31 37 #
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