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Please segment these sentences into coherent paragraphs: 0. (1251) Thus have I heard. 1. Once, the Buddha was traveling among the people of Kosala and arrived at the village of Nālandagrāmaka... as explained in detail above, up to seeking benefits here and there. 2. The Buddha told Nāthakūṭa: 3. I saw a dwelling on the outskirts of a village, where a bhikṣu was sitting in meditation. 4. Having seen this, I thought like this: 5. 'Now this Venerable One dwells in a village, this one is a novice, coming and going, making noise and confusion, obstructing his meditation, disturbing his right concentration, creating obstacles for him who wants to reach the unattained, obtain the 6. Nāthakavṛṣabha, 7. I do not delight in those bhikṣus dwelling in village monasteries. 8. Nāthakavṛṣabha, 9. I see bhikṣus dwelling in secluded places, lying on their backs and sighing. 10. Having seen this, I think like this: 11. 'May those bhikṣus awaken from sleep and contemplate the thought of seclusion. 12. Nāthakavṛṣabha, 13. I also do not delight in such bhikṣus dwelling in secluded places.' 14. Nāthakavṛṣabha, 15. I further see bhikṣus dwelling in secluded places, sitting and sleeping with swaying bodies. 16. Having seen this, I think like this: 17. 'Now this bhikṣu, in awakening from sleep, does not attain concentration, and one with a concentrated mind attains liberation.' 18. Therefore, Nāthakūṭa, 19. I do not rejoice in such bhikṣus dwelling in secluded places. 20. Nāthakūṭa, 21. I also see bhikṣus dwelling in secluded places, sitting upright in right concentration. 22. Having seen this, I think: 23. 'May those bhikṣus who are not yet liberated quickly attain liberation; 24. May those who are already liberated guard themselves well, so as not to regress.' 25. Nāthakūṭa, 26. I rejoice in such bhikṣus dwelling in secluded places. 27. Nāthakūṭa, 28. I also see bhikṣus dwelling in secluded places, but later they leave the secluded place, gather up their bedding and seats, and return to the village to receive bedding and seats. 29. Nāthakūṭa, 30. I also do not rejoice in such bhikṣus returning to the village. 31. Furthermore, Nāthakūṭa, 32. I see a bhikṣu who resides in a village monastery, with a great reputation and able to attract material benefits, clothing, food and drink, medicine, and various necessities. 33. Later, he gathers and abandons the benefits and village beds and seats, and goes to a secluded place, lying down comfortably and resting. 34. Nāthakavṛṣabha, 35. I rejoice in such a bhikṣu who gathers and abandons the benefits and village beds and seats, and resides in seclusion. 36. Nāthakavṛṣabha, 37. a bhikṣu should train like this. 38. After the Buddha taught this sūtra, the bhikṣu Nāthakavṛṣabha rejoiced and made obeisance before departing. 39. Thus have I heard. Paragraphs: $ 0 2 6 14 21 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. For one who seeks reality, first of all 1. all exists. 2. Because of understanding objects and being free from attachment, 3. after that, it is seclusion. 4. In this way. 5. Faith is that which is produced by the cause of firm belief in the way in which Vairocana, etc., do not go beyond the conventional truth. 6. The word “of” is elided in “the worship of those.” 7. Those who are sentient beings, etc., are those who are attached to things and those who are not attached to things. The two extremes are characterized by those two. Seclusion from those is the wisdom of the selflessness of phenomena, which is the mid 8. The worship of those who have fallen into the extremes of attachment and clinging is conventional. 9. The word “his” should be understood as referring to the sequence of the different kinds of worship. 10. It should be understood that worship is not for those who cling and fall into extremes. 11. The avoidance of the two extremes of conceptualization is not only mental worship, but also the worship of the actual articles such as flowers, which are imagined to be like a reflection. 12. One should understand that one should practice without clinging to them, as if they were illusory persons. 13. Therefore, 14. however many vases are filled 15. with flowers and so forth, 16. One should set it up by this process. 17. Therein, first, one should recite the mantra of the victorious vase as explained, twenty-one times over the wheel and the flower branch held by the pledge seal of the mandala lord, with “Oṃ mahāsukha vajra amogha samaya udaka siddhy abhiṣiñca sarva s 18. With that mantra, one should place it in front of oneself. 19. The other vases are endowed with the five grains, etc., and are marked with the signs of Akṣobhya, etc. 20. Recite Om vajra-udaka hum one hundred and eight times, and recite the mantras of Akshobhya and so forth seven times each, and place them with their own reality. 21. Likewise, cover the mouths of the filled vases with a leaf of the amra tree, and so forth, tie them with a vajra-thread, and recite the mantra of vajra water seven times, and offer them to all the deities. 22. Then, having moved the syllable Om to the tip of the vajra, sprinkle the water with the vajra-tip mantra, 23. and having blessed it with the vajra-fire mudra and mantra, and with the vajra-flower and so forth mudras and mantras, offer flowers, incense, lamps, and ointments to all the deities of the mandala, reciting their individual secret mantras. 24. Then, having made the vajra bond, one should recite with the mudra of brandishing a sword, “Akaro mukhaṃ sarvadharmāṇām, adyanutpannatvataḥ,” and with the water for all activities, one should purify the food and drink.🔽 25. Then, having made the vajra bond and shaking the sword, one should recite the mantra “Akāra-mukhaṃ sarvadharmāṇām, adhyajñāna-utpattaye” and with the water of all activities, one should offer various kinds of food and drink, such as edibles, chewable 26. Then, to each goddess or to all in general, one should offer a pair of garments, having recited the mantra “Oṃ sarva-pūjā pūraya āvartaya āvartaya hoḥ,” and also with one’s own mantra, one should offer whatever one can afford. 27. Then, placing one’s palms together at the crown of one’s head, 28. one should visualize the entire realm of space filled with wish-fulfilling trees and so forth arisen from the syllable Oṃ, and mentally offer them. 29. One should bless it with the mantra Om anuttara sarva paja and so forth, which will be explained below, repeated three times. 30. Then one should ring the bell and recite the hundred-syllable mantra seven times to stabilize the mandala. 31. Then, endowed with the yoga of Vajra Humkara, one should emerge outside and make offerings to all the sentient beings who have come from the ten directions together with the Blessed One, as in the direction offerings, and having made obeisance, one s 32. Those offerings and so forth. Having seen that those offerings, which are the nature of method, are for the sake of listening and for the sake of sentient beings, he opened his eyes in wonder and said excellent! 33. He spoke well. 34. He was extremely pleased. 35. In Emaho! and so forth, Emaho! is wonder. 36. Who? All buddhas! 37. What is wonderful? Method! 38. The term method is stated as the ultimate offering. 39. Why? For the attainment of buddhahood! It is for the sake of attaining that. Paragraphs: $ 0 5 13 17 24 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. No, World-Honored One! 1. The World-Honored One praised him, saying: 2. Excellent!🔽Excellent! 3. Udāyī! 4. You are not like that foolish person. That foolish person, I tell them: 5. 'You should abandon this. 6. ' They say: 7. 'This is a small matter, what is the point of abandoning it? 8. Yet the World-Honored One now teaches me to abandon this, the Well-Gone One makes me sever this.' 9. They also say: 10. 'This great renunciant cannot digest food, he does not abandon this, he only gives rise to what is unacceptable and unbearable towards me, and also towards the other monks who well uphold the precepts, he also gives rise to what is unacceptable and u 11. Udayin! 12. Therefore, the bonds of that foolish person are extremely firm and tight, becoming increasingly intense, unbreakable, and unable to be liberated. 13. Udayin! 14. If there is a son of a good family whom I tell: 15. 'You should cut this off.' 16. He would not say: 17. 'This is a small matter, what is the point of cutting it off? 18. But now the World-Honored One teaches me to cut this off, the Well-Gone One makes me sever this.' 19. He would not say it like this: 20. 'This great śramaṇa cannot digest food, he would cut this off, he would not give rise to what is unobtainable and unbearable towards me, nor would he give rise to what is unobtainable and unbearable towards the other bhikṣus who uphold the precepts w 21. Udayin! 22. Therefore, the bonds of that son of a good family are not firm or tight, they do not become increasingly intense, and can be cut off, then he will attain liberation. The Buddha spoke like this.🔽Here is the corrected and aligned text: 23. Venerable Udāyī, having heard the Buddha's teachings, joyfully undertook to follow them. 24. The Sūtra of Maudgalyāyana (193) The Sūtra of Maudgalyāyana, the second of the fifth section of the middle length Āgama collection, the great section (193) I have heard thus: 25. Once, the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Anāthapiṇḍada Park. 26. At that time, Maudgalyāyana often gathered with the bhikṣuṇīs.🔽If someone told Maudgalyāyana about the bhikṣuṇīs, he would become angry and jealous, and there would be disputes. 27. If someone told the bhikṣuṇīs about Maudgalyāyana, the bhikṣuṇīs would become angry and jealous, and there would be disputes. 28. Many bhikṣus heard this and went to see the Buddha. They bowed at the Buddha's feet, then sat to one side and said: 29. World-Honored One! 30. The monk Maudgalyāyana often gathered with the nuns.🔽If someone told the monk Maudgalyāyana about the nuns, he would become angry and jealous, and so on, up to quarreling. 31. If someone told the nuns about the monk Maudgalyāyana, the nuns would become angry and jealous, and so on, up to quarreling. 32. Having heard this, the World-Honored One told a monk: 33. Go to the monk Maudgalyāyana and tell him: 34. 'The World-Honored One summons you.' 35. The monk, having heard this, 36. Yes, World-Honored One! 37. immediately rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and left. 38. He went to the monk Maudgalyāyana and said: 39. The World-Honored One summons you! Paragraphs: $ 0 4 11 14 21 24 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The following is the explanation. 1. They are the most excellent things that benefit all sentient beings. 2. They are unimpeded, unimpeded, and unimpeded in their intention to bring sentient beings to maturity. 3. They are not attached to my happiness. 4. The one who has perfect wisdom is a sentient being. 5. It is for everyone, not just for me. 6. Son of a good family. 7. Bodhisattvas possess these four qualities. 8. The teachers are the ones who do not accept the teachings. 9. Son of a good family. 10. Bodhisattvas possess four qualities. 11. They are the teachings of all sentient beings. 12. What are the four? 13. The following is the explanation. 14. They are those who give up their own interests and work for the welfare of others. 15. I give up all my pleasures and give away the pleasures of the Dharma to sentient beings. 16. They are not weary of teaching the Dharma just as they have heard it. 17. The Dharma life is not a life of the world. 18. Son of a good family. 19. Bodhisattvas possess these four qualities and are the teachers of all sentient beings. 20. Son of a good family. 21. Bodhisattvas possess four qualities. 22. The wheel of the Dharma of all buddhas. 23. What are the four? 24. The following is the explanation. 25. They teach the uninterrupted Dharma, which is the attainment of the highest state of enlightenment, the uninterrupted confidence, the knowledge of the thoughts of sentient beings, and the guidance on the path of nirvāṇa. 26. Son of a good family. 27. Bodhisattvas possess these four qualities. 28. All buddhas follow the wheel of Dharma. 29. Son of a good family. 30. Bodhisattvas possess four qualities. 31. What are the four empowerments that are conferred on all the teachings of the Buddha? 32. The following is the explanation. 33. They are beyond all conduct. 34. They are those who have attained the patience of the Dharma that is not to be reversed or produced from the bodhisattvas conduct. 35. They are also extensive because they do not reverse the teachings on life, death, and birth. 36. If the Tathagata, the Mahārāja, is truly awakened and is certain to reach the ten levels, he is skilled in moving from one level to another. 37. Son of a good family. 38. Bodhisattvas possess these four qualities. 39. They are endowed with the empowerment of all the qualities of the Buddha. Paragraphs: $ 0 6 9 18 20 26 29 37 #
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Please segment these sentences into coherent paragraphs: 0. It also has two meanings. 1. First, in terms of the internal and external together forming dependent origination, 2. because of non-identity, 3. there is that which can enter and that which is entered. 4. Because of non-separation, 5. therefore they can mutually enter. 6. Second, in terms of internal and external dependent origination, 7. with the true nature of dharmas, 8. it is neither identical nor separate. 9. This also has two meanings. 10. First, because the internal and external are not identical with the nature of dharmas, 11. there is that which can enter and that which is entered. 12. Because they are not separate from the nature of dharmas, 13. The hairs can broadly encompass. 14. The lands can enter everywhere. 15. Second, 16. The hairs are about not being apart from the dharma-nature. 17. Encompassing in accordance with principle. 18. The lands are about not being identical to the dharma-nature. 19. Not pervading the pores. 20. Think about it. 21. This unobstructed observation of phenomena and phenomena. 22. Like a group of ministers facing the king. 23. Each fully obtains the king's power. 24. Like the children facing the father. 25. Each fully obtains being the father. 26. Also, like a hundred monks living together in one temple. 27. Each fully obtains the enjoyment. 28. While the temple is not divided. 29. If the large and small flowers in the sky. 30. Each completely enters the boundless void. 31. While the flowers are not destroyed. 32. Then the sentient beings of the ten directions. 33. Are all the Buddha's body without distinction. 34. Because of not knowing. 35. Sweetly calling oneself insignificant. 36. Receiving the wisdom and virtue of the Tathāgata. 37. On the contrary, falling into foolishness and blindness. 38. Endowed with vast and great majestic spirit. 39. While crouching in a small vessel. Paragraphs: $ 0 9 15 21 26 32 #a knew the time had come. 34. He disappeared from there and emerged in front of her. 35. The woman saw the Tathagata and deeply felt sorrow and joy. 36. She observed the Buddha's excellent features with a sincere and pure mind. 37. By the power of her good karma, 38. in an instant her body transformed like a heavenly maiden. 39. She became even more elated. Paragraphs: $ 2 3 7 14 23 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. There is the Dharma of the śramaṇa and the meaning of the śramaṇa. 1. What is the Dharma of the śramaṇa? 2. It refers to the Eightfold Noble Path - right view up to right concentration. 3. What is the meaning of the śramaṇa? 4. It means the complete extinction of greed, hatred, and delusion, the complete extinction of all afflictions. This is called the meaning of śramaṇa. 5. After the Buddha spoke this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 6. Thus have I heard: 7. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 8. At that time, the World-Honored One told the bhikṣus: 9. There is the Dharma of śramaṇas and the fruits of śramaṇas. 10. Listen carefully and consider it well, and I will explain it to you. 11. What is the Dharma of śramaṇas? 12. It refers to the Eightfold Noble Path—right view up to right concentration. 13. What are the fruits of śramaṇas? 14. They are the fruits of stream-entry, once-returning, non-returning, and arhatship. 15. After the Buddha spoke this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it.Here is the corrected and aligned text: 16. Saṃyuktâgama, Scroll 28 Paragraphs: $ 6 9 16 #
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Please segment these sentences into coherent paragraphs: 0. namely, body, speech, and mind. 1. This pure good karma is called karma with pure white retribution. 2. In the formless realm, there is only mental karma that can experience retribution. 3. Therefore, it is not mentioned. 4. Moreover, there are those who say: 5. If one possesses the five aggregates that can experience retribution, 6. this pure good karma is called karma with pure white retribution. 7. In the formless realm, there are only the four aggregates that can experience retribution. 8. Therefore, it is not mentioned. 9. Moreover, there are those who say: 10. If one possesses the ten wholesome courses of action that can experience retribution, 11. this pure good karma is called karma with pure white retribution. 12. In the formless realm, there are only three wholesome karmic paths. 13. That can induce retribution. 14. Therefore, it is not mentioned. 15. Furthermore, some say: 16. If in this realm there are two pure and bright, 17. Two clear and distinct, 18. One is the cause, 19. And the other is the effect. 20. This realm's wholesome karma is called the karma with white and white retribution. 21. In the formless realm, there is one pure and bright, 22. Which is the cause. 23. Therefore, it is not mentioned. 24. Due to these various causes and conditions, 25. Only the wholesome karma bound to the form realm is called the karma with white and white retribution. 26. Not the wholesome karma bound to the formless realm. 27. What is the karma with black and white and black and white retribution? 28. It refers to the wholesome karma bound to the desire realm, 29. Which can induce the karma with retribution in the human and heavenly realms. 30. Question: There is no karma that is both black and white. 31. Why is it called the karma with black and white and black and white retribution? 32. Answer: It is in order to show that within a single basis, 33. Within a single continuity, 34. It receives the ripening of two kinds of karma. 35. One is black. 36. The other is white. 37. Therefore it is called black-and-white karma with black-and-white ripening. 38. Question: In the evil destinies, one also receives the ripening of black-and-white two kinds of karma. 39. Why is it said that only the karma that can cause the ripening of the human and heavenly destinies Paragraphs: $ 0 4 9 15 24 27 30 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The Sūtra on the Balance of Mind states: It is not that the consciousnesses are not pure meditative stabilization. 1. Therefore, the qualities of meditative concentration and the nature of meditative concentration are taught. 2. The definitive definition of a person is as follows. 3. The eight places of the deities are connected to the eight levels of the deities. 4. If they exist, how could it not be necessary to create a similar purpose, such as explaining them in detail? 5. The Extensive Explanation of the Doctrine, the Compendium of the Doctrine, is a treatise for the benefit of those who are distracted by the elaborations of many activities, and so on. 6. The meaning of the text is that it is not disturbed. 7. The second part of the Compendium of the Doctrine is the work of the Buddha. 8. Therefore, it is not unnecessary to write this verse. 9. What is the connection? What is the need? 10. What is the meaning of this statement? 11. This is the connection between the two. 12. This is necessary in order to understand the greatness of our teacher. 13. This is the first of the qualities to be taught. 14. The qualities are the result of the company. 15. Those who are diligent in doing good will become accustomed to it. 16. The word all means perfect abandonment. 17. The word permanent means the perfection of wisdom. 18. He draws beings from the mud of cyclic existence. 19. This is the perfect benefit for others. 20. I prostrated to the teacher. 21. This is the perfect teaching of the three worlds. 22. He draws beings from the mud of cyclic existence. 23. The Buddha said, I am a beggar. 24. The cause of samsara is samsara. 25. The five aggregates of the approach. 26. The five kinds of beings. 27. It is a thing that comes and goes, and it is a thing that arises and ceases. 28. Since samsara is not mud, it is mud. 29. It is like a swamp, because it is a place of resting, and because it is difficult to cross. 30. They are born and die, so they go. 31. The name the one who is being led is derived from the name the one who is led. 32. The meaning of the text is the teacher. 33. What is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is meant by what is mean 34. The teacher teaches the meaning of the meaning. 35. I prostrate to the teacher who teaches the meaning. 36. This is the same as the following. 37. It is beneficial for you and others. 38. I prostrate. 39. They will be shown by bowing down to their bodies, speech, and mind. Paragraphs: $ 0 2 5 9 13 20 23 31 35 #
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Please segment these sentences into coherent paragraphs: 0. This is precisely the gate of suchness and one reality. 1. And there is nothing that is not a nature. 2. This is precisely the gate of the true, permanent, pure, and equal dharmadhātu. 3. The essence is always so. 4. Ancient and modern do not change. 5. Third, the contemplation of true function. 6. Observing the gate of the transformative function of all Buddhas and Bodhisattvas. 7. This is the gate of function. 8. It is replete with the defiled and pure dharmas of the three vehicles. 9. The Dharma being perfect and complete. 10. Relying on it to accomplish virtue. 11. Virtue is not unbestowed. 12. Therefore, the great sage. 13. Because they skillfully enter and accord with the world. 14. They are able to manifest all afflictions and other matters. 15. Therefore, the sutra says: 16. The eighty-four thousand gates of afflictions, 17. By which sentient beings become weary and exhausted, 18. Are used by the Buddhas to carry out their Buddha-work. 19. As with afflictions, 20. So it is with karma and suffering. 21. Moreover, the Sutra on the Stages of Concentration says: 22. These gates of afflictions and other matters, 23. Are for the sake of giving rise to supreme practices. 24. The Vimalakirti Sutra says: 25. In order to penetrate the path of the Buddha. 26. Moreover, they skillfully enter the Dharma gates of the two vehicles, 27. And are able to manifest all the matters of the two vehicles. 28. Therefore, the sutra says: 29. Demonstrating the state of shravakas, pratyekabuddhas, and so forth, 30. Is the practice of bodhisattvas. 31. Moreover, because they skillfully enter the gate of action of all bodhisattvas, 32. Although they attain nirvana, 33. They ultimately do not abandon the practices of bodhisattvas. 34. Up to skillfully entering the gate of action of all Buddhas and Tathagatas, 35. They are able to manifest the eight aspects of existence. 36. Demonstrating the attainment of perfect enlightenment. 37. Filling the Dharma realm. 38. And being inexhaustible. 39. This is the third true function contemplation. Paragraphs: $ 0 5 15 21 24 26 31 #
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Please segment these sentences into coherent paragraphs: 0. And those of the five Nikāyas, 1. And those of the four Nikāyas, 2. Followed Nāgasena. 3. Deep in wisdom, intelligent,🔽Skilled in what is right and wrong, 4. Having attained the highest good, 5. Nāgasena was confident. 6. Surrounded by those bhikkhus,🔽Skilled and truthful, 7. Wandering from village to village, 8. He came to Sāgala. 9. In the Saṅkheyyapariveṇa, 10. Nāgasena then stayed. 11. He spoke to the people 12. Like a lion on a mountain.” 13. Then Devamantiya said this to King Milinda: 14. “Wait, Great King! 15. “There is, sire, an elder named Nāgasena who is wise, clever, intelligent, trained, confident, learned, 16. a ready speaker, eloquent, who has attained the perfection of the knowledge of the meaning, the Dhamma, language and inspired speech, 17. and who is now living in the Saṅkhyeyya monastery. Go, sire, and ask the venerable Nāgasena your questions. He is able to converse with you and to remove your doubts.” 18. Then, as soon as King Milinda heard the word “Nāgasena” he was frightened, he was terrified, he got goose-flesh. 19. Then King Milinda said to Devamantiya: 20. “Is the monk Nāgasena able to converse with me?” 21. “He is able to converse with Indra, Varuṇa, Kuvera, Pajāpati, Suyāma, Santusita, the World Guardians, and even with the Great Brahmā, the father of his father, let alone with a human being.” 22. Then King Milinda said this to Devamantiya: 23. “Well then, Devamantiya, send a messenger to the presence of the venerable one.” 24. “Yes, your majesty,” Devamantiya sent a messenger to the presence of the venerable Nāgasena, saying: “Venerable sir, King Milinda wishes to see the venerable one.” 25. The venerable Nāgasena also said: 26. “Well then, let him come.” 27. Then King Milinda, surrounded by about five hundred young men, mounted his fine chariot, and together with a great retinue of troops, approached the Saṅkheyya enclosure, where the venerable Nāgasena was. 28. At that time the Venerable Nāgasena was sitting in the pavilion with eighty thousand bhikkhus. 29. King Milinda saw the Venerable Nāgasena’s assembly from a distance and, seeing it, he said to Devamantiyā: 30. “Devamantiyā, whose is this great assembly?” 31. “Great king, it is the Venerable Nāgasena’s assembly.” 32. Then, when King Milinda saw the Venerable Nāgasena’s assembly from a distance, he was frightened, terrified, and his hair stood on end. 33. Then King Milinda, surrounded by his troops, like an elephant by a herd of forest elephants, like a nāga by a multitude of garuḍas,🔽like a lion by a multitude of ajagaras, like a bull by a herd of cattle, like a frog by a multitude of nāgas, like a d 34. like a snake by a multitude of snake charmers, like a fish by a multitude of fishermen, like a bird by a multitude of bhūta-vejjhas, 35. like a demon, like the moon swallowed by Rāhu, like a snake in a snake-basket, like a bird in a cage, 36. like a fish in a net, like a man sitting in a jungle, like a yakkha who has offended Vessavaṇa, 37. like a deva-son whose life-span is exhausted, he was frightened, terrified, alarmed, anxious,🔽with hair standing on end, 38. with a disturbed mind, with a depressed mind, with a confused mind, with a perverted mind, thinking: “Let not this retinue despise me,”🔽he established mindfulness 39. and said this to Devamantia: Paragraphs: $ 0 13 18 25 27 32 38 #
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Please segment these sentences into coherent paragraphs: 0. And we have no doubts about it— 1. That is the concordant patience. 2. When I too have awakened to buddhahood, 3. And have roared the lion’s roar,🔽I will display the miracles 4. As taught by the guides. 5. This field is inconceivable, 6. This unsurpassed field of merit, 7. Having planted seeds in it, 8. I am not without color. 9. The entire earth will split open, 10. And the ocean will dry up, 11. But the seeds planted in the perfect Buddha 12. Will never be lost.🔽One can measure the minds of sentient beings 13. And the extent of space, 14. But the merit of the mind set on awakening 15. Is immeasurable.🔽Whatever my thoughts may be, 16. I have no other lord than the Blessed One,🔽No other lord than the Buddha,🔽No other lord than the Dharma, 17. No other lord than the Saṅgha.🔽I have no other lord than the Blessed One, 18. No other lord than the Buddha,🔽No other lord than the Dharma,🔽No other lord than the Saṅgha. 19. I have no other lord than the Blessed One,🔽No other lord than the Buddha, 20. No other lord than the Dharma,🔽No other lord than the Saṅgha.🔽I have no other lord than the Blessed One,🔽No other lord than the Buddha,🔽No other lord than the Dharma,🔽No other lord than the Saṅgha.🔽I have no other lord than the Blessed One,🔽No other 21. I have no other lord than the Blessed One, 22. And set out on the path to enlightenment. 23. For a hundred thousand years 24. I served the Sugata without attachment or aversion.🔽I ripened a thousand childish beings 25. And those who were my followers.🔽They are the ones who, 26. For the sake of the Buddha’s enlightenment, 27. I saw the path of the Sugata,🔽And I heard this Dharma well. 28. I always delight in enlightenment. 29. I have found what is to be found. 30. Those who delight in enlightenment 31. Always delight in the Dharma. 32. They do not abandon the Dharma. 33. They always delight in all beings. 34. Then in that assembly there was a Dharma preacher monk named Dharmaketu. 35. He said to King Kalyāṇakūṭa: 36. “Great King, you have not acted in accordance with the thus-gone ones’ miracles. 37. You have acted in a way that is not in accordance with them. 38. Therefore, you are dwelling in an inappropriate place. 39. Why is that? Paragraphs: $ 0 5 12 15 21 34 #
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Please segment these sentences into coherent paragraphs: 0. It is not the future. 1. Why is this? 2. Son of good family! 3. Because all dharmas are without intrinsic nature. 4. Son of good family! 5. Some tīrthikas say this: 6. ‘Effects arise from the assembly of causes and conditions.’ 7. If effects were to arise without the intrinsic nature of arising being present in the conditions from the beginning, 8. then space, which is non-arisen, would be suitable to give rise to effects. 9. Space is not a cause because it is non-arisen. 10. Because the intrinsic nature of the effect is present in the conditions from the beginning, therefore the effect arises from the assembly. 11. How is that? 12. For example, 13. when Devadatta builds a wall, he uses clay and earth, 14. but not paint. 15. When he paints a picture, he uses paint,🔽but not clay and earth. 16. Grass and wood are not combined. 17. When weaving cloth, thread is combined, 18. but not clay and wood. 19. When making a house, clay and wood are combined, 20. but not thread. 21. Since they are combined in this way, it is known that each of them produces a result. 22. Since a result is produced, it is certain that a nature exists among the causes. 23. If there were no nature, it would be logical for all things to arise and emerge from a single thing. 24. Since it is possible to combine them in this way, and since it is possible to make them, 25. and since it is possible to extract them, it is certain that each of them has a result from the beginning. 26. If there were no result, no one would combine or separate them, and they would not emerge. 27. Since space does not combine or make anything, it is able to give rise to and produce all things. 28. Thus, because of the existence of a cause, the seed of the banyan tree is in the banyan tree. 29. The essence of butter is in the milk, cloth is in the thread, and a pot is in the clay. 30. Son of good family, 31. all childish ordinary beings, blinded by ignorance, explain it like this. 32. Color is for the purpose of attachment. 33. The mind has the nature of desire. 34. They also say this: 35. “In the mind of a childish ordinary being, there is both the nature of desire and the nature of liberation. 36. When conditions for desire are encountered, a desirous mind arises. 37. When conditions for liberation are encountered, a liberated mind arises.” 38. Although they say this, it is not the meaning. 39. Moreover, some childish, ignorant people say this: Paragraphs: $ 0 2 5 30 39 #
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Please segment these sentences into coherent paragraphs: 0. How does one possess past dharma cognition and future unknown cognition, but not present [unknown cognition]? 1. The answer is: 2. If dharma cognition has already been terminated but not lost, and if this unknown cognition is obtained but not present, one is said to possess past dharma cognition and future unknown cognition, but not present [unknown cognition]. 3. How does one possess past dharma cognition and future and present unknown cognition? 4. The answer is: 5. If dharma cognition has already been terminated but not lost, and if this unknown cognition is present, one is said to possess past dharma cognition and future and present unknown cognition. 6. If one possesses future and present unknown cognition, does one possess past dharma cognition? 7. The answer is: 8. If it has been terminated and not lost, then one possesses it. If it has not been terminated, or if it has been terminated but lost, then one does not possess it. 9. If one possesses past dharma cognition, does one possess past and future unknown cognition? 10. The answer is: 11. One may possess past dharma knowledge but not past or future unknown, and future but not past, and past and future unknown knowledge. 12. How does one possess past dharma knowledge but not past or future unknown knowledge? 13. The answer is: 14. If dharma knowledge has already been terminated but not lost, and this unknown knowledge is not obtained, this is called possessing past dharma knowledge but not past or future unknown knowledge. 15. How does one possess past dharma knowledge and future unknown knowledge but not past? 16. The answer is: 17. If dharma knowledge has already been terminated but not lost, and this unknown knowledge is obtained, if it has not been terminated, or even if terminated it has been lost, this is called possessing past dharma knowledge and future unknown knowledge 18. How does one possess past dharma knowledge and past and future unknown knowledge? 19. The answer is: 20. If one possesses Dharma cognition and has not lost it, and also possesses unknown cognition in the past and future, then one possesses past Dharma cognition and past and future unknown cognition. 21. If one possesses past and future unknown cognition, does one also possess past Dharma cognition? 22. Answer: 23. If it has been exhausted but not lost, then one possesses it. If it has not been exhausted, or if it has been exhausted but lost, then one does not possess it. 24. If one possesses past Dharma cognition, does one also possess past, future, and present unknown cognition? 25. Answer: 26. One may possess past Dharma cognition but not past, future, or present unknown cognition, or future but not past or present, or past and future but not present, or future and present but not past, or past, future, and present unknown cognition. 27. How does one possess past Dharma cognition but not past, future, or present unknown cognition? 28. Answer: 29. If Dharma cognition has already been terminated but not yet lost, and if this [person] does not obtain unknown cognition, then it is said that one possesses past Dharma cognition but not past, future, or present unknown cognition. 30. How does one possess past Dharma cognition and future unknown cognition but not past or present? 31. The answer is: 32. If Dharma cognition has already been terminated but not yet lost, and if this [person] obtains future unknown cognition, if it has not yet been terminated, or even if terminated, it is lost and not presently manifest, then it is said that one possess 33. How does one possess past Dharma cognition and past and future unknown cognition but not present? 34. The answer is:🔽If Dharma cognition and unknown cognition have already been terminated but not yet lost, and if this unknown cognition is not presently manifest, then it is said that one possesses past Dharma cognition and past and future unknown cogn 35. How does one possess past Dharma cognition and future and present unknown cognition but not past? 36. Answer: 37. If the Dharma cognition has already been terminated but not lost, and if this cognition of others' minds is present, or if it has not been terminated, even if terminated it is lost. This is called possessing past Dharma cognition and future and prese 38. What about possessing past Dharma cognition and past, future, and present cognition of others' minds? 39. Answer: Paragraphs: $ 0 3 6 9 12 15 18 21 24 27 30 33 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The suffering of the lower realms. 1. The one who is calm is also calm. 2. They are afraid of the world. 3. Since there is no sin, it is pleasing to the mind. 4. He was pleased with his good speech. 5. He is a great being, and his glory is the cause of all things. 6. The good qualities are the basis of happiness. 7. Praise of the Blessed One Buddha The Prayer of the Buddha The Praise of the Blessed One is the ninth chapter of the Prayer of the Buddha. 8. In order to accomplish the mental state, 9. The first is the peace of the mind, which is the peace of the mind. 10. And to pacify the outer disturbances. 11. Because they have abandoned the inner contentment. 12. You are encouraged to seek gifts. 13. He will destroy the thieves and robbers. 14. The one with the crooked head should be purified. 15. He encouraged the monks to go up to the mountain. 16. When the peaceful state is complete, 17. He is the one who applies the truth to the outer world. 18. This is to distinguish meditation. 19. He has abandoned the seedless. 20. The wise are on the path. 21. He is compassionate toward those who are weary. 22. Therefore, it is the best way to tame a human being. 23. The supreme translator, the supreme, has gone to the top of the mountain, and you are a beggar. 24. What is abandoned without a seed? 25. But that is not equanimity. 26. And when it is time to benefit, I will give them a place. 27. You have compassion for the poor. 28. It is beneficial for the well-being of the mind. 29. Because of his compassion for those who live in poverty, 30. It is for the benefit of all. 31. What is beneficial for the intermediate state? 32. This is not very strange. 33. What is the cause of the destruction of the other? 34. This is the same with friends and relatives. 35. You are kind even to your enemies. 36. He was a good man, and he helped me. 37. He is compassionate toward the poor. 38. You are a fool! 39. The outer, the single birth. Paragraphs: $ 0 7 13 16 23 28 35 #
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Please segment these sentences into coherent paragraphs: 0. His wisdom was internally fused. 1. His wondrous thoughts were extraordinary. 2. He reached far into the mysterious traces. 3. He made explanatory interpretations. 4. Causing the profound and hidden meanings to be revealed in the brilliant writings. 5. The recitation and tasting spread and were transmitted to later generations. 6. The literary embellishments were radiant, and the path of the school became easy to understand. 7. As for the treatise, 8. It speaks without being attached, and refutes without grasping. 9. It seems to have no basis, yet the matter does not lose its truth. 10. It is empty and has no destination, yet the principle is spontaneously mysteriously united. 11. The way of returning to the origin is evident in this. 12. There is a śramaṇa from India named Kumārajīva. 13. His capacity and character are profound and vast, and his spiritual sagacity is far-reaching. 14. I have studied under him for many years but still cannot fathom him. 15. I always savor and chant this treatise. 16. I consider it to be the essence of the mind. Although it was translated before, 17. the local dialects have not been integrated. 18. This causes those who contemplate it to hesitate in the erroneous text. 19. Those who establish positions deviate from the ultimate goal. 20. Yao Song, Marquis of Ancheng, Supervisor of the Imperial Secretariat of the Great Qin Dynasty. 21. His style and demeanor are clear and lofty, his mind is simple and excellent. 22. He has extensively studied both internal and external [teachings], and his rational thinking encompasses both. 23. Although he was fond of the great way from a young age, he became even more devoted as he grew up. 24. Although he was constrained by worldly affairs, his Dharma talks never ceased. 25. He always lamented this text with great sadness.🔽In the sixth year of the Hongshi era, in the year of Shouxing, 26. he gathered śramaṇas who savor the principles and collated the original text with Kumārajīva. 27. He refined and revised it, and focused on the meaning of the treatise. 28. He made it substantial but not wild, concise but necessarily reaching the goal. 29. The ultimate purport is clearly defined, without any gaps. 30. The treatise has twenty chapters. 31. Each chapter has fifty verses. 32. The last ten chapters. 33. The person thinks that they are not beneficial to this land. 34. Therefore, they are omitted and not transmitted. 35. I hope the enlightened gentlemen will examine and peruse them. 36. Preface to the Treatise in Twelve Gates, fourth by Master Seng Rui of the Treatise in Twelve Gates. 37. It is the middle way of the true aspect. 38. The essential track of the Way-place. 39. Twelve gates. Paragraphs: $ 0 7 12 20 25 36 #
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Please segment these sentences into coherent paragraphs: 0. The Dharma-trumpet, when it is heard, will bring to light the countless world systems, and will bring to the satisfaction of all sentient beings the faculties of the Dharma, just as it is faith. 1. This bodhisattva who enters the collection of merit is the one who has the power to accomplish the bodhisattva's goal. 2. This is the bodhisattvas unending accumulation of merit. 3. What is the bodhisattvas inexhaustible wisdom collection? 4. The accumulation of the wisdom of the bodhisattvas is the measure of fire. 5. The bodhisattva should enter the path through this. 6. All those who have a mind that is in the great trichiliocosm will have the wisdom that is accompanied by faith. 7. They will not even approach the hundred thousand years of wisdom that follows their Dharma. 8. The number of the hundred thousand, the number of the hundred thousand, the number of the hundred thousand, the number of the hundred thousand, the number of the hundred thousand, the number of the hundred thousand, the number of the hundred thousand 9. They do not even come close to the cause. 10. Similarly, those who have the wisdom of following the Dharma have the wisdom of the eighth. 11. The eighth is the wisdom of the continuum. 12. The wisdom that has entered the continuum is the wisdom that has once returned. 13. Those who possess the wisdom that comes back once are those who possess the wisdom that does not come back. 14. Those who possess the wisdom of nonreturner are those who possess the wisdom of the arhat. 15. Those who possess the wisdom of the arhats are called those who possess the wisdom of the root buddhas. 16. Those who possess the wisdom of the Pratyekabuddha will not approach even the hundredth of the wisdom of the Bodhisattvas, which will definitely come for a long time, from the example to the cause. 17. Those who possess the wisdom of a bodhisattva that will definitely be present for many generations are those who possess the wisdom of a bodhisattva who has attained patience. 18. The bodhisattva who has attained patience has the irreversible wisdom. 19. Those who possess irreversible bodhisattva wisdom do not approach even the hundredth bodhisattva wisdom that is held back by a single rebirth, from the example to the cause. 20. All sentient beings in the great trichiliocosm will possess the wisdom of a bodhisattva, which is held in a single life, but the bodhisattva who is seated in the essence of awakening will have no doubt that he is a bodhisattva. 21. They do not approach even the hundredth of the knowledgeable, nor do they approach even the illustrations and the reasonings. 22. In the infinite world realms, all sentient beings will possess the bodhisattva wisdom that is the essence of awakening. 23. They do not approach the hundredfold increase of the wisdom of knowing the tathāgatas places and places, nor do they approach the causes and the analogies. 24. The same applies to the stages of the completion of all ten tantras, including the ten distinct qualities of the tathāgata, fearlessness, and buddhahood. 25. The bodhisattva who hears this teaching and enters the accumulation of wisdom will not be afraid, nor will he be afraid of any human or field, and this will be called the bodhisattvas uninterrupted accumulation of wisdom. 26. What is the bodhisattvas inexhaustible collection of wisdom? 27. The one who engages in the mental activities of all sentient beings is the one who has the infinite accumulation of wisdom. 28. All sentient beings past, future, and present minds are present in the same mental state. 29. In this way, all sentient beings are filled with immeasurable minds. 30. All sentient beings, past, future, and present, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of them, all of 31. The mind is filled with immeasurable afflictions. 32. Bodhisattvas who have accomplished a single accumulation of wisdom generate the minds of those beings, and all those who generate the minds of those beings are their own objects. 33. And he will generate such a collection of wisdom that he will understand the requests and the requests. 34. This wisdom does not know that there is anything that appears in the minds of those sentient beings and that is afflicted by the three times. 35. Venerable Śārapadvatīputra, there is nothing like this that cannot be filled by space. 36. Similarly, the bodhisattvas wisdom does not obscure or ignore the mental appearances or mental afflictions of those beings, which are present in the three times. 37. This is the bodhisattvas infinite collection of wisdom. 38. What is the uninterrupted collection of bodhisattvas who have truly accomplished all the qualities of the buddhas? 39. The accumulation of all the roots of virtue, the accumulation of all the perfections, and the accumulation of all the qualities that lead to awakening is the inexhaustible accumulation of the accomplishment of all the qualities of the Buddha. Paragraphs: $ 0 3 6 10 15 20 26 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The seventh ground gives rise to it and the eighth ground eliminates it. 1. Now this ground only loves the excellence of wisdom in the observation of the undefiled, and is not the attachment to defiled dharmas. 2. Therefore it is not the same as the previous. 3. This is the second sentence. 4. Ji says. 5. Why are the grounds above the eighth ground called without added effort? 6. This ground has the words of the wisdom that surpasses added effort. 7. The meaning is said. 8. In the first seven grounds, in order to attain the superior liberation, one must make added effort in order to attain it, and is called added effort. 9. In the Buddha ground, in order to speak the Dharma for sentient beings, one speaks spontaneously and not with added effort. 10. Now, having entered this abode, one has already entered the superior liberation. 11. Therefore, the wisdom of added effort is spontaneously superior, like the ripening [of karma]. 12. However, when wishing to speak the Dharma for sentient beings, one is unable to speak spontaneously like the Buddha. 13. One must arouse intention and then speak. 14. This is called arousing added effort in the midst of the undefiled contemplation and speaking the Dharma. 15. Therefore, it is not the same as the previous [stage]. 16. The third clarifies that the activities of this [stage] are known as they truly are. 17. The Sutra on the Grounds explains that there are eleven kinds of thickets. 18. First, the thicket of the mental activities of sentient beings. 19. Second, the activities of afflictions. 20. Third, the activities of karma. 21. Fourth, the activities of faculties. 22. Fifth, the activities of faith. 23. Sixth, the activities of natures. 24. Seventh, the activities of profound thoughts. 25. Eighth, the activities of propensities. 26. Ninth, the activities of birth. 27. Tenth, the activities of habitual tendencies. 28. Eleventh, the thicket of the distinctions in the three groups of sentient beings. 29. The Tripiṭaka master says: 30. Faith is a mistaken translation. 31. It should be resolve. 32. Therefore, the Flower Ornament Sutra says resolve and liberation. 33. Now, this text says one should know that what is explained here is the work of the Dharma. 34. This is the correct explanation of the thicket. 35. The following text is extremely difficult. 36. The Tripiṭaka master examines the treatise to explain this text. 37. It says that which is called the practitioner in the thicket of all 38. This generally refers to the eleven thickets. 39. The eleven thickets such as the practice of the mind are precisely the objects of observation for the bodhisattva. Paragraphs: $ 0 4 17 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. it is possible to say that the meaning of the genitive case is ‘in vicchābhikkhaññesu, two of whatever word or sentence occurs.’ 1. It is shown that ‘two forms are there.’ The connection is: ‘In the two forms, the number is dual.’ 2. The second plural ending is taught. Here, the connection is shown by the connection with the action of teaching. 3. ‘A word that has a meaning in another sentence also comes to be connected with something else.’ This is the dual word. This is used in the two sentences above. 4. ‘The dual word is used. The dual word is not a form-maker.’ If it is a form-maker, 5. why is it not said? It is said: ‘Because it is demonstrated by the plural.’ Then, because ‘two’ is said in general, the words and sentences 6. Or else, the repetition of the same words in the same place is called a dvīhi compound. 7. If that is so, why is the explanation in the commentary given only in terms of the first? 8. To show that the dvīhi compound is defective, he says “But if it is said” and so on.🔽The word dvīhi is a word that indicates a distinction from what precedes it.🔽There, two and the form of two are stated as the first. 9. But here that same word is repeated twice. The repetition is countable. 10. Thus he thinks: “The word dvīhi is a word that expresses a countable thing, because of the statement ‘The words āda and saṅkhyā are used with a countable thing.’ 11. Therefore here the countable thing may be the form of a word or a repetition. This is the demonstration. 12. It may be in the neuter gender or in the feminine gender. There, when the demonstration is in the neuter gender, 13. and the sounds are reckoned, but when it is by the feminine gender then the utterance is reckoned, and the action is the characteristic of utterance, 14. and then the utterance is reckoned, and the gender is reckoned.” Then the compound is🔽“dual-compound.” This is the position of the first party. 15. When two utterances are prescribed then the compound is “dual-compound.” 16. He is indifferent to the dual-compound. (Here there is no gender-change.) In the place of the dual-compound the second party 17. (in the book) says: “The utterance is the action, and the sound is the means of accomplishing it here, and the gender-change of the means of accomplishing the action🔽is not appropriate. Therefore when two utterances are prescribed then the compound i 18. In order to show that he says “But that” and so on. They, having accepted the second party, from the mere conventional 19. and the difference in the basis, and so on, is not a difference in the meaning. How then is it that this is not included in the meaning of the word “fault”? He says: “Because of the following,” and so on. The suffix -tva is added to the noun-base in 20. and the difference is in the basis, and the non-difference is in the repetition. But how is it that the word “again” is not included in the definition? He says: “Because, etc.” The suffix ṇya is to be inflected as follows: “tassa bhāve kamesu tta tā 21. Again, again, is the state of being again and again in the sense of the state of being a collection. Therefore, it would not be again and again in the sense of a collection. 22. This is the meaning. Not only the suffix ṇya, but also the vowel o of the word “again” which is the beginning of the words sarā, sarā, etc., 23. would not be, because of the rule: “sarānamādissā yuvaṇṇassā eo ṇānubandhe” . The vowel o of the word “again” would not be, because of the rule: “manādyāpādīnamomaye ca” .🔽But the vowel o is in both cases, because it is taken as the sign of the follo 24. For in the first case also, only two sound-forms are taken as the beginning. 25. and in the case of what is one’s own, in the case of a difference.”🔽But is not the difference of the kind called ‘ difference of what is describable ’? And in the strict sense of the word there is no difference at all.🔽Otherwise there would be no des 26. If it be said that “ the difference is describable in the sense of a difference of what is describable, but not in the strict sense of the word ”, then it can be said that the function is not. 27. The connexion is this. But in the strict sense of the word there is no difference, since the difference that exists in the entity is discerned as describable by the word ‘ difference ’. 28. If it were otherwise, that is, if there were a difference, there would be no description at all. This is the intention here. If there were a difference in the strict sense of the word, 29. how could there be description of what is different? ‘ The place is like the place ’ is the metalling that is referred to. 30. In the case of ‘ with the doing ’, etc., the instrumental case is used with ‘ doing ’, etc., because of the desire to specify the doing, etc., as the instrument. 31. ‘Place, etc.’: the word ‘etc.’ includes time, location, etc.🔽It is called ‘distinguished’ when it is endowed with various modes. 32. ‘Endowed with many modes’ is said from the indication of the plural.🔽The connection is: by that, by which instrument or cause, 33. the indication of the plural, the desire to explain once is illuminated. 34. The connection is: in the desire to explain by the mode, and in the desire to explain the universal, etc. 35. Therein, this village is delightful and that village is delightful—this is the desire to explain by the mode. Here, although 36. there is a connection between the village and the quality of delightfulness, nevertheless, there is a connection between the quality and the villages, and the whole village is delightful 37. by abundance, there is no desire to explain by the complete mode (in the book), therefore the absence of the desire to explain by the complete 38. is not a dual form. Thus, having connected above, the meaning should be seen. ‘The barley is complete’—by the quality of completeness, 39. And the word “pervade” is used with the meaning “I will make known the many things.”🔽In the Mahābhaya Sutta, “The beautiful pervades the deer.” He wishes to pervade with the beautiful quality. Here the word “pervade” is used with the meaning “I will Paragraphs: $ 0 6 8 15 18 23 25 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. Then, after reviewing their own course, they spoke these verses of advice together with the verses of the Elder Nun Paṭācārā: 1. “Having heard her words, the instruction of Paṭācārā, 2. They washed their feet and sat down to one side; 3. Devoted to mental calm, they did the Buddha’s bidding. 4. “In the first watch of the night they recollected their former lives;🔽In the middle watch of the night they purified the divine eye; 5. In the last watch of the night they broke the mass of darkness. 6. “They rose and worshipped at her feet, ‘Your instruction has been fulfilled; 7. Just as the gods of the Thirty-three with Indra at their head🔽Go in front of him who is undefeated in battle, 8. So we will go in front of you, we who are free from cankers and possess the three knowledges.’ 9. They spoke these verses. 10. Herein, having heard her words, the instruction of Paṭācārā means the instruction of the Elder Nun Paṭācārā, which is like a foe-destroyer, 11. Having heard and received the advice of the Elder Nun Dhammadinnā, the thirty nuns, 12. having accepted it on their heads, having risen up, having worshipped at her feet, 13. having made her advice their support, having made it their object of thought, having sat down in a comfortable place, having brought their meditation to its culmination,🔽having attained the distinction they had not attained before, they sat down to i 14. Having risen up from their seats, having gone into the presence of the Elder Nun, saying: “Great Elder Nun, 15. we have done as you advised us,” and having worshipped at her feet with the five-fold prostration,🔽like the Thirty Three Gods Indra,🔽in the battle they are unconquered, 16. like the Thirty Three Gods worshipping Indra, the unconquered victor in the battle between the gods and demons,🔽the Great Elder Nun, we will live with you at the head, because there is nothing else to be done. Therefore, “we are the three knowledges, 17. having announced their gratitude to her, 18. and she attained the state of a Non-Returner. But what has not been explained here has been explained above. 19. The Commentary on the Threes of Thirty-Three is finished. 20. The Commentary on the Threes of Candā 21. Candā’s three stanzas beginning with “In the past I was wretched” were spoken by the Elder Nun Candā. She too, having formed her aspiration in the presence of former Buddhas, 22. accumulating profitable action in various existences, with the support of the round of rebirths, and gradually gathering the equipment for the attainment of deliverance, 23. when her knowledge was ripe, was conceived in the womb of a certain Brahman in a Brahman village in this dispensation of the Buddha. 24. From the time of her conception, that family was depleted of wealth. 25. She grew up in misery. Then a snake-poison disease 26. broke out in that house. By it all her relatives were stricken with death. When the destruction of her relatives was complete, she🔽went to another house. 27. Unable to earn a living, she went from house to house with a bowl in her hand, and she managed to live on whatever alms she received. 28. One day she went to the place where the Elder Nun Paṭācārā was distributing food. The nuns saw her, 29. pitiful and oppressed by hunger, and out of compassion they took her to the place where they were eating.🔽There they refreshed her with food and drink, which was well-prepared and pleasing to the mind. She was pleased with their conduct and virtue, a 30. She was confirmed in the Law, and she became disgusted with the round of existences. She went forth into homelessness.🔽After she had gone forth, she followed the Elder Nun’s advice, and she applied herself to meditation. Because she had already done 31. and because her knowledge was ripe, she soon attained Arahatship, together with the Supernatural Faculties. Then she surveyed her own career, and she uttered the following Stanzas, 32. “Formerly I was poor, a widow without a son, 33. Without friends or relatives, a slave to a dyer. 34. “Carrying my bowl and robe, wandering for alms from house to house, 35. Burning with cold and heat, I wandered for seven years. 36. “Then, seeing a bhikkhunī again, a recipient of food and drink, 37. I approached her and asked for the going forth into homelessness. 38. “Out of compassion for me, the bhikkhunī Paṭācārā gave me the going forth; 39. Then, having instructed me, she established me in the supreme goal. Paragraphs: $ 0 10 21 28 32 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. Vajrapa is the name of the Naila or Vardharana, the Maitntantra. 2. In Tibetan, 3. In his hand, he is the one who is the most excellent. 4. This is the extensive explanation of the tantra of Vajradhara. 5. Homage to the Three Jewels! 6. Then the noble one in blue robes went to the palace of the one with the crown of a staff. 7. At that time, the king said to the people of Samsara, Those who harm others, and so on. 8. The explanation of Vajrabhekan. 9. The five types of actions are included in the five categories of actions. 10. The five types of actions are: killing, killing, and discrimination. 11. The following is the practice of the practice of the sublime. 12. In the land of joyful delight. 13. The flower-bedding was spread out. 14. The form of anger is to be restored. 15. It has eight parts. 16. I will practice the mantra. 17. At that time, the signs of this will arise. 18. They are like a man who smiles, who picks up blue flowers, who commands a regiment of men, who always wears his old clothes, who holds a diamond in his hand, who walks on the sea, and who is a man who has a great sense of accomplishment. 19. He will surround the mountain of Sukhāvatī, hold a tortoise in his hand, and adorn his body with eight nectars. 20. Then, the practice begins. 21. There are two kinds of practice. 22. The general practice and the specific practice. 23. The specific practice is as follows: 24. I have in common with others. 25. I will explain my meaning. 26. The eight fires are the Buddhas wheel. 27. The two feet and the two eyes are the soles of the feet. 28. He had two palms and a broken neck. 29. It is not produced by any of these. 30. The two winds have the seed of the fruit. 31. The eight fires are the wheel of the wheel. 32. If you apply yourself to mantra, 33. The fearful one will run away. 34. The eleventh, the rākṣasas, fled. 35. If you are in meditation for a month, 36. All harmful actions will be destroyed. 37. Why did I ever have to be so violent? 38. Meditate on the meditative absorption of the accumulations. 39. The assembly of the assembly of the Yog will gather. Paragraphs: $ 0 5 8 11 16 20 32 37 #
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Please segment these sentences into coherent paragraphs: 0. The Book of the Sixes 1. The Chapter on the Depravities 2. Actions 3. “Monks, there are these three downfalls. 4. What three? 5. The downfall of action, the downfall of livelihood, and the downfall of view. 6. And what is the downfall of action? 7. There is the case where a certain person takes life, steals, engages in illicit sex. 8. This is called the downfall of action. 9. “What, bhikkhus, is failure in livelihood? 10. Here someone has wrong livelihood, wrong means of living. 11. This is called failure in livelihood. 12. “What, bhikkhus, is failure in view? 13. Here someone has wrong view and a distorted perspective: 14. ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no other world. There is no mother, no father; there are no spontaneously reborn beings; there are no contemplat 15. This is called failure in view.🔽These are the three failures.” 16. “Bhikkhus, there are these three accomplishments. 17. What three? 18. Accomplishment in action, accomplishment in livelihood, and accomplishment in view. 19. “What, bhikkhus, is accomplishment in action? 20. Here someone abstains from the destruction of life … and from idle chatter. 21. This is called accomplishment in action. 22. And what, monks, is accomplishment in livelihood? 23. There is the case where a monk is one of right living, who makes his living by means of the right means of living. 24. This is called accomplishment in livelihood. 25. And what, monks, is accomplishment in view? 26. There is the case where a monk has right view, right vision, right thoughts: 27. ‘This world—with its gods, its Māras, and its Brahmās, this generation with its contemplatives & brahmans, its royalty & common people—has correctly seen with right discernment that “For one who has done this or that deed of non-merit, an unskillful 28. This is called accomplishment in view.🔽These are the three accomplishments.” 29. The seventh section on the three is finished. 30. The Book of the Thrī 31. The Chapter on the Downfall 32. Purity, Part One 33. “Monks, there are these three kinds of purity. 34. What three? 35. Purity of body, purity of speech, purity of mind. 36. And what is purity of body? 37. There is the case where a certain person refrains from taking life, refrains from stealing, refrains from sexual misconduct. 38. This is called bodily purity. 39. “And what is verbal purity? Paragraphs: $ 0 3 9 12 16 19 22 25 29 33 36 #
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Please segment these sentences into coherent paragraphs: 0. The three aggregates are the four aggregates. 1. In the middle of the night, they spoke this way. 2. Oh, my friends! 3. It is difficult to find a buddha. 4. It is difficult to find a human being. 5. It is difficult to find perfect freedom. 6. It is difficult to find faith in the teachings of the Tathāgata. 7. It is difficult to find a perfect source. 8. It is difficult to find a monks property. 9. It is hard to find a true one. 10. Consider the actions of sentient beings. 11. If you know what you have done, even the smallest of your actions will not be destroyed. 12. How many people have said this? 13. They are hard to find. 14. It is even more difficult to find sentient beings who believe in the teachings of the Tathāgata. 15. Moreover, beings who have faith in the teachings of the Tathāgata 16. It is hard to find those that are genuine. 17. Moreover, it is very difficult to find sentient beings who are attractive to the Tathāgatas teachings. 18. It is difficult to find freedom from samsara. 19. We should not go beyond sorrow by means of the śrāvaka vehicle. 20. Or is it the vehicle of the Pratyekabuddha? 21. But since there is no guru in the Mahayana, they all agree that they must pass into nirvāṇa. 22. Since there is no guru in the Mahayana, it is the best thing to do to transcend suffering. 23. Not by the Śrāvaka vehicle. 24. But not by the vehicle of the Pratyekabuddha. 25. Then the householder Mañjuśrī, who was about five hundred householders, went to his presence. 26. They came from the city of Sravaka. 27. The prince went to the garden of the king, the garden of the king, the garden of the food-giver, the one without a protector, the garden of the delightful ones, and the blessed one, the one with a delightful delightful delightful. 28. I bowed my head to the feet of the Blessed One. 29. He circumambulated the Blessed One three times. 30. They are sitting on one side. 31. The Blessed One then said, I have no doubt that you will be able to do this. 32. He spoke to the householder Palden and to the householder, who numbered about five hundred. 33. Housemaster, why do you, the tathāgata, the arhat, go to the path of the perfectly enlightened Buddha? 34. Then the householder Dampa and five hundred householders rose from their seats. 35. He took his robe and put it on his shoulder. 36. I kneel down, and I stand on my ground. 37. Blessed One, I prostrate my hands together. 38. The king said to the Blessed One, I have no choice but to go. 39. Blessed One! Paragraphs: $ 0 1 10 25 31 34 #
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Please segment these sentences into coherent paragraphs: 0. I must look into her womb.🔽' 1. At that time, Pūrṇāyus went to observe the first wife of King Dīrghāyu's womb. He immediately bared his right shoulder, knelt for a long time, held her hand, and said three times: 2. The king of Kośala is in the womb. 3. He said to the wife: 4. You will obtain a flat land. At the head of the four-way intersection, when the sun first rises, you will see the four divisions of the army fighting together and washing their swords. Stay in such and such a place. 5. At that time, Pūrṇāyus went to King Brahmadatta and said these words: 6. Do you want to know? 7. There are such stars appearing. 8. At that time, in the early morning, when the sun first rises, at the head of the four-way intersection, the four divisions of the army will fight together and wash their swords. 9. The king said: 10. Pūrṇāyus! 11. Now is the right time. 12. At that time, Pūrṇāyus immediately assembled the four divisions of the army, and they fought together and washed their swords at the head of the four-way intersection. 13. At that time, the queen of King Changsheng obtained the ground to be even and flat. At the head of the four-way intersection, she saw the four divisions of troops fighting together and washing their swords. 14. At that time, the queen obtained the washing water from the swords and drank it. Her fetus was complete, and she gave birth to a son with an upright appearance. He was named Chang. 15. When he grew up, King Changsheng loved him very much. 16. At that time, King Fan Shi heard that King Changsheng of Koshala had escaped with his first wife, becoming a conch-haired brahmin living in a potter's house. He immediately ordered someone beside him, saying: 17. You go to the potter's house, capture King Changsheng and his first wife, tightly bind them and bring them here, beat the evil-sounding drum to show the appearance of death, leave from the right gate, break them into seven pieces and place them on th 18. At that time, King Changsheng heard that King Fan Shi had given such an order, and immediately called his son Chang and said: 19. Do you know now? 20. King Brahmadatta of Kāśi was my father's and grandfather's enemy. He took away all our lands, troops, wealth, and treasures, and ordered his people to kill us. 21. You should flee and not be killed by King Brahmadatta.' 22. Then the prince and his elder brother fled. 23. At that time, King Brahmadatta's men immediately captured King Dīrghāyu and his chief consort, bound and beat them with a bad-sounding drum, displaying the signs of death, with the people gathered. 24. At that time, Prince Dīrghāyu, in plain clothes, followed behind his parents, crying and shedding tears. 25. At that time, King Dīrghāyu looked back at his son and said: 26. 'Enmity, whether light or heavy, is not enough to be repaid. 27. Repaying enmity with enmity will not end enmity, only having no enmity can enmity be ended.' 28. Thus he spoke twice or thrice. 29. At that time, the people thought like this: 30. 'The king of Kośala is insane and confused, today he is just teaching the elder brāhmaṇa. 31. Who is the elder Mānava now? 32. At that time, the crowd also spoke like this three times. 33. At that time, King Brahmadatta ordered someone to take King Jīvadatta out through the right gate, divide him into seven parts, and place them on the tips of stakes. 34. At that time, Prince Jīvadatta returned to the city of Vārāṇasī, learned various skills, studied writing, astrology, secret predictions, mathematics, painting various images, music, and comedy, and became the best in the crowd. 35. At that time, not far from where King Brahmadatta's courtesans lived, there was an elephant trainer. Prince Jīvadatta went to the elephant trainer and said: 36. I want to learn how to tame elephants. 37. He replied: 38. You may learn. 39. At that time, the elder Mānava, after midnight, played the lute and sang playfully, producing beautiful sounds. Paragraphs: $ 0,5,12,16,18,23,29,34,35 #
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Please segment these sentences into coherent paragraphs: 0. ' After announcing like this, they should perform the poṣadha in harmony. 1. At that time, the Buddha told Upāli: 2. There are five kinds of people who commit offenses. 3. What are the five? 4. If a bhikṣu commits an offense in this way, other bhikṣus say to him: 5. Do you see this offense? 6. He replies: 7. I do not see it. 8. Those bhikṣus say to this bhikṣu: 9. If you see this offense, you should repent. 10. This is the first type of person who commits an offense. 11. If a bhikṣu commits an offense in this way, other bhikṣus say to him: 12. Do you see this offense? 13. He replies: 14. I do not see it. 15. Those bhikṣus say: 16. If you see this offense, you should repent in the Saṃgha. 17. This is the second type of person who commits an offense. 18. If a bhikṣu commits an offense in this way, other bhikṣus say to him: 19. Do you see this offense? 20. He replies: 21. I do not see it. 22. Those bhikṣus say: 23. If you see this offense, you should repent in this Saṃgha. 24. This is the third type of person who commits an offense. 25. If a bhikṣu commits an offense in this way, other bhikṣus should say to him: 26. Do you see your offense? 27. He replies: 28. I do not see it. 29. The Saṃgha should then abandon him and not ask him, saying: 30. Since you do not see your offense now, wherever you go, they will also bring up your offense and make you say: 31. 'You are not allowed to perform the āyuṣmantas' duties, you are not allowed to participate in the poṣadha or pravāraṇa. Just as a horse trainer abandons a difficult horse to be trained, 32. you bhikṣus who do not see your own offenses are also like this. Everything is abandoned. Wherever you go, you are not even allowed to participate in the poṣadha or pravāraṇa. 33. Such a person should not be allowed to request permission in this way. This is the allowance. 34. This is the fourth type of criminal bhikṣu. 35. If a bhikṣu commits an offense in this way, other bhikṣus should say to him: 36. Do you see your offense? 37. He replied: 38. I do not see. 39. He should then have the Saṃgha perform the jñapticaturthakarma of censure for not seeing. This is the fifth type of offender. Paragraphs: $ 0 1 11 18 25 35 #
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Please segment these sentences into coherent paragraphs: 0. What do you think? 1. The form of the Tathāgata that I now hold, sitting on a lotus flower, from where did he leave his body to be reborn here, and where will he leave this body to be reborn next? 2. Mañjuśrī said to Candrottarā: 3. This is an emanation! 4. As for what is called an emanation, there is no place to leave the body, and later there is also no rebirth. 5. The girl replied: 6. It is just as you say! 7. Mañjuśrī! 8. All dharmas are originally emanations. I do not see the time of leaving them, nor do I see the time of birth. 9. At that time, Bodhisattva Akasagarbha said to the girl Candrottarā, It is like this, Candrottarā! 10. Since one cannot attain Buddhahood with a female body, why do you not transform your female body now? 11. The girl replied: 12. Good man! 13. The essence of emptiness is without turning or transforming. All dharmas are also like this. 14. How can you make me transform my female body? 15. At that time, Bodhisattva Holder of the Earth again said to Candrottarā, 16. Have you ever seen the Tathāgata? 17. The girl replied, 18. Good man! 19. I see the Tathāgata like the transformed Buddha I hold in my hand. Such is the Tathāgata, without any difference. 20. At that time, Bodhisattva Eloquence Accumulation again said to Candrottarā, 21. Can you now discern the meaning of the Dharma? 22. The girl replied, 23. Good man! 24. The essence of the Dharma realm cannot be spoken, nor can it be grasped by written language or calculation. 25. At that time, Bodhisattva Unimpeded Eloquence again said to Candrottarā, 26. What Dharma have you heard from the Tathāgatas of the past? 27. The girl replied, 28. Good man! 29. Now you can look up at the sky above, the Tathagata's teaching of the Dharma is equal to this sky, without any difference, and those who listen to it are also like this. 30. Good man! 31. The characteristics of that Dharma are equal to the sky, without difference or distinction. 32. At that time, Bodhisattva Akasagarbha said to the girl:🔽In the past, how did you make offerings to the Buddhas? 33. How did you dedicate [the merit]? 34. The girl replied: 35. Good man! 36. How is the merit I obtain from making offerings to those Buddhas and Sangha in this way? 37. At that time, Bodhisattva Akasagarbha replied to Candrottarā: 38. These Buddhas are manifestations, if you make offerings to them, there are no characteristics of merit. 39. The girl answered: Paragraphs: $ 2 5 9 11 15 17 20 22 25 27 32 34 37 39 #
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Please segment these sentences into coherent paragraphs: 0. it is said that he practices the cause. “He will make it come about” : he will accomplish it, he will reach perfection, is what is meant. 1. “The origin of suffering” : the origin of suffering in the present life and in the future. He makes an effort wrongly, because of his wrong practice. 2. The explanation of the Dhamma and Discipline taught by the Fully Enlightened One, etc. 3. “It proceeds” : it occurs, or it comes about, is the meaning. 4. Herein, the fact that the Master is a Perfect Supremely Enlightened One and that the Dhamma is well proclaimed and seen here and now by the wise is stated in order to show the praise of a clansman who has entered upon the right way, 5. since it is by the right way of a disciple that the fact that the Master is a Perfect Supremely Enlightened One and that the Dhamma is well proclaimed is demonstrated. 6. For in this way the occurrence of the penetration of the four noble Truths in the ultimate sense, which is the purification of virtue, etc.,🔽is shown by the penetration of the four noble Truths in the conventional sense, which is the purification of 7. The meaning of “not made known” is the meaning of “not penetrated” . 8. The words “his disciples” should be construed with the two words “in the true Dhamma” . 9. The meaning is: “the disciples of the Perfect Supremely Enlightened One, in the true Dhamma.”🔽“Made into a unity” : made into a unity by the words that include all. 10. Therefore it is said: “It is not made into a unity by including all” . 11. and the meaning.” Or alternatively, the words are called “having the meaning of inclusion” because they can be included by the subsequent meaning as the meaning of inclusion.🔽The word “brahmacariya” is not “having the words of inclusion” because of t 12. and the meaning. Or alternatively, it is “to be included” because it is to be included by the inclusion of the meaning of the later by the earlier. It is “with inclusion-words” because it has had inclusion-words made for it. The “holy life” is “not w 13. He is a maker of remorse: he is as if he were making remorse.🔽He is a stander: he is one who stands firm, not to be moved by anyone, he is one who has the states that make for stability, namely, the aggregates of virtue, etc. 14. He is one who is safe from the bonds: he is safe from the bonds because he is not troubled by the bonds.🔽The good Dhamma: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the 15. The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master. 16. The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master.🔽Th 17. The good Dhamma of the Master: the good Dhamma of the Master.🔽The good Dhamma of the Master: the good Dhamma of the Master. 18. The good Dhamma of the Master: the good Dhamma of the Master.🔽The 19. The statement “Uddaka Rāmaputta” is like a heap of rubbish, being used for a non-essential purpose by one who is not a master of the Dhamma in order to show off his own limited knowledge.🔽The statement “Uddaka Rāmaputta” is like a heap of rubbish, be 20. The Blessed One, however, being a master of the Dhamma, used it for an essential purpose in order to show his omniscience.🔽The statement “Uddaka Rāmaputta” is like a heap of rubbish, being used for a non-essential purpose by one who is not a master o 21. The statement “Uddaka Rāmaputta” is like a heap of rubbish, being used for a non-essential purpose by one who is not a master of the Dhamma in order to show off his own limited knowledge.🔽The Blessed One, however, being a master of the Dhamma, used i 22. The Blessed One, however, being a master of the Dhamma, used it for an essential purpose in order to show his omniscience.🔽The statement “Uddaka Rāmaputta” is like a heap of rubbish, being used for a non-essential purpose by one who is not a master o 23. The Blessed One, however, being a master of the Dhamma, used it for an essential purpose in order to show 24. ‘In what he says’: in the matter and the phrasing of what that bhikkhu says. 25. The words ‘four foundations of mindfulness’ and so on are said in order to show how the misapprehension and misrepresentation of the matter come about.🔽He misapprehends the object as ‘the foundation of mindfulness’🔽and he misrepresents the phrasing o 26. ‘More pertinent’: more appropriate. ‘More relevant’: more closely connected.🔽‘And what’: this is said by misconstruing the gender, or by omitting the case-ending. 27. ‘And what’: this is the description by misconstruing the gender only.🔽‘Should not be exalted’: should not be vaunted, because it is said without attachment. ‘Should not be disparaged’: 28. should not be scorned, in order to avoid dispute. ‘For the sake of retaining’: for the sake of retaining it, for the sake of discerning it. 29. “In accordance with the meaning”: in accordance with the unperverted meaning, having understood “This is the meaning here” and having admitted it. 30. And such understanding is called “awakening” to it. Thus he said, “The knower of the meaning.” 31. “Praise him”: praise that bhikkhu, the expounder of the Dhamma, in the way stated, saying, “It is a gain for us, friend,” and so on. 32. In order to show his worthiness of praise, the Master said, “He is indeed,” and so on. “He is indeed”: he is called “the Enlightened One” because he has done the Master’s task by means of the scriptures and because he has well penetrated them. 33. “It is a gain for us”: showing that the bhikkhus love and respect him, the Master has placed him in his own place. 34. The explanation of the reason for the permission of requisites, etc., 35. “Better than that”: better than the praise of the bhikkhu who is practicing rightly. 36. But, Cunda, there is a Master, a fully- enlightened Buddha” , and so on, and then he added to the teaching by saying “Here, Cunda, a Master arises in the world … “ . And adding to the teaching still further, he said “Conditions are its source” , and 37. But, Cunda, there is a Master, a fully- enlightened Buddha’ ‘ , and so on, and then he added to the teaching by saying ‘ Here, Cunda, a Master appears in the world … ‘ . And then, adding to the teaching still further, he said ‘ Conditions are the rea 38. and he should be made to see that he is in the wrong and to accept the decision.”🔽In this way, when the Exalted One instructs the monks in the doctrine of the scriptures,🔽in right practice, and in wrong practice, he teaches the Dhamma for the purpose 39. He should be admonished, he should be urged, he should be encouraged, he should be established in the True Idea, in the True Dhamma, in the True Law, in the True Way, in the True Teaching, in the True Discipline, in the True Practice, in the True Way Paragraphs: $ 0 4 7 13 19 24 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. therefore it is called connection. 1. Whoever, through the power of faith, 2. is endowed with the supreme perfection of wisdom, 3. is skilled in the nature of things, because he realizes that things are like illusions. 4. He sees the ultimate, because he sees even nirvana through the power of the reality of dependent origination. 5. Therefore, by the power of faith, wisdom, and so on, one should, in order, complete the wealth of merit and wisdom conventionally, which is the boat. 6. One who possesses those, the nature of the stages of the Joyful One and so on, is so called.🔽Since it is not the domain of the Sravakas and so on, it is supreme, wondrous, and one quickly reaches the enlightenment of the Sugatas. 7. One should know that this teaches that one should continuously focus on the two, striving for the special characteristics. 8. The examples of object and non-object show that, respectively, one acts sometimes and one acts uninterruptedly. In order to remove the unfavorable and the antidote, the attainment of those two is taught as the basis for the special foundation that pr 9. For example, someone who fills a vessel with water that has not been fired 10. should know that it will quickly break, because it is weak. 11. It cannot hold water. 12. But a vessel that has been fired can be filled with water on the road without fear of breaking, 13. and it can be used later. 14. Having arrived, it is safe at home, because it is free from the harm of obstacles. 15. In the same way, a bodhisattva may have a lot of faith, 16. Since wisdom is impaired, one falls into the two extremes, and quickly becomes unfit. 17. If that very faith is accompanied by the object of wisdom, which is the characteristic of discernment of dharmas, one transcends the two stages of śrāvaka, etc., and attains supreme enlightenment. 18. It is taught that the unbaked and baked pots are not the support of the dharma, and are not the support. 19. Are not faith, etc., also supports? 20. Why are just those two taught as primary? 21. The answer is stated beginning with “For example,” and so on. 22. For example, a boat that has not been well repaired, such as by removing old wood, etc., will sink in the great ocean along with its wealth. 23. Moreover, if a boat is well-constructed and well-maintained, and if it has a favorable wind, it will not be destroyed and will reach its destination with its cargo. 24. In the same way, even if a bodhisattva is possessed of faith, 25. if he lacks wisdom, he will fall away from the attainment of unsurpassed enlightenment. 26. But if the bodhisattva, possessed of that very faith, cultivates it, he will attain the supreme perfection of wisdom and will be well-endowed. 27. He will not fall away and be lost. 28. Without being damaged or destroyed, he will touch the supreme enlightenment of the victors, suchness, because he has correctly embarked upon his own vehicle. 29. It should be understood that he is complete, since he is established in those two alone. 30. In order to understand the establishment and non-establishment of the two, the contaminated and the uncontaminated, in terms of being done and not done, and in terms of being complete and incomplete, 31. it is taught that just those two should be taken as the basis. 32. In order to teach that, it is said: 33. For example, a person who is old and wrinkled, who is decrepit, who is suffering from not having food and so forth, who is one hundred and twenty years old, who, when he gets up from his seat,🔽in the same way, he is not able to go even half a krośa o 34. because he is not able to do so without a companion. 35. When it is supported by two men on the right and the left, then it has no fear of falling and it easily reaches the place to which it is going. 36. In the same way, when the bodhisattva, weak through ignorance of wisdom, has entered into the state of faith, 37. if he is not held by the Dharma itself, he will fall and be lost, even up to the level of the śrāvaka. 38. But when he is seized by the supreme method and wisdom, 39. he does not fall. Paragraphs: $ 1 6 9 15 22 30 33 #
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Please segment these sentences into coherent paragraphs: 0. The master said: 1. Are there any more who want to ask questions? 2. Therefore it is said: 3. Among all offerings, 4. The offering of the Dharma is the most supreme. 5. After a long pause, he said: 6. Hundreds of thousands of buddhas, 7. The old monks of the world, when they appear in the world, 8. All directly point to the human mind, 9. Seeing the nature and becoming a buddha. 10. If you can understand this, 11. You will be practicing together with hundreds of thousands of buddhas. 12. If you were here,🔽 13. If you haven't been able to understand this matter, 14. Yangqi can't help but bring about verbal karma. 15. Moreover, all of you are people who received the Buddha's entrustment at the summit of the Vulture Peak. 16. Why should you be self-deprecating? 17. Is there anyone who still remembers? 18. You should say, 19. How does one speak the last word at the summit of the Vulture Peak? 20. If not, 21. Then Yangqi has failed today. 22. In order to deeply conceal my clumsiness in the clouds, 23. I have been following the crowd and prolonging the time. 24. How could I have known that the officials of the prefecture and county,🔽As well as the various donors, 25. Together revere the Three Jewels, 26. Continuing the Buddha's life, 27. Causing the Dharma to endure for a long time, 28. And ordering me, the mountain monk, to preside over this monastery. 29. This is not a small matter. 30. Any slight bit of goodness,🔽Is used to wish for the emperor's myriad years of longevity. 31. The prime minister's thousand years of longevity. 32. The great assembly, how is it today? 33. After a long pause, he said: 34. Next year there will be new rules. 35. Disturbing the spring wind, it will not let up for a while. 36. The master ascended the hall. 37. A monk asked, What is the meaning of the Ancestral Teacher coming from the West? 38. The master said, The head does not carry books. 39. The master said, When the mind arises, various dharmas arise. Paragraphs: $ 0 5 13 22 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Thus, the inner dependent origination is to be seen in connection with conditions. 1. The internal dependent origination should be seen in five ways. 2. What are the five? 3. It is not eternal, not annihilated, not transferred, the effect of a small cause is great, and it is a continuous series.🔽How is it not eternal? 4. Because the aggregates at the time of death are one thing, 5. and the aggregates at the time of rebirth are another. 6. The aggregates at the time of death are not the aggregates at the time of rebirth. 7. The aggregates at the time of death cease, and the aggregates at the time of rebirth arise. Therefore, it is not eternal. 8. How is it not annihilated? 9. The aggregates that are part of birth do not arise from the prior cessation of the aggregates that are part of death. 10. Nor do they arise from their noncessation. 11. The aggregates that are part of death cease, 12. and at that very time the aggregates that are part of birth arise, like the rising and falling of a scale’s beam. 13. Therefore, there is no annihilation. 14. How is there no transmigration? 15. Because one establishes the birth that is part of the same life-stream in a different realm of sentient beings, there is no transmigration. 16. How is it that a great result arises from a small cause? 17. One experiences a great result from a small action. 18. Therefore, a great result arises from a small cause. 19. The continuum is like that because the ripening of the karma that is experienced is experienced in accordance with the karma that was created. 20. Venerable Śāriputra, 21. this dependent origination that is taught correctly by the Blessed One, if someone were to understand it correctly with correct wisdom, just as it is, constantly and continuously, as devoid of life, devoid of a life principle,🔽as suchness, as non-err 22. as sublime, as empty, as signless, as wishless, as unformed, as free from application, as free from non-application, as free from arising, as free from cessation, as free from affliction, and as free from purification, 23. He sees it as nonexistent, as a void, as hollow, as insubstantial, as a disease,🔽as a tumor, as a dart, as a calamity, as impermanent, as suffering, as empty, and as selfless. 24. He does not speculate about the past, thinking, ‘Did I exist in the past? 25. Or did I not exist in the past? 26. What was I in the past?🔽How was I in the past?🔽What was I like in the past?’ 27. He does not speculate about the future, thinking, ‘Will I exist in the future? 28. Or will I not exist in the future? 29. What will I be in the future?🔽How will I be in the future?🔽What will I be like in the future?’ 30. He does not speculate about the future, wondering what will happen. 31. He does not speculate about the present, wondering what this is, what this is like, what exists, what will be, or where these beings have come from and where they will go when they die. 32. He does not speculate about the world, about the views of ascetics and brahmins, such as: 33. ‘This is the truth.🔽This is false.’ 34. He does not speculate about the self, the world, or sentient beings. 35. He does not speculate about life, a vital principle, or a person. 36. He does not speculate about good or bad omens.🔽He does not speculate about anything. 37. Having fully understood, they cut the root. 38. Like the top of a palm tree, they do not reappear, and later they become the nature of non-arising and non-cessation. 39. Venerable Śāriputra, Paragraphs: $ 0 1 8 14 16 20 24 32 37 39 #
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Please segment these sentences into coherent paragraphs: 0. Before it hits the ground, 1. one immediately attains the state of no-more-learning. 2. Then, in the space between, one cultivates it.🔽Before attaining it, one lets go of the mind and rests on the pillow. 3. Before the head reaches the pillow, one attains the state of no-more-learning. 4. One should know that the lightning flash not only gives rise to the initial fruit, 5. but is also able to exhaust defilements. 6. Therefore, the lightning flash is also called vajra. 7. Below the vajra, it resolves doubts. 8. The doubt says: 9. How can the desire concentration be called the vajra samādhi? 10. The explanation says: 11. This is the knowledge of exhaustion and non-arising called vajra. 12. This uses the desire concentration to eliminate the final category, 13. entering the uncontaminated quickly. 14. Therefore, it is called vajra as the lightning flash. 15. It is not that the entire desire concentration gets the name vajra. 16. Next, it clarifies the time of the concentration method as in the text. 17. From here below, it clarifies the characteristics of the preliminary concentration. Jing means light. 18. The moon is round and bright. 19. The Cangjie chapter says: 20. It is a great illumination. 21. The refutation of falsehood below has both Dharma and analogy. 22. In the analogy, it says like ashes covering fire, etc. 23. Contaminated is like fire, not yet reached is like ashes, and erroneous conception is like stepping on it. 24. The Mahāparinirvāṇa Sūtra, fascicle 9, says: 25. Foolish people commit evil deeds without knowing the retribution they will receive, like milk turning into yogurt. 26. It is like ashes covering fire on top, which a fool lightly steps on. 27. Now I borrow and use it. 28. Foolish people do not know the coarseness and shallowness that has not yet been reached. 29. They mistakenly conceive of this samādhi as being unborn. 30. If they conceive it as such, they will fall into suffering. If they rely on the following to discern the existence or non-existence of the future, 31. they first present the two treatises. 32. The treatise only clarifies the desire realm samādhi. 33. It directly points to what is clarified in the Abhidharma as the future. 34. It is merely the meaning of the desire realm samādhi. 35. It refutes the other Abhidharma that there is no future dhyāna, therefore. 36. The Abhidharma that has it, 37. points to what is said by Venerable Ghoṣa. 38. It is not without basis. 39. The next is to cite the Śāstra to follow the Buddha's intention and explain. Paragraphs: $ 0 4 8 16 24 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Obtaining the hundred dharmas and gates of the first ground. 1. If one relies on this recitation method alone, 2. either for one, two, three, or four periods of time, 3. in a single pure room, in front of the icon, 4. forming the mudra and reciting, always without interruption, 5. in this very life one will certainly attain the purification of the three karmas. 6. Whatever worldly glory and wealth one seeks, 7. all will be accomplished, and one will obtain abundant wealth and treasures. 8. People will delight in seeing one. 9. One will be well-versed in sutras and treatises, and one's fame will spread in the ten directions. 10. All buddhas and bodhisattvas will protect and empower one. 11. While sleeping or awake, no demons will be able to harm one. 12. At the time of one's death, the principal deity will appear before one. 13. One will be led to the womb of a lotus flower in the Land of Ultimate Bliss. 14. One will be reborn in the highest rank of the highest class and attain the stage of a bodhisattva. 15. One will receive the prediction of unsurpassed enlightenment.Here is the corrected and aligned text: 16. The Sutra of the Ritual Procedures for Cultivating the Yoga of the Thousand-Armed and Thousand-Eyed Avalokiteśvara Bodhisattva, Scroll 2 17. The World-Honored One, the Holy One, the Bodhi of the Thousand Eyes, the Thousand Feet, the Thousand Tongues, and the Thousand Arms of Avalokiteśvara 18. The Great Compassion Dhāraṇī of the Vast, Perfect, and Unimpeded Great Compassion of Sattvādhiṣṭhāna🔽🔽🔽🔽🔽 19. 🔽🔽🔽🔽🔽🔽 20. 🔽🔽 21. 22. 23. 24. Pāṇḍaravāsinī, Mahāvairocana 25. E-ha-ra-ma-ki-ha-ra🔽 26. Vajrasattva, Dharma, homage to the Buddha, Dharma lord, great 27. Indrakīla, Sadāprarudita, Mahāmati 28. 6. Padmatmaka, Mahapadma🔽Padmanatha, Namostute🔽Padmanabha, Padmaprabha🔽Padmasattva, Vajra Padmanate 29. 6. Padmatmaka, Mahapadma, Padma-nata, Namostute. 8. Padmanabha, Padmama, Padmaprabha, 9. Padmottama, Susukhada, Vajra-padma, Padmamaga. 10. Padmapadma, Namostute. 11. Maha-vishva, Maharloka, Maha-karima. 12. Gopta, Maha-dhira, Maha-vira, 13. Maha-shr 30. 27. Mahāyānā 31. 28. Mahāyānā🔽29. Mahāyānā🔽30. Mahāyānā 32. 31. Mahāyānā🔽32. Mahāyānā 33. 33. Mahāyānā 34. 34. Mahāyānā 35. 35. Mahāyānā🔽36. Mahāyānā 36. 37. Mahāyānā🔽38. Mahāyānā🔽39. Mahāyānā🔽40. Mahāyānā 37. Salute the Tathagata, the Tathagata, and the Stupa.🔽The great one, the protector, and the mother.🔽The light, the light, and the radiance.🔽The light, the protector, and the Stupa.🔽The light, the flame, and the radiance.🔽The radiance, the light, and th 38. The light, the flame, and the radiance.🔽The great one, the light, and the flame.🔽The light, the radiance, and the flame.🔽The light, the radiance, and the Stupa. 39. The light, the flame, and the radiance.🔽The great one, the light, and the flame.🔽The light, the radiance, and the flame.🔽The light, the radiance, and the Stupa. Paragraphs: $ 0 1 6 10 16 21 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Since there is no attachment.🔽Aversion and attachment do not arise. 1. Afflictions do not exist. 2. Since afflictions are gone.🔽False thoughts are cut off. 3. False thoughts cease. 4. This is called sagehood. 5. Therefore, comparing the ordinary to the sage. 6. All that is seen as false 7. is not understood by the sages. 8. The same as what is seen by ordinary beings 9. is also false. 10. The sūtra says: 11. False means only about the deluded mind. 12. Because the mind sees falsely, 13. not in accordance with the known realm.🔽That false seeing is called 14. false. 15. It cannot be made so that all dharmas 16. follow the deluded mind and are all false. 17. If it is said that dharmas definitely follow the deluded mind and are falsely nonexistent, 18. the deluded mind doubts a stump to be a person or ghost. 19. The stump is not false. 20. Since that is not so, 21. how can this be so? 22. Therefore, it should be known that 23. the mind cannot be deluded and make the objects all false. 24. The fourth, regarding existence and nonexistence, to speak of falsity means: 25. Nonexistence is the imagined nature. 26. Existence is the dependent nature. 27. However, the dharmas of the dependent nature 28. are illusory existences born from conditions. 29. Dharmas arise from conditions. 30. Conditions arise from dharmas. 31. Conditions are the combination of dharmas. 32. Can have form and segments. 33. Can have function. 34. And know that there are things. 35. It is just like the self that is imagined. 36. Empty, without things. 37. Based on those five aggregates, deluded feelings falsely grasp. 38. Counting there is a real self. 39. Different from the five aggregates. Paragraphs: $ 0 10 24 30 #
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Please segment these sentences into coherent paragraphs: 0. The sixth question. 1. The seventh question. 2. “Honour” is great worship and respect. This is the seventh question. He asks again because he wants to hear the simile. He should be understood as “asked again.” 3. The seventh question. 4. The eighth question. 5. The ninth question. 6. The second sub-chapter on the nine questions is finished. 7. The first question in the third sub-chapter. 8. “Without having scratched the earth with a wheel” means without having scratched the earth with a wheel that turns over and over again. 9. The second question. 10. And the destruction is the seed of suffering.🔽The destruction is the cause of the whole mass of suffering in the process of becoming. 11. The intention is that it is possible to increase the suffering in the process of becoming by the destruction of the moment and the second. 12. The question of increase is the third. 13. “When there is the eye and forms, eye-consciousness comes to be.” Now, by the method of the Abhidhamma Commentary, 14. among the many eye-elements that are conascent, the eye that is clear is the support condition for eye-consciousness.🔽Because of the singular in “when there is the eye” and the plural in “and forms,” 15. it should be understood that although there are many forms, they are the prenascent condition for eye-consciousness. 16. The question of the condition for the perception of the many is the fourth. 17. “It is only formations that are born, sire, and they are born from the past condition.” “But it is said, ‘Past things have been.’ ”🔽And this verse is similar to that. The verse, “There was, there was not, there will be,” is a verse of the moment. 18. It should be regarded thus, for in this way it agrees with what precedes and follows. 19. The upper kindling wood is the stick that performs the single function of being associated with the kindling wood. 20. The question about the birth of what is born is the fifth, illustrated by the simile of the seven. 21. The question about the tree is the sixth. 22. The question about eye-consciousness, etc., is the seventh. 23. “The characteristic of touching”: the characteristic of the touching of the mind and the object. “As the eye”: here the eye-sensitivity and eye-consciousness are also included.🔽“The function of striking”: the function of striking of these, the eye, e 24. When eye-consciousness is included, the function of striking of the mind and the object is the function of the eye-consciousness, etc. 25. and it is also found in the sense of ‘that which is to be obtained’. ‘The taste of contact’ is found in the impact of the five doors, not in the impact of the mind door. 26. This is the kind of thing that is stated in the Atthasālinī. 27. The eighth question and answer deals with the characteristic of touching.🔽The ninth question and answer deals with the characteristic of feeling. 28. The tenth question and answer deals with the characteristic of perceiving.🔽The eleventh question and answer deals with the characteristic of willing. 29. The twelfth question and answer deals with the characteristic of cognizing. 30. A carpenter inserts a well-seasoned piece of wood into a tight-fitting socket: a carpenter inserts a well-seasoned piece of wood into a tight-fitting socket, he causes it to be inserted, he causes it to be brought to the socket. 31. The thirteenth question and answer deals with the characteristic of applied thought.🔽The fourteenth question and answer deals with the characteristic of sustained thought. 32. The third sub-chapter on the fourteen questions is finished. 33. The first question and answer on the sub-chapter on the aggregates deals with the aggregate of material form. 34. “But surely salt alone should be brought?” — “Pure salt alone should be brought in carts and in the bellies of the oxen.” 35. “It is not possible, sire, to bring salt alone.” — “The letter na is not to be found in the text.” 36. This was the second question, concerning salt, asked by the king to test the Elder’s knowledge of the characteristics of dhammas. 37. This concludes the thirty-three questions. 38. “In the fourth section, sire, the five sense bases of beings in states of loss are produced by various kinds of unwholesome kamma, 39. the five sense bases of beings in the happy destinies are produced by various kinds of wholesome kamma,🔽but the five sense bases of beings in the Brahma-world are produced by a single kind of wholesome kamma, by the kamma that produces the rebirth-li Paragraphs: $ 0 7 13 17 21 27 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. If the noble disciples can repeatedly attain thirteen joys and rely on four dharmas, and also have five dharmas, they will reach the perfection of cultivation. 1. What are the four dharmas to rely on? 2. First, faith and joy, second, diligence, third, being alone in an empty and quiet place with a peaceful mind, fourth, not being weary of cultivation and cessation. 3. What are the five dharmas that reach the perfection of cultivation? 4. First, a peaceful mind, second, a joyful mind, third, a mind of tranquility, fourth, a mind of bliss, fifth, a mind of concentration. 5. Elder! 6. Because these five dharmas grow and are perfected, there are then eight thorns that are abandoned and destroyed. 7. What are the eight? 8. First, the thorn of desire, second, the thorn of anger, third, the thorn of delusion, fourth, the thorn of pride, fifth, the thorn of love, sixth, the thorn of views, seventh, the thorn of ignorance, eighth, the thorn of doubt. 9. Because of these eight thorns, the noble disciples then attain ten kinds of unlearned holy dharmas. 10. What are the ten? 11. First, unlearned right view, second, unlearned right thought, third, unlearned right speech, fourth, unlearned right action, fifth, unlearned right livelihood, sixth, unlearned right effort, seventh, unlearned right mindfulness, eighth, unlearned rig 12. Elder! 13. The noble disciples, by being able to realize the ten unlearned dharmas, always attain accord and do not regress. 14. This noble disciple, who is free from the five parts, has the six parts corresponding to him, guards one dharma, attains the four bases of supernatural power, abandons the biased attachment to one truth, transcends searching, has untainted thoughts, 15. Elder! 16. This last mind and consciousness are not nourished by form, sound, etc., but have nothing as their object. At that time, the subsequent rebirth is completely and permanently severed. This is called the ultimate end of suffering. 17. Because of this explanation of the meaning, it is called the Dharma door of extensive meaning. 18. Elder!🔽I have already taught the Dharma for you, which is good in the beginning, good in the middle, and good in the end, with good meaning and good phrasing, pure and complete, without admixture. 19. I have already revealed the holy life for you, namely the Dharma door of extensive meaning. 20. I have already explained what I promised to explain. 21. At that time, when Śāriputra of Pure Life had finished speaking this sūtra, 22. his countless companions of wisdom and practice, who had not yet realized the true meaning, now attained realization, and those who had not yet attained the fruits of the śramaṇa path, all attained them. They rejoiced and leaped for joy, believing an 23. The Venerable Śāriputra spoke thus. 24. The Sūtra of the Dharma Door of Vast Meaning, in one fascicle. This sūtra is extracted from the Madhyama Āgama. 25. On the tenth day of the eleventh month in the year of the Guiwei sexagenary cycle, in the fourth year of the Tianjia era of the Chen dynasty, at Zhizizang Temple in Guangzhou, I requested Tripiṭaka Master Jñānagupta to translate it. Paragraphs: $ 0 5 12 15 18 21 23 24 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, there is no fault in my theory. 1. Although you say that past form exists, future form exists, and present form exists, and so on up to consciousness, this is also said based on three kinds of characteristics. 2. It is said based on the hidden meaning. 3. Namely, the characteristic of cause, the characteristic of self-nature, and the characteristic of effect. 4. Based on the characteristic of cause, the hidden meaning of the existence of the future is said. 5. Based on the characteristic of self-nature, the hidden meaning of the existence of the present is said. Based on the characteristic of effect, the hidden meaning of the existence of the past is said. 6. Therefore, there is no fault. 7. Moreover, it should not be said that past and future have the characteristics of real existence. 8. Why is it so? 9. It should be known that the future has twelve kinds of characteristics. 10. First, the characteristic manifested by cause. 11. Second, the characteristic of the body not yet arisen. 12. Third, the characteristic of awaiting various conditions. 13. Fourth, the characteristic of the type that has already arisen. 14. Fifth, the characteristic of dharmas that can arise. 15. Sixth, the characteristic of dharmas that cannot arise. 16. Seventh, the characteristic of defilement that has not yet arisen. 17. Eighth, the characteristic of purity that has not yet arisen. 18. Ninth, the characteristic that should be sought. 19. Tenth, the characteristic that should not be sought. 20. Eleventh, the characteristic that should be observed. 21. Twelfth, the characteristic that should not be observed. 22. It should be known that the present also has twelve kinds of characteristics. 23. First, the characteristic manifested by the effect. 24. Second, the characteristic of the essence that has already arisen. 25. Third, the characteristic of the convergence of various conditions. 26. Fourth, the characteristic of the type that has already arisen. 27. Fifth, the characteristic of a single moment. 28. Sixth, the characteristic of dharmas that will not arise again. 29. Seventh, the characteristic of present defilement. 30. Eighth, the characteristic of present purity.🔽Ninth, the characteristic that can be delighted in. 31. Tenth, the characteristic that cannot be delighted in. 32. Eleventh, the characteristic that should be observed. 33. Twelfth, the characteristic that should not be observed. 34. It should be known that the past also has twelve kinds of characteristics. 35. First, the characteristic of the past cause. 36. Second, the characteristics of having already crossed the conditions. 37. Third, the characteristics of the fruits of having already crossed. 38. Fourth, the characteristics of the body having already decayed. 39. Fifth, the characteristics of the class having already been extinguished. Paragraphs: $ 1 7 9 22 34 #
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Please segment these sentences into coherent paragraphs: 0. One will then be able to enter the gateway of suchness in accordance with it. 1. As for the counteragents, etc., 2. The text says counteracting. 3. Evil attachments. 4. All evil attachments are based on the view of self. 5. If one is apart from the self, then there are no evil attachments. 6. Up to and including the recollection of all dharmas, 7. Causing the mind to arise and cease, not entering into true wisdom. 8. This is the second cause and condition that can give rise to it. 9. As the three sections of text just quoted, 10. Are what is given rise to. 11. In order to explain the fundamental meaning of the Tathāgata, 12. Causing sentient beings to correctly understand without error. 13. There is this text. 14. The discussion of the able and the acted upon is all like this below. 15. The commentary below the two specifically explains the present meaning. 16. First, using the Dharma of teaching to explain the fundamental of the Tathāgata. 17. Because the two gates are the fundamental of all dharmas. 18. Moreover, the one mind is the fundamental of the two gates. 19. Within that text, it clearly explains this meaning. 20. Although the Dharma gates taught by the Buddha are indeed innumerable, 21. If its fundamental nature does not arise from this, 22. this is the explanation by Bodhisattva Aśvaghoṣa of the transformation body. 23. In the Dharma gates spoken by Śākyamuni Tathāgata, 24. it is the meaning of the profound fundamental nature. 25. The commentary further says below, second, about the realization of the Dharma. 26. Explaining the fundamental nature of the Tathāgata, there are two parts. 27. First, explaining the Tathāgata, there are two parts. 28. First, correctly explaining that when deluded, one turns one's back on enlightenment and unites with dust. 29. Although going is called going, 30. the essence is unmoving, thus it is called suchness. 31. This is original enlightenment. 32. When enlightened, one turns one's back on dust and unites with enlightenment, called the Tathāgata. 33. Because the essence of suchness has pure function arising, 34. reversing defilement and returning to purity, 35. it is called coming. 36. This is the meaning of initial enlightenment. 37. The essence of suchness is one, coming and going following conditions. 38. Taking original enlightenment as suchness, 39. and initial enlightenment as coming, initial and original non-dual, Paragraphs: $ 0 4 9 11 16 20 25 29 38 #
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Please segment these sentences into coherent paragraphs: 0. The purification of the noble truths is the purification of anger. 1. Thus, 2. The purification of anger and the purification of the noble truths are not two, 3. and are not divided. 4. The purification of anger is the purification of the concentrations. 5. The purification of the concentrations is the purification of anger. 6. Thus, 7. the purification of anger and the purification of the concentrations are not two, 8. and are not divided. 9. The purification of anger is the purification of the immeasurables. 10. The purification of the immeasurables is the purification of anger. 11. Thus,🔽the purification of anger and the purification of the immeasurables are not two, 12. and are not divided. 13. The purity of the formless absorptions is due to the purity of anger. 14. The purity of anger is due to the purity of the formless absorptions. 15. Thus, 16. the purity of anger and the purity of the formless absorptions are indivisible— 17. they cannot be separated, they cannot be differentiated, and they are not distinct from one another. 18. The purity of the eight aspects of liberation is due to the purity of anger. 19. The purity of anger is due to the purity of the eight aspects of liberation. 20. Thus, 21. the purity of anger and the purity of the eight aspects of liberation are indivisible— 22. they cannot be separated, they cannot be differentiated, and they are not distinct from one another. 23. The purity of the nine serial absorptions is due to the purity of anger. 24. The purity of anger is due to the purity of the nine serial absorptions. 25. Thus, 26. the purity of anger and the purity of the nine serial absorptions are indivisible— 27. they cannot be separated or divided into two. 28. The purity of the emptiness, signlessness, and aspirationlessness gateways to liberation is due to the purity of anger. 29. The purity of anger is due to the purity of the emptiness, signlessness, and aspirationlessness gateways to liberation. 30. Thus, 31. The purification of anger and the purification of the emptiness, signlessness, and wishlessness doors of liberation are indivisible. 32. They are not two, not separate, not distinct. 33. The purification of anger is the purification of the superknowledges. 34. The purification of the superknowledges is the purification of anger. 35. Thus, 36. the purification of anger and the purification of the superknowledges are indivisible. 37. They are not two, not separate, not distinct. 38. The purification of anger is the purification of the meditative stabilizations. 39. The purification of the meditative stabilizations is the purification of anger. Paragraphs: $ 0 4 9 13 18 23 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Food is digested by digestive heat. 1. Without food, disease will be cured. 2. It will strengthen the body. 3. When the body's strength is exhausted, disease will lead to death. 4. These foods are naturally incompatible. 5. This is incompatible due to preparation and cooking. 6. Know fire like this and do as you like. 7. This is due to the heat of the digestive fire. 8. Therefore, one should preserve the heat of the digestive fire with all effort. 9. If it is impaired, the misfortune of humans is impaired. 10. If pervaded by misfortune, it is afflicted by a multitude of diseases. 11. If the digestive heat is balanced, one becomes free from disease and long-lived. 12. From the Essence of the Eight Branches, 13. the tenth chapter on the section on healing. 14. Now, the chapter on urinary obstruction will be explained. 15. For urinary retention due to wind,🔽the body should be anointed with sesame oil, 16. and heat should be applied below the navel, 17. and the body should be steamed and bathed. 18. The roots of the ten herbs are eranda,🔽bala, yava, and nyagrodha,🔽vasuka, kulattha, 19. madhuka, and varuṇa,🔽and the roots of śrīśī and śrīśī.🔽Sesame oil, ghee, pig and donkey, 20. boiled urine with salt, 21. If drunk, it is the best for relieving pain. 22. These medicines are oily:🔽With fruit, sour, and oily, food, drink,🔽And a compress for the abdomen. 23. If one drinks beer 24. Incanted with a lot of ru tsha, 25. It cures urinary diseases.🔽In the case of a pitta disorder, 26. Cool with a compress and body binding. 27. Nyishang, zema, vidari, 28. And the five roots of grapes.🔽Boil and add honey 29. And kha ra to drink.🔽Vacha, gona, 30. And the seed of the queen gona, saffron, grape juice, 31. And if drunk, it cures urinary obstruction. 32. Shingngar, erva, ru seed,🔽And kyera, and rice water, give to drink.🔽The decoction of grapes mixed with water, 33. or grape juice mixed with water,🔽 34. Give a decoction of grapes without water. 35. For phlegm-related vomiting, do fomentation🔽and give emetics, pungent and hot foods.🔽Give barley flour, alkali, pungent medicines, 36. and molasses.🔽Give long pepper mixed with wine, 37. or the juice of emblic myrobalan.🔽Give the bones of a hyena, black pepper, long pepper, 38. the three hot spices, honey, and urine.🔽Or give the juice of kaṇṭakāri 39. mixed with honey.🔽Grind the seeds of śirīṣa Paragraphs: $ 0 4 6 12 14 25 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The twelve petals of the lotus-like leaves are inscribed on the twelve petals of the lotus-like leaves. 1. The sixteen-colored table was placed between each of the sixteen-colored table. 2. Om Hari: Strithana: Vittana: Nahum Hum Phat Phat Svabhaha 3. I will write down the words, etc. , 4. The other eight are in the following table. 5. The complete text is om hrī, strit, and so on. The concluding text is svāhā. 6. The mantra is: Tambhaiya mohaiah. 7. Vishnu, Vishnu, and Mañjuśrī. 8. Ask me, said the king. 9. The three of them were the same as the three of them. 10. I will write this down. 11. The name of the deity is the one who is free from bias. 12. The method of accomplishing the red-colored body of the Lord of Death. 13. What good things have I accumulated in writing? 14. It is the speed of living beings. 15. May I quickly attain supreme happiness! The work of the glorious king of heroes is complete. 16. The Indian leader Lama Jetsun Gyaltsen, in the presence of the light rays, said: 17. The monk Chöjé Pal translated the text and asked for it. Paragraphs: $ 0 2 6 8 11 13 16 #
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Please segment these sentences into coherent paragraphs: 0. Second, in terms of meaning and categories. 1. In terms of sequence, there are also two meanings. 2. First, expounding the emptiness of beings. 3. Next, expounding the emptiness of dharmas. 4. Second, first expounding the emptiness of beings, secretly expounding the existence of dharmas. 5. Next, expounding the emptiness of dharmas, secretly expounding the non-existence of dharmas. 6. Only then is the non-existence of the grasped objects of the two kinds of grasping of beings and dharmas clearly revealed. 7. If one is apart from the two kinds of grasping, the true and conventional are not non-existent. 8. Therefore, the sūtra says: 9. The conditioned and the unconditioned are called existence. 10. I and mine are said to be empty. If according to gradual entry, these teachings are the third period. 11. The teachings of the third period are universally for those who aspire to all vehicles. 12. Now, to whom is this one treatise properly addressed? 13. If it is for the three vehicles, how does it refute them? 14. If it is only addressed to the Great Vehicle, it is not the third period. The answer is: The text refuting I is common to the entry into the three vehicles. 15. In refuting the two vehicles, it causes one to enter only the Great Vehicle. 16. Moreover, it refutes their attachments but does not refute their vehicles. 17. Therefore, it is common to the three. If so, since the Lotus Sūtra also says it refutes the vehicles, it should be the second period. The answer is: Facing those of indeterminate lineage, it speaks of the one principle. 18. It refutes the attachment to the principle being different and causes them to aspire to the Great. 19. If their lineage is determined, the contemplations and practices are not the same, and it is said to be like the medicinal herbs. 20. The vehicles are then different. Therefore, it can be universally addressed. 21. However, it is mostly for those of indeterminate lineage that this sūtra is spoken. 22. It only speaks of the one vehicle because of the things to be done for the śrāvakas, and so on. If so, since it is the third period and universally for all, 23. Why does the Saṃdhinirmocana Sūtra say, I do not expound it to the foolish and ignorant,🔽and the Abhidharma says, I reveal it to the victors? 24. The answer is that the three periods are divided into all, 25. but it does not say that each text is for the three vehicles. 26. Now, this treatise and the Saṃdhinirmocana Sūtra and other texts can be universally applied to the three.🔽Therefore, there is no contradiction. 27. Question: Since it is said that the three periods of teaching are for the gradually enlightened, 28. then the third period is also for the sake of those who gradually awaken to the Great Vehicle.🔽How can it be said that it is universally for all? 29. Answer: It is for the sake of those whose faculties are mature and whose wisdom is penetrating. 30. In order to reveal the emptiness and existence of all dharmas observed by the three vehicles, it is for all. 31. Although the Prajñāpāramitā Sūtras have the three vehicles each gaining benefits, 32. it does not clearly state that the Dharma is neither empty nor existent. 33. Therefore, it belongs to the second period. 34. If it is about sudden enlightenment, it can be established as one time. Question: If it is established as one time, how is it different from the ancients? The Dharma Garden does not allow it. Answer: The ancients established one time. 35. Based on the Buddha's ability to suddenly speak at one time, 36. it is called one time. 37. Although it is shown based on the ability, it is not so in response to the capacities of beings. 38. Because the capacities of sentient beings are ripe, there is a sequence. 39. How can it be said that the Dharma spoken at one time is called one time? Paragraphs: $ 0 8 12 17 22 27 34 #
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Please segment these sentences into coherent paragraphs: 0. Why? 1. The story of the arhat will not be reborn, will not grow old, and will not die. 2. Light Keeper, how can you not establish things above and below? 3. The Buddha said, Blessed ones, you should know that the words of the Buddha are not invalid. 4. Protectors of Light, Blessed Buddhas, 5. One body becomes three buddhas. 6. The one body of the protector, Śākyamuni, transforms all of them into buddhahood, and the one called the protector, the one called the undefeated undefeated, is the protector, the one called the protector, the one called the protector, the one called 7. I am the Buddha of the past. 8. The following is the explanation of the meaning of the words they and they. 9. All the thousand buddhas of this age will be able to become buddhas. 10. This is how you should understand it. 11. The word buddha is the space. 12. It is the space of the language of the wise and the understanding. 13. The space of the language of the Buddha and the space of the language of nirvāṇa. 14. Just as the language of the wise and the knowledgeable is unimpaired, so too the Buddha will pass into the nirvāṇa of the knowledgeable. 15. Light Protectors This is the kind of scripture that will be taught in the future and will be self-created. 16. They will say, I am a beggar. 17. Why? 18. The Buddhas speech is not spoken in the space of language. 19. Some people did. 20. The Buddhas words. 21. If the Tathāgata does not appear to be permanent, some people have created him. 22. The Buddhas words. 23. If I do not appear, some people will make it up. 24. If you do not find the passage that says, There is no homogeneity in the nine branches of scripture, then this is the passage that says There is no homogeneity in the nine branches of scripture. 25. Some are self-created. 26. This is the first of the three. 27. For example, when a king has a gift, many of the vessels that the king has amassed will come out of his womb. 28. Why? 29. The more they give away jewels to those who die, are deprived, are poor, and are destitute, the more they will give away the wondrous jewels of the world. 30. Similarly, when bodhisattvas who are skilled in the great means teach the Dharma to beings, who are content with it, and who are the first to practice the Dharma, they will obtain the sūtras that eliminate impure substances. 31. Emptiness, signlessness, and the absence of signs. 32. They will obtain the door of the unseeker. 33. They will also obtain the sūtras that contain the essence of the Tathāgatas existence, the eternal nature of the Tathāgata, and the essence of the Tathāgata. 34. Blessed One, I pray! 35. What is the bodhisattvas respect for the Dharma? 36. The king said, I have no idea. 37. When it is not appropriate, it is done with a proper mind. 38. What is the request? 39. The king said, I have no idea. Paragraphs: $ 0 4 7 15 27 34 #
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Please segment these sentences into coherent paragraphs: 0. Subhuti : Because the emptiness of all things is deep, the perfection of wisdom is deep. 1. Subhuti : Because the emptiness of own-being is deep, the perfection of wisdom is deep. 2. Subhuti : Because the emptiness of what is not to be rejected is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of own-marks is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of non-existence is deep, 3. Subhuti : Because the emptiness of non-existence is deep, the perfection of wisdom is deep. 4. Subhuti : Because the emptiness of own-being is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of what is not to be rejected is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of own-marks is deep, the 5. Subhuti : Because the emptiness of what is not to be rejected is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of own-marks is deep, the perfection of wisdom is deep. 6. Subhuti : Because the emptiness of non-existence is deep, the perfection of wisdom is deep.🔽Subhuti : Because the emptiness of own-being is deep 7. Subhuti : Because the bases of psychic power are deep.🔽Subhuti : Because the faculties are deep. 8. Subhuti : Because the powers are deep. 9. Subhuti : Because the limbs of enlightenment are deep. 10. Subhuti : Because the holy eightfold path is deep. 11. Subhuti : Because the holy truths are deep.🔽Subhuti : Because the trances are deep. 12. Subhuti : Because the formless attainments are deep. 13. Subhuti : Because the nine attainments of the formless world are deep. 14. Subhuti : Because the eight deliverances are deep. 15. Subhuti : Because the nine successive abodes are deep. 16. Subhuti : Because the three doors to deliverance, i.e. emptiness, the signless, and the wishless, are deep.🔽Subhuti : Because the superknowledges are deep. 17. Subhuti : Because the concentrations are deep. 18. Subhūti, the perfection of wisdom is deep because the dhāraṇī gateways are deep. 19. Subhūti, the perfection of wisdom is deep because the tathāgata powers are deep. 20. Subhūti, the perfection of wisdom is deep because the fearlessnesses are deep. 21. Subhūti, the perfection of wisdom is deep because the detailed and thorough knowledges are deep. 22. Subhūti, the perfection of wisdom is deep because great love is deep. 23. Subhūti, the perfection of wisdom is deep because great compassion is deep. 24. Subhūti, the perfection of wisdom is deep because the eighteen distinct attributes of a buddha are deep. 25. Subhuti : Because the knowledge of all modes is deep, the perfection of wisdom is deep. 26. Subhuti : Because the knowledge of paths is deep, the perfection of wisdom is deep.🔽Subhuti : Because the knowledge of all modes is deep, the perfection of wisdom is deep. 27. The Lord : Because the knowledge of all modes is deep, the perfection of wisdom is deep. 28. Subhuti : The perfection of wisdom is a heap of jewels.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma. 29. It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap o 30. It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap of the precious Dharma.🔽It is the heap o 31. It is the heap of the precious Dharma. 32. It is the heap of 33. It is the accomplishment of the four right efforts. 34. It is the accomplishment of the four legs of manifestation.🔽It is the accomplishment of the five faculties. 35. It is the accomplishment of the five powers. 36. It is the accomplishment of the seven parts of awakening. 37. It is the accomplishment of the noble eightfold path. 38. It is the accomplishment of the four noble truths. 39. It is the accomplishment of the eight liberations. Paragraphs: $ 0 7 16 18 28 33 #
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Please segment these sentences into coherent paragraphs: 0. Do not associate with bad friends or evil people as companions. 1. If the disciple is sick, although there are people to look after him, he should go three times a day to tell the caregiver not to be weary, this is praised by the Buddha. 2. The Saṃyukta-āgama says: 3. If a bhikṣu is not deceitful, hypocritical, or deceptive; 4. has faith, shame, conscience, diligence, right mindfulness, and keeps to seclusion; 5. deeply respects the precepts and rules, and cares for the conduct of śramaṇas; 6. aspires to nirvāṇa, and has left the household life for the Dharma. 7. Such a bhikṣu should be respectfully accepted. 8. Because he is able to cultivate the holy life and establish himself. 9. The second main section clarifies the method of acceptance by the two teachers. 10. The practice of acceptance by the preceptor is largely the same as that of the reliance, and is explained together. 11. There are seven sections in the method of reliance. 12. First, the intention of reliance. 13. The newly ordained, just entering the Buddha's teachings, are ignorant of myriad matters and often violate the teachings. 14. If they do not rely on a teacher to guide and encourage them, where will they entrust their Dharma body and wisdom life? 15. Therefore, the Vinaya stipulates that those under five years of ordination and those over five years but still foolish should rely on the virtuous; 16. Causing them to consult and receive the teachings, to cultivate their own benefits. 17. Second, the time for having no teacher. 18. The Vinaya allows for explaining reliance after washing the feet and drinking water. 19. The Ten Recitations Vinaya: 20. If there is no good teacher, it is allowed for five or six nights; 21. If there is a good teacher, even if one does not rely on him for one night, one commits an offense. 22. The Mahīśāsaka-vinaya says: 23. When going to someone else's place, if one is not familiar with them, listen for two or three days and choose. 24. This Vinaya is also like this. 25. The Five Hundred Questions Sutra says: 26. If one does not rely on [a teacher], drinking water, eating meals, sitting, lying down, and using bedding, one commits theft every day; 27. If one does not recite the precepts after ten summers, the offense is the same as not relying on [a teacher]. 28. Third, selecting the virtues of a teacher. 29. Because it clarifies that the various teachers are not the same. 30. The Four Part Vinaya has five kinds:🔽First, the renunciant preceptor, who one relies on to leave the home-life. 31. Second, the precepts receiving preceptor, who performs the karman when receiving the precepts. 32. Third, the instructing preceptor, who instructs in deportment. 33. Fourth, the sutra receiving preceptor, from whom one receives sutras, or explains the meaning, up to four-line verses. 34. Fifth, the reliance preceptor, up to relying on them to stay for one night. 35. The preceptor is the one from whom one receives the precepts. 36. The preceptor and others are those who are ten years older than oneself; 37. The ācārya and others are those who are five years older than oneself, except for the preceptor. 38. If this text is followed, the four kinds of ācāryas must be more than five years older than oneself to be called ācārya; 39. Those who have not yet reached this, although they receive and recite from them, have not yet received the superior name. Paragraphs: $ 0 9 12 18 28 35 #
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Please segment these sentences into coherent paragraphs: 0. The records of Changfang and others state that the translations lost by Wei and Wu 1. Total one hundred and ten sections, one hundred and ninety-one scrolls are said to be 2. All of these are ancient and old translations of various sutras. 3. Now, they are appended here to show that they have no basis in the distant years. 4. Now, with the remaining twenty-three sections and thirty scrolls, 5. Either the translation has a source, 6. Or the different names are different, 7. Or they are the outflow of the great sections, 8. Or they are suspected to be false and not true. 9. Now, they are all deleted to avoid the confusion. 10. Briefly stated as follows: 11. Sutra of Non-Retrogression in Four Fascicles, translated by an unknown person during the Northern Liang Dynasty. It is included here even though it is already listed in the catalog. 12. The catalog compiled by Seng You states that it is a different sutra from the one by An Gong. It is now preserved in the catalog of the Northern Liang Dynasty. It is removed from here. Small Version 13. Qi Jing Sutra in Two Fascicles, translated by Zhi Yao of the Later Han Dynasty. Four Groups Sutra, also called Four Groups of Disciples Sutra, or Four Groups of Learners Sutra. The previous record states that it was translated by Dharmarakṣa of the W 14. Mindfulness Sutra, also called Chan Practice and Mindful Sutra. It is a different version of Ānanda's Vinaya Eight Mindfulness Sutras. Ruruciya Bodhisattva Sutra in Two Fascicles. It is the same as Ruruciya Bodhisattva's Pure Almsround Sutra, but onl 15. Sutra of Parables on the Perfection of Transcendence in Three Fascicles, or Four Fascicles. It is extracted from the Large Perfection of Wisdom Sutra. Shijia Fanwang Sutra, also called Ni Sutra. Prince Dharmawisdom Sutra, also called Hui Sutra. The t 16. Sutra of the Man Who Commits Adultery and Walks with Dragging Heels, extracted from the Sutra of Meaning Fulfillment Sutra of the Man Who Pretends to Be a Daoist Sutra of the Poor Woman 17. Listening to the Sutra. 18. Sutra on Being Bitten by a Snake and Dying Sutra on the Poor Woman Listening to the Sutra, Being Bitten by a Snake and Dying and Reborn in the Heavens Sutra on the Foolish Chief Consort of a King Sutra on Selling Wisdom Sutra on First Receiving the W 19. One Sutra Sutra on the Names of the Practices of the Eight Groups of Monks Sutra on Metaphorical Transformations Sutra on Pretending to Be a Person of the Way and Other Sutras, Eight Sutras in Total Sutra on the Five Hundred Brahmins Asking about Exi 20. Different Names for the Sutra on the Bodhisattva Saṃāva Sutra on the Bodhisattva Saṃāva, King of the Country, with Wisdom and Concentration Pervading Everywhere 21. Sutra on the Bodhisattva with Supernatural Powers Pervading the Country with Wisdom and Concentration Sutra on the Poor Woman 22. Sutra on the Poor Woman Nandā Sutra on Ācūṇa, also called Ācūṇa Samādhi 23. The capital of the Mā family was Luoyang, also called Northern Jin, starting from the first year of Emperor Wu's Taishi era, the forty-eighth year of the reign of Emperor Ming of the Han dynasty, the forty-eighth year of the reign of Emperor Ming of 24. Up to the fourth year of Jianxing in the reign of Emperor Min, the year of Jingzi. 25. In total, it spanned four emperors and fifty-two years. 26. There were twelve monks and laypeople. 27. The sutras, precepts, and collections they produced, as well as the sutras of the new and old collections with unknown translators, 28. Totaled three hundred and thirty-three texts with a total of five hundred and ninety fascicles. 29. Among them, one hundred and fifty-six texts with three hundred and twenty-one fascicles are extant. 30. One hundred and seventy texts with two hundred and sixty-nine fascicles are lost. 31. West Jin monk Dharmarakṣa one hundred and seventy-five texts with three hundred and fifty-four fascicles of sutras 32. Precepts and collections Monk Kang Lianglouzhi one text in one fascicle of collection Monk An Fachin five texts 33. Sixteen fascicles of sutras and collections Monk An Luocha one text in thirty fascicles of sutras Upāsaka 34. Zhu Shulan two texts in five fascicles of sutras Monk Bai Fazu sixteen texts in eighteen fascicles of sutras Monk Shi Fali four texts in twelve fascicles of sutras and collections Monk Shi Faju 35. 40 texts in 50 fascicles, sutras and vinaya texts by the lay believer Nie Chengyuan 2 texts in 3 fascicles, sutras 36. lay believer Nie Daozhen 24 texts in 36 fascicles, sutras and vinaya texts monk Zhi Fadu 37. 4 texts in 5 fascicles, sutras monk Yulan Yan 1 text in 1 fascicle, sutra newly translated or old, lost in translation 38. sutras 58 texts in 59 fascicles 3 texts in 3 fascicles 53 texts in 56 fascicles newly translated Guangzan Prajnaparamita Sutra 15 fascicles, first translation, sometimes 10 fascicles, 39. with the second assembly of the Great Prajnaparamita Sutra and the Fangguang and Mohe Prajnaparamita Sutras, all the same text, also called Guangzan Mohe Paragraphs: $ 0 4 11 13 15 18 23 27 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Holding a firm noose in his hand.🔽The great being of great fame 1. And the buddhas are engaged. 2. The great fierce one who binds 3. Should be drawn with a firm vajra. 4. Resembling a pomegranate flower, 5. Rough, not moving from his seat.🔽The supreme one who delights, 6. Resembling a parrot or a cuckoo, should be drawn. 7. Delighting all the buddhas 8. And the perfection of knowledge mantras, 9. With a beautiful vajra and staff in his hands, 10. Surrounded by the peaceful ones and so forth. 11. The hand of Yama's wheel 12. Is well adorned with a beautiful vajra. 13. Holding yellow garments, dark, 14. Surrounded by weapons and so forth. 15. The lord of the dead should be drawn🔽With a noose in his hand, 16. With a vajra in her hand, she is very beautiful. 17. Then one should draw the offerings: 18. The form of the vajra flower-thrower,🔽With a beautiful hand holding a bouquet of flowers, 19. Adorned with a garland of flowers, 20. The vajra incense-holder, 21. The supreme one who delights the mind, 22. With a hand holding incense, and wide eyes, 23. And slightly pale cheeks. 24. The goddess vajra-illuminator, 25. The color of refined gold, 26. With a hand holding a lamp, should be drawn by the wise. 27. Adorned with all ornaments,🔽With a fragrant body and an excellent appearance, 28. With a hand holding a beautiful perfume vessel, 29. Resembling a blue lotus leaf, 30. A beautiful form, captivating the mind. 31. The form of the beautiful form of Vajrarupa, 32. Adorned with all ornaments, 33. With a hand holding a vajra mirror, 34. With a smiling, laughing face. 35. Sound Vajra has a variegated body, 36. With a white and blue body.🔽He is drawn by the wise one, 37. With a lute, flute, and so forth. 38. Taste Vajra is very fortunate, 39. Holding a vessel of taste in her hand.🔽She is completely perfect with all ornaments, Paragraphs: $ 0 5 15 17 27 35 #
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Please segment these sentences into coherent paragraphs: 0. Because of this and other such things, as explained above, 1. By the power of the superior intention of directly perceiving the conditioned activities of transformation, 2. In accordance with the appropriate circumstances, internal and external things, 3. By observing the conditioned activities of transformation, one sees that all are of the nature of impermanence. 4. For this reason, regarding the nature of impermanence of transformation, 5. One directly sees it without turning away, not relying on others, and not being led by others. 6. Contemplating and observing with careful and definite discernment. 7. It is precisely by means of these aforementioned causes and conditions. 8. It is called the superior intention of direct perception. 9. It is precisely by the power of this superior intention of direct perception. 10. Having contemplated the nature of impermanence that changes, 11. although those forms and activities currently exist, 12. they are impermanent in the sense of being destroyed by momentary arising and cessation. 13. Because they are subtle, they cannot be directly obtained. 14. Therefore, based on the superior intention of direct perception, one should properly infer. 15. How does one infer? 16. It means that those activities must have momentary arising and cessation. 17. Only then can they be obtained, 18. having a before and after that changes. 19. It is not like this abiding that can have change. 20. Therefore, all activities. 21. Certainly must have momentary arising and cessation. 22. Because they exist due to the convergence of various conditions. 23. In this way and that, those activities can arise. 24. Having arisen, they do not depend on causes and conditions for destruction, but naturally perish. 25. Such are the causes and conditions for change. 26. It can cause the transformation and arising of activities. 27. This is the cause and condition for the transformation and arising. 28. It is not the cause for the destruction of activities. 29. Why is this? 30. Because those activities are seen in the world to be destroyed by the causes for their destruction. 31. After being destroyed, they can be seen to arise in a dissimilar way. 32. It is not that they do not arise at all. 33. Or there are some activities that after being destroyed, their arising cannot be obtained at all. 34. Like boiling water, etc. 35. In the end, everything is completely exhausted. 36. The calamity fire burns the world of vessels, 37. Already completely without ashes or embers. 38. Even the remaining shadows cannot be obtained. 39. That is also due to causes and conditions. Paragraphs: $ 0 7 15 20 29 36 #
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Please segment these sentences into coherent paragraphs: 0. Long ago, he transcended the realms of rebirth, and did not undergo birth and death; 1. In order to save and liberate sentient beings, he is called the World-Honored One. 2. Not dwelling in the realms of rebirth, he also does not enter birth and death; 3. How does he eliminate the sufferings of the masses, and is called the unsurpassed honored one of the world? 4. Not thinking of the various dharmas, he also does not harbor fragility; 5. Not attaining the characteristics of sentient beings, he is able to liberate them from all suffering and distress. 6. Without the turning of birth and death, he also does not dwell in birth and death; 7. Causing the masses to abide in this way, he is called the World-Honored One. 8. Attaining fearlessness in all dharmas, the Buddha is also thus; 9. Boundless and limitless, he expounds the Dharma in various ways. 10. All dharmas are ultimately empty, the essence of the Buddha's teachings; 11. Having accomplished this, he does not see any dharmas. 12. If one is able to cultivate single-mindedly, the essence of emptiness and emptiness; 13. The mind attains fearlessness, this is called knowing the empty Dharma. 14. Truly knowing all dharmas are merely conceptual thoughts; 15. Manifesting fearlessness, such is the true nature of dharmas. 16. Having passed beyond the place of fear, also leaving the pure abode; 17. Without terror or fear, transcending all evil paths. 18. Exerting oneself to deliver billions of sentient beings from the great fear of birth and death; 19. Not attaining birth and death, yet able to deliver sentient beings. 20. Placing sentient beings on the shore of quiescent extinction, nirvana; 21. Also without the notion of sentient beings, this is called the World-Honored One. 22. All dharmas are like empty space, manifesting to sentient beings; 23. Yet without fear towards them, this is called the World-Honored One. 24. All dharmas are equal, manifesting in various kinds; 25. Enlightenment is without discrimination, not attaining the characteristics of enlightenment. 26. Will attain the accomplishment of bodhi;🔽As taught, as practiced, 27. There will be no thought of fear.🔽Discerning the notion of bodhi 28. Is just like the notion of sentient beings;🔽Surpassing all notions 29. Is called the World-Honored One.🔽Eliminating all notions, 30. The bodhisattva is then unstained;🔽Not attaining the characteristics of names and words, 31. This is called the World-Honored One.🔽Able to understand all dharmas 32. As the same as extinction and separation,🔽The past cannot be attained, 33. This is called the World-Honored One.🔽Not valuing names and words, 34. Therefore not seeking fame;🔽Departing from attachment to names and words, 35. And extensively expounding the Dharma.🔽Bodhi is apart from names and words, 36. As it abides;🔽Sentient beings value names and words, 37. Far from bodhi.🔽Names are like echoes in response to sounds, 38. Discerned as many kinds; 39. Sound also has no discrimination, yet it relies on empty fame. Paragraphs: $ 0 8 14 18 22 26 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Merit and demerit are two. 1. If one penetrates the nature of demerit, it is no different from merit. 2. Using vajra wisdom to decisively understand that there are no bonds or liberation in this characteristic is entering the gate of the non-dual Dharma. 3. Demerit and merit are different from wholesome and unwholesome in terms of essence, but their meanings differ. 4. Harm and benefit are considered good and evil, while bringing retribution is considered merit and demerit. 5. Merit and demerit are often based on the fruit. Practicing good deeds and obtaining the fruit of wealth and abundance is called merit, while creating evil and attracting the retribution of punishment is called demerit. 6. Vajra wisdom refers to the fact that if a worldly vajra is placed on a mountain peak or flat ground, it will go straight through without obstruction, reaching the vajra ground and then stopping. 7. The wisdom of true characteristics, whether placed on the peak of merit or on the level ground of offenses, goes straight through without obstruction, reaching the nature of dharmas that is neither meritorious nor non-meritorious, and then abides the 8. The Bodhisattva Lion's Intention said: 9. Contaminated and uncontaminated are dualistic. 10. If one attains the equality of all dharmas, then the notion of contaminated and uncontaminated does not arise. Not attached to notions, one also does not abide in the absence of characteristics. This is entering the gate of the non-dual Dharma. 11. When a lion crosses water, it must cut through the current and go straight across, not curving. 12. This great being deeply enters all dharmas with the wisdom of true characteristics and goes straight to the other shore, and therefore borrows this as a name. 13. The Or Treatise takes the mind that loses principle and grasps at characteristics to be contaminated, and the mind that attains principle and forgets characteristics to be uncontaminated. 14. The Abhidharma comprehensively takes all afflictions to be called contaminations, and without them it is not a contamination. 15. Now, understanding that these two are non-dual is called entering the gate of the non-dual Dharma. 16. The Bodhisattva Pure Understanding said: 17. The conditioned and the unconditioned are two. 18. If one departs from all conceptualization, then the mind is like empty space. 19. With pure wisdom and no obstructions, this is entering the non-dual Dharma gate. 20. The conditioned means creation. 21. Outside of dharmas, there are four characteristics that can create dharmas, therefore they are called the conditioned. 22. Because dharmas have this conditioning, they are called the conditioned. 23. The eternal dharma is unconditioned, therefore it is called the unconditioned. 24. This is the contrast between existence and non-existence. 25. Next, the four characteristics of dharmas are like the arising of dharmas being called creation. 26. Dharmas have this conditioning, not that conditioning exists outside of dharmas. 27. Like the non-existence of dharmas, dharmas do not have this conditioning, not that non-existence is elsewhere apart from dharmas. 28. The former is the meaning of the Abhidharma, the latter is the explanation of the Satyasiddhi Śāstra, both are dualistic views but also not dualistic. 29. Nārāyaṇa Bodhisattva said: 30. The mundane and the supramundane are two. 31. The emptiness of the nature of the world is precisely the supramundane. Within it, there is no entering, no leaving, no overflowing, no scattering. This is entering the gate of the non-dual Dharma. 32. The stage before seeing the path is called the mundane, and the stage after seeing the path is called the supramundane. 33. Moreover, from the ordinary to the holy, the mind with conceptual characteristics is the mundane, and the mind without conceptual characteristics is called the supramundane. 34. Master Kumārajīva said, The mundane refers to the three realms. 35. The supramundane refers to all the conditioned paths of the uncontaminated. 36. Not entering and not leaving means there is no entering saṃsāra, so it is called non-entering. 37. In the mundane, there is no leaving saṃsāra, and no supramundane. Where there is entering, there is leaving. Where there is leaving, there must be overflowing. Where there is overflowing, there must be scattering. This is the constant principle withi 38. The Bodhisattva Good Intention said: 39. Saṃsāra and nirvāṇa are two. Paragraphs: $ 0 8 16 29 38 #
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Please segment these sentences into coherent paragraphs: 0. oṃ hrīḥ ha ha huṃ huṃ phaṭ 1. oṃ sarva buddha dākinīye 2. Vajravarnaniye hum hum phat.🔽Om vajravarnaniye hum hum phat svaha. 3. Om shri buddha he he ru ru kama hum hum phat. 4. Dakini jvala sampra swah. 5. Om shri karma he he ru ru kama hum hum phat. 6. Dakini jvala sampra swah. 7. Om shri padma he he ru ru kama hum hum phat. 8. Dakini jvala sampra swah. 9. Om shri ratna he he ru ru kama hum hum phat. 10. Dakini jvala sampra swah.🔽Om dakiniye hum hum phat. 11. Om yamaye hum hum phat. 12. Om khandaroha hum hum phat. 13. Om rupiniye hum hum phat.🔽Om namo bhagavate vare shmashana mahasan nivasini hum hum phat. 14. Om mahakalpagan sannibhaye hum hum phat. 15. Oṃ, to the one with a topknot and a crown, hūṃ hūṃ phaṭ.🔽Oṃ, to the one with a face terrifying with bared fangs, hūṃ hūṃ phaṭ.🔽Oṃ, to the one with the light of powerful arms, hūṃ hūṃ phaṭ. 16. Oṃ, to the one holding a flaying knife and skull cup, with a garland of heads, hūṃ hūṃ phaṭ. 17. Oṃ, to the one with a great smoke-colored garment, hūṃ hūṃ phaṭ. 18. The infinite sambhogacakra emanated from the tips of the pores of the body illuminate all world systems and turn the wheel of dharma. 19. They return and dissolve into the single taste of undefiled wisdom. 20. The twenty-four heroes 21. are imagined in the body element, liberating the six classes of migrating beings. 22. From the nature of body, speech, and mind, 23. With the nature of the three syllables, 24. In the higher realms, human bodies, and the underworld, 25. That embodied one becomes a single body. 26. With a mind abiding in equality, 27. When the lord of yogins arises,🔽The supreme bliss of the ḍākinīs, 28. The urging of the nāgas, should be remembered.🔽First, worshiping the guru, 29. From the nature of Vajrasattva, 30. The consecration, the great bliss of play, 31. Pervades everything in an instant. 32. Abide in body, speech, and mind. 33. With the yoga of non-equipoise, 34. With a mind of great compassion, 35. All sentient beings of the three realms 36. Should be seen as Śrī Heruka. 37. Wash with the stream of bodhicitta 38. And eat the food of the nectar of the waxing moon. 39. Naked, with loose hair, facing south, Paragraphs: $ 0 10 13 15 18 20 28 37 #
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Please segment these sentences into coherent paragraphs: 0. Birth Story 1. The Two-Fisted Collection 2. The Ruhaka Chapter 3. The Birth Story of Sādhuśīla 4. “The body, the age, 5. the one with good conduct, the one with good virtue; 6. We ask you, brahmin, 7. whom do you praise?” 8. “There is a purpose in the body, 9. I pay homage to the age; 10. There is a purpose in the well-born, 11. we like virtue.”🔽The Birth Story of Sādhuśīla, the tenth. 12. The fifth chapter, the Ruhaka Chapter.🔽The summary: 13. Apiruhaka, Rūpavatī, Musala, 14. Pavasanti, Sapañcama, Pokkharaṇī; 15. Then Muttimavāṇija, Umhayate, 16. Ciraāgata, Koṭṭha, Sarīra, Dasāti. Paragraphs: $ 0 3 12 13 #
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Please segment these sentences into coherent paragraphs: 0. The nature of the Dharma realm arises naturally. 1. The Vajra Samādhi Sūtra says: 2. Good and evil dharmas, 3. Transform and arise from the mind. 4. It can be said to be the gate of dhāraṇīs, 5. The ultimate of the myriad dharmas. 6. Where the light has not yet issued forth, 7. there is not yet even a name for it. 8. When thought is about to arise, 9. it resembles the formation of its shadow. 10. Initially, due to a strong thought, 11. gradually there arises a knowing. 12. When the appearance is about to form, 13. the mind and its objects suddenly appear. 14. The Śūraṃgama Sūtra says:🔽All of these are due to the nature of clear and distinct knowing. 15. Because of this knowing, appearances arise. 16. They arise from deluded seeing. 17. The mountains, rivers, and earth, 18. all conditioned appearances, 19. gradually change and flow. 20. Because of this delusion, 21. it ends and begins again. 22. The commentary says: 23. All of these are due to initially being deluded about the one true dharma realm. 24. Thus, deluded thoughts arise. 25. The arising of thoughts is precisely the appearance of movement. 26. The appearance of movement is precisely the first stage of karmic consciousness. 27. It has not yet divided subject and object, 28. but is rather the fault of the luminous knowing.🔽From this, it transforms into the able to perceive, 29. and thus completes the appearance of objects.🔽This is precisely the nature of clear and distinct knowing, 30. which becomes the second stage of the consciousness that has the function of seeing. 31. Later, the seen part gives rise to the image part. 32. It is based on the understanding and gives rise to the image. 33. It becomes the third image part. 34. The present consciousness.🔽The subject and object are just divided. 35. All become false. 36. What is it? 37. The seen part arises in the blurred eye. 38. The image part appears in the illusory form. 39. Thus, it secretly corresponds to the faculties and objects. Paragraphs: $ 0 1 6 10 14 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Because of similarity to a captain, 1. they have taught engagement.🔽The wise should know complete attainment of the result 2. to be twofold. 3. Because of greatness,🔽it is like the lord of the Rose Apple Land. 4. The second is the vast natural outflow. 5. 2. The second stage is called Stainless because it is free of the stain of immorality.🔽3. The third stage is called Luminous because the light of wisdom arises from the practice of the transcendent aids to enlightenment. 6. 4. The fourth stage is called Radiant because the fire of wisdom burns the underbrush of the afflictions.🔽5. The fifth stage is called Hard to Conquer because it is difficult for the pride of the self and the afflictions to conquer it. 7. 6. The sixth stage is called Face to Face because one directly faces the door to the peacefulness of the noble stages. 8. 7. The seventh stage is called Far-reaching because the wisdom of the bodhisattva who is in it reaches to the end of the realm of space. 9. 8. The eighth stage is called Immovable because it is unmoved by the signs of construction or by the signs of the passions. 10. 9. The ninth stage is called Excellent Wisdom because it is the stage of the excellence of the wisdom of skillful methods. 11. 10. The tenth stage is called Cloud of Teaching because it is obscured by great compassion and it rains the rain of Dharma on the dry earth of the afflictions of beings. 12. It also occurs in the answer to a question. 13. It is like saying, “It is just so.” 14. This is to be seen as a promise. 15. The bodhisattvas who are gathering together request, “Please explain just as you have heard it,” and the bodhisattva promises, “I will explain just like that.” 16. Having promised, he connects it by way of elimination. 17. Having promised, he says, “I heard this,” and so on. 18. Or it is to be ascertained by way of a question. 19. In order to ascertain the question, 20. he says, “Thus have I heard.” 21. “I” means 22. it is of myself and not of another. 23. “Heard” means apprehended by the ear faculty. 24. At one time means at one time in a continuous series. 25. Blessed One means that he is a blessed one because he has good fortune. 26. He is independent because he is not subject to the control of the afflictions, he is well disciplined because he is well refined by the fire of transcendent wisdom, he is well proportioned because he is endowed with the thirty two marks of a great be 27. He is a blessed one because he possesses these qualities. 28. Why is he a blessed one? 29. It is said:🔽Self-mastery, serenity,🔽a good figure, fame, 30. glory, and greatness of retinue 31. are the six kinds of good fortune. 32. Not long after his full enlightenment means that a long time had not elapsed after his full enlightenment. 33. In order to specify this, it says: in the second week. 34. The second week of existence is blessed by his magical power in order to convert those to be converted. 35. Otherwise, in the Great Sutra of the Play in Full, 36. In the first week, the Bhagavat, while remaining in the Bodhi tree, remained in the samadhi called “Array of the Food of Joy.” 37. In the second week, he looked at the Bodhi tree without blinking.🔽In the third week, he walked far, from the trichiliocosm 38. up to the world of Brahma.🔽In the fourth week, he walked a short distance, from the eastern ocean 39. up to the western ocean. Paragraphs: $ 0 5 12 21 33 35 #
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Please segment these sentences into coherent paragraphs: 0. Mañjuśrī! 1. All dharmas are practiced in emptiness, so one should be mindful of disgust, not desiring or not desiring, whether existent or nonexistent, and abide therein. What is done is as what is obtained, and in the dharma realm, there is neither arising nor 2. Mañjuśrī! 3. As with the dharma realm, the Tathāgata sees, knows, and realizes all. 4. Thus, Mañjuśrī! 5. If the Tathāgata were to manifest and display transformations, transforming into a Tathāgata or a bhikṣu saṅgha, filling this Jambudvīpa with people, 6. those people would not know for themselves whether it was a Tathāgata or a bhikṣu saṅgha. 7. Leave aside the people in this Jambudvīpa. 8. Mañjuśrī! 9. Fill these four continents with gods, humans, and all kinds of crawling and wriggling creatures, all that are born. 10. Mañjuśrī! 11. All those people were standing in front of the Buddha, and they had been there for such a long time in the past. They were all standing in front of the Buddha, all manifesting as Tathāgatas and bhikṣus, but they did not know each other. 12. Leave aside the people of the four continents. 13. Maudgalyāyana! 14. In this trichiliocosm, all the insects and wriggling creatures are filled within, and they are all made to attain human bodies. Having attained human bodies, they are all made to be equal. 15. In this way, Maudgalyāyana! 16. Having attained human bodies, having attained human bodies, they are all of one kind, all manifesting as Tathāgatas and bhikṣu saṅghas, but they do not know each other. 17. Maudgalyāyana! 18. Leave aside the people of the trichiliocosm. 19. In this way, Maudgalyāyana! 20. In the lands of the eastern direction, as numerous as the sands of the Ganges River, in the eastern, southern, western, and northern directions, in the four intermediate directions, above and below, in this way, in all the worlds of the ten direction 21. Having attained human bodies, such people, Maudgalyāyana! 22. The Tathāgata is of one kind, and each of them is caused to be like the Tathāgata, and they all again become bhikṣu monks! 23. Such groups of people, in turn, are unable to know themselves. 24. Leave aside, Maudgalyāyana! 25. In the lands of the ten directions, as numerous as the sands of ten Ganges Rivers, Maudgalyāyana! 26. As the Tathāgata now sits, in this way, with the Buddha's eye, he sees the lands of the buddhas, and with the Buddha's knowledge, it is like this number. Speaking for hundreds of thousands of eons, he cannot reach the end. 27. In this way, the Buddha lands that cannot be calculated are seen from this seat, to that extent. The Buddha lands are like the wisdom of the Tathāgata, as explained in the parables, causing all to be like pratyekabuddhas, unable to know, unable to co 28. Pratyekabuddhas are always unable to know, let alone disciples. 29. For this reason, the Tathāgata sees and knows all, in this way a hundred, in this way a thousand, in this way a hundred thousand, in this way a koṭi of hundreds of thousands, in this way a nīrṇija, in this way a bhikṣa, in this way an āsad, in this w 30. In this way, Maudgalyāyana! 31. The Buddha said: 32. In this way, the number is unobstructed. The eyes see directly, looking at one thing without glancing around, not looking up at the neck, holding the Buddha's eyes to look at one thing, and seeing everywhere in the innumerable, boundless, inconceivab 33. In this way, the Buddha's lands are discussed, and the people and insects and wriggling creatures therein are like this. 34. In this way, all the realms of sentient beings are more numerous than the particles of earth. 35. In this way, the sentient beings of the past who have never practiced before are all made to attain human bodies and become wheel-turning kings. 36. Each wheel-turning king sits with his officials. 37. One wheel-turning king, all his officials are just like that, and the wheel-turning kings continue in this way! 38. In this way, Maudgalyāyana! 39. All those wheel-turning kings and their officials become the officials of one wheel-turning king. Paragraphs: $ 0 2 8 13 19 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. There are ninety of them. 1. The first of these is the downfall of lying, as stated in the Pratimoksha. 2. The five that are included in the class of partial defeats, the class of serious violations, the class of gross faults, the class of faults and the class of downfalls are explained in two parts. 3. Three are explained now. 4. In order to explain the class of serious violations and the class of faults, the general explanation is:🔽If one knowingly proclaims in the presence of the Saṅgha that what is not Dharma is Dharma and what is Dharma is not Dharma, it is a serious viol 5. If one does not speak during the confession ceremony when asked three times, “Are you pure in this?” and so on, due to the perception that one is impure, it is a fault. 6. If one asks about this at the time of confession, it is said that one is confused and commits an offense. 7. Lying that is a downfall means 8. lying except for the two mentioned above and the two defeats and residual faults. 9. Lying except for the four: the two explained above and the two defeats and residual faults. 10. This is not distinguished by the power of the thing but by the power of the conception. 11. It goes without saying that if one lies with the intention to lie from the beginning, it is lying. 12. And when speaking, if one gains the idea, This is so, then it is so. 13. This shows that even when one knows, I have spoken falsely, it is not that one does not become a liar. 14. One should not swear means that one should not swear at all, 15. because one swears in order to prove something, and all else is false. 16. Lying is a downfall. 17. The teaching that speaking contemptuously to a human is a downfall is:🔽 If the one who is contemptuously spoken to is a monk, then the fault is complete. 18. The next one also means that the downfall of slander that occurs below is also taught as a complete fault when spoken to a monk. 19. Since it is possible that a pure thought may be disparaged, the specific is shown: 20. By one who wishes to disparage means that one speaks thinking This is to be disparaged. 21. By what kind of speech is that disparagement? 22. By gentle or harsh words means that it is all right to speak in any way, gently or harshly. 23. If one speaks thinking I will not sell myself in any way, then it is a fault to speak for the purpose of disparaging and not selling whatever faults there are of body and mind, such as crooked and bad, respectively. 24. Even if it does not harm, means that even if one is not harmed by such disparagement, one is embarrassed and humiliated, and it is taught that it is a fault to speak for the purpose of disparaging and not selling. 25. The phrase other people such as ksatriyas, brahmins, etc. are called 'minor offenses' indicates that there is no offense if one does not sell or disparages it, because the world does not consider it a fault. 26. If one says it to novices, etc., it is a minor offense. 27. Disparaging means speaking disparagingly. 28. The chapter on the downfall of slander is as follows. 29. If one says, So-and-so says this, with the desire for slander, and so on. 30. If one says, So-and-so says this to you, in order to divide others, one commits a downfall. 31. If one asks, Is it a downfall just by general mention? 32. The answer is by name, meaning that if one mentions the name of the one who says it, one will be fully at fault. 33. Also, if the one who is called a bhikṣu is a bhikṣu, then the fault is complete.🔽Otherwise, if the one who is called a bhikṣu is not a bhikṣu, or if the name is not mentioned, it is taught that there is an offense of wrong conduct.🔽🔽 34. Also, this is a monk means that if the one who is named is a monk, then the fault is complete. 35. Otherwise, minor infraction means that if the one who is named is not a monk, or if the name is not mentioned, it shows that a minor infraction occurs. 36. If one says, “I will do it if the Saṅgha orders me to do it seven times,” then it is a root downfall.🔽If one says, “I will do it if the Saṅgha orders me to do it twenty-one times,” then it is a root downfall.🔽If one says, “I will do it if the Saṅgha 37. If one says, “I will do it if the Saṅgha orders me to do it ninety-one times,” then it is a root downfall.🔽If one says, “I will do it if the Saṅgha orders me to do it 38. The statement The expression of thought and coming are misdeeds shows that if one says, I think this in my mind, and if one comes from elsewhere and says, The saṅgha's performance of an action is faulty, 39. it is merely a misdeed. Paragraphs: $ 0 7 14 17 28 36 #
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Please segment these sentences into coherent paragraphs: 0. It has not yet been turned, and is unequaled, surrounded by all the Victorious Ones. 1. Today, out of compassion for beings, the one with the ten powers will turn the wheel of the sacred Dharma. 2. Today, the good and vast will arise, which is difficult to obtain for living beings.” 3. Those who are seeking the great and vast faith, look today! 4. Then those light rays caused all the buddha-fields to understand with these verses: 5. All the bodhisattvas 6. were fully exhorted, 7. all the world-systems trembled, 8. all sentient beings were made happy, 9. all the realms of afflictions were purified, 10. all the darkness was dispelled,🔽and all the abodes of Mara were darkened. 11. Then, having returned to the world-system called Saha with an immeasurable retinue of bodhisattvas, they disappeared into the crown of the Blessed One's head. 12. Then, in the east, in the buddha realm of the thus-gone Stainless Pure Jewel Light Endowed with the Branches of Awakening, the king of the array of uninterrupted light rays of Dharma, in the world system of Infinite Qualities of Jewels, 13. the bodhisattva Glorious Heart of Flowers, the master of all phenomena, was dwelling in a vast array of merit. As soon as he was roused by that light, he was surrounded by as many bodhisattvas as there are grains of sand in ten Ganges Rivers. 14. and they disappeared from that buddha realm and in an instant arrived in the Sahā world realm.🔽They sat in the Jetavana grove in the Ornament of the Multitudes of Qualities pavilion in the presence of the Bhagavān. 15. They bowed their heads to the Bhagavān’s feet, circumambulated him ten thousand times, and in order to make offerings to the Bhagavān they caused a rain of divine jewels and beryl to fall. They praised the Bhagavān with these verses: 16. “Bhagavān, you are unequaled, you have perfected good qualities, 17. Your garland of good qualities is praised in all the ten directions. 18. You are a treasure of good qualities, a field of good qualities. 19. We have come here, O Lord, to seek the Dharma. 20. Just as the realm of phenomena is sameness, free of conceptualization, 21. The Bhagavān Vimalaprabhā knows sameness, 22. And like a magician who is well trained, the Dharma King 23. Teaches in various ways in order to liberate sentient beings.🔽Then those bodhisattvas, having praised the Bhagavān with immeasurable bodhisattva praises, remained to the east and sat upon seats created by their own miraculous power. 24. Then, to the south, from the buddha realm of the Tathāgata Anantagunaratnapratibhāna in the world system Anantaraśmipratibhānameghanirghoṣa, the bodhisattva mahāsattva Anantaprabhāsaśrī, together with bodhisattva mahāsattvas as numerous as the 25. The bodhisattva Jewel Life-Tree, who was inspired by that light, immediately went to the Buddha with a retinue of bodhisattvas as numerous as the grains of sand in ten Ganges Rivers.🔽They disappeared from that buddha realm and in an instant arrived i 26. They bowed their heads to the Bhagavān's feet, circumambulated him ten thousand times, and made offerings to the Bhagavān. They covered the Bhagavān with a golden net and praised the Bhagavān with these verses: 27. The Blessed One fills the world with the clouds of his compassion,🔽And sends forth the lightning of his light, proclaiming the sound of emptiness and selflessness, 28. And with the water of the eight-branched path, he brings peace, 29. And causes the forest of the powers of virtue to flourish. 30. The Sugata, with the light of wisdom, dispels the darkness of ignorance, 31. And awakens beings who have long slept in the ocean of existence, 32. Showing them the path and drying up their craving. 33. He also purifies the eyes of those who dwell in the city of liberation. 34. Then, after the bodhisattvas had praised the Blessed One with countless bodhisattva praises, they sat to the south, on seats created by their own miraculous power. 35. Then, in the west, in the buddha realm of the thus-gone Samantāvabhāsa, in the world system of Ābhāsvarā, the bodhisattva Mahāpraṇādabalarāja, the moment the light touched him, 36. was surrounded and attended by as many bodhisattvas as there are grains of sand in ten Ganges Rivers. They disappeared from that buddha realm and, in a single instant, arrived in the Sahā world system, in the Jeta Grove of Anāthapiṇḍada’s Park. 37. Having sat down in the presence of the Blessed One, he bowed his head to the feet of the Blessed One, circumambulated the Blessed One ten thousand times, and while performing acts of worship to the Blessed One, with a net of pearl necklaces 38. he covered the Blessed One and extolled the Blessed One with these verses: 39. “Your bodily activity Paragraphs: $ 0 4 11 12 15 23 24 26 34 35 #
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Please segment these sentences into coherent paragraphs: 0. Because it is impossible to distinguish between permanent and permanent. 1. Since there is no dependence on co-operation, it is neither a gradual process nor a simultaneous process. 2. If the nature of the action of a thing is the nature of the action, it will also be the nature of the external. 3. Why is it that the action that is to be performed in this way is not the result in the second moment and so on? 4. For those who are not momentary are not valid for the sequential application of the two. 5. Therefore, they are not capable of performing any function. 6. Because it is the opposite of what is not the moment and what is not the moment, existence is not included in what is not the moment. 7. Then, the one who is doing the work of the meaningful is shown to exist. 8. If it is not momentary, it is not functioning. 9. What will make them exist? 10. The characteristic of being free from all the potential of the approach is that it is the approach. 11. The word inexpressible is merely a cognition that has no extremes of being greater or greater, and therefore is called inexpressible. 12. This is called the inexpressible power of all that is absolutely possible. 13. All these mean that the object of the pot and so on is completely abandoned because of seeing the difference between its potential and its inability. Therefore, the cloth functions for the purpose of the cloth and so on. 14. It is because of the explanation that the function of the function of the function of the function of the function of the function of the function of the function of the function of the function of the function of the function of the function of the 15. If the punishment for harm is not shown, what is the fault? 16. This is called the reverse of the reality that is, the reality that is the cause of such a thing. 17. In the previous case, if the argument is presented in the manner described above, it is only by violating the opposite side of the argument that the argument is to be established. 18. If you have not seen the opposite side, you may wonder whether it is possible to say that it is not contradictory with the opposite side of the argument, but that it is also possible to say that it is also possible to say that the opposite side of th 19. It is a change. 20. What is wrong with doubts? 21. Therefore, the opposite is called doubt. 22. When one has doubts about the opposite of the argument, it is the uncertainty of the argument. 23. Well then, if you do not see the argument in the opposite direction, do you not see it and then prove that it is not different? 24. What need is there for other valid cognitions to harm it? 25. Therefore, it is not the case that it is not seen by itself. 26. But merely not seeing it does not prevent the opposite from happening. 27. Here, the understanding of the causes and pervasion, the nonconceptual, and so on, is taught here as something to be apprehended. 28. What is not the capacity? 29. The meaning of the eons is that, in those eons, the meaning of the eons is not established by the false knowledge of the non-all-knowing. 30. Why? 31. It is not seen by anyone. 32. It is not that they see anything beyond their faculties. 33. Even if something is apprehended as existent, it is not nonexistent because it is not apprehended. Therefore, it is not established that something does not exist because it is not apprehended. 34. It is certain that the non-perception of the object of knowledge is not possible, but not in the eons. 35. Thus, it is not established that the opposite of the opposite is established by merely not seeing anything. 36. Therefore, I will not explain the validity of the harmful. 37. What is this? 38. The signs of harm. 39. This is the first of the three lines. Paragraphs: $ 0 8 11 15 19 27 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Because I have defeated my afflictions as if they were enemies, 1. therefore I am known as the one who has completely pacified. 2. For the sake of helping my friends who are distressed by suffering, 3. I, the peaceful one, will go to Varanasi. 4. There I beat the drum of the deathless Dharma, 5. not for the sake of fame or happiness, not for the sake of pride. 6. Those who have crossed over should help beings to cross over, 7. those who have been liberated should liberate beings. 8. Seeing the world of the living in such distress, 9. I have made this vow: 10. Here some, having obtained wealth,🔽are stingy with it.🔽It is amazing that they do not give even a glance 11. to the great being who has come to them. 12. He who, while standing on dry land, is carried away by the water, 13. is not a leader, he is not a good person. 14. He who, having obtained a treasure, 15. He who is without the application of wealth is not a teacher. 16. One who is overcome by the manifest disease of the natural state 17. is to be healed by the medicine that is in his hand. 18. In the same way, the path that is to be taught by the path🔽that is certain to be taken by those who have gone to the lower realms 19. is the path that is to be taken by those who have gone to the lower realms. 20. Just as a lamp is made to shine 21. and its redness is not made to go, 22. in the same way, the wisdom of buddhahood is made to shine 23. and its attachment is not made to go. 24. Just as fire is certain in wood, wind in space, and water in the earth, 25. in the same way, in all places, the sages 26. are certain in enlightenment, the Kāśis, and the dharmabhāṇakas. 27. Then, having approached, they exclaimed, “Ah! 28. Having described them, they abandoned them as they wished, 29. And again and again, with eyes of wonder, 30. They went, gazing at the Buddha, their hopes fulfilled. 31. Then the Sage gradually saw the city of Kāsi 32. Resembling the essence of a treasure-house, 33. Embraced and gathered by its friends, 34. The fortunate chariot and Vārāṇasī itself. 35. That city, resplendent with power and majesty, 36. With flocks of trees resounding with the calls of cuckoos, 37. In the very forest of deer approached by the great sage, 38. Was made beautiful by the sun-like one.🔽Koṇḍinya, then Mahānāman, 39. Bhadrika, Aśvajit, and Bhadriya, Paragraphs: $ 0 8 12 20 24 27 31 38 #
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Please segment these sentences into coherent paragraphs: 0. which has been his inclination for ages, 1. When one is delighted with liberation, and the Dharma is peaceful and cool, like a place of rest from the defilements, and one has become holy,🔽it is impossible that one would give up the training and be ruined, if a king or relatives invited one to 2. The king or relatives may summon them to enjoy sense pleasures, but they have attained the peace and coolness of nirvana, which is a state of purity, a state of peace, a state of sublimity, a state of auspiciousness, a state of fearlessness, a state 3. Having sat down to one side, the venerable Śāriputra addressed the Blessed One as follows: 4. “Venerable One, how many powers does a bhikṣu who is an arhat, whose corruptions are destroyed, possess?” 5. “Śāriputra, there are eight aspects. 6. What are the eight? 7. Śāriputra, the mind of a bhikṣu who is an arhat, whose corruptions are destroyed, is long accustomed to being inclined toward seclusion,🔽to being inclined toward seclusion, 8. and to being inclined toward seclusion.🔽It is inclined toward liberation, 9. inclined toward liberation,🔽and inclined toward liberation.🔽It is inclined toward nirvāṇa,🔽inclined toward nirvāṇa, 10. and inclined toward nirvāṇa.🔽He sees sense pleasures as a heap of ashes. 11. He sees the suchness of sense pleasures. 12. As he wishes, he knows desires as they really are and sees desires as they really are. 13. He does not dwell with his mind obsessed by desire for desires, with his mind obsessed by attachment to desires, with his mind obsessed by infatuation with desires, with his mind obsessed by love of desires, with his mind obsessed by fondness for des 14. He has well-cultivated the four establishments of mindfulness. 15. He has well-cultivated the four right efforts. 16. He has well-cultivated the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. 17. Then the Venerable Śāriputra, having rejoiced in and praised what was said by the Blessed One... 18. ...rose from his seat and departed. 19. The sutra passage is as follows:🔽The Blessed One said: “Monks, a noble disciple who is learned is one who has abandoned the five defilements of the mind,🔽the three fetters, and the five lower bonds. 20. The Blessed One also said: “Monks, I declare that one who has abandoned the five defilements of the mind is a stream-enterer, no longer subject to rebirth in the lower realms, fixed in destiny, headed for enlightenment.” 21. The setting is in Śrāvastī. 22. Then the Blessed One addressed the monks: 23. “Monks, there are four kinds of persons: 24. those who go with the flow, those who go against the flow, those who stand on their own, and those who have crossed over and gone beyond. 25. What is a person who goes with the stream? 26. It is a person who, in this life, having a sensual nature, commits evil deeds. 27. This is called a person who goes with the stream. 28. What is a person who goes against the stream? 29. It is a person who, in this life, having a sensual nature, does not commit evil deeds. 30. This is called a person who goes against the stream. 31. What is a person who stands? 32. It is a person who, in this life, having a sensual nature, does not commit evil deeds,🔽and who, having a sensual nature, does not seek delight in sensual pleasures. 33. When the house is empty, through effort, abandonment, meditation, and repetition, and through the cause of right mental activity, when the mind is in meditative equipoise, the five fetters that correspond to the lower realms are abandoned and do not 34. One attains final nirvāṇa and does not return to this world. This is called the person who abides in himself. 35. “What is the person who has crossed over and gone beyond?” 36. Here, a person goes to a solitary place or 37. to the foot of a tree. 38. In an empty house, through effort, abandonment, frequent practice, and right mental attention, when the mind becomes concentrated, the defilements are exhausted, the mind is liberated from the defilements, 39. and wisdom is liberated. Paragraphs: $ 3 5 17 19 21 22 25 28 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Nature, action, intention, basis, and accumulation. 1. Among them, the defeat is the great fault. 2. The remaining in the Saṅgha is the medium. 3. The other is the small fault. 4. Another enumeration: the defeats and the remaining in the Saṅgha are heavy. 5. The acknowledgment is medium. 6. The offense of wrong conduct should be known as light. 7. Thus, it should be known as small, medium, and great by nature. 8. Among them, that which is done through ignorance and that which is done through negligence is a small fault. 9. That which is done through disrespect is a medium fault. 10. That which is done through great affliction should be known as a great fault. 11. middling, and greater actions in terms of the deed.🔽It should be understood that the lesser is that which is done with a lesser 12. entanglement of desire, hatred, and ignorance. 13. The middling is that which is done with a middling entanglement. 14. The greater is that which is done with a greater entanglement. 15. Thus, it should be understood that there are lesser, middling, and greater🔽actions in terms of the intention.🔽It should be understood that there are also lesser, middling, and greater🔽actions in terms of the deed, even if the deed is the same in term 16. basis and the intention. 17. For example, if one intentionally kills a living being who is to be reborn in the animal realm, or causes another to kill, out of a similar motivation of anger or delusion, this is a downfall. 18. If one kills a human being or causes another to kill a human being, but the victim is not one’s father or mother, this is a defeat.🔽But if the victim is one’s father or mother, this is a heinous act. 19. If one kills one’s father or mother out of anger or delusion, or causes another to kill them, this is both a defeat and a heinous act. 20. One should understand that this is the case. 21. One should understand that in these and other similar cases, the offense is correspondingly minor, moderate, or serious. 22. The increase is as follows: If one commits one, two, three, or up to five faults, but does not confess them in accordance with the Dharma, then the fault becomes small due to the accumulation. 23. The increase of that is as follows: If someone commits one, two, three, or up to five faults, but does not make amends according to the Dharma, that is a minor fault due to accumulation. 24. If he commits ten, twenty, thirty, or more faults, but does not make amends according to the Dharma, that should be known as a medium fault due to accumulation. 25. If he commits faults beyond measure, to the point where it is impossible to know how many faults there are, that should be known as a great fault due to accumulation. 26. The mental afflictions are so called because they afflict the mind. 27. The states of rebirth are so called because they are the states in which one is reborn. 28. The diseases are so called because they are the diseases of the mental afflictions.🔽The suffering of the karmic maturation is so called because it is the suffering that is the karmic maturation of the mental afflictions. 29. The future birth and old age and death are so called because they are the future birth and old age and death that are caused by the mental afflictions. 30. The disadvantages of the defilements in this life are the burning of the body and mind by the defilements, and the disadvantages in the next life are the going to bad destinies. 31. The disadvantages of birth, aging and death in the next life are due to the existence of the future. 32. Because they generate birth, aging and death for a long time. 33. The summary of the meaning of difficult morality is taught as difficult because of taking it up and protecting it. 34. Therein, protection is the protection of the vows even when they are damaged, and the perpetual protection. 35. The summary of the meaning of morality in all aspects is the application in this life, the seed from beginningless time, and the establishment of the seed from beginningless time in past lives. 36. Morality is the basis for the arising of that. 37. Therefore, it is taught as the gateway to all. 38. The meaning of the morality of the holy person is to accomplish oneself and others and, when a fault occurs, to restore it according to the Dharma. 39. Of these, accomplishing oneself and others is, first, to take up morality oneself and to cause others to take it up. Paragraphs: $ 0 8 11 15 22 26 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The Story of the Elder Dabba the Mallian, the fourth. Paragraphs: $ 0 #
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Please segment these sentences into coherent paragraphs: 0. Mahāvaipulya Buddhâvataṃsaka Sūtra, Scroll 41 1. Tripiṭaka Master Śikṣānanda of Khotan, translated by imperial decree 2. Chapter 27, Part 2: The Samādhi of Traveling to All Buddha Lands in Sequence 3. Buddha's disciple! 4. What is the bodhisattva-mahāsattva's samādhi of spiritual powers traveling to all buddha lands in sequence? 5. Buddha's disciple! 6. This bodhisattva-mahāsattva passes through countless worlds to the east, and further passes through worlds equal to the number of dust particles in those worlds. In those worlds, he enters this samādhi, either for a moment, or for a short while, or i 7. or at noon, or in the afternoon, or at the beginning of the night, 8. or in the middle of the night, or at the end of the night, or for one day, 9. or for five days, or for half a month, or for one month, or for one year, 10. Some enter in a hundred years, some in a thousand years, some in a hundred thousand years, some in ten million years,🔽some in a hundred thousand ten million years, some in a hundred thousand nayuta ten million years, some in 11. one eon, some in a hundred eons, some in a hundred thousand eons, some in a hundred thousand nayuta🔽eons, some in innumerable eons, some in immeasurable eons, some in boundless eons, 12. some in unequaled eons, some in incalculable eons, some in inconceivable eons, some in immeasurable eons, some in inexpressible eons, 13. some in inexpressibly inexpressible eons, whether long or short, 14. whether Dharma or time, various and different. 15. Bodhisattvas do not give rise to discrimination towards them, their minds are unattached, they do not make two, they do not make non-two, they do not make universal, they do not make separate. Although they are apart from this discrimination, they us 16. It is like the sun, which travels and illuminates day and night without stopping. 17. The rising of the sun is called day, the setting of the sun is called night. Day does not arise, night does not cease. 18. Bodhisattva-mahāsattvas enter the samādhi of spiritual powers in innumerable worlds. Having entered samādhi, they clearly see those innumerable worlds in the same way. 19. Buddha's disciple! 20. This is called the bodhisattva-mahāsattvas' third great samādhi of skillful wisdom for going to all buddha lands in sequence. 21. Buddha's disciple! 22. What is called the bodhisattva-mahāsattvas' samādhi of pure deep mind practice? 23. Buddha's disciple! 24. This bodhisattva-mahāsattva knows that the bodies of the buddhas are as numerous as sentient beings, and sees immeasurable buddhas, more than the dust motes in buddha lands beyond incalculable worlds. 25. At each and every one of those tathāgatas' places, he makes offerings with all kinds of wonderful incense, 26. makes offerings with all kinds of wonderful flowers, makes offerings with all kinds of canopies 27. as large as buddha lands beyond incalculable worlds, makes offerings with adornments surpassing all worlds, 28. makes offerings by scattering all kinds of jewels, makes offerings by adorning circumambulation walkways🔽with all kinds of adornments, makes offerings with all countless treasuries of sublime maṇi jewels, makes offerings with food and drink of the mo 29. and surpassing the heavens, and makes offerings by gathering and taking all kinds of sublime offering articles from all buddha lands and making offerings with them through spiritual powers. 30. At each and every Tathāgata's place, they respectfully revered him, touching their heads to the ground, and asked about the Buddha's teachings, praising the Buddha's equality, extolling the Buddhas' vast merits, entering the great compassion that the 31. in a single thought, diligently seeking the wondrous Dharma at all the Buddha's places, yet with regard to the Buddhas' appearance in the world and parinirvāṇa, they had no attainment of such characteristics. 32. Just as a distracted mind cognizes an object, the mind arises without knowing what it arises from, and the mind ceases without knowing what it ceases from; 33. this bodhisattva-mahāsattva is also like this, never discriminating the characteristics of the Tathāgata's appearance in the world and parinirvāṇa. 34. Buddha's disciple! 35. Like a mirage at midday, it does not arise from clouds, does not arise from ponds, does not dwell on land, does not abide in water, is neither existent nor non-existent, neither good nor evil, neither clear nor turbid, cannot be used for drinking or 36. This bodhisattva-mahāsattva is also like this. He does not attain the appearance of the Tathāgata's emergence in the world or nirvāṇa. 37. The characteristics and non-characteristics of buddhas are all conceptual thoughts discriminating them. 38. Buddha's disciple! 39. This samādhi is called: Paragraphs: $ 0 3 5 15 18 19 22 23 34 38 #
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Please segment these sentences into coherent paragraphs: 0. “those who have gone astray.” 1. Son of noble family, 2. it is like this: 3. For example, a person who has set out on a road during the middle of the day in the last month of summer, who is tormented by heat, exhausted, thirsty, and afflicted, and who has become endowed with the power of thorough discernment, sees in the wild 4. He thinks like this: 5. “I will not drink this water until I get home.” 6. Having left the mirage behind, he goes to his home. 7. “Having gone to my home, I did not drink the water, though I saw it, and left it behind.🔽I did something amazing! 8. I did something supremely amazing!” 9. Thus he spoke. 10. The Buddha said, “Son of good family, 11. what do you think? 12. Is it amazing that that man, not drinking the water that is not there, threw it away?” 13. He replied, “Bhagavān, 14. it is not. 15. Why is that? 16. Bhagavān, 17. there is no water there, 18. and there is no designation of water. 19. Bhagavān, 20. that man, having a deluded perception of water, 21. thought, ‘I will throw away the water,’ and having generated false joy and supreme joy, he was satisfied by that joy.” 22. The Bhagavān said, “Son of good family, 23. Here, some monks, nuns, laymen, and laywomen, not understanding the words of the Tathāgata’s intention, generate the idea of generosity in the absence of generosity in order to abandon the mind of miserliness, and they imagine it to be real. 24. They generate false joy and delight, thinking, 25. “We have eliminated the mind of miserliness.” 26. They are pleased with that joy, and they generate the idea of morality in the absence of morality in order to abandon the mind of immorality, and they imagine it to be real. 27. They generate false joy and delight, thinking, 28. “We have eliminated the mind of immorality.” 29. In order to completely abandon the mind of malice, they generate the perception of patience where there is no patience and, not existing, they discern individually. 30. They generate the joy and supreme joy of what is not true and think, 31. “We have dispelled the mind of malice.” 32. In order to completely abandon the mind of laziness, they generate the perception of effort where there is no effort and, not existing, they discern individually. 33. They generate the joy and supreme joy of what is not true and think, 34. “We have dispelled the mind of laziness.” 35. In order to abandon a distracted mind, they generate the idea of concentration in the absence of concentration and discern it as if it were nonexistent. 36. They generate a false joy and delight, thinking, 37. “We have cleared away the distracted mind.” 38. In order to abandon an ignorant mind, they generate the idea of wisdom in the absence of wisdom and discern it as if it were nonexistent. 39. They generate a false joy and delight, thinking, Paragraphs: $ 1 3 10 22 32 #
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Please segment these sentences into coherent paragraphs: 0. Question: 1. Why can this person still frighten Mara, while others cannot? 2. It is precisely because this person can destroy the evil of afflictions. 3. He further asked: 4. Why can this person destroy the evil of afflictions? 5. It is precisely because of begging for alms to sustain oneself. 6. Twelve thousand people together, this is the second, stating their number. 7. All of them are arhats, this is the third point, clarifying that these twelve thousand people have reached the stage of no more learning. 8. Arhat is also the correct Sanskrit pronunciation, and there is no specific translation here. The traditional old explanations also explain it with the three virtues, and only when equipped with these three virtues is one called an arhat. 9. What are they? 10. The first is non-birth, the second is killer of thieves, and the third is worthy of offerings. 11. If this person were to be reborn in the three realms and transmigrate through the six paths afterwards, they would not be called an arhat. 12. Now, it is clarified that the person who is an arhat, after their one passing away, will not receive rebirth again. Since they have severed the cause of birth, the effect of birth is also extinguished, thus it is said that my birth is already ended, 13. The second point, speaking of killer of thieves, the function of a thief is able to rob people of their wealth and injure people's lives. 14. Now, in explaining the ninety-eight kinds of afflictions and thieves, none surpass anger in severing a person's wisdom-life. Therefore, the Sutra of the Buddha's Last Teachings says: 15. There is no thief that steals merit more than anger. 16. It is explained that the arhats have already destroyed the thieves of the bonds and do not lose their merits, and their wisdom-life remains long. Therefore, the Vimalakirti Sutra says: 17. Practicing the compassion of the arhats, one destroys the thieves of the bonds. 18. Third, those who are worthy of offerings - this person's wisdom and cessation are already perfect and can give rise to blessings for beings. It is also likened to a good field that has the reality of autumn harvests. Therefore, the sutra text below s 19. We are now true arhats, all receiving offerings from humans and gods. 20. Moreover, these three virtues can also be mutually accomplished. 21. Only ask why this person does not take rebirth after death? 22. It is precisely because they have killed the thief of afflictions. 23. Also asked, why can this person kill the thief of afflictions? 24. Because of the virtue of being worthy of offerings. 25. There is also the meaning of the arising of inverted characteristics, how can one have this virtue of being worthy of offerings? 26. It is precisely because one has killed the thief of afflictions. 27. How can one know that one has killed the thief of afflictions? 28. This person, after death, will not be reborn again. 29. Now, comparing the three virtues of a bhikṣu to the three virtues of an arhat, using the three meanings of an arhat to call the three meanings of a bhikṣu. 30. Which ones? 31. The virtue of a bhikṣu frightening Māra is accomplished as the virtue of an arhat not being reborn. The virtue of a bhikṣu destroying evil is accomplished as the virtue of an arhat killing the thief. The virtue of a bhikṣu being a mendicant is accomp 32. The beginning of leaving the home life is called frightening Māra, in order to ultimately accomplish the virtue of not being reborn. If one only retains the name of frightening Māra and does not accomplish the virtue of not being reborn, then althoug 33. If one causes there to be the name of frightening Māra at the beginning and ultimately accomplishes the virtue of not being reborn, then it is truly frightening Māra. 34. The virtue of destroying evil also accomplishes the slayer of robbers. Therefore, it is like one who holds a blade in battle and can cause the front line to scatter like stars. This is destroying but not killing. 35. If one who holds a blade can enter the battle and can cause those who should retreat to have no survivors, losing their heads and necks, then it is called slaying robbers. 36. However, the ninety-eight latent afflictions have roots and branches. If one who has left the household life initially subdues the branches and ultimately permanently cuts off the roots, then it can be called truly slaying robbers. 37. The name of the mendicant becomes one who is worthy of offerings. Initially, although one may go to other's homes and households to beg for alms to sustain life, one has not yet exhausted the means of sustaining life. Ultimately, one sits upright and 38. The name is not established in vain. The intention lies in this. 39. The contaminants have been exhausted. Below this is the fourth praise of virtues, with a total of five phrases, called praising virtues based on stages. Paragraphs: $ 0 3 6 9 12 16 19 21 29 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha answers: 1. The five aggregates are the place where all worldly minds are bound. Nirvāṇa is the characteristic of quiescent extinction. 2. Bodhisattvas, using the sharp power of prajñā-pāramitā, are able to destroy the five aggregates, penetrating them to make them empty, which is nirvāṇa, the characteristic of quiescent extinction. 3. Emerging from quiescent extinction, abiding within the six sense faculties, still contemplating the characteristic of quiescent extinction, knowing that all dharmas in the world are empty, deceptive, and not solid or real - this is called prajñā. 4. Practicing prajñā has no fixed characteristics, so it cannot be said to exist or not exist. Because it is beyond the path of language. 5. Emptiness is like empty space, therefore it is said arising like empty space. 6. Moreover, it is like empty space. In empty space, there are no dharmas that arise, and empty space also cannot give rise to anything. 7. Why is this? 8. Because it has no dharmas, no form, and no contact, and because it has the characteristic of non-action; 9. prajñā-pāramitā is also like this. 10. Furthermore, some people say: 11. There is this empty space, but because it is a permanent dharma and has no action, it cannot give rise to anything. This is its fixed characteristic. 12. In the Mahāyāna, empty space is called the absence of dharmas. It cannot be said to be permanent or impermanent, it cannot be said to exist or not exist, and it cannot be said to be neither existent nor nonexistent. It transcends all conceptual proli 13. Prajñā-pāramitā is also like this. It is able to contemplate the world as if it were empty space. 14. This is called the arising of prajñā-pāramitā. 15. Having attained prajñā, bodhisattvas enter profound meditation. By the power of prajñā, they contemplate meditation and its conditions as all being destroyed. 16. Why is this? 17. Because prajñā-pāramitā abandons all dharmas and is not attached to characteristics. 18. This is called cultivating prajñā-pāramitā. 19. The listeners think: 20. All dharmas have their time and season. 21. Therefore Subhūti asks: 22. For how long should prajñā-pāramitā be practiced? 23. The Buddha answers: 24. It should be practiced from the initial arousal of the mind of enlightenment up to sitting at the site of enlightenment. 25. The question is asked: 26. Bodhisattvas, from the initial arousal of the mind of enlightenment, should practice the ten grounds, the six pāramitās, the thirty-seven factors of enlightenment, and all wholesome dharmas. Why only speak of practicing prajñā? 27. The answer is: 28. Since Subhūti only asked about prajñā, the Buddha answered by speaking of practicing prajñā. 29. Moreover, all dharmas are in harmony with prajñā-pāramitā, and because prajñā is great, the other dharmas are not mentioned. 30. Question: 31. Prajñā-pāramitā is immeasurable and limitless, so why is the place of enlightenment taken as its limit?🔽Answer: 32. This has already been answered: 33. Prajñā, upon reaching the Buddha's mind, is renamed sarvajña. 34. Although the principle is one, the names change, so it is said that one should practice until reaching the place of enlightenment. 35. When the bodhisattva reaches the place of enlightenment, all the dharmas he has attained since arousing the intention are abandoned; 36. Because he attains unobstructed liberation, he penetrates the three times. 37. Question: 38. In the time it takes to snap one's fingers, there are sixty thoughts, each arising and ceasing. How can it be said that one always thinks of sarvajña with a single thought, not allowing other thoughts to enter? 39. Answer: Paragraphs: $ 0 7 10 15 19 23 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. This is what makes it possible. 1. The gold of iron is like that. 2. This is the first of the four lines. 3. The vajra seal is a great achievement. 4. How can I obtain a living guru? 5. This is the seventy-eight questions on the topic of the supramundane siddhi. 6. How will I explain it? 7. The vajra seal is a great achievement. 8. They will be united. 9. This is the first of the four lines. 10. The nature of the body is the immeasurable palace. 11. What is its nature? 12. This is the first of the three. 13. The seventy-nine questions are asked in the context of the question, How can the outer and inner palaces be the basis for all the buddhas? 14. How will I explain it? 15. The body is a house of countless billions. 16. It is the true support of all buddhas. 17. This is the first of the four lines. 18. This is where I live. 19. How do they live? 20. The king of wealth and the king of wealth. 21. This is the first of the three. 22. Here, the nature of the house is the nature of the body. 23. The place is the place, the place, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the field, the fi 24. The king of wealth and the king of wealth. 25. This is the first of the three. 26. There were eighty questions in the order of the place. 27. How will I explain it? 28. The divisions of the places are as follows. 29. This will be summarized. 30. The head of the prāṇiṇa is the crown of the head. 31. The same is true of the Buddha. 32. You should know that they are possessed. 33. He is the lord of wealth and wealth. 34. The king said, I have no idea. 35. What is the characteristic of the wind? 36. This is the first of the three. 37. The question, "What is the characteristic of the five categories of life and so forth?" is the question of the subject. 38. nan 39. nan Paragraphs: $ 2 5 13 20 26 34 #or the three seals, are the same, and the seals are the same, so that the Buddha can see the nature of the Buddha with the special characteristics. 33. How do you say that there are three types? 34. Because pride and jealousy are included in the family of desire, the nature of wisdom. 35. How could there be a hundred? 36. The five seals of the aggregates, the sense sources, and the elements are divided into five categories: peace, expansion, power, manifestation, and variety. 37. How are the twenty seals? 38. The aggregates, the elements, and the elements are the same. 39. The seal is the seal. Paragraphs: $ 0 8 14 20 30 36 #
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Please segment these sentences into coherent paragraphs: 0. The power of great spiritual penetrations is the greatness of spiritual penetrations. 1. Explained in detail as in that text. 2. And this supremacy, up to establishing, 3. The fifth clarifies the interpretation and establishment of the greatness of mindfulness and wisdom attained. 4. The Treatise on the Stages is called the chapter on explaining the name. 5. There are three explanations of the name. 6. First, having the power of great mindfulness, one is able to receive the Dharma teachings of the buddhas like clouds and rain, thus it is called Dharma cloud. 7. Second, the Dharma body covers everywhere and again rains down the Dharma rain to extinguish the dust of afflictions, thus it is called Dharma cloud. 8. Third, raining down the Dharma rain to cause the sprouts of goodness to grow, thus it is called Dharma cloud. 9. Now, in this context, and this supremacy, great mindfulness, and great wisdom, 10. Is the first explanation of the name. 11. Supremacy, inspiration, interpretation, and establishment, 12. Are the latter two explanations of the name. 13. However, this explanation of the name will be explained below. 14. Now, first, a brief outline is given to fully complement the following. 15. And those with great spiritual powers and superior inspiration. 16. The sixth clarifies the matter of spiritual powers. 17. If based on the Treatise on the Stages of Concentration Practice, 18. below this there are the powers of spiritual penetrations, with nothing above and nothing higher. 19. Nothing above means compared to the spiritual powers of other sentient beings. 20. Nothing higher means compared to the spiritual powers of the Tathāgata. 21. The purification of wholesome roots is the seventh phrase. 22. The sūtra says: 23. Buddha's disciple, it is like a skillful goldsmith who refines this gold and makes it into an ornament. 24. With the unsurpassed maṇi jewel, he inlays it in between, and ties it to the neck or head of the king of the Heaven of Free Enjoyment of Manifestations by Others. 25. The ornaments of other gods and humans cannot compare to it. 26. In the same way, in the tenth stage of Dharma clouds, the inconceivable practices of wisdom of the bodhisattva cannot be reached by all sentient beings, śrāvakas, pratyekabuddhas, or bodhisattvas dwelling in the first to ninth stages. 27. It also says: 28. It is like the light of the king of gods Mahesvara, surpassing the light of all beings in the realms of birth. 29. It can purify the body and mind of sentient beings. 30. In the same way, the wisdom light of the bodhisattva in this stage cannot be surpassed by those in the ninth stage and below. 31. The eighth sentence is about rebirth. 32. The sutra says: 33. The bodhisattva in this stage often becomes the king of gods Mahesvara, endowed with sovereignty. 34. The ninth sentence is about power and so forth. 35. The sutra says: 36. In a single thought, he attains samādhis as numerous as the dust motes in ten ineffable hundreds of thousands of myriads of koṭīs of nayutas of buddha-realms, and sees buddhas, and so forth. 37. It is explained in detail in the sutra. 38. From one should know below is the third conclusion and explanation of the name. 39. The text is divided into three parts. Paragraphs: $ 0 4 9 14 17 21 22 27 31 32 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The meaning of that is that just as one becomes beautiful when adorned with ornaments, the sign of the mudra, the form of Vajrasattva, who is nondual with the body, appears clearly from the essence of the dharmakāya. 1. From that, the essence of the pure mind is the moon maṇḍala, which is the mode of adornment, existing in the heart center. 2. In the center of the moon is a five-tined vajra, the essence of the five gnoses. 3. Also, inside the vase of the handle of that vajra, one should imagine it marked with one’s own Dharma seed syllable. 4. Having remained in this kind of yoga, one should perform the recitation of the great vajra family. 5. The method of recitation with visualization, as taught in the Vajraśekhara Tantra, has been explained. 6. Of the two kinds of mental recitation, the recitation with signs has been explained. 7. Now, in order to teach the characteristics of signless recitation, 8. it is said, “For the yogis who have the mind that knows the selflessness of phenomena, the yoga of ultimate wisdom, the other kinds of recitation taught in the Compendium of Principles and the Vajraśekhara Tantra should be explained here.” 9. By means of the scriptures and reasoning, he knows that the self imputed by the lower vehicles does not exist at all in any phenomenon.🔽Those who have that mind make the signless primary and do not make the one with signs primary. 10. Therefore, the yogi who is the essence of ultimate wisdom, the one who is signless, should practice the signless recitation that is taught in this Compendium of Principles Tantra and in the Vajraśekhara Tantra, which is a supplement to the yoga tantr 11. The master says that this should be explained in this means of achievement. 12. With respect to that, the phrase at this point means that having stated, I will explain the recitation that arises from the two types of tantras, here at this point, first, the method of recitation taught in the Compendium of Principles will be expla 13. What is that? 14. First, the yogi, as before, 15. blesses himself as the pledge being. 16. The stage of meditating on oneself as the pledge being is as it was previously explained. 17. Having made offerings with the various outer and inner offerings, one should also imagine the form of the deity that one is meditating on in front. 18. Then, having analyzed and examined with the reasoning of body and reasoning,🔽in front of oneself, who is meditating on the pledge beings, the awareness deities, and at their hearts, the moon, the pledge seal, and the Dharma-alphabet letter, which are 19. In this way, one should manifest the interest in the non-arising of all outer and inner phenomena by way of the non-arising of oneself and the deities and their limbs. 20. One should not let the life-force and the exertion, which are the supports of one's mind, slip away, but should block them internally.🔽With a mind free from the appearance of the aspects of oneself, the deity, and external and internal forms, one sho 21. One should visualize the syllables of the mantra recitation as being like space. 22. While remaining in that state of visualizing the absence of characteristics, one should imagine that one's yoga is the mere essence of clear light, and that it is the mere aspect of the mind that is described as the mantra. 23. With that mind, which is the mere aspect of the mind that is described as the mantra, one should recite the mantra in accordance with the previously described characteristics of how to recite the mantra. 24. The characteristic of mental recitation, which is the mental recitation of the mantra, is as follows: 25. Mental recitation is the characteristic of the constant appearance of the mere subtle aspect of the nature of the slightly luminous. 26. The characteristic of the recitation that is in accordance with the family, as stated, is as follows: One should recite the mantra by abiding in the mere sound of one's own individual essence mantra, which was previously stated to be the characterist 27. By devotion to the dharmakāya of one's deity, 28. the dharmakāya is signless. 29. Repeated acquaintance with and cultivation of the signless samādhi that is in accordance with that is designated as signless recitation.🔽Exhaling, 30. exhaling is exhaling the impure winds. 31. Having remained in that samādhi, when exhaling, one should feel the subtle vāyu that is inside the nose and exhale. 32. As before, one should imagine that one’s deity is in front, and one should imagine that the deity is the nature of lightning. 33. In the same way, one should recall the retention of the vāyu and the mind, and one should bind the mind, which is mounted on the vāyu of life, with samādhi, without visualizing it. 34. Having pacified it internally, one should be free from all appearances. 35. It is explained that one should perform the recitation only by being familiar with and accustomed to being free from conceptual thoughts of signs and signlessness. 36. Or else, “one’s own self and the deity” are taught as being different from the aspect of the deity. 37. One meditates on the five aspects of the mind, such as the permanent, as the seal of one’s deity by means of the stage of manifest enlightenment. 38. One also imagines one’s deity in front. 39. One imagines the costume and ornaments of those deities. Paragraphs: $ 0 9 18 27 37 #
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Please segment these sentences into coherent paragraphs: 0. Everything is like space. 1. This is the stage of meditative concentration. 2. Then, the wheel should be taught. 3. It has a drop of half of a half of sixteen. 4. It is beyond calculation, without a limb. 5. It has the peak of the fourth concentration. 6. If one explains the meaning of this, 7. there are four wheels in the body. 8. The wheel of wisdom is at the navel, 9. having twelve spokes, 10. with the letters A, A, Aṃ, and Aḥ placed in order. 11. In the center is the supreme letter A. 12. The wheel of wisdom is at the heart, 13. perfectly endowed with twelve spokes. 14. The mantras are placed there:🔽A, Ā, I, Ī,🔽U, Ū, Ṛ, Ṛ,🔽Ū, Ū, Ai, Ai, 15. O, O, Au, Au,🔽Aṃ, Aḥ, and Aḥ in order. 16. Should be placed on the tongue of the wheel. 17. In the throat is the wheel of wisdom, 18. Endowed with twelve spokes. 19. Om, Arpachana,🔽Vāgīśvara Prajñānam. 20. These are the mantras. 21. They should be placed in order. 22. Then, in the head, one should visualize, 23. Endowed with twelve spokes, 24. The garland of the body mantra. 25. Om, Āsarvatathāgatī Hṛdaya, 26. Hara Hara, 27. Om Hūṃ Hrīḥ, Bhagavān Jñānamūrtibāgīśvara, 28. Mahāpāca Sarvadharmāgagana, 29. Amalasupariśuddhadharmadhātujñānagarbha Āḥ. 30. This garland of mantras 31. Is known as the wheel of wisdom. 32. Thus, one who always meditates 33. Will attain the bliss of a youthful form. 34. The body of Dhṛtarāṣṭra and the body of Mahêśvara, 35. Having abandoned those, for the sake of others, 36. It is certain that they generate the body of joy. 37. That is the completion of the twelfth stage, 38. The great stage of Universal Light. 39. That is like the maṇḍala of the sun. Paragraphs: $ 0 3 6 12 17 22 30 34 38 # than to be unable to live without you. 22. The lord of the Heaven of the Thirty-three, Śakra, now grants my wish; 23. Praising you with proper etiquette, you should consider it well. 24. At that time, the World-Honored One arose from samādhi and told Pañcaśikha:🔽Excellent! 25. Excellent! 26. Pañcaśikha! 27. You are able to use your pure voice and the beryl harp to praise the Tathāgata. The sound of the harp and your voice are neither long nor short, sad and harmonious, touching people's hearts. 28. What the harp plays is replete with various meanings, also speaking of the bonds of desire, also speaking of pure conduct, also speaking of śramaṇas, also speaking of nirvāṇa. 29. At that time, Pañcaśikha said to the Buddha: 30. I remember when the World-Honored One was first enlightened under the Ajapāla-nyagrodha tree on the banks of the Nerañjarā River in Uruvelā, the son of the great general Śihanāda and the daughter of the king of the gandharvas both indulged in desire 31. At that time, the celestial maiden heard my verse, raised her eyes and smiled, and said to me: 32. 'Bhūmija! 33. I have not yet seen the Tathāgata. I once heard the devas praising the Tathāgata in the Dharma lecture hall of the Heaven of the Thirty-three, saying he has such virtues and such powers. 34. You always harbor faith and are close to the Tathāgata. I now wish to make friends with you. 35. World-Honored One! 36. After I spoke those words, I did not speak with her again. 37. At that time, Śakra, Lord of the Devas, had this thought: 38. This Pañcaśikha has already entertained the Tathāgata. I should now think of that person. 39. Then, Śakra, Lord of the Devas, immediately thought of that person. Paragraphs: $ 0 7 15 19 24 29 37 #
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Please segment these sentences into coherent paragraphs: 0. By the power of his mantra, 1. he will take on the body of an asura. 2. Having entered the body of an asura, 3. he will then live a long time. 4. Then, when that body disintegrates, 5. he will go to the Avīci hell.🔽Then that evil-minded one 6. will experience the suffering of hell. 7. The various sufferings of hell 8. are undesirable, arising from karma. 9. When the suffering of that karma is exhausted, 10. he will be summoned by the wrathful mantra. 11. He will die and transmigrate from hell 12. and be reborn among animals. 13. Having taken on the birth of a nāga, 14. And will have a terrifying form.🔽The great angry one will become 15. The king of nāgas,🔽Arrogant with the poison of the hooded ones, 16. And will perform unbearable actions. 17. From those evil actions, he will be reborn 18. As a hungry ghost with great magical powers, 19. And will become the king of the Lord of Death. 20. Thus, he will experience thousands of sufferings 21. Again and again. 22. That evil-minded one will eventually 23. Become a young brahman on the earth. 24. Having come to a human birth, 25. He will have a terrifying form. 26. He will be angry and poor, 27. And will have little fame. 28. Whatever solitary buddhas there are in the world, 29. Who practice like rhinoceroses without desire, 30. Out of compassion for the inferior, 31. Wander on the face of the earth. 32. Desiring to benefit sentient beings, 33. And set out to practice going for alms. 34. “At that time, the one who knew the minds of others 35. Saw that the evil-minded one 36. Was doing it out of compassion, not for any other reason, 37. And went to him.🔽“In order to make him eat some food, 38. He brought it to the rhinoceros-like one. 39. He despised the mantra, Paragraphs: $ 0 4 9 13 17 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Good sons. 1. Since you have abandoned non-Buddhist paths and returned to the true, 2. your precepts are already complete. 3. If you wish to recognize the characteristics and uphold them, you should receive the five precepts. 4. Do not kill, do not steal, do not engage in sexual misconduct for the rest of your life - these are the characteristics of the five precepts. 5. Can you uphold them? 6. Answer: 7. I can uphold them. 8. Do not lie, do not drink alcohol - you should not violate any of these five pure precepts. 9. Can you uphold them? 10. Answer: 11. I can uphold them. 12. This matter is to be upheld in this way. 13. The novice monk bows three times, kneels with his right knee on the ground, and joins his palms. 14. The precept master says: 15. Good man. 16. The five precepts are the initial cause for entering the Way. 17. They are the foremost for escaping the three evil paths. 18. Next, receive the ten precepts of a novice monk. 19. The form is equipped with the Dharma procedures. 20. This is called a diligent worker. 21. Rely on the teacher and abide. 22. Receiving benefits is the same as the monks. 23. This is the Dharma novice monk. 24. You should accept it with the utmost respect. 25. Do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink alcohol for the rest of your life - these are the characteristics of the novice monk precepts. 26. Can you uphold it? 27. Answer: 28. I can uphold it. 29. Do not sit or lie on high and wide beds, do not wear flower garlands, necklaces, or anoint the body with fragrant oils, do not sing, dance, or play music on purpose to watch and listen, do not hold gold, silver, money, or precious treasures, do not e 30. Can you uphold it? 31. Answer: 32. I can uphold it. 33. This matter is to be upheld like this. 34. The novice monk bows three times, kneels with palms joined. 35. Good man. 36. After you have received the precepts now, you must uphold them with utmost respect. 37. Do not violate the precepts you uphold. 38. Make offerings to the Three Jewels and diligently plant fields of blessings. 39. To the preceptor and the master, Paragraphs: $ 0 3 13 15 25 35 #
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Please segment these sentences into coherent paragraphs: 0. First, a statement. 1. Second, the explanation. 2. Third, pointing to the text. 3. The third, clarifying the characteristics of the distinctions in mental orientation and resolve. It is divided into five parts. 4. First, a general question. 5. Second, a brief answer. 6. Third, questioning. 7. Fourth, listing the names, divided into nine as in the treatise. 8. Fifth, specific explanations, divided into nine. The first, clarifying the superior understanding of radiant purity, is divided into two parts. 9. First, the thesis. 10. Second, the explanation, divided into two parts. First, establishing the cause. 11. Second, revealing the effect. The second, clarifying the superior understanding without radiant purity, is divided into two parts. 12. First, the thesis. 13. Second, the explanation, divided into two parts. 14. First, establishing the cause. 15. Second, revealing the effect. The third, clarifying the slow and dull superior understanding, is divided into two parts. 16. First, the thesis. 17. Second, the explanation, divided into two parts. 18. First, establishing the cause. 19. Second, revealing the effect. The fourth, clarifying the sharp and quick superior understanding, is divided into two parts. 20. First, the thesis. 21. Second, the explanation, divided into two parts. 22. First, establishing the cause. 23. Second, revealing the effect. The fifth, clarifying the narrow and small superior understanding, is divided into three parts. 24. First, the thesis. 25. Second, the explanation. 26. Third, the conclusion. The sixth, clarifying the vast and great superior understanding, is divided into three parts. 27. First, the thesis. 28. Second, the explanation. 29. Third, the conclusion. The seventh, clarifying the immeasurable superior understanding, is divided into three parts. 30. First, the thesis. 31. The eighth, the section on pure and impure superior resolve, is divided into two parts. 32. First, the statement. 33. Second, the explanation, which is divided into three parts.🔽First, based on the path of preparation. 34. Second, based on the path of cultivation.🔽Third, based on the ultimate path, explaining the characteristics of pure superior resolve. 35. The ninth, the section on impure superior resolve, is divided into two parts. 36. First, the statement. 37. Second, the explanation, which is divided into three parts. 38. First, based on the path of preparation. 39. Second, based on the path of cultivation. Paragraphs: $ 0 3 8 11 15 19 23 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The lower treatise says: 1. If existence truly exists, how could it depend on conditions to exist? 2. The Middle Treatise says: 3. If dharmas truly exist, then they should not be nonexistent, and so forth. 4. Based on this, one should know that although they now appear to exist, 5. existence is by nature always empty. 6. Because the nature is always empty, it is called nature emptiness - this reveals the fundamental through the derivative. 7. In terms of the three periods of time, observing present dharmas, 8. since they are only born from conditioned aggregation, 9. how could they depend on the separation of conditions to then cease? 10. Because causal conditions are not harmonious, they are always separated, 11. and they cease in the present. 12. Form is precisely emptiness, its nature is originally so. 13. Therefore, conditioned arising is precisely nature emptiness. 14. The holy master of Qingliang said: 15. Conditioned arising has no nature, and its essence is precisely true. 16. Because of nature emptiness, 17. therefore it is called the nature of dharmas - true emptiness is the nature of all dharmas. 18. The nature of dharmas is like this. 19. This is called emptiness. 20. Because emptiness has no characteristics, 21. It is called the true aspect. 22. The true aspect itself is non-existent, 23. Not something that is deduced to be non-existent. 24. Therefore, it is called original non-existence. The Dharma of conditioned arising is originally empty in its essence. 25. Like a mirror image or an echo in a valley, it does not need to be deduced or refuted to make it non-existent. This true aspect is the original non-existence. 26. The following treatise states: 27. How could it be necessary to dissect it to seek understanding? 28. This distinguishes the Hinayana's analysis of form as emptiness.🔽In the above listing of names, it starts from the root and extends to the branches. 29. In this explanation of the meaning, it starts from the branches and extends to the root. 30. However, the root and branches are fused together, 31. Not before, not after, not one, not different. 32. As for saying neither existent nor non-existent, many sutras and treatises clarify the four propositions. 33. Namely, existence, non-existence, both existence and non-existence, 34. Neither existence nor non-existence. 35. Based on the Dharma to illustrate its virtues, 36. It does not go beyond these four. 37. Moreover, in terms of refuting conceptual attachments and dispelling misunderstandings, there are also four propositions. 38. Namely, neither existent nor nonexistent, nor not existent, 39. nor not nonexistent, nor both existent and nonexistent. Paragraphs: $ 0 2 7 14 26 28 32 35 37 #
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Please segment these sentences into coherent paragraphs: 0. If the self really does not exist, then seeking to enter nirvana. 1. The commentary says: 2. The third section. 3. The text has four parts. 4. Outsiders raise objections. 5. If there is a self, then one can be disgusted with and abandon it. 6. Since the self really does not exist, 7. who is born in samsara and attains nirvana? 8. Since this matter does not exist, it is a great loss. 9. Because there is no disgust and abandonment. 10. There are two questions here. 11. One should establish a logical argument, saying: 12. All sentient beings 13. Should have neither samsara nor seek nirvana. 14. Because they have no self. 15. Like space and so forth. 16. The treatise says: 17. The self that is grasped as real is always harmed by itself. 18. The commentary says: 19. The treatise master asks: 20. Since the nature of the self is permanent, 21. How can there be samsara? 22. The logical argument is: 23. Your self. 24. cannot transmigrate through birth and death. 25. Because they consider it to be unborn and imperishable. 26. Like space and so forth - since it is not suffering, 27. it should not be able to detest suffering and seek nirvāṇa. 28. Because it is permanent. 29. Like space and the unconditioned. 30. Since they grasp the self as permanent and again sink into birth and death seeking to enter nirvāṇa, 31. therefore what they say is always harmful to themselves. 32. In summary, they are not correct. 33. The treatise states: 34. However, the various sentient beings... seek to enter nirvāṇa. 35. The commentary states: 36. This presents the correct principle. 37. However, there is something resembling a self that is only included within the aggregates and is a provisional person. 38. The body and mind continue in a series without interruption. 39. After giving rise to afflictions, one is reborn in various destinies. Paragraphs: $ 0 3 10 16 19 33 35 #
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Please segment these sentences into coherent paragraphs: 0. Thus, having taught the worship of the Tathāgata family, 1. now, the worship of the Vajra family is taught. 2. The great worship of the wrathful vajra 3. is taught by the four mudras. 4. The wrathful vajra is the Vajra family.🔽Its great worship is the fourfold secret of the secret of the dance, etc.🔽The four mudras are taught by the fourfold secret of the wrathful one. 5. The fourfold secret of the wrathful one is taught by the fourfold secret of the dance, etc. 6. The fourfold secret of the dance, etc. is taught by the fourfold secret of the wrathful one.🔽The fourfold secret of the wrathful one is taught by the fourfold secret of the dance, etc.🔽The fourfold secret of the dance, etc. is taught by the fourfold 7. The fourfold secret of the dance, etc. is taught by the fourfold secret of the wrathful one.🔽The fourfold secret of the wrathful one is taught by the fourfold secret of the 8. The four secret offerings of Charm and so forth, beginning with Om Vajralasa Raga-ya Hum Phat, are expressed, and the secret of the Wrathful One is also expressed. 9. Dancing with the mudra of the Wrathful One, one expresses the four secret offerings. 10. What is the result? 11. The text says, Having made the vajra fist, 12. and so forth. 13. Having made the two vajra fists, one should make the two index fingers into threatening mudras. 14. This is the mudra of the Wrathful One. 15. Having made that, the yogi will quickly accomplish the power of the offerings. 16. Therefore, 17. the Bhagavat Vajradhara says, It quickly accomplishes my family. 18. Now, the power of the offerings of the Lotus Family is 19. the profound and extensive sutras, 20. and so forth. 21. The profound is taught in order to show that all phenomena are pure by nature. 22. The extensive is shown by the display of many forms pervading the realm of space. 23. The sutra is the brief teaching, 24. and the meaning is the generation of certainty in the mind by the power of expressing the brief teaching. 25. The sutra is expressed by the four secret offerings such as the lotus dance, and it is also expressed by the sixteen offerings explained in the lotus karma mandala. 26. It is a sutra because it is both profound and extensive. 27. It is a profound and extensive sutra. 28. The sutra is expressed by condensing the extensive teachings such as the one hundred thousand tantras, and so on.🔽 29. This offering of display is to be offered to the Tathagata and all the lotus families. 30. What is the offering? 31. Having offered with mind and speech, 32. he says. 33. Having offered the essence of song and dance, etc., with the form of the method and wisdom of the mind, filling all the infinite realms of space, 34. one will quickly attain power. 35. This is what is being taught. 36. As before, one should perform the yoga of one's own Lord of the World by the method explained in the great maṇḍala of Vinayaka. 37. Having caused the awareness beings and all the tathāgatas to enter one's body, 38. one should perform all the rites. 39. One should worship oneself with the secret offerings such as the lotus dance, and so forth, Paragraphs: $ 0 8 10 18 25 29 36 #
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Please segment these sentences into coherent paragraphs: 0. this ritual of accomplishment. 1. The meaning of the ocean-like true explanation of the characteristics🔽cannot be fathomed by the mind🔽of someone like me, 2. but by the churning stick of the stages of the guru's instructions,🔽I have churned this nectar-like ritual process. 3. Whatever virtue I have gained from this,🔽may all sentient beings 4. who are sunk in the mire of samsara 5. attain the spontaneously present three and five buddha bodies right here. 6. The mandala ritual of the noble Manjushri's Root Tantra, composed by Pandit Shantagharbha, is complete. 7. It was translated, edited, and finalized by Lotsawa Matijñana Kirti. 8. The Mandala Ritual of the Noble Mañjuśrī's Play of Mañjuśrī Paragraphs: $ 1 6 8 #
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Please segment these sentences into coherent paragraphs: 0. In the seventh month, they presented the imperial edict. 1. In accordance with the permission, the sutra was opened at An Guo Temple on the tenth day of the eighth month. 2. On the ninth day, it was opened at Ximing Temple, and everyone gathered. 3. On the tenth day, it was welcomed to the ritual arena at An Guo Temple. 4. The emperor lectured on the sutra and the Renwang Banruo Sutra. 5. Dharma Moon Tripiṭaka was one of them. 6. Li Yan translated the Sanskrit sutra. 7. All who listened went there in vain but returned with real benefits. 8. The seven difficulties were forever cleared and the seven blessings all gathered. 9. By the following year, the mad rebel Liu Zhicheng secretly plotted a treacherous scheme. 10. He chose an auspicious day and asked the Tripiṭaka Master of Jetavana Monastery. 11. The heavens do not nurture evil and rebellious factions, which are eliminated. 12. All foreign monks are ordered to return to their home countries. 13. The Tripiṭaka Master Dharmamegha is still kindly allowed to stay. 14. Later, he suddenly thought of his homeland and requested to return to his country. 15. On the twenty-sixth day of the seventh month of the twenty-ninth year, he took his leave. 16. From the vermilion palace. 17. Taking the Western Liang desert road, he passed through Yixi, Uighur, and Khotan, heading for India. 18. Continuing westward, he gradually reached his destination. 19. At the Mule Pass of the Lacking Country in Shizang, he encountered the rise of a national thief and was unable to move forward. 20. Retreating on horseback, he entered the city of Khotan. 21. Continuing southeast for 800 li, 22. he reached the country of Khotan and stayed at the Golden Wheel Temple. 23. He benefited those with karmic affinity for more than a year. Monks and laypeople looked up to him. 24. At that time, due to illness, he gradually became entangled. 25. Medicines had no effect, and he suddenly passed away. 26. He was 91 years old. 27. He had been a monk for 72 years. 28. He passed away on the twenty-third day of the eleventh month in the second year of Tianbao, at the age of 62. 29. At that time, the vice-envoy of the metropolitan area, Grand Master Meng Lingqi, oversaw the funeral arrangements. 30. His disciples, the bhikṣus Liyan and others, wept with grief. 31. They wailed and wept, burned incense, scattered flowers, cremated [his body], and built a stupa. The scriptures he translated were not included in the Kaiyuan Catalog. 32. According to the imperial decree, they were included in the Zhendong Xinding Shijiao Muluxu. 33. The Kaiyuan Catalog of Buddhist Teachings in 20 fascicles, the upper part is the general catalog, the lower part is the separate catalog. In the 18th year, on the gengwu day, it was compiled at the stupa courtyard of Xichongfu Temple. The Continued C 34. Zhizong joined the Buddhist order early and was dedicated to promoting the great teaching. 35. But my talent is meager and my strength is insufficient, so I have not been able to fulfill my original intention. 36. In the blink of an eye, I have already gone through many cold and hot seasons. 37. I have still not been able to spread the true Dharma and bear the Bodhi mind. 38. Recently, I have read the Buddhist canon and also examined various records. 39. I have seen their errors and sometimes what I find is not satisfactory. Paragraphs: $ 0 9 12 15 24 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Is the root of faith, 1. And is able to assist the path to enlightenment. 2. Therefore I say, 3. There is no mistake. 4. Good man! 5. The Tathagata skillfully knows immeasurable skillful means. 6. Desiring to transform sentient beings, 7. Therefore he speaks various Dharmas in this way. 8. Good man! 9. It is like a good doctor 10. Who knows the various causes of sentient beings' illnesses. 11. According to their ailments, 12. He formulates medicines. 13. And the taboos of the medicines. 14. Only water is one thing, 15. Not included in the taboos. 16. Or taking ginger water,🔽Or licorice water,🔽Or asafetida water, 17. Or molasses water. 18. Or water from the Āmalaka fruit.🔽Or water from the Nipa fruit. 19. Or water from the Palāśa fruit.🔽Or drink cold water. 20. Or drink hot water.🔽Or grape water. 21. Or pomegranate water. 22. Good man! 23. Such a good doctor. 24. Well knows the various illnesses of sentient beings. 25. Although the medicine is abundant, 26. Water is not included. 27. The Tathāgata is also like this. 28. Well knows skillful means. 29. In one dharma characteristic. 30. According to sentient beings. 31. Distinguishes and extensively explains various names and characteristics. 32. Those sentient beings. 33. According to what is said, they accept it. 34. Having accepted it, they cultivate it. 35. Eliminating and cutting off afflictions. 36. Like that patient. 37. According to the good doctor's instructions. 38. The illness is cured. 39. Furthermore, good man! Paragraphs: $ 0 4 8 22 28 39 #
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Please segment these sentences into coherent paragraphs: 0. When the Buddha was about to be born, 84,000 bodhisattvas who were one birth apart from Buddhahood led the way in front, while the bodhisattva emerged from behind; 1. it was like dark clouds shrouding the moon. 2. And as the Lotus Sutra says, The bodhisattvas who emerged from the earth are all inner retinue and great retinue. 3. As for the retinue of bodhisattvas, there are Buddhas whose retinue consists solely of bodhisattvas; 4. there are Buddhas whose retinue consists solely of śrāvakas; 5. and there are Buddhas whose retinue consists of a mixture of bodhisattvas and śrāvakas. 6. Therefore, it is said: 7. Those who wish to have bodhisattvas as their retinue should study prajñā-pāramitā. 8. There are three kinds of retinue: 9. superior, middling, and inferior - the inferior one is purely śrāvakas, the middling one is mixed, and the superior one is only bodhisattvas. 10. As for purely repaying great giving, some say: 11. Bodhisattvas accumulate much merit and virtue, but have not yet eliminated afflictions, and are unable to purely repay the offerings of faith from others. 12. The Buddha said: 13. Bodhisattvas practice prajñā-pāramitā, and all dharmas are empty and cannot be obtained, let alone the afflictions! 14. Because bodhisattvas enter the nature of dharmas, they do not realize the ultimate truth, and therefore they are able to purely repay the blessings of giving. 15. Furthermore, the merit and virtue of bodhisattvas is vast. Since their initial resolve, they wish to take on all suffering for each and every sentient being, and wish to bestow all merit and virtue upon all sentient beings, and only then will they se 16. However, since this matter cannot be attained, one naturally becomes a Buddha and delivers all sentient beings. 17. Moreover, the bodhisattva's aspiration is not constrained by asaṃkhyeya [kalpas]. 18. Like the world, suchness, the nature of dharmas, the ultimate truth, and space abide for a long time. 19. The bodhisattva's mind abides in the world to benefit sentient beings, and likewise abides for a long time, without end. 20. If this person cannot purify the reward for giving, who can completely purify it? 21. Just as parents, although having afflictions and various evils, benefit their child for one lifetime and accept their offerings, enabling the child to obtain great blessings; 22. How much more so for the bodhisattva, who is free from afflictions and abides for boundless eons benefiting sentient beings, yet does not completely purify [the reward]? 23. Moreover, the bodhisattva merely has compassion and lacks prajñā, yet is still able to benefit, how much more so for one who practices prajñā-pāramitā! 24. Question: 25. If the bodhisattva is free from afflictions, how does he take rebirth in the world? 26. Answer: 27. It has already been answered that when bodhisattvas attain the acceptance of the non-arising of dharmas, they attain the body born of the nature of dharmas, and through transformations in various places they deliver sentient beings and adorn the worl 28. Because of the causes and conditions of these merits, although they have not yet attained Buddhahood, they are able to purify the rewards of giving. 29. [Sutra] Furthermore, Shariputra! 30. If bodhisattva-mahasattvas wish to not give rise to stingy thoughts, thoughts of breaking the precepts, thoughts of anger, thoughts of laziness, thoughts of distraction, or thoughts of stupidity, they should study prajnaparamita! 31. [Treatise] These six kinds of thoughts are evil and can obstruct the six perfections. 32. When bodhisattvas practice giving, if stingy thoughts arise, it causes their giving to be impure, in that they are unable to give good things; 33. if they give good things, they are unable to give much;🔽if they give external things, they are unable to give internally; 34. if they are able to give internally, they are unable to give completely; 35. all due to stingy thoughts. 36. Bodhisattvas practicing prajñā-pāramitā know that all dharmas are without self and without possessions, and that all dharmas are empty, like dreams and illusions; 37. They give away their bodies, heads, eyes, bones and marrow as if giving away grass and wood. 38. Although these bodhisattvas have not yet attained the Way, they always wish to avoid giving rise to this stingy mind, and should study prajñā-pāramitā. 39. Other people, because they have attained the Way by detaching from desires, do not give rise to a mind of breaking precepts. Paragraphs: $ 0 3 8 10 12 24 29 31 36 #
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Please segment these sentences into coherent paragraphs: 0. If someone beats them, it is the same as beating my body. 1. If someone insults them, it is the same as insulting me. 2. Such a person wishes to extinguish the great bright lamp of the true Dharma. 3. For the sake of wealth, they quarrel together, and kṣatriyas give rise to anger. 4. Moreover, the Daśacakra Sūtra says: 5. It is like a king in the past. 6. His name was Fude. 7. If someone committed an offense, they would be bound. 8. The king did not wish to take their life, but would hand them over to a mad elephant. 9. At that time, the mad elephant grabbed his two feet and wanted to throw him to the ground. 10. But he saw that this person was wearing dyed robes. 11. Therefore, the mad elephant gently placed him on the ground and did not dare to harm him. 12. They sat facing each other on the ground. 13. With his trunk, he licked the man's feet and gave rise to a compassionate mind. 14. Son of a great clan. 15. Elephants are animals. 16. Even seeing someone wearing dyed robes, they still do not do evil and give rise to a harmful mind. 17. Up to the future world, there will be a king who is a butcher. 18. Seeing someone who has left home in my Dharma, whether they are a suitable vessel for the Dharma or not, 19. he will deliberately oppress them. 20. Or he will take away their lives. 21. After death, they will definitely fall into Avīci Hell. 22. The verse says: 23. Walking in meditation in the forest, seeking the Way with firm resolve. 24. Having attained spiritual powers, shaking the staff and reaching through the smoke. 25. One lamp, four great vows, the supreme Way cannot precede it. 26. Not greedy for the long life of the kalpa, how much less discuss prolonging or shortening the years. 27. Causes and Conditions Section, Causes and Conditions Section, briefly citing ten verifications. Wei monk Shi Tanshi, Jin monk Shi Daokai, Jin Minister of Works He Ruo, Jin Lu Shan seven leaders of holy monks, Jin monk Shi Seng Lang, Jin monk Shi Fa X 28. Monk Tanshi had great spiritual abilities. 29. He always sat and never lay down for over fifty years. 30. His feet did not tread on shoes. 31. He walked barefoot in mud and filth, and as soon as he lifted his feet, it became clean. 32. His feet were as white as his face. 33. The laity called him the white-footed arhat. 34. When Helian Chang destroyed Chang'an, 35. He did not believe in Buddhism and persecuted monks and nuns. 36. Tanshi was cut with a sword but was not injured. 37. As a result, many monks and nuns who would have been killed were spared. 38. Emperor Tai Wu respected him. 39. Ten years after his death, his appearance did not change. Paragraphs: $ 0 4 5 14 17 22 23 27 28 34 #
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Please segment these sentences into coherent paragraphs: 0. All encircle the sky 1. And are called the house of worldly convention. 2. “Likewise, bones, nails, and sinews, 3. Hair, body hair, blood, and skin 4. Encircle the sky 5. And are called the body of worldly convention. 6. “Form is like foam, without any essence. 7. Feelings are like water bubbles, 8. And perceptions are like a mirage. 9. The childish, who are ignorant of this, 10. Are deluded by their own minds. 11. Consciousness is like an illusion in every respect. 12. It is what causes the wandering of the world with its gods. 13. Seeing this, the Victorious One has also taught it. 14. “Then the bhikṣu Meghadhvaja, having praised the tathāgata Asamavajratejasprabha with these verses endowed with the perfection of wisdom, through that root of merit, for inexpressibly many eons never became confused about the Dharma. 15. He never had the notion that morality was essential, 16. or the notion that meditative absorption was essential. 17. He was always and continuously devoted to the perfection of wisdom. 18. He never perceived the perfection of wisdom as a thing. 19. It was like this: 20. Just as a man, having crossed the great ocean in a ship, would abandon the ship and go wherever he wanted to go, in the same way, the monk Meghadundubhi knew the perfection of wisdom, 21. but he did not cling to the perfection of wisdom. 22. It was like this: 23. Just as a man who desires fire, although he makes use of fire, 24. also guards against the fault of being burned, 25. in the same way, the bodhisattva Meghadundubhi, although he saw phenomena through the perfection of wisdom, 26. also guarded against the fault of clinging. 27. He also teaches the perfection of wisdom to others. 28. He also turns them away from the faults of attachment. 29. Through the perfection of wisdom, he performs the activities of a buddha in immeasurable buddha-fields. 30. He also does not apprehend those sentient beings and those buddhas. 31. Mañjuśrī, what do you think? 32. If you think that the one who was the monk Meghadundubhi at that time, on that occasion, was someone else, 33. Mañjuśrī, you should reconsider that. 34. And why is that? 35. The Tathāgata Sarvārthasiddha was at that time, on that occasion, the monk Meghadundubhi. 36. Mañjuśrī, therefore 37. The bodhisattva mahāsattva should practice the perfection of wisdom with the skillful means that the bhikṣu Meghadhuparāja possessed when he practiced the perfection of wisdom.” 38. The bodhisattva who possesses such skillful means 39. purifies buddha realms that are beyond measure. Paragraphs: $ 0 6 14 19 31 36 38 #
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Please segment these sentences into coherent paragraphs: 0. But you should ask the Blessed One Śākyamuni, Are you not troubled?🔽Are you not distressed? 1. Are you not exhausted? 2. Are you well? 3. Then the Blessed One, the Tathāgata Saṃkusumitarājendra, said this to Mañjuśrī Kumārabhūta: 4. Moreover, O Prince, 5. the Tathāgatas, Arhats, Perfectly Awakened Ones, as numerous as the sands of the Ganges River, have proclaimed your mantra conduct, maṇḍala, detailed ritual, secret empowerment, and the supreme secret. 6. all of which fulfill all wishes. 7. It delights all sentient beings. 8. It is pervaded by the assembly of precious light. 9. It knows the past, present, and future. 10. It is the prophecy of the lord of kings. 11. It is the recitation of mantras. 12. It is the going to the end of the country, the invisibility, and the time of all the assemblies of the vast commitments, and it is the complete worldly and transcendent buddhas, bodhisattvas,🔽and the entire assembly of the three secrets of the victor 13. the conduct of the śrāvakas and pratyekabuddhas, which is the ultimate deliverance, has been taught, is being taught, and will be taught. 14. Thus, rejoice! 15. Young Mañjuśrī, 16. if you know that the time has come, go! You will hear this Dharma discourse directly in the presence of Śākyamuni and you will become a teacher. 17. Here it is also said:🔽Homage to all the tathāgatas! 18. To the inconceivable, invincible heroes! 19. Oṃ smara smara! O invincible one, with the form of a young boy, Hāriṇī! 20. Oṃ hūṃ hūṃ phaṭ phaṭ svāhā! 21. This is the root mantra of the youthful Mañjuśrī, the heart essence of all the tathāgatas. 22. The Blessed One said, It is so, Mañjuśrī. 23. All the Tathāgatas have spoken, are speaking, and will speak this. 24. And you, having gone to the Sahā world system, will extensively teach the divisions and subdivisions. 25. The Tathāgata Śākyamuni will also approve of this performance of all activities. 26. Here, the supreme essence is: 27. Oṃ vākyedaṃ namaḥ. Here, the secondary essence is: 28. Vākyehūṃ. Then, Mañjuśrī Kumārabhūta, having been permitted by the Blessed Tathāgata Saṃkusumitarājendra, adorned with all arrays, in accord with the bodhisattva conduct and cause, 29. the bodhisattva Mañjuśrī, 30. and entered the meditative absorption called “attaining the essence.” 31. In order to make offerings to the Blessed One, Śākyamuni, they manifested a display of divine flowers, banners, flags, garlands, and nets of precious bells 32. that rang out beautiful sounds, 33. leading to the attainment of the irreversible stage of a bodhisattva. 34. They also manifested a rain of divine fragrances, ointments, garlands, and powders. 35. Then, the gods of the Pure Abodes, seeing the bodhisattva’s marvelous and wondrous magical display, their hairs bristling with awe, saw that the ground was shaking. 36. They will say to each other, Has our wealth been destroyed? and will begin to speak in loud voices. 37. They will say, Bhagavān! 38. Please protect us! 39. Śākyamuni! Paragraphs: $ 0 3 15 17 22 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Why is that? 1. Ultimately, all phenomena are unborn.🔽” 2. The god said, “Mañjuśrī, is it so? 3. Do the Thus-Gone Ones teach the ultimate truth? 4. Mañjuśrī replied, 5. “Divine son, the ultimate truth cannot be taught. 6. Why is that? 7. Because all the phenomena that are taught, by whom they are taught, what is taught, to whom they are taught, and the reason for teaching them are ultimately unarisen. 8. Unarisen phenomena cannot teach unarisen phenomena. 9. When Mañjuśrī Kumārabhūta taught this ultimate truth in a way that does not teach, the minds of five hundred monks were liberated from defilements with no further grasping.” 10. The bodhisattva mahāsattvas who are beyond number have given rise to acceptance of the nonarising of phenomena in the manner of nonarising. 11. The god said, 12. “Mañjuśrī, it is difficult to be inspired by ultimate truth.” 13. Mañjuśrī said, 14. “Divine son, it is difficult for those who have reference points to be inspired by ultimate truth.” 15. The god said, 16. “Mañjuśrī, it is difficult to comprehend ultimate truth.” 17. Mañjuśrī said, 18. “Divine son, it is difficult for those who are not diligent to comprehend the ultimate.” 19. The god said, 20. “Mañjuśrī, how is it that a monk is diligent?” 21. Mañjuśrī said,🔽“Divine son, a monk is diligent when he does not engage in any phenomena. 22. “Son of the gods, ultimately, one does not strive to understand, abandon, cultivate, or actualize anything. 23. Son of the gods, in this way, a monk who does not strive through the method of non-striving is truly striving. 24. Why is that? 25. The application of thinking, ‘I must understand this ultimately,’🔽‘I must abandon this,’ 26. ‘I must cultivate this,’ 27. ‘I must actualize this’ is a conceptual application. 28. It is a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptual application, a conceptu 29. Mañjuśrī, what is right practice? 30. Mañjuśrī replied:🔽Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Di 31. Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn. 32. Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn. 33. Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Divine s 34. Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm of reality, and the utterly unborn.🔽Divine son, ultimately, the five inexpiable acts are the same as suchness, the realm 35. ultimately, the qualities of those still training are the same. 36. Ultimately, suchness, the realm of phenomena, and the utterly unborn 37. are the same. 38. Ultimately, the qualities of those still training are the same. 39. Ultimately, suchness, the realm of phenomena, and the utterly unborn🔽are the same. Paragraphs: $ 2 11 19 29 35 #
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Please segment these sentences into coherent paragraphs: 0. He was well-versed in the Śālakaṇṭaka treatise, as well as in grammar, the Vṛṣṇi treatise, treatises on humor, and the Vidyādhara treatise. He understood the meanings of the Dharma phrases and was proficient in various treatises. 1. He was handsome, talented, and extraordinary, difficult to compare with. He was born into a noble family and enjoyed wealth and status. Relying on his talents, he gave rise to great arrogance. He did not respect his parents, nor did he pay homage to 2. At that time, the extremely arrogant Māṇḍavya heard that the Buddha had come from Kūṣinagara to the Jeta Grove in Anāthapiṇḍada's Park in Śrāvastī. He was about to go to the Buddha and thought like this: 3. When I get there, if Śramaṇa Gautama welcomes me, I will greet him; 4. if he does not greet me, I will return in silence. 5. At that time, after Māṇḍavya had this thought, he went to where the Buddha was. 6. At that time, the World-Honored One was surrounded by the great assembly and expounding the Dharma for them. Although the extremely arrogant māṇava went there, the Tathāgata did not look at him at all. 7. At that time, the māṇava silently thought like this: 8. Śramaṇa Gautama does not at all have me in his mind. 9. He then wanted to take refuge. 10. At that time, the World-Honored One knew his thoughts and immediately spoke a verse, saying: 11. You came here for the sake of the truth, but before obtaining it, you want to return. 12. Why don't you make it so that you obtain it, fulfilling the purpose of your coming? 13. The extremely arrogant māṇava thought like this: 14. Śramaṇa Gautama knows what I am thinking. 15. He then gave rise to the mind of faith and wanted to pay homage at the Buddha's feet. 16. The Buddha told the māṇava: 17. I know your mind. You need not pay homage. What you have done is already sufficient. 18. At that time, the great assembly, having witnessed this event, marveled at its unprecedented occurrence and all said this: 19. The śramaṇa Gautama has great spiritual powers. This extremely arrogant young brāhmaṇa has no respect even for his own parents, preceptor, and ācārya, but now that he has seen Gautama, he is able to humble himself and be reverent. 20. At that time, the extremely arrogant young brāhmaṇa saw that the voices of the great assembly had temporarily ceased. He sat to one side, straightened his body, and with right intention, spoke a verse, saying: 21. In what places should one not give rise to arrogance? 22. And in what other places should one give rise to humility? 23. Who is able to ward off all suffering? 24. Who bestows benefit and joy? 25. To whom is the supreme offering, praised by the wise and intelligent? 26. At that time, the World-Honored One replied in verse, saying: 27. Make offerings to one's parents, like the empty and pure full moon, 28. Respectfully obey one's elder brothers and relatives, preceptors, ācāryas, 29. And other venerable elders, one should not be arrogant towards them, 30. You should be humble and respectful to all. 31. If you see those who are suffering, you should remove their pain, 32. And also give them joy, you should make offerings to all.🔽If you can cut off greed and anger, 33. And also free yourself from delusion, 34. You will become an arhat with all outflows exhausted, liberated through right knowledge.🔽To such superior people, 35. Remove arrogance and do not be self-important. 36. You should go to them for refuge, join your palms and respectfully bow. 37. At that time, the World-Honored One spoke the essential teachings for Ekavīra, and he accepted not to take rebirth again. 38. The rest is explained in the Pārāyana Sūtra. 39. After the Buddha spoke this, the bhikṣus heard what the Buddha said, and they joyfully undertook to follow it. Paragraphs: $ 0 2 6 10 18 20 26 32 37 #
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Please segment these sentences into coherent paragraphs: 0. He knows the taste, and the country is not lost.🔽“And the king who rules the country 1. unrighteously, that king,🔽is opposed to all medicines, 2. and to the warrior race. 3. “And those who harm the people in the villages,🔽those who are engaged in buying and selling,🔽in the giving of bribes and extortion, 4. he is opposed to the treasury.🔽“The king who knows the field of battle, 5. who is skilled in warfare,🔽who harms the skilled, 6. he is opposed to the army.🔽“And those who harm the seers, 7. who are restrained and celibate,🔽the unrighteous king, 8. is opposed to the gods. 9. “A king who is unrighteous, who slays his wife who is not at fault, 10. Creates a situation that is bloody, and he is estranged from his children. 11. “One should practice Dhamma in the countryside, in the towns and villages, 12. And one should not harm the seers, and one should treat one’s wife and children equally. 13. “Such is the lord of the land, the ruler of the country, who is not angry, 14. He conquers his enemies, just like Indra, the lord of the asuras.” 15. Here, “vakassu” means “vako assu,” “assu” is merely a particle. This is what is said: Great king, formerly 16. there was a crow with the form of a ram, only its beak was long, he put it in his mouth 17. and went to the flock of rams without being recognized as a crow. There he killed the rams, the ram-leaders, and the rams, 18. and went away wherever he wanted. “Such is the case” means “such is the case,” some ascetics and brahmins, with the mark of going forth, 19. They deceive the world by covering themselves with a cloak of sweet words and so on, as if they were well-wishers. 20. “Without clinging” and so on are said in order to show their cloak. For some deceive people, saying: “We are without clinging. 21. We do not eat anything.” Others say: “We are ascetics of the bare ground.” 22. For some, the cloak is dust and dirt; for others, the posture of standing on one foot. When they go, they fly up and go on one foot. 23. For some, the cloak is the limited meal, which is a meal at a set time, such as once every seven days, once every ten days, and so on. Others 24. are not drinkers, and they say: “We do not drink water.” They are called “those who claim to be arahants.”🔽They wander about, claiming: “We are arahants,” although they are of evil conduct. 25. These, great king, are the five kinds of people,🔽or whatever others there may be who are called “those of fixed view.” All of them are bad people. 26. “Those who say”: those who say, those who claim. 27. If there were no energy, sire, if there were no bodily and mental energy associated with knowledge, 28. if there were no action, good or bad, if there were no action, sire, 29. the king would not support the ploughmen and other workers, nor would he have the seven-storied palaces and other buildings constructed by them. Why? Because of the absence of energy and action. The world would perish, sire, 30. if for so long a time there were no rain from the sky or no snow falling from the sky, then this world would perish as if it were the end of the aeon. But according to the doctrine of the annihilationists there is no perishing. He protects, sire, he 31. The four verses beginning with “If the rain” are spoken in the very same way as the teaching of the Dhamma to the king, and so are the verses beginning with “The great tree”. 32. Herein, the great tree is the sweet mango tree. By unrighteousness, sire, by going in the wrong way. 33. He does not know: the unrighteous king does not know the taste, the essence, of the country, he does not get the wealth of the country. 34. It perishes: it becomes empty, people abandon the villages and towns and go to the border districts and the uneven places of the mountains, 35. all the sources of income are destroyed. All the medicines: all the roots, tree-barks, leaves, flowers, fruits, etc., 36. and the medicines such as ghee, fresh butter, etc., are destroyed, they do not succeed. For in the country of an unrighteous king the earth is without essence, and because of its lack of essence the medicines have no essence, and they are unable to c 37. The townsmen: the householders of the town. They harm: he harms, oppresses. Those engaged in: those engaged in buying and selling, 38. the sources of income, the land, water and earth trade, and he harms them. The taxes and the tribute: 39. and by taking away goods and by giving away corpses, he makes gifts of the kind called “gifts of violence” and he makes offerings of the kind classed as “not shared in common” and so on. Paragraphs: $ 0,3,6,9,11,15,18,24,27,31,34,37 #
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Please segment these sentences into coherent paragraphs: 0. The kings of the clouds should also be drawn, causing a rain shower to fall, with lightning flashing back and forth.🔽Here, the invocation 1. is as follows: 2. He should prepare a feast of food made of rice, barley, wheat, sesame, beans, peas, lentils, and mustard seeds, as well as of auspicious meat, wine, fish, and honey. 3. Then the Dharma preacher, clean and wearing clean clothes, should recite the chapter on the maṇḍala of wind, the essence of all nāgas. 4. Then, starting from the first day, the nāgas will make a rumbling sound and emit pleasant sounds. 5. One should not doubt or disparage this chapter. 6. If the ocean is out of season, 7. this will also be out of season for rain. 8. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Glorious Essence-Piled King of Renown. 9. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Dundubhisvara.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghavidha. 10. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Megharāja.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghavyūha. 11. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghavarṣa. 12. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened Buddha Meghavyūha.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened Buddha Meghaśubhaṅga.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the 13. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghameghamegh 14. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghadhāra.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghaśrī.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the 15. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghaśrīvikrāmin.🔽Homage to the Blessed One, the Tathāgata, the Arhat 16. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Megharāja.🔽Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghadatta.🔽Homage to the Blessed One, the Tathāgata, the Arhat, th 17. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened Buddha Meghavarṣa. 18. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened One, the Cloud Gatherer. Homage to the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened One, the Thunder Definitely Proclaimed. 19. Homage to all the Buddhas.🔽May there be well-being for all sentient beings. 20. May there be love for all beings. 21. May all those who have become animals be free from fear. 22. May all lower realms be pacified. 23. Homage to Sarvanīvaraṇaviṣkambhin. 24. The ritual of all the Tathāgatas. 25. May this ritual seen by all the Buddhas be accomplished.🔽Tadyathā:🔽Sputa sputa 26. Sputa sphuta sphuta svāhā. 27. When it does not rain, a monk,🔽a nun, 28. a layman, 29. or a laywoman should wash their head, put on clean clothes, and with a loving mind write out these names of the Tathāgatas, place them on a clean seat, and burn seven incense-burners in the sky. 30. If they recite the names of the Tathāgatas fifty times and make great offerings without interruption for seven days, it will rain. 31. This concludes the noble Great Cloud Sūtra, the chapter on the wind maṇḍala, called “The Heart of All Nāgas,” a Mahāyāna sūtra. 32. The Indian abbot Jinamitra, the abbot Surendrabodhi, and the chief editor, the translator Bandhe Yeshe De, revised and finalized the translation. Paragraphs: $ 0,2,6,8,19,23,27,31 #
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Please segment these sentences into coherent paragraphs: 0. as in the passage: 1. “One who is discerning is successful; one who is discerning is not destroyed” . 2. When there is kamma-process becoming, then there is rebirth-process becoming too, without fail. So it is said: “With becoming as condition, birth” . 3. And when there is birth, then aging and death occur without fail. So it is said: “With birth as condition, aging and death” . This is the method of the exposition of the presence and absence of the conditions. 4. The words “sorrow” , etc., are said here in order to show the danger in the entire round of occurrence of states that occurs by this means of the presence and absence of conditions.🔽Here means in this section on conditions. There means in the depende 5. Time is what carries on , what bears up , what supports , what holds up , what upholds , what maintains , what endures , what lasts , what goes on , what continues , what goes on occurring , what goes on taking place , what goes on happening , what g 6. The three times are so called because they are where the dhammas that are momentary are.🔽The word “time” is used because of the similarity of the three periods of time to a time. 7. But although the time itself is not divided, it is proper to speak of it as if it were divided by way of the dhammas that are divided. 8. But in the Vibhāvinī,🔽“It is called time because it goes on, it goes, it occurs.” 9. That is not good.🔽For if it were so, then the word addhāna would not be formed in the way it is, as in the expression addhānamaggapaṭipanno. 10. The “factors” are the factors of the path that are its component parts.🔽The “requisites” are the requisites of the path. 11. The “aspects” are the component parts. The word ākāra here has the meaning of koṭṭhāsa.🔽For example, the thirty-two aspects . 12. They say that the word ākāra is used because the dhammas are “strewn” , as if they were scattered and laid out in different places.🔽The “junctions” are the places where the two sets of four are joined together. 13. The “sets of four” are the collections of the dhammas of the path. 14. The “roundings” are the roundings because they are turned again and again. The “roots” are so called because all the dhammas of the roundings stand on them. 15. They are roots because they are the source of the rest. They are the foundation, the origin, of the rest. 16. Just as a man might take water from the ocean in his finger-curl and show it to a great crowd of people, saying, “The water of the four great oceans is like this,” so too, the Exalted One, having taught the present becoming in its entirety with the w 17. And when he taught it in its entirety, he had to teach both the cause of that single becoming and the result of that single becoming. 18. The cause is ignorance and formations accomplished in a previous becoming. The result is birth in a future becoming. 19. Thus this teaching, though referring to a single becoming, is common to the past and the future in part.🔽Therefore it is said, “Ignorance and formations are the past, and birth and aging-and-death are the future.” 20. And here, as if to show that there is no distinction between the past and the future and the present, the Exalted One has said, “With ignorance as condition there are formations” and so on. 21. It is time that sets the world in motion and makes it stop.🔽“Motion” is a wrong view, for it prevents one from seeing that there is no such thing as time. 22. For time is a non-existent thing, and it is not proper for a non-existent thing to be the cause of anything.🔽Why does the Exalted One, in showing the motion of each present being, point out the cause in a past birth and the fruit in a future birth? 23. The showing of the past cause is to prevent the views of causelessness and wrong cause.🔽The showing of the future fruit is to prevent the view of annihilation. 24. The showing of both is to prevent the view of eternalism. 25. Herein, the view that beings move and stop, become defiled and purified, without cause or condition, is called the view of causelessness. 26. The view that there is an unreal cause, such as Brahmā, Pajāpati, or an Overlord, is called the view of wrong cause. 27. The view that occurs thus: “Beings are annihilated at death, there is no future birth” is called annihilationism. 28. The view that occurs thus: “The self is permanent and stable, it transmigrates and wanders about from becoming to becoming” is called eternalism.🔽But if it were permanent, it could not be made to transmigrate by ignorance, etc.,🔽so the assertion of r 29. and consciousness precludes the eternalist view. 30. But why are sorrow, etc., not included among the factors? Because sorrow, etc., invariably occur only when there is birth.🔽So they are not included because they do not have the characteristic of being invariably concomitant with a particular state. F 31. And even in the sense-sphere realm they do not occur in some beings. 32. “Speech” : in order to show the great mass of danger in the whole round of rebirths, beginning with ignorance, as already stated. 33. “The words ‘sorrow’ and so on are said to show the result of the outcome” : here the result of the outcome is the great mass of danger called birth.🔽“Why are only ignorance and formations stated in the text as conditions for this present becoming? Ar 34. Though they are not stated, they are included in the meaning. How are they included? 35. By the characteristic of being its nature and what is originated by it, and by the characteristic of being invariably present with it. 36. “By the words ‘ignorance’ and ‘formations’ … “ 37. So too with the rest. Herein, with the words “with the words ‘ignorance’ and ‘formations’ ” the words “ignorance” and “formations” are meant as stated at the beginning of the exposition.🔽And with the words “craving, assuming, and being” the words “cr 38. So the meaning is that with the words “ignorance” and “formations” the states of craving, assuming, and being are included too, since they are present when ignorance is present and absent when it is absent, 39. and that with the words “formations” and “being” the states of action and result are included too, since they are present when formations are present and absent when they are absent. Paragraphs: $ 0 2 5 10 16 21 25 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. Fifth, the merit of embracing the superior [precepts] that should be practiced. 1. As for what should be practiced, it is to make offerings and respectfully revere the Tathagata in accordance with the Dharma, as the sutra says what should be done has been done. 2. Sixth, the merit of embracing and fulfilling [the precepts], fulfilling the stage of learning, as the sutra says what should be done has been accomplished. 3. Seventh, the three phrases describe the merit of transcendence: 4. First, transcending [worldly] attachments; 5. Second, transcending the seeking of life, offerings, and respect; 6. Third, transcending the upper and lower realms and the stage of learning. 7. As the sutra says, having cast off the heavy burden, attained their own benefit, and exhausted all bonds of existence. 8. Eighth, the merit of embracing the supreme virtues, as the sutra says, well attaining the right wisdom and liberation of the mind. 9. Ninth, the merit of embracing the benefit of sentient beings that should be accomplished, as the sutra says, all mental states attain mastery. 10. Tenth, the merit of embracing the foremost virtues, as the sutra says, reaching the other shore of the foremost. 11. The thirteen phrases of merit of those bodhisattvas are subsumed under two categories, which should be known: 12. First, the category of upper and lower branches; 13. Second, the category of embracing activities. 14. As for the category of upper and lower branches, it refers to the general characteristics and specific characteristics, which should be known. 15. All of them are irreversible from supreme, perfect enlightenment are the general characteristics, while the others are the specific characteristics. 16. That irreversibility is shown in ten aspects: 17. First, abiding in the Dharma of hearing without regression, as the sūtra says they all attained dhāraṇīs. 18. Second, delight in speaking without regression, as the sūtra says with great eloquence and delight in speaking. 19. Third, speaking without regression, as the sūtra says turning the irreversible Dharma wheel. 20. Fourth, not regressing in relying on good and wise advisors, because physical and mental actions rely on the physical body to embrace and take them in, as the sūtra says making offerings to innumerable hundreds of thousands of buddhas and planting va 21. Fifth, not regressing in severing all doubts, as the sūtra says always praised by the buddhas. 22. Sixth, not regressing in entering those dharmas for the sake of speaking the Dharma on this and that matter, as the sūtra says cultivating body and mind with great compassion. 23. Seventh, not regressing in entering the realm of omniscience as it truly is, as the sūtra says well entering the wisdom of the buddhas. 24. Eighth, nonretrogression in regard to the emptiness of self and the emptiness of dharmas, as the sutra says penetrating great wisdom. 25. Ninth, nonretrogression in entering the realm of suchness, as the sutra says reaching the other shore. 26. Tenth, nonretrogression in abiding in what should be done, as the sutra says able to liberate innumerable hundreds of thousands of sentient beings. 27. The chapter on embracing activities shows in which pure stages the bodhisattvas abide, and what should be done in what kinds of skillful means and realms. 28. As for the purity of the stages, it refers to the three stages above the eighth stage, which are the pure stage of tranquil practice without characteristics. 29. There are four kinds of skillful means: 30. First, the skillful means of embracing the sublime Dharma, abiding in the sublime Dharma, and expounding it to others with the power of eloquent expression; 31. Second, the skillful means of embracing good and wise advisors, doing what should be done by relying on good and wise advisors; 32. Third, the skillful means of embracing sentient beings, not abandoning sentient beings; 33. Fourth, the expedient of embracing wisdom, because it transforms sentient beings and causes them to enter that wisdom. 34. The realm is easy to understand. 35. There is also a method of embracing events, manifesting the embracing of superior merits in the various grounds, because they are not the same as the merits of the two vehicles. 36. The eighth ground is the wisdom of effortless function, because it is not the same as the lower or higher [grounds]. 37. Not the same as the lower [grounds], because the practices of effort in the lower [grounds] cannot move it; 38. not the same as the higher [grounds], because the practices of signlessness in the higher [grounds] cannot move it, and it naturally functions. 39. In the ninth ground, one attains the dhāraṇī gate of superior progress and is endowed with the four unobstructed liberations. Paragraphs: $ 0 3 11 16 27 29 35 #thought of the earth kasiṇa and seclusion. There is no loss of trickery.🔽There is no loss of rashness. They say that “trickery” is action done with the intention of deceiving others, and “rashness” is action done 32. But rashness is action done suddenly, and trickery is action done with the intention of doing something else. There is no loss of wavering, which is non-adherence due to lack of penetration by knowledge. 33. There is no loss of haste, which is the state of being hurried and the doing of things quickly. There is no loss of mental sluggishness, which is the occurrence of unprofitable cognizance. There is no loss of unprofit. 34. He says that equanimity is due to non-knowing, and this reading of the reciters of the Long Collection seems confused. But this reading is not confused: 35. The Enlightened One, the Blessed One, has unobstructed knowledge of the past, unobstructed knowledge of the future, and unobstructed knowledge of the present. 36. The Enlightened One, the Blessed One, has all his bodily action preceded by knowledge and accompanied by knowledge, 37. all his verbal action preceded by knowledge and accompanied by knowledge, all his mental action preceded by knowledge and accompanied by knowledge. The Enlightened One, the Blessed One, has these six things. 38. The Enlightened One, the Blessed One, has no loss of zeal, no loss of virtue, no loss of heedfulness, no loss of energy, no loss of mindfulness, no loss of concentration, no loss of wisdom, no loss of freedom. The Enlightened One, the Blessed One, ha 39. The Enlightened One, the Blessed One, has no haste, no flurry, no confusion, no agitation, Paragraphs: $ 0 5 7 14 20 24 28 35 #
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Please segment these sentences into coherent paragraphs: 0. it becomes strong when consolidated by strong profitable or unprofitable action that arises later. 1. “Hindering the continuity of aggregates produced by kamma” means that when a being is produced by another kamma, 2. from the moment he has taken rebirth-linking, at some time or other, by producing various obstacles in his body, or by destroying his dwelling place, field, 3. cattle, buffaloes, wealth, grain, and enjoyments, or by causing misfortune to his children, wife, and friends, 4. he causes the arising of suffering. For the fruit of kamma is twofold, namely, the fruit of resultants and the fruit of natural outcome. 5. Herein, the fruit of resultants belongs only to the doer of the kamma, not to others. But the fruit of natural outcome is common to others also. 6. The story of the merchant Anan-da in the Dhammapada Commentary should be told here. But in the case of the eye, etc., which are a continuity produced by kamma, 7. when one or two or three are completely destroyed by a certain kamma,🔽that kamma is included in the heading of “hindering,” like the “eye-spokes” in the story of the chariot. 8. But “hindering” is also called “obstructing.” 9. and in meaning it is one. For in the Majjhima Commentary, after first mentioning it under the name of “cutting off”, it is said that “it is also called ‘suppressing’ ” . 10. And in the Anguttara Commentary, after first mentioning it under the name of “suppressing”, it is said that “it is also called ‘cutting off’ ” . 11. And in the Path of Purification, in the description of mindfulness of death, it is called “the action of cutting off the kamma that is to be retributed next” . 12. But here it is called “the action of cutting off the next kamma” . 13. And the cutting off of the next kamma is evident at the time of the approach of death. For then, when the signs of an unhappy destiny appear owing to the power of evil kamma,🔽a good kamma again prevents that and shows the signs of a happy destiny,🔽an 14. an evil kamma again prevents that and shows the signs of an unhappy destiny, 15. and it causes rebirth in an unhappy destiny in the states of deprivation. The father of the Elder Soṇa, who was the king of the wicked men of Duṭṭhagama, 16. and the bases for them should be told. But in the Commentary on the Book of Fives it is said that the profitable and unprofitable kamma that is exhausted 17. is also a kamma that cuts off the continuity of kamma. As in the case of the Elder Aṅgulimāla, etc. 18. The profitable kamma acquired in this existence is lost through unprofitableness. That too is included in the kamma that cuts off the continuity of kamma. As in the case of Devadatta. 19. But the cutting off of the continuity of the aggregates that produce the kamma is to be understood as occurring in this or that existence through the power of some kamma that is blameworthy and finds an opportunity to do so, among the kammas and live 20. And here the profitable and unprofitable characters of these four kinds of kamma should be understood according to the fourfold method of cutting off the continuity of kamma, of cutting off the continuity of the aggregates that produce the kamma, of 21. But in the Majjhima commentary, in the introduction to the Majjhima Nikāya, the aggregates that are the basis for the kamma that should be commended are given as follows: 22. But in the Majjhima commentary, the profitable and unprofitable characters of the supporter and the oppressor are stated respectively in terms of the maintenance and so on and the oppression and so on of the continuity of aggregates that is the doer 23. But in the Mahā commentary it is also stated as the opinion of some.🔽But it should be regarded as a separate method of reading because it is stated in accordance with the sutta to be commented on. 24. And it should not be stated as the opinion of some, because in the sutta the course that leads to having a short life is stated as the oppressing of breathing things by killing breathing things, and so on. 25. And the course that leads to having much illness is stated as the course that is of a kind to inflict suffering on beings by killing breathing things, and so on. 26. and so on. “The way of life that leads to a long life-span” is the way of life that causes the support of life to be prolonged.🔽“The abstention from killing living beings” and so on are stated 27. by way of the abstention from killing living beings and so on. 28. And all this is stated by way of a living being who has come to the human state. This is how the method of explanation in the text should be understood. 29. But in the Mahā-ṭīkā and the Aṅguttara-atthakathā, those who do not accept the support of life, etc.,🔽must accept the result called the state of being a human being, etc. The statement “not by way of action” 30. seems to imply that the destruction of the result is not appropriate.🔽“By way of function” means by way of the four functions of giving birth, supporting, oppressing, and destroying. 31. Herein, a single volition of killing living beings accomplishes four functions. For that volition gives birth to the result, supports it, oppresses it, and destroys it. 32. and so it does not find an opportunity. It performs one of the three functions, namely, consolidation, etc., for which it has obtained conditions. 33. When it finds an opportunity to ripen, then it generates only one rebirth-linking. 34. So it generates one single lower-world becoming in the way described in the “Questions on the Suttas” . But after that it has no more opportunity to generate a rebirth-linking. 35. The process of becoming accomplishes the other three functions, namely, generating, establishing, and guiding, together with the generation of the result, even in a hundred thousand becoming-existences, even in a hundred thousand aeons. 36. The story of the nun named Dhammadinnā, the queen of King Uggasena, should be told here. 37. But when she cut off her own nose, she did so when she was a worldling and had a good mind, not when she was a noble disciple. 38. When she cut it off, she gave the opportunity only for the action to produce a result. She herself did not experience the result. 39. and it generates its own result. But when it cuts off the continuity of aggregates of those who are possessed of evil thoughts, then it cuts off and Paragraphs: $ 1 4 6 9 13 15 18 21 24 27 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Third, samādhi recitation. 1. Mind recitation is this. 2. Fourth, true recitation. 3. As the meaning of the words, practicing this is it. 4. It can enable practitioners to quickly realize unsurpassed enlightenment. 5. Endowed with all knowledge. 6. This mind mantra 7. is the ultimate truth of all buddhas. 8. It flows out from the wisdom of true suchness. 9. It is not a fabricated dharma that appears. 10. Like a skillful colored maṇi that can fulfill all wishes. 11. All buddhas speak with the same voice. 12. When contemplating, 13. it is only bright and clear, and one does not see the body or mind. 14. How much less is there a single dharma that is not empty? 15. If one can mature for a long time, one will personally realize wisdom. 16. When contemplating in this way, 17. recite the secret words. 18. Those who contemplate this mantra 19. will be able to realize and enter the positions of all abhisheka maṇḍalas. 20. In the secret Dharma gates of all bodhisattvas, they will be unimpeded as they wish. 21. When contemplating in this way, do not prolong or shorten it. 22. Strive to realize and enter. 23. If one can correspond with the mind in every way, then one will greatly accomplish. 24. At all times and places, intentionally freely corresponding, 25. without any obstruction. 26. All false thoughts, greed, anger, and delusion, etc. 27. Without needing to eliminate them, they naturally do not arise. Their nature is always pure. 28. This is the true Dharma gate. 29. It is the intrinsically pure mind of all sentient beings, called the perfect mirror cognition. 30. From the buddhas above down to sentient beings below, 31. All are the same, without increase or decrease. 32. But it is covered by ignorance and false thoughts, 33. Preventing the essence of the Dharma from manifesting. 34. One who contemplates in this way will attain liberation and the samādhi of omniscience. 35. This is called the stage of the three worthies before the grounds. 36. All movements and actions are spontaneously in accord. 37. One naturally enters the first ground and gives rise to great joy. 38. The reason for this is as follows. 39. Taking the moon as an expedient, Paragraphs: $ 0 12 18 24 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The one-day precepts are lost through the previous four conditions and through the end of the night. Therefore, in total, it is said that the prātimokṣa precepts are lost through five conditions. 1. Why are the precepts lost through these five conditions? 2. Because the action that is the expression of volition that is incompatible with the precepts arises, because the support is lost, because the support changes, because the cause is severed, and because the period of time has passed. 3. Other schools say: 4. Even if one commits any one of the four grave offenses that lead to rebirth in the Avīci hell, one still loses the precepts of the śrāmaṇera and bhikṣu. 5. Other schools say: 6. By the extinction of the true Dharma, one is also able to cause the abandonment of the precepts of individual liberation, because when the Dharma is extinguished, all the precepts, the binding of the boundaries, and the karman all cease. 7. The Vaibhāṣikas of Kaśmīra say: 8. When one commits a root offense, one does not abandon the precepts of the renunciant. 9. The reason for this is that one should not abandon all the precepts by violating one precept, and one does not sever the precepts by violating other precepts. 10. However, there are two names, namely, keeping the precepts and violating the precepts. 11. It is like a wealthy person who owes another person money being called both a wealthy person and one who owes a debt. 12. If one confesses and expiates transgressions, one is said to possess morality and is not said to violate the precepts, just as one is called rich only after repaying a debt. 13. If this is so, why did the Bhagavat say that one who violates the four grave precepts is not called a bhikṣu, is not called a śramaṇa, and is not a son of Śākya? 14. It destroys the essence of a bhikṣu, harms the nature of a śramaṇa, and causes one to fall into ruin, establishing the name of another victor. 15. This is said with the intention of referring to the bhikṣu in the ultimate sense. 16. This statement is violent. 17. What is meant by violent? 18. It means that with a different meaning, one interprets what the World-Honored One said with definitive meaning, making it become of provisional meaning, and becomes a condition for committing grave offenses with many afflictions. 19. How do you know that this statement has definitive meaning? 20. Because the Vinaya itself explains that there are four kinds of bhikṣus: 21. First, the bhikṣu in name only; second, the self-proclaimed bhikṣu; third, the begging bhikṣu; fourth, the bhikṣu who has destroyed delusions. 22. Among these meanings, the statement not a bhikṣu means not a bhikṣu who has received full ordination through the white four karman. 23. It is not the case that a bhikṣu is first of ultimate meaning and later becomes not a bhikṣu by committing a grave offense. Therefore, we know that this statement is of definitive meaning. 24. However, what they say, that if one violates one side, one should abandon all precepts completely, is a question to the Great Master. 25. The Great Master establishes this kind of analogy here: Just as a tāla tree, if its head is cut off, will certainly not be able to grow, flourish, and expand again, so it is with bhikṣus who commit grave offenses. 26. What meaning does the Great Master illustrate here with this analogy? 27. It shows that according to the precepts, if one violates a fundamental grave offense on one side, it will prevent the rest from being able to grow, flourish, and expand. 28. This is because when one violates grave offenses, one goes against the fundamental practices of a bhikṣu and is associated with extremely intense shamelessness and lack of remorse. 29. Since the root of practice is already severed, one should completely abandon all precepts. 30. Moreover, the World-Honored One did not allow those who have committed grave offenses to eat the food of the Saṃgha, even as little as a single mouthful, or to tread on the ground of the vihāra with one foot, and expelled them from all the duties of 31. The Great Master relied on them and spoke thus: 32. One should quickly pull out the weeds among the rice and wheat, one should quickly select and discard the rotten beams, one should quickly winnow the chaff and husks among the seeds, and one should quickly drive out from the Saṃgha those who are trul 33. What are the characteristics of those bhikṣus? Whatever the characteristics may be, the essence must certainly exist. 34. Because the World-Honored One said, Cunda should know that there are four kinds of śramaṇas, no fifth exists. 35. What are the four? 36. First, the śramaṇa of the supreme path; second, the śramaṇa who shows the path; third, the śramaṇa who lives by the path; fourth, the śramaṇa who defiles the path. 37. Although there are these teachings, they only have the characteristics of other śramaṇas, and are therefore called śramaṇas. 38. Like burned wood, a parrot's beak, a dried-up pond, spoiled seeds, a fire wheel, and a dead person.🔽Here is the corrected and aligned text: 39. If one who commits a pārājika is not a bhikṣu, then there should be no bhikṣus who have received probation. Paragraphs: $ 0 3 5 7 13 16 20 24 31 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The bodhisattva-mahāsattvas practice prajñā-pāramitā and penetrate such profound nature of dharmas. 1. Great King! 2. Bodhisattva-mahāsattvas are well able to penetrate the conventional truth of dharmas. Although they speak of form, it is not truly existent. Investigating this form, they ultimately do not grasp or cling to it. Feeling, perception, formation, and con 3. Although they speak of earth as a great element, it is not truly real. Investigating the great element of earth, they ultimately do not grasp or cling to it. Water, fire, wind, space, and consciousness are also like this; 4. Although they speak of the eye sense-field, it is not truly real. Investigating the eye sense-field, they ultimately do not grasp or cling to it. The ear, nose, tongue, body, and mind are also like this; 5. Although they speak of self, it is not truly real. Investigating and seeking for self, they ultimately do not grasp or cling to it. Sentient beings, life, nourishment, person, agent, life-force, knower, and seer are also like this;🔽Although they spea 6. Although they speak of worldly dharmas, they are not truly real. Investigating worldly dharmas, they ultimately do not grasp or cling to them; 7. Although they speak of the Buddha Dharma, it is not the truth, and they do not ultimately grasp at the Buddha Dharma; 8. Although they speak of enlightenment, it is not the truth, and they do not ultimately grasp at enlightenment. 9. Great King! 10. Whatever is spoken is called worldly truth, and this is not the truth; 11. If there were no worldly truth, the ultimate truth could not be spoken. 12. Bodhisattva-mahāsattvas practicing prajñā-pāramitā penetrate worldly truth without contradicting the ultimate truth, and thus penetrate it. 13. They know that dharmas are unborn, unceasing, indestructible, neither this nor that, and are all apart from language, written words, and idle speculation. 14. Great King! 15. The ultimate truth is beyond words and is tranquil, the realm of holy wisdom, with no dharma of change or destruction. Whether the Buddha appears in the world or not, the nature and characteristics always abide. 16. This is called the bodhisattva's penetration of the ultimate truth. 17. At that time, King Prasenajit said to the Buddha: 18. World-Honored One! 19. If all dharmas are unborn and unceasing, empty and devoid of intrinsic nature, how can there be Buddhas appearing in the world and turning the wheel of Dharma? 20. How can bodhisattvas see arising in the Dharma of non-arising? 21. The Buddha told King Prasenajit: 22. Great King! 23. Dharmas do not cease, therefore they do not arise. 24. Why is this? 25. Because their nature does not change. 26. It is only due to the causes and conditions of conventional truth that arising and ceasing are seen, all of which are false and not truly existent. 27. Bodhisattva-mahāsattvas practicing prajñā-pāramitā skillfully see the dharmas of causes and conditions and know that conventional truth is all empty and nonexistent, not seeing any solidity, appearing like a shadow, a flame, an echo, or an illusion, 28. Bodhisattva-mahāsattvas contemplate the emptiness of all dharmas with prajñā-pāramitā, up to arising from causes and conditions, and think like this: 29. 'These phenomena now appear to have arising, abiding, and ceasing. What causes and conditions give rise to them? 30. What causes and conditions make them cease?' 31. He then understood that due to the condition of ignorance, various formations arise. Based on formations, consciousness arises. Consciousness gives rise to name-and-form. Name-and-form gives rise to the six sense bases. The six sense bases give rise 32. Therefore, practice is for the purpose of eliminating ignorance. If ignorance is eliminated, the remaining eleven parts will also cease. 33. It is like a person's body. If the life root is severed, the other faculties will be useless. 34. Great King! 35. Heretics with wrong views seek liberation but only wish to end death, not knowing how to end birth. 36. If a dharma does not arise, then it does not cease.🔽Great King! 37. It is like a person throwing a clod at a lion, and the lion chases the person while the clod itself ceases; 38. The bodhisattva is also like this, only cutting off birth while death ceases by itself. 39. A dog only chases the clod and does not know to chase the person, the clod will never cease; Paragraphs: $ 0 1 9 14 17 18 21 28 34 36 #
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Please segment these sentences into coherent paragraphs: 0. This is the form of that.🔽’ 1. The same goes for all phenomena. 2. They do not settle down on the idea that form is permanent or impermanent, 3. happy or not happy, 4. a self or not a self, 5. peaceful or not peaceful, 6. empty or not empty, 7. or with or without signs. 8. The same goes for , up to and including the knowledge of all aspects. 9. And why? 10. Because a phenomenon without an inherent nature is not something that can be described as permanent or impermanent, 11. happy or not happy, 12. a self or not a self, 13. peaceful or not peaceful, 14. empty or not empty, 15. or with or without signs. 16. It is not possible to establish what is called ‘non-solitude.’ 17. Nature 18. It is not possible to establish what is called ‘empty by nature.’ 19. Subhūti, a bodhisattva mahāsattva who practices the perfection of wisdom in that way, and similarly, who practices up to the perfection of generosity, 20. will stand in the knowledge of all aspects. 21. Subhūti, it is like this:🔽The four divisions of the king’s army 22. go wherever the king of the universal monarch goes. 23. In the same way, wherever the perfection of wisdom goes, the five perfections go there too. 24. They will stay right there where the knowledge of all aspects is. 25. “Subhūti, it is like this: 26. a charioteer 27. rides in a four-horse chariot on a level road. 28. In the same way, the perfection of wisdom steers the five perfections and they go to the knowledge of all aspects on a level road.” 29. “Lord,🔽what is the bodhisattva great beings’ 30. path, and what is not the path?” 31. he replied,🔽“Subhūti, the bodhisattva great beings’ path is the perfection of wisdom. 32. Subhūti, the śrāvaka path 33. is not the bodhisattva great beings’ path.🔽The pratyekabuddha path 34. is not the bodhisattva great beings’ path. 35. The path to the knowledge of all aspects 36. is the path.🔽Subhūti, that 37. is the bodhisattva great beings’ path. 38. That is not the path. 39. Subhūti said, “Lord, Paragraphs: $ 0 19 21 25 29 31 39 #
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Please segment these sentences into coherent paragraphs: 0. He was very happy with the killing. 1. Take it, take it, Zaza! 2. HUM HUM HUM! 3. Come, gather it! Ha ha! 4. Please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, please, pl 5. If you do not do this, you will lose it. 6. Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hum Hu 7. Hik! Hik! Hik! Hik! 8. The yogin, who is angry, eats the great, yellow, and black turquoise. 9. The great wrathful one is destroyed. 10. He was angry and his eyes were open and his tears were cut. 11. He has a terrible, hostile eye. 12. He was given a large seat and was given a large meal. 13. The mud of the mud of the mudra. 14. He was adorned with a lotus. 15. The three heads are supported by six arms and four legs. 16. The new skin of the field is the basis of the new earth, and the small earth is the basis of the new earth. 17. He wore a garment and made it into a garment for his body. 18. In the great fire of the great charnel ground. 19. The great butterflies are the great butterflies. 20. He sat on a seat with a jewel crown. 21. He is the one who overcomes the four demons. 22. The vajra holder, with a banner, 23. He will then drink the great blood. 24. He held a small stone in his hand. 25. The sound of a terrible bell, and the great disturbance. 26. He was a member of the Sakyapa clan. 27. He brought ten fields and made them his own. 28. He poured blood into the mouth of the great drunkard. 29. A. The Great Mother of All Buddhas. 30. I sang this song, and I sang this mantra. 31. All the demons of wrong views. 32. I will give you the proper instructions. 33. The food that is eaten by the corpse is the food that is eaten by the corpse. 34. He put it into the mouth of a great drunkard. 35. Come, Yoginī, emanate! 36. The same is true of the holy spirit. 37. He was very happy with the killing. 38. Take it, take it, Zaza! 39. HUM HUM HUM! Paragraphs: $ 0 8 16 21 29 35 #
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Please segment these sentences into coherent paragraphs: 0. It is reasoning. 1. It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning. 2. It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning. 3. It is reasoning. 4. It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reasoning.🔽It is reason 5. It is 6. their eloquence is not overwhelmed; 7. their eloquence is infinite; 8. and their eloquence is the attainment of discernment. 9. Noble son,🔽if bodhisattvas possess ten qualities, 10. they will have liberated eloquence. 11. Noble son,🔽if bodhisattvas possess ten qualities, 12. they will have pure eloquence. 13. What are those ten? 14. They are as follows:🔽their eloquence is not trembling; 15. their eloquence is not confused;🔽their eloquence is not weak; 16. their eloquence is not distracted; 17. their eloquence is not divorced from meaning;🔽their eloquence is not divorced from words; 18. their eloquence is not divorced from application; 19. their eloquence is not divorced from time; 20. and their eloquence is not harsh. 21. It is not a stammering eloquence. 22. Son of noble family, 23. the eloquence of bodhisattvas 24. is not faltering. 25. Why is this? 26. Because they are free from the anxiety of being afraid of the assembly. 27. The eloquence of bodhisattvas 28. is not confused. 29. Why is this? 30. Because their minds are stable and free from conflict. 31. The eloquence of bodhisattvas 32. is not weak. 33. Why is this? 34. Because they are fearless. 35. Son of noble family, 36. bodhisattvas 37. are fearless and unafraid when they enter the assembly. 38. Like lions, they are fearless, unafraid, and uncowed. 39. The eloquence of bodhisattvas Paragraphs: $ 0 9 11 22 35 #
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Please segment these sentences into coherent paragraphs: 0. At that time, Śāriputra thought: 1. This girl has such eloquence, why doesn't she abandon being a woman and become a man? 2. The Buddha immediately knew what Śāriputra was thinking and said to him: 3. You should ask the girl yourself. 4. Śāriputra then asked: 5. Yes, Girl Li Xing! 6. The extraordinary things you speak of are like conversing with the Tathāgata. 7. Why don't you go and become a man? 8. The woman Li Xing replied: 9. Yes, Śāriputra! 10. The essentials of the Way and virtue are to skillfully see with wisdom, not to regard the four elements - earth, water, fire, and wind - the combination of the five faculties, and the six sense bases as harmful. 11. The mind, thought, and consciousness are like illusions and transformations, coming and going without form. 12. Because deluded thoughts are not exhausted, one encounters the three currents and emerges again, floating and sinking. 13. What is there to cherish? 14. Although one may have exhausted defilements and unraveled bonds, if one has impure thoughts, being formless is considered evil, and dwelling in suffering is taken as happiness. 15. Śāriputra asked: 16. In studying the Buddha's teachings, should one not have slanderous words? 17. The woman asked: 18. Virtuous one Śāriputra! 19. What is meant by slander? 20. She replied: 21. Appreciating one thing and disliking another is slander. 22. The woman said in response: 23. I have not yet understood, I am still unclear. 24. What the great man says is not to take the small as small or the great as great, good and bad are not two, equal and without difference. 25. Slandering the body, the body is form; 26. Slandering the mind, the mind has no shape. 27. The four forms and dharmas are empty, formless and uncreated, what is there to receive slander? 28. Śāriputra replied: 29. What you say is the practice of the great man bodhisattva, you are not yet a bodhisattva, why do you speak of this matter? 30. The woman replied: 31. On what is the great man established? 32. She replied: 33. Universally equal is what is said. 34. What is meant by universal? 35. Teaching the people of the ten directions, distancing from suffering and attaining the Way, this is universal. 36. Only what the wise one says does not speak of the universal, it speaks only of the hardships of birth and death. 37. The woman said to Śāriputra: 38. To be called 'universal' means not seeing people, no people, teachings, no teachings, things to be mindful of, or no things to be mindful of. This is called 'universal.' 39. Not seeing the suffering of birth and death, wishing to teach and enable them to attain the Way, this is being universal. Paragraphs: $ 0 8 15 18 28 37 #
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Please segment these sentences into coherent paragraphs: 0. The one who shows his right hand is called a speaker. 1. The one who shows the hand of a worm. 2. The answer is to speak to the hungry. 3. The one who strikes the stomach is the one who strikes the stomach. 4. I was hungry. 5. The one who shows his forehead. 6. It is said, It will come from the sky. 7. The finger is placed on the top of the skull. 8. It is said that it is eaten. 9. The tongue is the food of those who walk. 10. The one who touches the knee. 11. The year of the monk is the year of the monk. 12. Touch the power of your finger. 13. The word deeds is the word deeds. 14. The teeth of the one-toeded goat are half-spotted. 15. What did Peta teach? 16. This is what is taught. 17. The one who shows anger is the one who shows anger. 18. The word to tie is the name of the teacher. 19. What is the a? 20. The Teacher of the Sky. 21. The word liberation means to show. 22. The one who shows the seed is the one who shows the seed. 23. The teeth of the lotus are the teeth of the lotus. 24. When he saw the shape of the image, he said, What is the sound? 25. What is the name of the place? 26. To the one who moves the limbs, I will show two teeth. 27. The one who has the hand to stretch out will eat the lotus. 28. He will show you who is holding his hand. 29. Do this! 30. The ear is touched by something. 31. This is the teaching that is to be done. 32. What touches the teeth? 33. This is called the death of the dead. 34. What is the earth in this mandala? 35. Today, I will enter. 36. The breast is touched by a person. 37. My son will be known as Protector. 38. What is written on the top of the head? 39. The lamas men will say, I am my protector. Paragraphs: $ 0 4 8 15 19 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. The truth of the uncontaminated path. 1. If it is only by refuting contamination that one understands this to be uncontaminated, then is it not? 2. Why is it said that this is pure? 3. According to the Sūtra system, it is the refutation of the impure and the unimpure. 4. It is because there is no reason to be certain that it is not contaminated, even if it is used for things that are contaminated. 5. This is not so. 6. Since the impure is refuted from the two types of creation, it is known that it is impure in the sense of being impure. 7. If you do not show it, you will understand it by means of its meaning. 8. Since compounded phenomena are impure, they are not impure, but they are not impure. 9. It is impossible for the two types to exist apart from the close-up of the two. 10. It is not uncontaminated, and it is not impure. 11. This is not the answer. 12. The sound of the path is both mundane and supramundane. 13. This is because they are separate from the world. 14. The truth of the uncontaminated path. 15. Therefore, it is called the truth of the path. 16. The world is the only path. 17. The truth of the path is not. 18. It is the truth of suffering and the origin of all. 19. The commentary also says that the truth of the path is only dependent on what will be explained. 20. Or else it is because it is certain that it is established. 21. The statement that the truths of the path are impure by means of the application of the compounded truths is also used to establish the impure. 22. Some assert that the body is an enemy and that the body is not contaminated. 23. Therefore, the only uncontaminated truth of the path is the compounded phenomenon, not the other compounded phenomenon. 24. This is certain. 25. Similarly, some assert that only the negation of the analytical analysis is uncompounded and uncontaminated. 26. It is not space. 27. It is a combination. 28. It is only the sound that causes it. 29. The refutation that is not analyzed is the refutation. 30. Others assert that the three unconditioned are analyzed. 31. It is not a thing. 32. Therefore, it is impossible to eliminate the unconditioned and the impure. 33. This is because they understand that they accept unconditioned, uncontaminated, and substantial. 34. The three unconditioned are also called the three unconditioned. 35. In a single aspect, all phenomena are summarized in two ways. 36. It is pure and uncontaminated. 37. The contaminated have already been explained by way of their own nature and characteristics. 38. The path is the nature of the conditioned phenomena. 39. Why? Paragraphs: $ 0 3 12 14 18 22 26 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Thus have I heard: 1. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 2. At that time, the World-Honored One told the bhikṣus... as above. 3. The difference is: 4. Bhikṣus, you should train thus: 5. 'We will diligently cultivate the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.' 6. After the Buddha spoke this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 7. Thus have I heard: 8. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 9. At that time, the World-Honored One told the bhikṣus... as above. 10. The difference is: 11. You should know that the power of faith is the four unshakable confidences. 12. You should know that the power of vigor is the four right efforts.🔽You should know that the power of mindfulness is the four establishments of mindfulness. 13. You should know that the power of concentration is the four dhyānas. 14. You should know that the power of wisdom is the four noble truths. 15. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 16. Thus have I heard: 17. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 18. At that time, the World-Honored One told the bhikṣus... as above. 19. The difference is: 20. Therefore, bhikṣus! 21. You should train thus: 22. 'I have accomplished the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.' 23. After the Buddha spoke this sutra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 24. Thus have I heard: 25. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 26. At that time, the World-Honored One told the bhikṣus: 27. There are five powers of learning. 28. What are the five? 29. They are the power of faith, which is a power of learning; the power of diligence, which is a power of learning; the power of conscience, which is a power of learning; the power of shame, which is a power of learning; and the power of wisdom, which i 30. After the Buddha spoke this sutra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 31. Thus have I heard: 32. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 33. At that time, the World-Honored One told the bhikṣus... as above. 34. The difference is: 35. Bhikṣus! 36. You should train like this: 37. 'I will accomplish the power of faith, which is the power of learning; I will accomplish the power of diligence, which is the power of learning; I will accomplish the power of shame, which is the power of learning; I will accomplish the power of remo 38. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha taught, and joyfully undertook to follow it. 39. (679) Thus have I heard. Paragraphs: $ 0 7 16 24 31 #
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Please segment these sentences into coherent paragraphs: 0. and the forms are the offerings of the goddesses.🔽The maṇḍala is also filled with all ornaments, 1. and all wishes are fulfilled. 2. The various supreme movements of the disciples are the banners and the ringing bells. 3. The mirror-like wisdom is the flower garland, and the branches of enlightenment are the flowers. 4. The latticework and half-latticework are the supreme jewels, and the sun and moon are explained as such. 5. The all-accomplishing wisdom is the inexhaustible bliss, and it is renowned as the great bliss. 6. The inner mandala of that is the latticework of the mandala.🔽The eight liberations are the bestowers of all the bliss of siddhi. 7. The Mahayana bodhichitta is the great bliss. 8. Since the wheel is turned by this, it is completely surrounded by the vajra lines. 9. Since the wheel of dharma is turned, it is endowed with wheels.🔽Wherever one enters, one is not different and does not turn back. 10. The great bliss 11. and then the deity’s pure form.🔽The pure form of the deity is the gnosis of nondual, self-knowing illusion, 12. which is the fifty-three deities. 13. From the general perspective, Mañjuśrī is Vairocana, the gnosis of the🔽dharmadhātu, the purity of form and ignorance. 14. This is called the “three kāyas.”🔽The aggregate of consciousness and the purity of anger is the mirror- 15. like gnosis, Akṣobhya.🔽The aggregate of sensation and the purity of avarice is the gnosis of 16. equanimity, Ratnasaṃbhava. 17. The obscuration of pride, the aggregate of perception, and the purity of🔽desire is the discerning gnosis, Amitābha.🔽The aggregate of formation and the purity of jealousy is the gnosis of🔽accomplishing activities, Amoghasiddhi. 18. The maṇḍala ritual of the sublime Mañjuśrī’s Own Words 19. The aggregate of formation and anger are purified as Amoghasiddhi. 20. The four doors of liberation are the refutations of the four apprehensions, and so on. 21. The mirror-like pristine consciousness of Akṣobhya is the mirror of the aspect of pure awareness that refutes the apprehended object, the outer and inner, and the outer and inner universe and inhabitants.🔽The mirror-like mirror, the mirror-like equan 22. the mirror-like discernment, and the mirror-like activity are the four yellow wheels in the east. 23. The four bodhisattvas are the four aspects of emptiness. 24. The sequence of the refutation of the object of negation is the pristine consciousness of the bodhisattvas.🔽The bodhisattvas are from the aspect of emptiness. 25. The purification of miserliness is the bodhisattva. 26. Abandoning immorality is the goddess of the garland.🔽Abandoning samsara is the goddess of song. 27. Abandoning envy is the goddess of dance.🔽Abandoning malice is the goddess of flowers. 28. Abandoning faulty wisdom is the goddess of incense.🔽Abandoning faulty aspirations is the goddess of lamps.🔽Abandoning the obscurations to omniscience and the demon of the aggregates is the goddess of the hook, the power of faith. 29. Abandoning the obscurations of desire and conquering the demon of afflictions is the goddess of the noose, the power of diligence. 30. Abandoning the obscurations of karma and conquering the demon of the Lord of Death is the goddess of the fetters, the power of mindfulness.🔽Abandoning the obscurations of birth and the demon of the sons of the gods is the goddess of the bell, the pow 31. That is the purity of the gods.🔽Then the master should say: 32. The secret empowerment.🔽The offering. 33. Hold up the golden scalpel and recite:🔽Just as a skilled ophthalmologist 34. removes the cataracts of the world,🔽so the conquerors will remove🔽the cataracts of your ignorance. 35. Oṃ vajra-netra avaiḥ🔽Take up the mirror and recite:🔽The dharmadhātu is shown. 36. All phenomena are like reflections,🔽pure, clear, and unclouded, 37. ungraspable and inexpressible,🔽arising from causes and karma, 38. without any essence or location.🔽Knowing phenomena in that way, 39. act for the benefit of sentient beings without compare.🔽Then you will be born as a child of the buddhas. Paragraphs: $ 0,6,9,11,14,18,21,24,26,31,32,35 #
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Please segment these sentences into coherent paragraphs: 0. Simply visualize it in space and it will be accomplished. 1. After visualizing this, one should recite this verse: 2. By the power of my merit, the empowerment of the Tathāgatas, 3. And the power of the Dharma realm, I abide in universal offerings. 4. After reciting this verse, 5. One should then recite the mantra of Bodhisattva Mahāvairocana: 6. Oṃ gaccha svabhāva vajra huṃ By reciting this mantra and empowering it, 7. The offering implements visualized become true and without difference. 8. All the holy assemblies can enjoy and make use of them. 9. Next, form the mudrā of the precious chariot.🔽Interlock the two hands inside, with the palms facing up.🔽Cross the two index fingers. 10. Use the two thumbs to pinch the base of the index fingers. 11. Visualize the seven-jeweled chariot. 12. The messengers of the Buddha division drive the seven-jeweled chariot. 13. Riding through the sky, they depart. 14. Up to the Akaniṣṭha Heaven at the peak of the form realm, the palace of Vairocana Buddha. 15. Recite the mantra seven times, the mantra states: 16. Oṃ dūr dūr hūṃ By reciting the mantra and forming the mudrā, 17. the seven-jeweled chariot arrives at the peak of the form realm. 18. The Mother of Aṣṭamahabodhisattvas and all the holy beings are surrounded by their retinues. 19. They ride in the seven-jeweled chariot. 20. Next, form the mudrā for inviting the chariot. 21. As before, with the index fingers pointing towards oneself, 22. push the middle fingers together to form the mudrā. 23. Recite the mantra seven times, the mantra states: 24. Namo siddhya-yādhi-vi-ka-nām| Tathāgatānāṃ| Oṃ vajra-jñāni-kariṣya-ya svāhā By reciting the mantra and empowering it, 25. the holy beings from their original lands 26. come to the ritual arena and remain in the sky. 27. Next, form the mudrā for inviting the principal deity. 28. Descending from the chariot to the place of enlightenment, following the first fundamental mudrā. 29. With the two thumbs pointing towards the body, beckoning. 30. Recite the mantra three times. 31. The mantra states: 32. Oṃ jriṃ bhruṃ phejja bhagavati svāhā. Next, form the invincible Bodhisattva mudrā to ward off obstructors. 33. Cross the right hand over the left, forming a fist. 34. Erect the two middle fingers, with the tips touching, to form the mudrā. 35. Circumambulate the body three times to the left, contemplating thus: 36. All obstructors, Vināyakas, and evil ghosts and spirits run far away. 37. The assembly of sages who have come do not transgress the original samaya, abiding with great compassion. 38. Please bestow your blessings. 39. Namo samanta buddhanam oṃ hulu hulu jaṃ laṃ meṃ daṃ ki svāhā. Next, form the boundary wall mudrā. Paragraphs: $ 0 4 9 15 20 24 28 32 39 #
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