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Please segment these sentences into coherent paragraphs: 0. In the southeast, in Godāvarī, is Mahābala and Vīramatī,🔽blue, yellow, and red. 1. yellow, and green. 2. In the southwest is Rāmeśvara, Amitābha, and Vāmana, 3. white, yellow, and green. 4. In the northwest is Devīkoṭṭa, Vajraprabha, and Laṅkeśvarī, 5. the color of the sky, 6. yellow, and green. 7. In the northeast is Mālava, Vajrakāya, and Vṛkṣaśāvarī, 8. green, yellow, and blue. 9. The second, the wheel of awakened mind, is the heroes beginning with Kapālasambhava, 10. embraced by Pracaṇḍā and so forth, holding vajras and bells. 11. The second, the wheel of awakened speech, is in the eastern spoke, Kāmarūpa, Ananta, and Vasudhārā, 12. white, blue, and green. 13. In the north, in Oḍra, is Vajrāṅkuśī and Mahābhairavā. 14. [They are] green, yellow, and blue. 15. In the west, in Triśakuni, is Mahāvīra and Surābhakṣī. 16. [They are] blue, yellow, and green. 17. In the south, in Kośala, is Vajrahūṃkāra and Surāpāṇī. 18. [They are] red, yellow, and green. 19. In the southeast, in Kaliṅga, is Subhadra and Pāṇḍaravāsinī. 20. [They are] green, yellow, and red. 21. In the southwest, in Lambapaka, is Vajraprabha and Subhadrā. 22. [They are] yellow, blue, and green. 23. In the northwest, in Kāñcī, is Mahābhairava and Hayakarṇī. 24. [They are] the color of smoke, yellow, and blue. 25. In the northeast corner, on the Himalayas, is Virūpākṣa and Gaurī. 26. They are of the colors of the sky, yellow, and green. 27. The wheel of speech, with Aḍaka and so on, and Vasudhārā and so on, 28. are embraced by holding a lotus and a lotus bell. 29. Thus, there are two wheels, one in the sky and one on the earth. 30. The arising of the body vajra of the third wheel 31. is a four-sided, four-doored 32. palace. At the eastern door, in Potala, is Mahābala and Cakravegā. 33. They are of the colors of the sky, yellow, and green. 34. At the northern door, in Devīkoṭa, is Vajraratna and Khaṇḍarohā. 35. They are of the colors of the sky, yellow, and green. 36. At the western gate, in Souraṣṭra, is Hayagrīva and Surāmburā.🔽[They are] red, yellow, and green. 37. At the southern gate, in Suvarṇadvīpa, is Ākāśagarbha and Cakravarmiṇī. 38. [They are] white, blue, and green. 39. In the southeast, in Nagara, is *Raktayamāri and Pravodhi. Paragraphs: $ 0 9 11 27 30 36 #
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Please segment these sentences into coherent paragraphs: 0. Previously, it asks: 1. Why are the first two in the stage of fruition, and this one is in the stage of refinement? 2. Therefore it is said that the mind manifests leaving the home life, and is explained in the practice. 3. The commentary says the light of the canon - in this stage, the virtues of the practice of the factors of the path arise from the cultivation of the teachings, so it is called the canon. 4. Moreover, the wisdom of the factors of the path can know the teachings, and is also called the canon. 5. Moreover, the distinguished virtues of the practice of these factors of the path can be manifested through words, and are also called the canon. 6. It is the arising of the canon on the essence of realization, which is called manifestation. 7. The commentary says not destroyed by wind, etc. - the sutra says not destroyed by wind, rain, and other conditions. 8. Unlike firelight, which can be extinguished by wind, rain, and moisture, now it is blown by the wind without ceasing, and washed by the rain it becomes even brighter. 9. And saying etc. means that other lights do not eclipse it, unlike stars, the moon, and sunlight which are outshone. 10. In the combination, the lower grounds cannot match the combination of the remaining treasures above, and the demons combine with the wind above, and afflictions combine with the rain. 11. In the practice of the separate grounds, because one cultivates the factors of the path without abandoning sentient beings, the same activity is especially abundant. 12. In the result of embracing retribution, destroying the body views of sentient beings means one's own subtle views are destroyed. 13. The rest can be known by analogy with the previous. 14. The fourth ground is concluded. 15. The fifth ground is the difficult to conquer ground. 16. The commentary states there are roughly four reasons for this coming: 1. in terms of the stage of entrustment, 2. in terms of the three learnings, 3. in terms of the supramundane, and 4. in terms of the attained Dharma. 17. In the first, there are two: 18. first, in terms of the Treatise on the Grounds, and second, below Benevolent Kings, in terms of other sutras. 19. Within this, there are two: 20. first, both sutras are cited together, and in terms of people, they are assigned, distinguishing the previous Treatise on the Grounds in terms of the observed practices. 21. Second, because the seventh ground has not yet severed the segmented body, this is the brief explanation by the Worthy Foremost One of the reason for the seventh ground being the arhat. 22. However, the Yogācārabhūmi-śāstra, the Mahāyānasaṃgraha, and the Vijñaptimātratāsiddhi all say that the first two and third grounds are the same as the worldly, and the fourth, fifth, and sixth grounds are the same as the śrāvakas. This is precisely 23. The sūtra says: The bodhisattva of the ground of realizing the holy enlightenment practices the forbearance of following the Dharma, goes against the five views, accumulates immeasurable merit, and abides in the stream-enterer. 24. The fifth ground says: The bodhisattva of the ground of advancing realization, in the forbearance of following the path, observes the truths of the tripiṭaka and the treatises of the non-Buddhists, the medical prescriptions and techniques, with the f 25. I am a person of omniscience, because I have extinguished the afflictions such as the doubts of the three realms, and because I have accumulated immeasurable merit, I am the once-returner. 26. The sixth ground says: Constantly manifesting the true, abiding in the forbearance of following, making the observation of the middle way, exhausting the causes and effects of accumulation in the three realms, and all afflictions, up to realizing the 27. The seventh ground says, The bodhisattva who profoundly understands, in ten asaṃkhyeya kalpas, cultivates the forbearance of the joy of the Dharma of non-arising, extinguishes the causes and effects of habitual karma in the three realms, abides in th 28. The commentary says: 29. It is said that the tenth is that this sūtra generally takes the three sagely and ten saintly stages as the thirteen positions, cultivating the thirteen contemplations, therefore it is said to be the ten and so forth. 30. The commentary says, As for the difficult to conquer, the profound secret... Below this is the first explanation, first citing the sūtra; 31. Later, below This begins with the explanation, the commentary explains. 32. Below the first part of the sūtra, cites the evidence. 33. It is said that the first part is the antidote to the superior conceit, which is the treatment of the conceit of the local stage, in accordance with the way. 34. The sūtra says, Buddha's disciple! 35. The bodhisattva, having already abided in this fifth ground, because of well cultivating the factors of enlightenment, because of the purity of the profound mind, and because of further seeking the superior path, accords with suchness. 36. This is the very text. 37. The commentary states Consciousness-only is the same as this - the above-cited Mahāyānasaṃgraha is the original treatise. 38. Consciousness-only completely takes that treatise. 39. Vasubandhu's commentary below is the commentary on the Mahāyānasaṃgraha. Paragraphs: $ 0 7 15 23 28 34 #
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Please segment these sentences into coherent paragraphs: 0. now the foundation for the purification and restoration of the vows will be explained. 1. Therefore, it is said, “The general summary of the foundation for the purification and restoration of the vows.” 2. This includes all the foundations for the purification and restoration of the vows. 3. The Blessed One taught the purification and restoration of the vows in two ways: 4. the purification and restoration of the vows for tranquility and the purification and restoration of the vows for concord. 5. Among those, because it is the main one and because there is less to be said, first the purification and restoration of the vows for tranquility will be explained.🔽Therefore, it is said, 6. “The summary.” 7. “The tīrthikas” and so forth. 8. This is the verse of summary that was mentioned earlier in the chapter on the basis of the poṣadha, beginning with “tīrthikas.🔽” 9. “Every day” means every day, or in the morning. 10. “In order to see and honor” means in order to bow down to them and to practice their scriptures. 11. “What is pleasing” means that one should recollect their good qualities at all times. 12. “Monastery” means the dwelling place of the tīrthikas. 13. “Sitting” means sitting down on one’s haunches, practicing yoga, and cultivating samādhi by sitting down on one’s haunches. 14. Action means the virtuous actions of the Saṅgha, such as the four types of legal procedures: the one-person procedure, the two-person procedure, the many-person procedure, and the legal procedure consisting of a motion. 15. Poṣadha means the recitation of the Prātimokṣa Sūtra and the non-Buddhist poṣadha. 16. Existence means performance. 17. One should not praise means one should not speak praise, because of having faults. 18. One should not oppose means one should not oppose, because of not being certain about the division. 19. For us too means for the teaching. 20. For the monk is the meaning. 21. To request means to request the establishment. 22. The word should means should practice. 23. The word yoga means meditative concentration, such as the applications of mindfulness to the body.🔽The word limbs means the parts of the body.🔽The word from means from the soles of the feet up to the crown of the head. 24. The word to means up to the hair and nails. 25. The word skin means the surface of the skin. 26. The word in between means in all directions. 27. The word as it is placed means as it is always placed as the basis of impurity. 28. The word as it is made means as it is temporarily filled with impurity by food and drink. 29. In order to demonstrate just that, he says, In this body there is... 30. They are taught first because they are the basis for attachment to one's own self, and because one should examine the faults of one's own body. 31. Even when engaged in the range of activity means even when going for alms. 32. Errant means having momentum. 33. Meeting means encountering or colliding. 34. Falling means falling with the whole body. 35. Sliding means sliding with half the body. 36. This statement, One should not cultivate yoga when engaged in the range of activity, prohibits the practice of yoga, but not the cultivation of one-pointedness of mind in order to demonstrate miracles, magical emanations, etc., for the sake of discip 37. This is because there is no fault in that. 38. One should not meditate in a doorway or courtyard. This is prohibited because these are places for gathering. 39. However, there is no fault in meditating there, since the gathering in the doorway and courtyard is interrupted when the door is closed. Paragraphs: $ 0 3 9 14 23 28 31 36 #
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Please segment these sentences into coherent paragraphs: 0. The owner of the vineyard offered him whatever he had gotten. 1. Through this merit, may all sentient beings attain the siddhi of mahāmudrā. 2. This is the ritual stage of the assembly wheel. 3. Then, at night, they performed ritual rituals and so forth. 4. From the state of emptiness, in a moment, the mind, the mind, and so on, together with the seed of the heart, are placed in the meditation and the mandala. 5. He bathed in the east of the mandala and bathed in the face of the king called Nārī. 6. Om, Ham, Ham, Ham, Ham, Ham, and Ham. 7. The name of the compound is Hrym-Hrym-Hrym-Hrym-Hrym-Phat-Phat. 8. The seven repetitions of the vowels oṃ āḥ, bhagaṇīntita hūṃ, and hūṃ are taken with the right hand and the right hand and turned twice with the left and right hands. 9. Oṃ sarva paṇḍāhana vajra saṃsaṃsaṃ sarva paṇḍāhana hasha bhavaha. 10. And the cloth for making water, white bowls, and heavy beer. 11. With two hands, they touch it and offer it with flowers and so forth. 12. This is the ritual of Nirmazana. 13. Then, the five nectars and the five kinds of nectar. 14. The word om, hum, har, or har is used to refer to the sixth letter of the root text, and so on. 15. The mirror should be washed with the handwriting and so on. 16. Then the vase and the water were filled with the song of auspiciousness. 17. He also recited the words Bodhi Vajra and so on. After washing, he put on his clothes. 18. I praised him and asked him to go. 19. This is the ritual of the supreme deity. 20. Then, by understanding the specifics of the deities of the tantra and tantra, and by the momentary action of emptiness, one generates the samaya of the dharma and so forth. 21. The forms of the lotus and the temple are as follows: the shape of the harī and the shape of the brahmā, the shape of the infinite light, and so forth. 22. He instructed the wise and gave them empowerment, like the disciples. 23. Then, with the mantra of each deity, he drew his clothes. 24. Or, O, say it first. 25. Then he put it in his mouth and said, I have eaten, and so on. 26. The last of the two is the hūṃ, the subhāva, and the last is the mahā. 27. Om oṃ! Sarvaśoḍa is called Hum phaṭ. 28. The name Om Vajram Svabhaha means "fruit, " and so on. 29. OM VAJRA SATVA VAH! 30. Then I will make a fire offering to please him. 31. He will live in a silver vessel. 32. And a golden jug of honey. 33. Oṃ cakṣukṣa cakṣukṣa moṭakṣukṣa śodha is smeared with the mantra svāhā. 34. Om, Aunty, Mauditya, Parana, Nenes, Svabha, 35. This is the correct way to cook milk. 36. He said, I have a cold mouth. 37. The words oṃ hūṃtra or harī are the form of the pledge proclamation, the form of the pledge, the form of the pledge, the form of the pledge, the form of the pledge, the form of the pledge, the form of the pledge, the form of the pledge, the form of t 38. In the moment, the mind of the pledged one is generated from the state of emptiness, such as the mind of the practitioner. 39. The Tathāgata, who are also inspired by the seed of the heart, will also be empowered by the wisdom beings themselves, who will be empowered by the water of the vase, and who will be empowered by the seed of the heart. Paragraphs: $ 0 3 6 10 14 20 24 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. and who, like magicians, are not mistaken about the mind, 1. The great accumulations of merit and wisdom of those who train in those trainings, having attained the state of a Tathāgata, abide in every way for the benefit and happiness of all beings in cyclic existence. 2. And by the power of the accumulation of wisdom, they abandon all afflictions, so they do not fall into cyclic existence. 3. And by the power of the accumulation of merit, which is vast and immeasurable, they look after all sentient beings, so they do not fall into nirvāṇa. 4. They also become a support for all sentient beings. 5. Therefore, those who wish to generate benefit and happiness for all sentient beings 6. Those who wish to attain the nirvana that is not a state of repose must accomplish the vast accumulations of merit and wisdom. 7. Those who wish to attain the nirvana that is not a location should always strive to accomplish the great collections of merit and wisdom. 8. This is stated in the Tathāgatagarbha Sūtra: 9. “The collection of wisdom eliminates all afflictions. 10. The collection of merit sustains all sentient beings. 11. Blessed One, since this is the case, 12. bodhisattva mahāsattvas should strive in the collections of merit and wisdom.” 13. It is also stated in the Noble Sūtra on the Appearance of the Tathāgata’s Birth: 14. The appearance of the Tathagatas is not due to a single cause. 15. Why is that? 16. O Son of the Victorious Ones, the appearance of the Tathagatas is due to the accomplishment of a hundred thousand immeasurable causes. 17. What are these ten? 18. They are as follows: 19. The cause of the accomplishment of the inexhaustible merit and wisdom of the Tathagatas, and so forth. 20. It is also said in the Noble Teaching of Vimalakirti: 21. O Friends, the body of the Tathagata is born from a hundred merits.🔽It is born from all virtuous dharmas. 22. And so on at length. 23. Having done it in this way, slowly undo the crossed legs. 24. Having paid homage to all the Buddhas and Bodhisattvas dwelling in the ten directions, 25. one should make offerings and praise to them. 26. One should make the prayers of noble Samantabhadra and so forth. 27. Then, one should strive to accomplish the accumulation of merit through generosity and so forth, which is dedicated to unsurpassed enlightenment with great compassion and emptiness. 28. Regarding that, some say that enlightenment is attained merely through hearing the profound Dharma. 29. As it is said in the noble Ratnamegha Sūtra: 30. By merely hearing, seeing, and holding this sūtra, enlightenment is attained. 31. Therefore, there is no need for meditation. 32. The explanation of that is an introduction and an indirect intention, but it is not the true meaning. Without practice and meditation, all obscurations are not abandoned. 33. Omniscience is also not attained. 34. In the noble Great Collection: 35. The bodhisattva Dharmapala replied to the bodhisattva Manjushri: 36. Those for whose sake questions are asked, 37. Listen to me, sons of the Buddha! 38. This teaching of the true Buddha 39. Is not accomplished merely by hearing it.🔽Just as some,🔽Though forcibly carried by a powerless river, Paragraphs: $ 1 8 13 20 24 28 34 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha Speaks the Prajñāpāramitā of the Self-Nature of Awakening 1. Sutra, Scroll 2🔽Translated by the Tripiṭaka Master, Chao-san Ta-fu Shih-hung-lu-ch'ing Kuang-fan 2. Great Master, the Purple-robed Śramaṇa, the Subject Wei-ching, and others, by Imperial Order Furthermore, Subhūti! 3. If a person can truly and equally contemplate the unreal conceptualization and the amount of doubt and agitation in form, then in form, form is unobtainable; 4. when form is unobtainable in form, then in form, the view of form is unobtainable; 5. when the view of form is unobtainable in form, then in form, sentient beings are unobtainable; 6. when sentient beings are unobtainable in form, then in form, everything is unobtainable; 7. when everything is unobtainable in form, then everything is obtainable. 8. If there were any characteristics of attainment that could be established in the Dharma, then there would be characteristics of attainment that are dependent. 9. Therefore, one is unable to transcend in the Mahayana Dharma, let alone in the Śrāvakayāna and Pratyekabuddhayāna. 10. Subhūti! 11. If a person is able to contemplate equally and in reality the amount of unreal discrimination and the amount of doubt and agitation that exist within feeling, perception, mental formations, and consciousness, then within consciousness, consciousness 12. when consciousness within consciousness is unattainable, then within consciousness, the view of consciousness is unattainable; 13. when within consciousness, the view of consciousness is unattainable, then within consciousness, sentient beings are unattainable; 14. when within consciousness, sentient beings are unattainable, then within consciousness, everything is unattainable; 15. when within consciousness, everything is unattainable, then within everything, attainment exists. 16. If one can establish a characteristic of attainment with regard to the Dharma, then there would be a characteristic of attainment with a basis. Therefore, one would not be able to depart from that Mahayana Dharma, let alone the Śrāvakayāna and Pratye 17. Moreover, Subhūti! 18. If a bodhisattva, with regard to form, gives rise to attachment and action in accordance with its verbal expression, and practices in this way, then this practice is the practice of the view of the existence of a body, and also the practice of the cr 19. If one practices while seeking existence, then this is not the characteristic of understanding with regard to form. 20. Subhūti! 21. Feeling, perception, formation, and consciousness are also like this. 22. If a bodhisattva, with regard to consciousness, gives rise to attachment and action in accordance with its verbal expression, and practices in this way, then this practice is the practice of the view of the existence of a body, and also the practice 23. If one practices while seeking existence, then this is not the characteristic of understanding with regard to consciousness. 24. Moreover, Subhūti, 25. if a bodhisattva, regarding all forms, does not give rise to attachment or action in accordance with their verbal explanations, 26. this is not engaging in the view of a real self, nor is it engaging in craving for existence. 27. Free from seeking existence, there is also nothing to be practiced - this is skillfully understanding the characteristics within form. 28. Subhūti, 29. feeling, perception, mental formations, and consciousness are also like this. 30. If a bodhisattva, regarding all consciousness, does not give rise to attachment or action in accordance with their verbal explanations, this is not engaging in the view of a real self, nor is it engaging in craving for existence. 31. Free from seeking existence, there is also nothing to be practiced - this is skillfully understanding the characteristics within consciousness. 32. Moreover, Subhūti, 33. if a bodhisattva-mahāsattva is able to embrace the three kinds of mental seeds regarding all forms, this is the pure Dharma. 34. What are the three? 35. First, the seed of the mind of faith and understanding; second, the seed of the mind of disgust; third, the seed of the indestructible mind. 36. Subhūti! 37. Feeling, perception, formation, and consciousness are also like this. 38. If bodhisattva-mahāsattvas are able to embrace the three kinds of seed minds in relation to consciousness, this is the pure Dharma. 39. What are the three? Paragraphs: $ 0 2 3 10 11 17 24 28 32 #
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Please segment these sentences into coherent paragraphs: 0. The ninth is called the consciousness of speech. 1. This refers to the mind of seeing, hearing, learning, and knowing. 2. These nine are the cause for the perfuming of speech. 3. The tenth is called the consciousness of the distinctions between self and other. 4. This refers to the difference between the bodies of others and oneself. 5. This uses the perfuming of the view of self as its cause. 6. Eleventh, the uninterrupted consciousness of good and evil paths. 7. This refers to the continuation of the six destinies. 8. This uses the perfuming of the part with existence as its cause. 9. These eleven consciousnesses will be extensively distinguished in the chapter. 10. The second, the consciousness of the embodied being, is included in the ādāna consciousness. 11. The third, the consciousness of the experiencer, is included in the ālaya consciousness. 12. The fifth, the consciousness of direct experience, is included in the six consciousnesses. 13. The first, the bodily consciousness, is included in the five consciousnesses when the sense organ follows the consciousness. 14. It is included in the fundamental consciousness when the end follows the root. 15. The fourth, the consciousness of what should be experienced, is included in the six consciousnesses when the object follows the consciousness. 16. It is included in the fundamental consciousness when the end follows the root. 17. The worldly, self, other, and the two paths are included in the three consciousnesses. 18. The eighth, the consciousness of the sense bases, is included in the four consciousnesses of the eye, nose, tongue, and body when the object follows the consciousness. 19. This is because the four sense objects are its essence. 20. It is included in the fundamental consciousness when the end follows the root. 21. The ninth, the consciousness of verbal expression, is included in the six consciousnesses. 22. This is because seeing, hearing, awareness, and knowing are its essence. 23. The tenth section concludes with the eleventh consciousness. 24. The eleventh section on the distinction between the Great and Lesser Vehicles. 25. The six consciousnesses are both named and understood in both the Great and Lesser Vehicles. 26. This is because these six consciousnesses are both coarse and subtle.🔽They are coarse in the lower stages. 27. They are subtle in the higher stages. 28. The eighth consciousness and the seventh consciousness are both named and understood in both the Great and Lesser Vehicles. 29. Their meaning is only in the Great Vehicle. 30. This is because the meaning of these two consciousnesses is subtle. 31. The Lesser Vehicle has not yet understood and does not explain their meaning. 32. The names of the eighth consciousness in the Lesser Vehicle 33. are extensively explained in the chapter on various names, such as the blissful ālaya, etc. 34. The names of the seventh consciousness 35. are explained in the Satyasiddhi Śāstra as the nature of the ear, ignorance, and also called the view of self, etc. 36. They are similar to the four afflictions of the seven consciousnesses in the Great Vehicle, and are associated with the three natures of mind. 37. The eleventh section on the distinction between the Great and Lesser Vehicles is concluded. 38. The meaning of the three consciousnesses is extensively discussed in the treatise, but briefly explained here. 39. The meaning of the four afflictions is in the chapter on various names in the section on the characteristics of the superior basis. Paragraphs: $ 0 3 6 9 10 17 23 24 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The two vajra mudras in which the two forefingers hold each other is the binding of the two vajra mudras. 1. The two fingers are bent and bound.🔽This is the mudra of the binding of the two fingers. 2. Having bent and drawn back,🔽In the phrase “having bent and drawn back,” 3. the left hand is turned outward, 4. and the right hand’s index finger hooks it and draws it in.🔽This is the bending. 5. Again, the right hand is turned outward, and the left index finger hooks it and draws it in.🔽This is the drawing back. 6. This is the best way to summon the gods. 7. This shows that these mudras summon. 8. Having made the binding of the vajra, 9. and so forth are easy to understand. 10. The pressing in the middle is for the sky.🔽The two bent index fingers are placed together, 11. and the two bent thumbs are placed together. 12. Pressing down in the center, that is, at the level of the middle finger, is the mudra of the intermediate gods. 13. Now, the mudras of the gods who move in space are taught. 14. Placing the two vajra fists at the level of the heart, 15. the two little fingers of the two vajra fists are intertwined with each other, and the two index fingers are also wrapped around and extended, turned upward. This is the mudra of the gods who move in space. 16. Now, the mudras of the gods who dwell on the earth are taught. 17. Having bound the vajra fist, 18. that is, having bound the vajra fist, the two index fingers are placed side by side. This is the mudra of Vajravarada. 19. Placing this [mudra] on the earth, one should press down. 20. “Earth-based” means that which is situated on the earth. 21. It is a pledge because it is a pledge seal of those. 22. It is all-doing because it does all actions. 23. It is hard to transgress means that it is not to be transgressed by any demigod. 24. Now, beginning with “the vajra fist,” he teaches the seals of those who dwell in the underworld. 25. The two vajra fists have already been taught. 26. The left vajra finger is the left-hand vajra finger. 27. It is held by pressing it with the hook-like right-hand vajra finger. 28. The right-hand vajra finger is the right-hand little finger. 29. If one holds her vajra and strikes it forcefully, this will summon those who dwell underground. 30. Now, the mudra of Vajra Heruka is taught. 31. The vajra bond of the two vajra fists is connected. 32. The two index fingers are firm. 33. This means that the two index fingers are bent and firmly held like hooks facing each other. This becomes the knot. 34. The two middle fingers and two thumbs are made into a vajra. 35. Others say that the two ring fingers and two little fingers should also be extended. 36. This is the vajra that conquers the mudras of evil ones. 37. The mudras of evil ones are the mudras of rakshasas and so forth. 38. Since it conquers them, it is called the conqueror of the mudras of evil ones. 39. Now, having bound the two vajra fists, Paragraphs: $ 0 8 13 16 24 30 39 #
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Please segment these sentences into coherent paragraphs: 0. The time is the time of omniscience. 1. The aspect of knowledge is included. 2. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 3. The unmixed Dharma, etc. , generates the tathāgata in general, the knowledge of the nonexistence of destruction in the world alone, the conduct of innumerable beings in the relative, and the concentration of mind on these four. 4. The mind is free from attachment, which is the mental state of the noble ones, which is included in the minds of ordinary beings, and the minds of the noble ones, which are free from attachment, which is the minds of the noble ones, which are free fr 5. The great mind is the immeasurable mind, because it is not able to distinguish between the great mind, the immeasurable mind, the immeasurable mind, the immeasurable mind, the immeasurable mind, the immeasurable mind, the immeasurable mind, the immea 6. The mind of the three times is not shown by such things as cessation, and since it is devoid of all reality, it is not the same as the mind, and the mind is not wrong by such things as the mind of the perception, and so on, and so on. 7. The sixteen distinctive aspects of the knowledge of the sixteen kinds of knowledge, known as the teaching of the meaning of suchness to others, are the means by which the application of omniscience is generated by the nature of suchness. 8. All the characteristics of consciousness are included within consciousness. 9. Then, through the knowledge of the path, the characteristics of knowledge are explained. 10. Emptiness is free from marks, The absence of desire, The absence of arising, the absence of cessation, The absence of confusion, The absence of formations, the absence of concepts, The absence of characteristics. 11. The time of the knowledge of the path is the time of the path. 12. It is the characteristic of consciousness. 13. This is the meaning of the text. 14. The nature of the result is not the absence of the characteristics of the agent, the absence of the arising of the dependent arising, the absence of the cessation of the method. 15. The essence of stains is that it is completely free from defilement, free from stains, free from the purity of defilement, free from the unchanging characteristics of abandonment, renunciation, and nirvāṇa by nature. 16. Since the nature of the realm of phenomena is unconditioned, unchanging due to the power of the shadow or the distraction, there are six characteristics of space, and since no one can distinguish them, there is no confusion about the nature of phenom 17. The definition of the defining characteristic is that it is not something to be imputed, and it is the knowledge of the absence of characteristics, because it is the exclusion of the ultimate. 18. The sixteen distinctive features indicate the development of the cognition of the path, and the characteristics of cognition are included in the path itself. 19. Then, through the omniscience of all aspects, the characteristics of knowledge are explained. 20. This is based on his own teachings. 21. He is the one who shows the wisdom of the unseen, who shows the appearance, the expression, and the knowledge of the worlds emptiness. 22. He taught inconceivable wisdom and peace. 23. The world is not a thing. 24. The way of omniscience is the same as the way of the wisdom of the mind. 25. This is called the characteristic of consciousness. 26. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 27. The Buddha, knowing that the supreme dwelling place is the supreme dwelling place, is based on this ground of knowledge of all phenomena, and, having taught the meaning of this, he has made his throne and so forth. 28. They are not to be made to please a teacher by respecting him as the one who is to fulfill his command, by speaking of his good qualities, by offering him with the scattering of precious flowers, and by doing so only because he is born and disintegra 29. He knows the unimpeded wisdom that pervades all phenomena, this perfection of wisdom teaches the Buddha the meaning of the absence of any phenomena to be seen, and he knows the emptiness of the world of the gods as a collection. 30. The wisdom that comes from hearing is the explanation of the world as empty, the knowledge that comes from conceptualization is the knowledge that comes from conceptualization is the emptiness, and the knowledge that comes from meditation is the dire 31. The five aggregates are inconceivable because they are beyond the scope of application, and their all-conceiving nature is shown to be peaceful, and the world that is attached to the aggregates is stopped. 32. The sixteen distinctive aspects of cognition, called the refutation of the concept of the apprehension of the characteristic by the mind, are known because they represent the generation of the cognition of the nature of the cognition of the cognition 33. It is included within the knowledge of all aspects. 34. The characteristics of this knowledge are explained as the general characteristics. 35. The special characteristics of the knowledge that is completely eliminated. 36. The most inconceivable of these is the most extraordinary. 37. They are endowed with the domain of the truth of the special nature. 38. The second moment is sixteen. 39. This is the explanation of the characteristics. Paragraphs: $ 0 3 7 10 15 18 27 31 36 #
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Please segment these sentences into coherent paragraphs: 0. The yogi who has attained appearances 1. Should also know the signs. 2. If there is no attainment, it will not occur, 3. Like smoke and charcoal. 4. By abandoning the completely imagined, 5. Like an unclear drawing, 6. Rising from concentration, 7. All beings appear unclear.🔽Like exhaustion and old age,🔽Like complete destruction,🔽Like an empty town, 8. Isolated, without joy, without support, 9. And the world is born in great distress, 10. As if crying out in pain.🔽There is no self or “mine” here, 11. Only a mere name. 12. And by seeing what is called “dependent origination,” 13. It appears to have this nature.🔽Like a chariot mounted on its own parts, 14. Or like the self entering the appearances, 15. It is like the arising of an illusion, 16. And that itself is just a delusion. 17. It is as if completely pervaded by darkness, 18. And the imagined is not empty there. 19. By the patterns of remaining traces, 20. Everything is as if written.🔽It is pervaded by afflictions,🔽It revolves like a wheel,🔽It is like the consciousness of a clear waking dream, 21. And it appears with and without characteristics. 22. Having seen it, it is as if it does not appear. 23. What is it that appears? 24. The knowledge of the perfected nature 25. Is of the nature of a single taste.🔽It is without parts, without beginning or end, 26. Without aspects, and ungraspable. 27. It is without weariness, without harm, 28. Not long, not round,🔽Like the sky, stainless, 29. With the darkness of ignorance dispelled by the sun. 30. Because of realizing the equality of phenomena, 31. Everything is equal to the unequal. 32. These phenomena appear conventionally, 33. But not in the ultimate sense. 34. Conceptualization is the cause of other things, 35. And conceptualization is called conventional. 36. The cessation of conceptualization 37. Is precisely the ultimate truth. 38. Just as it is taught by names, 39. It abides in the conventional. Paragraphs: $ 0 4 8 12 17 21 25 29 32 36 #
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Please segment these sentences into coherent paragraphs: 0. For the sake of protecting the practitioner, 1. All wishes will be fulfilled, 2. And the eight fears will be removed. 3. Next, on a new cloth of a king,🔽Made with sandalwood, camphor, 4. And fragrant substances, 5. On the day of the constellation Puṣya, 6. A wheel should be drawn with saffron, 7. In the center, an eight-petaled lotus, 8. Surrounded by three concentric circles. 9. In the center of the lotus, the form of the practitioner, 10. Marked with the vajra on the limbs, should be drawn. 11. It should be surrounded by the essence mantra. 12. Then, on the circumference of the navel, 13. one should write the binding mantra above and below. 14. The mantras of the directions and subdirections are on the petals. 15. On the first outer circumference, 16. one should write the long root mantra. 17. On the second, one should draw a circle of light. 18. Having placed it on a fragrant maṇḍala, 19. one should complete the yoga of one’s deity. 20. The seed syllable in one’s heart center emits light 21. that purifies the wheel in space. 22. One should visualize it in the form of the syllable hūṃ. 23. From that transformation, one should visualize the body 24. in the center of that, one should visualize wisdom. 25. In the center of the moon, above, from hūṃ, 26. one should visualize a wheel with spokes. 27. There, one should visualize the form of the syllable 28. like a lamp, and unite it with the ḍākinī. 29. From the seed syllable in one’s heart center, 30. Having recited the mantra one thousand times,🔽one should roll it into a ball with gold, etc., 31. and tie it to one’s body or neck; 32. one will be protected from the eight fears, 33. and will be certain to be protected everywhere.🔽Mustard seed, the five products of the cow, 34. and the root of durva grass, 35. having recited the mantra one thousand times,🔽one should apply it to the three places 36. with the union of an old woman and a name-less man; 37. one’s life will increase for many thousands of years. 38. Kusha grass, ghee, mustard seed, and sesame seed, 39. having recited the mantra one thousand times, Paragraphs: $ 0 3 9 18 25 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The master himself takes the previously placed colored powders and forms the great five-crested mudrā. 1. Having recited the root mantra, he binds the mudrā on the powders. 2. The master who is the best of assistants should, outside the maṇḍala, in the southeast direction, make a fire pit with the activity seen in the ritual. 3. Two cubits in width and one cubit in depth, 4. all around it is like the stamen of a lotus. 5. Outside, it is also like the stamen of a lotus. 6. The fire should be ignited with sticks of the palāśa tree. 7. With the six-syllable root mantra or the essence mantra,🔽the master should summon the fire god with the fist mudra. 8. Having summoned him, he should again perform one hundred and eight fire offerings with the one-syllable root mantra essence as previously taught. 9. Then the maṇḍala master, having prepared the turban and implements, should himself make the painting, and having made it one-pointed, should commence the fire offering. 10. Then the maṇḍala master, visualizing the buddhas and bodhisattvas, 11. should burn incense as previously taught, and with palms joined, 12. Having bowed to all the bodhisattvas, 13. and also to the youthful Mañjuśrī, 14. taking the colored powders, the painter should complete the drawing of the image. 15. With these materials, first of all one should paint the Blessed Buddha Śākyamuni himself, endowed with the highest of all aspects, 16. seated on a lion throne, teaching the Dharma in the palace of the Pure Abodes. 17. When the maṇḍala master is drawing the picture, here the best assistant for the practice should offer oblations to all the bhūtas with the root mantra in order to protect the master himself. 18. He should scatter [the oblations] in the four directions, above and below, outside. 19. Then, having bathed, he should approach the hearth and put on clean clothes. 20. Having performed the purification and protection rites, he should offer into the fire one thousand and eight oblations of ghee mixed with saffron. 21. Then, sitting on a bundle of kuśa grass, he should recite the mantra. 22. He should remain right there. 23. Having enchanted white mustard seeds one hundred and eight times with the mantra of Yamāntaka, the Lord of Wrath, he should place them inside a pair of joined bowls. 24. If he sees any inauspicious forms of obstructors, or hears any terrible sounds, or any other kind of bad omen, such as wind, rain, or storms, 25. he should become angry, hold the mustard seeds in his joined bowls, 26. and offer into the fire seven oblations. This will completely destroy the obstructors. 27. If one performs the homa for the obstructors of humans, then that person will become paralyzed, 28. or will become powerless, 29. or will die, 30. or will be seized by a non-human being on that very instant. 31. If one can cause Śakra to die, what need is there to mention a wicked person or an ordinary obstructor? 32. Because of the fear of the wrathful Yamāntaka, the obstructors will flee and disappear. 33. Then, the excellent practitioner should remain in that very place on a bundle of kuśa grass, 34. and should remain reciting the mantra of the king of wrathful ones, Yamāntaka. 35. Then the maṇḍala master should place the Pratyekabuddha on a lotus seat to the right of the image of Lord Śākyamuni. 36. Below those two, the two great śrāvakas should listen to the Dharma. 37. To their right, above them, is the blessed noble Avalokiteśvara, adorned with all ornaments, 38. white like autumn lotus fibers,🔽seated on a lotus seat, 39. holding a lotus in his left hand, Paragraphs: $ 0 2 7 9 15 17 20 24 27 33 36 #
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Please segment these sentences into coherent paragraphs: 0. Subhūti! 1. Because there is no obstruction to all dharmas. 2. World-honored One! 3. The profound prajñā-pāramitā is the pāramitā of impermanence, suffering, and non-self. 4. So it is! 5. Subhūti! 6. Because there is no attachment to the destruction and oppression of all dharmas. 7. World-honored One! 8. The perfection of wisdom is the perfection of emptiness, signlessness, and wishlessness. 9. So it is, Subhūti!🔽The perfection of wisdom is the perfection of emptiness, signlessness, and wishlessness. 10. Because one penetrates all dharmas as utterly nonexistent, being far removed from all characteristics and unattainable. 11. World-Honored One, 12. the perfection of wisdom is the perfection of inner emptiness up to the emptiness of the essential nature of non-existence. 13. So it is, Subhūti!🔽The perfection of wisdom is the perfection of inner emptiness up to the emptiness of the essential nature of non-existence. 14. Because one knows that the empty dharmas are unattainable. 15. World-Honored One, 16. the perfection of wisdom is the perfection of the four establishments of mindfulness up to the eighteen distinctive abilities of the Buddha. 17. So it is, Subhūti!🔽The perfection of wisdom is the perfection of the four establishments of mindfulness up to the eighteen distinctive abilities of the Buddha. 18. Because one knows that the body, feelings, mind, and dharmas are all unattainable, and because one transcends the dharmas of the śrāvakas and pratyekabuddhas. 19. World-Honored One, 20. the perfection of wisdom is the perfection of the Tathāgata. 21. So it is, Subhūti! 22. Subhūti! 23. Because it can be said to be the true nature of all dharmas. 24. World-Honored One! 25. The profound prajñā-pāramitā is the pāramitā of spontaneity. 26. So it is! 27. Subhūti! 28. Because it turns freely in all dharmas. 29. World-Honored One! 30. The profound prajñā-pāramitā is the pāramitā of perfect enlightenment. 31. So it is! 32. Subhūti! 33. Because it can perfectly realize all characteristics of all dharmas.Here is the corrected and aligned text: 34. The Great Prajñāpāramitā Sūtra, Scroll 507 Paragraphs: $ 0 3 5 8 11 15 19 22 25 29 34 #
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Please segment these sentences into coherent paragraphs: 0. Then, having countless eyes, one should begin to rejoice. 1. The joining of wisdom is the splendor. 2. This is the very thing that is to be shown. 3. The mind is in Vajra-shaped space. 4. Then, as soon as he has realized that the treasure is inside, he will take it out as much as he can, and slowly, with his tongue, he will take it out of the water. 5. The ritual of the empowerment of wisdom is to say, I will drink the mind of enlightenment, the essence of my commitment, through the view of suchness. 6. After that, you should give the four empowerments by saying only the words. 7. By meditating on the buddha mind, which is like a sprout that arises from wisdom and wisdom, it is increased and becomes free from obscurations. This is the seven-branched seal that is the nature of all phenomena, which is beyond conceptualization. 8. The nature of the great being is Vajradhara. This is the ritual of the fourth empowerment. 9. Then he placed his hand on the hands of the disciple, and he took his hand on his shoulder, and placed his hands with his vajra on the head of the disciple. 10. You are the rulers here. 11. I will give this to this one. 12. Thus, the Tathāgata, I swear to you. 13. Other methods do not cure. 14. These three are the truth. 15. Therefore, it is free from this. 16. Never do this, O Buddha, and all the buddhas. 17. The supreme wisdom is the mastery of all. 18. What is this delusion that is to be abandoned? 19. There is no supreme achievement. 20. The ritual of giving the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of the gift of t 21. After that, the disciple meditated in the form of a vajra-minded being. 22. This is the Buddhas teaching. 23. He is in the hands of the Vajrasattva. 24. You are always there. 25. The vajra-minded ones are stable in their conduct. 26. Then he said, I will place him in the vajra holder. 27. Then recite: OM SARVA TATHAGATA SIDHI VAJRA SAMAYA TISTA BAMDARAYA AY VAJRA SATVA HHIHI HHI HA HUM. 28. The ceremony of the vajra initiation. 29. Then, the statement that the desire for the conduct of the conduct is the desire for the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of the conduct of 30. Imagine that the form of the mother of the selfless, or the form of the goddess of awareness, who has fallen and is reborn, is the form of something worthy of the supreme bliss, the separation, the vajra, and so forth. 31. The deity of wisdom, which is covered by the light rays of the seed at the heart, is placed in that mantra and recites the mantra of the lord three times. 32. This is the seal of Vajrasattva. 33. They are pure inside and out. 34. The pot is made of butter, butter, and sugar. 35. The hero of generosity should take it. 36. Then offer a piece of bread, a piece of bread, a piece of cloth, and a piece of cloth. 37. Then the wheel became motionless. 38. She said, It is the nature of non-moving awareness. 39. Dhara-ya-ya-ya! Paragraphs: $ 0 4 7 9 13 18 21 27 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the practice: by this method, the object of the rite is rendered invisible and is not grasped as a real entity. 1. The practitioner, having attained power through the concentration on emptiness, will quickly accomplish the great seal and so forth. 2. Having thus taught the powers of the Tathagata family, 3. now, the Vajra family is taught. 4. With the words there and so on, 5. he is not angry, not a subduer of the wicked. 6. He is not a subduer of the wicked, not angry, because he does not harm even the slightest bit of a sentient being who is endowed with the Dharma. 7. Therefore, he is the wrathful one who is not wrathful, and he manifests that wrathful one. The meaning is that he manifests wrath towards the afflictions. 8. Likewise, he is not a subduer of sentient beings. 9. Sentient beings are just a well-known term. 10. Having proclaimed with the wrath that subdues them, he separates them from evil 11. and connects them to the nature of scripture and realization. 12. “Incapable of taming sentient beings” means that one is unable to tame those sentient beings who are not to be tamed. 13. “One who has tamed oneself, but not the other, 14. ” means that the suffering of disease and so forth that arises for the practitioner is the cause of not attaining power. 15. One should imagine that a blazing vajra falls from the syllable hūṃ upon the deity to be accomplished by Vajrahūṃkāra, and that he is killed by it. 16. Now, the killing for the power of the lotus family is taught. 17. “There” and so forth. 18. “Without compassion” means without the possibility of compassion. 19. “Not having compassion” means not wishing to liberate sentient beings. 20. “Having friends” is love, which is the collection of the benefit and happiness of sentient beings. 21. The absence of love is the non-application of love. 22. Therefore, those who are not in the right view, who are not in the right view, who are not in the right view, who are not in the right view, who are not in the right view, who are not in the right view, who are not in the right view, who are not in t 23. I have no wealth, not giving. 24. Giving is the relinquishing of all things, such as external kingdoms, by means of the knowledge of the sameness of all things. 25. Not giving is the absence of giving. 26. Therefore, the yogin of the Jewel family, having attained the Jewel family concentration, does not give himself, is the meaning. 27. I have no wealth, because I have no wealth. 28. This wealth of the attainment of the Jewel family concentration, I have none of it. 29. Giving wealth is the loss of that attainment of the Jewel family concentration. 30. Why is that? 31. It says, “to the one who harms,” 32. because that one who harms, by violating the pledge, is harmed by the lack of wealth. 33. Beings have become poor. 34. Having understood that those poor people who are unable to remove the poverty of sentient beings through wealth and so forth are not fit for spiritual powers, the yogin of the jewel family should invite the deity to be accomplished, and 35. kill him with the rite of assault. 36. Why did the Lord teach the rite of killing? Some think this, and so it is said, Some think that the Buddha... 37. Some think that if the yogin does not attain the spiritual powers of the great seal and so forth, then the actual killing of the Buddhas, the Tathagatas, and all the families as taught is not harmful to the sentient beings who are the self-grasping. 38. In order to free them from those thoughts of killing, I will kill with a thought of killing, in order to lead them by skillful means.🔽With this method of killing for the attainment of the siddhi that I have taught, I will quickly bestow the siddhi up 39. Thus spoke the Blessed Noble Samantabhadra. Paragraphs: $ 0 2 4 9 15 17 23 27 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Then, after the Buddha has been baptized, he will be baptized. 1. I am angry, and I am angry. 2. And the gods sang songs of praise. 3. The master should be the master of the community. 4. I recite this mantra to make it sound more stable. 5. Om Matitrevajra. 6. Sudhirāja, 7. Prajit Tiruvajra. 8. Vajra, hard! Ah! Ah! Ah! 9. I will make offerings to you. 10. From this day forward, I will be a god. 11. They will never be separated from you. 12. The function of the body is to be pure. 13. Do not do the ten nonvirtues. 14. When you have finished this, what is the torma? 15. The first is to apply the method of purification and multiplication. 16. I worship the mandalas and the gods and their guests. 17. Om Nam Nam Samta Vajra. 18. The Buddha said, I am the one who has the power to bring about the enlightenment of the world. 19. Mahabharata. 20. Catave! 21. Tathagatas! 22. Acala! 23. The sick are not burned. 24. The offering of the mandala of the practice. 25. Atīvajra, mahāvelebeka, narana, āje, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, jabha, 26. The king said, Tis the time of the king. 27. Now, Hade, Hade, Zobati. 28. Dilti. 29. Bandhabandha, Mahabhala! 30. Vajradhara, I will give you the name of the king. 31. The offering of ten wrathful deities that dispels the cutting in half. 32. Harā, harā, vajra, and dharāya. 33. The offering of the protector of the faction. 34. Prahara Prahara Vajra Prabhavajra! 35. OM AH HARD RO MUKAM This is the offering of all the elements. 36. I offer this offering and praise it. 37. The Sugata, the immaculate form of wrath, 38. His body is white, and he is not tainted by faults. 39. The vajra bell is not to be hung. Paragraphs: $ 0 3 9 12 15 18 23 26 30 35 37 #
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Please segment these sentences into coherent paragraphs: 0. Sixth, named Scattering Flowers and Joy, in the past seeing those upholding precepts and expounding the precepts, offering water pots; 1. or on the roads, filling them with pure water and offering them to people. 2. Seventh, named Universal Observation, in the past towards those upholding precepts, with a mind perfumed by goodness, towards those who have broken precepts and are sick, not seeking favors or kindness, with a compassionate mind offering peace, the m 3. Eighth, named Constant Joy, in the past seeing those who have committed offenses and are to be executed, redeeming their lives with wealth, causing them to be released. 4. Ninth, named Fragrant Medicine, in the past, in the fields of great blessings and virtues of upholding precepts and believing in the Three Jewels, he offered powdered incense and ointments, making offerings with a pure mind. 5. He obtained wealth according to the Dharma, and rejoiced in giving. 6. Tenth, named Mūrdhāta, in the past, he saw a person who had offended the king, with his hair in a topknot, about to be executed, and saved him, causing him to be released. 7. The third heaven is named Constant Indulgence, with ten abodes: 8. First, named Joyful Peak, in the past, he saved a tree deity and a yakṣa who relied on the tree. If there was a tree, there was joy; if the tree was lost, there was suffering. 9. Second, named Utpala Color, in the past, with pure faith and precepts, he made offerings to the Three Jewels and created a pond of utpala flowers. 10. Third, named Pundarīka, in the past, he created this flower pond. 11. Fourth, named Colorful Ground, in the past, with pure faith and mind, he dyed and repaired the saṃghāṭī robe for the monks, dyeing the Dharma robes in various colors. 12. Fifth, named Citrā, which means mixed ground. 13. It is because in the past he gave various kinds of food to those who upheld the precepts and those who violated the precepts. 14. Sixth, named Mountain Peak, because in the past he built houses to block wind and cold, allowing people to enjoy the benefits. 15. Seventh, named Mātṛkā, which means beautiful land. 16. In the past, he upheld the precepts, had a compassionate mind, was sincere, and did not trouble others. 17. He gave food to traveling śramaṇas and brāhmaṇas for one day, or many days, or without rest. 18. Eighth, named Kāma, because in the past he gave comfort to those who were sick and had wrong views. 19. Ninth, named Cool and Refreshing, because in the past he saw a thirsty person who was about to die and gave him rock candy juice or cold water. 20. Tenth, named Constant Amusement, because in the past he built meditation huts and painted them with the contemplation of a corpse. 21. Fourth, named Gandharva Heaven, with ten abodes: 22. First, named Gandhara, because in the past he offered gardens, forests, sugarcane, and mango groves to the Sangha. 23. Second, named Responding to Sounds, because in the past he spoke a verse of Dharma to a person of wrong views, causing his mind to be pure and believe in the Buddha. 24. Third, named Joyful, because in the past he offered delicious drinks to people, or pure and beautiful water, or covered springs and wells to prevent insects and ants from entering, so that travelers could drink without suffering. 25. Fourth, named Grasping Water, because in the past he saw a sick and suffering person at the end of his life, his throat suddenly making sounds, and offered him water and wealth to redeem his life. 26. Fifth, named White Body, because in the past he adorned and repaired Buddha stupas and monks' quarters, and also taught others to repair them. 27. Sixth, named Playing Together, because in the past he upheld the precepts with faith, and harmoniously practiced the Dharma together. 28. Seventh, named Joyful Play, because in the past he upheld the precepts and transformed sentient beings, causing their minds to be pure and joyful in the precepts and giving. 29. Eighth, called common play, in the past, at Dharma assemblies listening to the Dharma, assisting in the management, deeply rejoicing. 30. Ninth, called transformation birth, in the past, seeing those suffering from famine and drowning, and rescuing them. 31. Tenth, called correct practice, in the past, seeing those who had lost, been plundered, and rescued them, showing the correct path in dangerous places. 32. Next, the sun god circles Mount Sumeru and abides in the palace. 33. Non-Buddhists speak of it as the sun and the stars, briefly thirty-six koṭis. 34. In the past, upholding the seven precepts, enabling them to attain the superior fruits. 35. Sustained by the wind wheel, this sun god and the other great gods, together with the two great gods, namely Dhṛtarāṣṭra and Vaiśravaṇa, roam the four continents, playing in the sky, enjoying the five desires, amusing themselves as they wish. 36. The sun circles Mount Sumeru, wherever it is, the mountain casts a shadow, people call it night. 37. The wind wheel holds the stars in the north, revolving without sinking. Non-Buddhists see the stars not sinking and think they can hold all worldly countries, not knowing it is the power of the wind. 38. The precept of not killing leads to rebirth in the four heavenly realms. 39. Not killing and not stealing leads to rebirth in the thirty-three heavens. Paragraphs: $ 0 7 21 32 38 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha's teachings are established as the basis for the origin of all the teachings of the Buddha. 1. Similarly, the perfection of generosity and the perfection of discipline, as explained above, is the perfection of patience, which is the great direction and the great wheel. 2. The perfection of diligence is the unbroken wealth. 3. The result is the rebirth of the body without any harm, which is the perfection of concentration. 4. The power of the perfection of wisdom is sharp, pleasant, and pleasant. 5. And he will be the subject of a great multitude of people. 6. The Dharma of seeing is the basis for all these, and the Dharma of seeing is the transcendence of suffering. 7. Likewise, because the perfection of generosity apprehends sentient beings, because the perfection of morality does not harm, and because the perfection of patience endures harm. 8. The param ita of concentration is to bring sentient beings to maturity, who through the param ita of diligence accomplish the supreme karma, and to bring the minds of those who are wide and wide to rest in equipoise. 9. The param ita of wisdom is to bring those who have the mind of equipoise to maturation, so that they are liberated. In the same way, the param ita of number is also to bring sentient beings to maturity. 10. The six perfections, such as generosity, are followed by the six perfections, which are the means of generosity, because they are motivated by greed. The perfection of generosity brings about happiness in the present life, and the perfection of moral 11. With patience, diligence, and the attainment of the result of one-pointedness, joy, and determination, one approaches the extreme. 12. The perfection of concentration brings about the attainment of happiness in one extreme, and the perfection of wisdom brings about the attainment of happiness in one's own six perfections. 13. The two accumulations are perfected by the two accumulations. 14. Generosity, discipline, and patience, the three perfections, diligence, and concentration, are the factors that constitute the accumulation of merit, which is the root of the body. 15. The accumulation of wisdom is the basis of the Dharma body, which is the basis of the perfection of wisdom, diligence, and concentration. 16. In short, all actions of compassion are merits derived from the welfare of sentient beings. 17. Because wisdom is the meaning of awakening, it is the accumulation of wisdom. 18. The perfections of generosity and so on are practiced in each of these. 19. The six perfections are the means for perfecting meditation. 20. This is the twenty-fifth chapter. 21. Subhūti, bodhisattvas who give gifts and who act lovingly toward sentient beings will be accompanied by physical, verbal, and mental actions. Such is the perfection of discipline. 22. The perfection of patience is the patience with which the recipients of the Dharma are harmed, insulted, and so forth. 23. The perfection of diligence is not to give up the joy of giving because of anger, anger, and so on. 24. The perfection of concentration is the absence of distraction in the form of the levels of the śrāvakas and pratyekabuddhas, because the generosity of this person is dedicated to omniscience. 25. The perfection of wisdom is that one who is not able to see any benefit or harm from giving gifts to others through the mind of his illusion. 26. This is also stated in the Abhidharma Sūtra. 27. Sāgaramati, bodhisattvas who have entered the Dharma practice are patient with the demands of all beings. 28. Similarly, the perfection of generosity is that one abandons, gives away, and does not rely on the body. 29. When one cuts off the body, it is the perfection of morality of this one, because it is the one who pervades all sentient beings with love and is not snatched away by feelings. 30. This is the perfection of patience of this one who endures the cutting of his body for his own sake, and who does not injure his mind. 31. The diligence that does not give up the desire for omniscience, but also generates the strength of mind, and is the cause of the root of virtue that connects one with samsara. This is the perfection of diligence. 32. The perfection of concentration is the discernment of the mind that, when the body is dispersed, does not give up the precious thought of generating the mind of omniscience and that, in the view of awakening, is the peaceful and perfect peace. 33. This is the perfection of wisdom of the body, which is the practice of the illusory body when cut. 34. As long as you keep discipline and cultivate wisdom, you should know that the six perfections are completely included. 35. This is the path of seeing the one-pointedness of the peak realization, the realization of the meaning of omniscience. 36. The six transcendent perfections are the ten transcendent perfections of wisdom, and the transcendent perfections of method, prayer, power, and wisdom are the only transcendent perfections that are known by the name of the six transcendent perfection 37. I will explain it to you. 38. This is the perfection of means for dedicating the unsurpassed, complete, and complete roots of virtue accumulated by the six perfections to awakening. 39. The param ita of prayers is the ten great prayers, and so forth. Paragraphs: $ 0 6 14 21 27 35 #
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Please segment these sentences into coherent paragraphs: 0. For this reason, prajñā-pāramitā is ultimately detached, and dhyāna-pāramitā, vīrya-pāramitā, kṣānti-pāramitā, śīla-pāramitā, and dāna-pāramitā are ultimately detached, up to supreme perfect enlightenment is also ultimately detached. 1. If a dharma is ultimately detached, then it should not be cultivated and should not be destroyed. 2. Practicing prajñā-pāramitā, there is also no dharma that can be attained, because it is ultimately detached. 3. World-Honored One! 4. If prajñā-pāramitā is ultimately detached, how can one attain supreme perfect enlightenment by relying on prajñā-pāramitā? 5. Anuttara-samyak-sambodhi is also ultimately empty, so how can one attain anything in the emptiness of the two? 6. The Buddha told Subhuti: 7. Excellent! 8. Excellent! 9. Prajnaparamita is ultimately empty, dhyana paramita, virya paramita, ksanti paramita, sila paramita, dana paramita are ultimately empty, up to all kinds of wisdom are ultimately empty. 10. Subhuti! 11. If prajnaparamita is ultimately empty, up to all kinds of wisdom are ultimately empty, then one can attain anuttara-samyak-sambodhi. 12. Subhuti! 13. If prajnaparamita is not ultimately empty, up to all kinds of wisdom are not ultimately empty, then it cannot be called prajnaparamita, cannot be called dhyana paramita, up to all kinds of wisdom. 14. Subhuti! 15. If prajñā-pāramitā is ultimately empty, up to if all-inclusive cognition is ultimately empty, then, Subhūti, 16. it is not that one does not attain anuttarā-samyak-saṃbodhi by means of prajñā-pāramitā, nor is it that one attains anuttarā-samyak-saṃbodhi by means of emptiness, but it is not that one does not attain anuttarā-samyak-saṃbodhi by means of prajñā-pār 17. Subhūti addressed the Buddha, saying: 18. World-Honored One! 19. The meaning practiced by bodhisattva-mahāsattvas is extremely profound! 20. The Buddha said: 21. So it is! 22. Subhūti! 23. The meaning practiced by bodhisattva-mahāsattvas is extremely profound. 24. Subhūti! 25. Bodhisattva-mahāsattvas are able to do difficult things, namely, practicing this profound meaning without realizing the stage of śrāvakas or pratyekabuddhas. 26. Subhūti addressed the Buddha, saying: 27. World-Honored One! 28. According to the meaning I have heard from the Buddha, it is not difficult for bodhisattva-mahāsattvas to practice. 29. Why is it so? 30. This bodhisattva-mahāsattva does not attain this principle that can be realized, nor does he attain prajñā-pāramitā that can be realized, nor is there one who realizes. 31. World-Honored One! 32. If all dharmas are unattainable, what is this principle that can be realized? 33. What is prajñā-pāramitā that can be realized? 34. What is the one who realizes? 35. Having realized, one attains anuttara-samyak-saṃbodhi. 36. World-Honored One! 37. This is called the practice of non-attainment by bodhisattva-mahāsattvas. 38. Bodhisattvas practice this and become clear about all dharmas. 39. World-Honored One! Paragraphs: $ 0 3 6 10 17 20 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. having performed according to the rite explained above, 1. the mantrin should perform whatever rites.🔽The rite of that is explained in brief. 2. Having extracted it from the great tantra, it should be well explained. 3. By the place, the going, and the application. 4. This is the poison of the root, etc. of the result. 5. The word application means the poison that is applied. 6. The word also means that one is able to revive from these poisons. 7. The seals and mantras that I have made. 8. This means that the application of the seals, mantras, etc. that I have made🔽are to be taught as not being known by others and as being unchanging. 9. By merely reciting the mantra once, one is protected. 10. By merely thinking in the mind. 11. This means that one performs the actions of both the upper and lower. 12. Others also cut. 13. This means that the knowledge mantras of others that harm me are also cut. 14. The fever of the fourth, etc. 15. The fifth, sixth, and seventh lines refer to fevers, etc.🔽The seventh line refers to the powerful grahas of mothers and children, and so forth.🔽 The eighth line refers to the seven mothers, and so forth.🔽 The ninth line refers to the grahas that harm 16. The eleventh line refers to the grahas that harm children, and so forth.🔽 The twelfth line refers to the grahas that harm children, and so forth.🔽 The thirteenth line refers to the grahas that harm children, and so forth.🔽 The fourteenth line refers 17. The seventeenth line refers to the grahas that harm children, and so forth.🔽 The eighteenth line refers to the grahas that harm children, and so forth.🔽 The nineteenth line refers to the grahas that harm children, and so forth.🔽 The twentieth line r 18. The twenty-first line refers to the grahas that harm children, and so forth.🔽 The twenty-second line refers to the grahas that harm children, and so forth. 19. The twenty-third line refers to the grahas that harm children, and so forth.🔽 The twenty-fourth line refers to the grahas that harm children, and so forth. 20. The twenty-fifth line refers to the grahas that harm children, and so forth.🔽 The twenty-sixth line refers to the grahas that harm children, and so forth.🔽 The twenty-seventh line refers to the grahas that harm children, and so forth.🔽 The twenty-ei 21. If thrown into water, it will be supreme for dispelling the obstacles in the water, such as the kumbhīra crocodile and so on. 22. There is no fear of robbers on the road. 23. When traveling on the road, there is no fear.🔽Having bound the crown of the head with the mantra, 24. with the right hand, one should release the knot on one's crown, recite the mantra, 25. and do it like that. If even an angry king comes under one's power, what need is there to mention an unangry one? 26. The meaning is that even an angry king will quickly become very pleased. 27. If one recites the mantra while remembering it in one's mind, 28. the meaning is that one should recite the mantra. 29. If one is afflicted by misfortune, 30. one should quickly recall the mantra and recite it. 31. The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases. 32. The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The w 33. The word quickly is to be applied in both cases. 34. The word quickly is to be applied in both cases. 35. The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases. 36. The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases.🔽The word quickly is to be applied in both cases. 37. The word quickly is to be applied in both cases.🔽The 38. That very form is the one explained above.🔽By the skillful application, as one wishes, 39. the skillful application is the mantra practitioner himself, and by the application as he wishes, the rains should be stopped. Paragraphs: $ 0 9 21 27 38 #
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Please segment these sentences into coherent paragraphs: 0. From the perspective of function, mantra removes wrong understanding. 1. The mantra is om, and the vidya is the removal of ignorance. 2. And that is also said: It is not to be transgressed, 3. difficult to divide, secret, 4. because it is accomplished secretly, the mantra is 5. called mantra, definitely expressed. 6. And the supreme type of speech is accomplished, and the desire for siddhi exists, 7. therefore it is called vidya. 8. It is like that. 9. Holding means grasping. 10. The purpose of this is to tame those to be tamed who have a lot of jealousy and laziness. 11. The three families are seen. 12. This shows the seeing of the Tathagata family. 13. The three families are body, speech, and mind. 14. Since those three families are gathered in Vairocana, it is called that. 15. The purpose of this is to tame those who have a lot of delusion. 16. The family of the mundane and supramundane. 17. This shows the family of the lotus family. 18. The discriminating intuition knows both the mundane and the supramundane. 19. Moreover, it knows them in the manner of not adhering to duality, although there is the appearance of duality. 20. Therefore, it is the family of both the supramundane and the mundane. 21. The purpose of this is to subdue those with a predominance of desire.🔽The great family of the illuminator of the world. 22. This shows the family of the vajra family. 23. Since all mundane phenomena are realized to be like reflections in a mirror, appearing yet lacking intrinsic nature, the world is illuminated. 24. Since it is the essence of all minds, it is a great family. 25. The purpose of this is to subdue those who have a preponderance of hatred.🔽The supreme family of the great seal 26. This shows the vajra family, which is the root awakening mind. 27. Although there are many types of seals in general, here it is a seal because it is a stamp. 28. It is the supreme stamp of the non-arising of all phenomena. 29. The purpose of this is to destroy all the signs of conceptual elaborations. 30. Having seen the great uṣṇīṣa of the great family, 31. This shows the family of Ratnasaṃbhava. 32. Ratnasaṃbhava is the great family because it is the family from which all the great qualities of the buddhas arise. 33. The uṣṇīṣa is the height of good qualities. 34. Moreover, the synonym for this is “seeing.” 35. This is called entering into the meditative equipoise of samādhi. 36. Moreover, how does he see? He sees with the eye of wisdom the meaning of the profound, just as it is, and with the eye of compassion, he sees the vast, just as it is. 37. There are three more: 38. the afflictions to be abandoned, the divine family that is the antidote to abandoning them, and the wisdom that turns back the divine concepts. 39. Now, in order to explain the chapter of the intimate instructions of the Net of Illusory Manifestations, the praise to all is the verse of the lord of words. Paragraphs: $ 0 10 14 16 21 26 30 37 39 #
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Please segment these sentences into coherent paragraphs: 0. The phrase “just like that” means that “I previously understood sound to be impermanent, not permanent.” 1. The phrase “in just the same way” means that the later moment of the cognition of impermanence is established as the object of the convention by the inference of the later moment of the cognition of impermanence. 2. What is it?🔽The phrase “that very thing” refers to the thing that existed in the past. 3. The phrase “the thing that has such a nature” is an explanation of the above. 4. That means 5. in regard to external objects. 6. If the objects of words are directly perceived, why is it not so? 7. Conceptualization means. 8. At that time means 9. at the time of conceptualization, because direct perception does not perceive. 10. For that very reason means because it is not an object of direct perception. 11. Why is the meaning of this very [passage] like this? 12. Mere error means. 13. It is not pervaded by the negation of error in regard to the object of exclusion of other. The doubt is: 14. Well then, means. 15. In what part does error not enter? 16. Direct perception means. 17. How can it be a subject that excludes other concepts?🔽The object of equanimity is not an object of engagement. 18. The object of engagement is not an object of equanimity. 19. This is also the case with fire. 20. The opposite is not. 21. Even if there is no doubt or error, the object of equanimity is still the object of words and concepts. 22. Why is the intrinsic reality of fire not accepted as the object? 23. In that, i.e., in the concept.🔽If the intrinsic reality of fire is not the object, then what is the object? 24. Otherwise, i.e., if the intrinsic reality of fire is not the object, then what is the object?🔽The object is the intrinsic reality of fire.🔽The object is the intrinsic reality of fire.🔽The object is the intrinsic reality of fire.🔽The object is the int 25. The object is the intrinsic reality of fire.🔽The object is the intrinsic reality of 26. If the cognition that arises immediately after the cognition of the word is the cognition of the object, then it is conceptual, because it has as its object the meaning of the word. 27. How can it be a direct perception of the mind?🔽It is a direct perception, because it is a direct perception. 28. The conceptual cognition that has the form “this” does not cognize the object. 29. How is it that it does not cognize the object? 30. It does not cognize the object as it is, because it has as its object the word that is the referent of the word. 31. However, it does cognize the object directly. 32. For that very reason, it is nonconceptual. 33. The expression “conceptual cognition of the object” is used because of the intention of the one who is arguing. 34. What is the nature of direct perception of the mind? 35. It is that which is this. 36. “By that” means by mental perception, which is accepted. 37. “It is perception” means that it is momentary, or else it is accepted as mental perception. 38. “It is not a negation” means that it is not a negation. 39. “Therefore” means because sound and conceptual thought do not have the exclusion of other as their object. Paragraphs: $ 0 2 6 8 13 17 23 26 34 #
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Please segment these sentences into coherent paragraphs: 0. Here, Visakha, a noble disciple recollects the Dhamma thus: 1. ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’ 2. As he recollects the Dhamma, his mind becomes placid, and the corruptions of the mind are abandoned. 3. This is called a noble disciple who observes the uposatha endowed with the Dhamma, who observes the uposatha fulfilled with the Dhamma. 4. Endowed with this Dhamma, he enters upon the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. 5. “Thus, Visakha, there is the purification by searching of a mind that is defiled. 6. “And how, Visakha, is there the purification by searching of a mind that is defiled? 7. Here, Visakha, a noble disciple recollects the Sangha thus: 8. ‘The Sangha of the Buddha’s disciples is practising the good way … 9. the unsurpassed field of merit for the world.’ 10. As he recollects the Sangha, his mind becomes placid, and so on as before. 11. And how is a soiled cloth cleansed by means of water and a cloth?🔽It is cleansed by means of water and a cloth when water is applied and the cloth is rubbed. 12. That’s how to wash a dirty cloth by working on it. 13. In the same way, there’s the purification by working on the mind for one whose mind is dirty. 14. And how is there the purification by working on the mind for one whose mind is dirty? 15. It’s when a noble disciple recollects the Saṅgha: 16. ‘The Saṅgha of the Buddha’s disciples is practicing the way … the unsurpassed field of merit for the world.’ 17. As they recollect the Saṅgha, their mind becomes clear, joy arises, and the defilements of the mind are given up. 18. This is called a noble disciple who observes the observance day together with the Saṅgha, who lives together with the Saṅgha, 19. and whose mind becomes clear, joy arises, and the defilements of the mind are given up in dependence on the Saṅgha. 20. This is how the mind that is defiled is purified by the process of abandoning. 21. “And how, Visakha, is the mind that is defiled purified by the process of abandoning? 22. Here, Visakha, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’ 23. As he recollects the Dhamma, his mind becomes placid, joy arises, defilements are abandoned, and his mind becomes purified. Just as a cloth that is defiled and stained becomes pure and bright through the process of washing, so too, the mind that is d 24. “And how, Visakha, is the mind that is defiled purified by the process of abandoning? 25. and oil, and ashes, and a pad of cotton wool, and a man’s appropriate effort. 26. “So too, Visakha, the purification of a defiled consciousness is through the means of effort. 27. “And how, Visakha, is the purification of a defiled consciousness through the means of effort? 28. “Here, Visakha, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’ 29. As he recollects the Dhamma his mind becomes placid, and the corruptions of the mind are abandoned. 30. This is called a noble disciple who observes the uposatha of the Dhamma, who associates with the Dhamma, who is united with the Dhamma, who has taken refuge in the Dhamma.🔽“Again, Visakha, a noble disciple recollects the Sangha thus: 31. This is how the mind that is subject to cankers is purified by degrees. 32. “The mind that is subject to cankers is purified by degrees. 33. And how is the mind that is subject to cankers purified by degrees? 34. “Here, Visakha, a noble disciple recollects the gods thus: 35. ‘There are the gods of the heaven of the Four Great Kings, 36. the gods of the heaven of the Thirty-three, the Yama gods, the gods of the Tusita heaven, the gods who delight in creating, the gods who wield power over others’ creations, and the gods in the Brahma-world.🔽These gods arise from a still higher state. 37. and I too possess these things. 38. ‘The faith, virtue, learning, generosity, and wisdom of those deities who have passed away there from after enjoying divine glory and happiness were just like mine. 39. I have the same faith, virtue, learning, generosity, and wisdom as those deities who have passed away there from after enjoying divine glory and happiness.’ Paragraphs: $ 0 7 11 15 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. After showing the praise of the Jewel of the Buddha in terms of the cause, fruit, and the benefit for others, now, 1. in order to show the respect due to the Jewel of the Dhamma, which is also worthy of worship by the Dhamma King, he said, ‘The Dhamma that destroys the blindness and darkness of delusion.’ 2. And here the word ‘and’ in ‘the Dhamma and’ links the Dhamma to the worship, 3. to the act of paying homage (in the book). What is it like? He said, ‘The Dhamma that destroys the blindness and darkness of delusion.’ Delusion is ignorance because it deludes. 4. It is blind because it blinds by the loss of the eye of knowledge. It is blindness and darkness, the blindness and darkness of delusion, a great darkness. 5. and delusion is the darkness of delusion, and that is the darkness of blindness. He destroys it by the method of abolishing it. 6. He is called “the one who destroys the darkness of delusion” because he has destroyed the darkness of delusion. The word “darkness” is taken in the sense of abolishing, for the purpose of showing the state of peace, and not in the sense of grasping. 7. The four paths of stream-entry, etc., and their fruits, 8. And also Nibbāna—these are the nine supramundane dhammas.🔽It should be understood that the nine supramundane dhammas mentioned are included here, otherwise only the path of arahatship would be included. 9. But why is only the abandoning of delusion mentioned here and not the others? Because all defilements have delusion as their root. 10. For when the abandoning of the latter is mentioned, the abandoning of the others is also implied. 11. Having thus shown the paying of homage to the Dhamma Jewel, the Master now pays homage to the Saṅgha Jewel, which is the foundation of the Dhamma Jewel, 12. saying, “The Saṅgha, thus composed of those endowed with special qualities.” Here the word “thus” has the meaning of “in this way” or “in this manner.” 13. and in the case of the word saṅgha in the expression saṅgho saṅghe viharati, the sound saṅgha is to be brought in as related to the defilements, etc., in the sense of “he afflicts” .🔽The defilements, etc., are a “saṅgha” because they afflict , 14. for the word saṅgha is derived as follows: “What is the saṅgha? It is the afflicter of the defilements” . 15. The four who course in the way, and the four who stand in their fruit, 16. This is the upright Saṅgha, endowed with virtue and concentration. 17. The eight noble persons mentioned are called “endowed with virtue” because of their virtue, etc., mundane and supramundane, and they are “united” in the sense of being joined together. 18. Having thus shown the homage to the Triple Gem, which is preeminent in the three worlds, distinguished by infinite special qualities, and like a gem of jewels, for the purpose of concluding the text without hindrance, the author of the text now shows 19. and he said, “Of those who have psychic power” and so on. Herein, “who” 20. is connected with “by his name” . By this (psychic power) beings are successful, they are powerful, they are grown, they have gone to the top, 21. therefore psychic power = the psychic powers and so on, and they are worldly and supermundane, and they have that, therefore they are those who have psychic power, 22. among those who have psychic power, the meaning is: among the Great Disciples who have psychic power, he has attained greatness, therefore he has gone to greatness, 23. to the state of greatness, by his name, his name is this, therefore he has his name, by that, 24. by the Muni, the one who has austerity as his wealth. What is said? “Monks, the foremost of my monks who have psychic power 25. is this monk Moggallāna,” the Elder Mahā Moggallāna, who was placed by the Fortunate One as the foremost of those who have psychic power,🔽said this: 26. The teacher, by means of his uprightness,🔽having stated his name, Moggallāna, and so on, without crookedness, 27. makes known his own name, the attainment of the highest rank next to the Great Master, 28. and his wisdom and service appropriate to the time, his assistance to the Dispensation, and so on. The connection is: ‘What was composed.’ 29. ‘Composed’ means made. What? He says: ‘The Grammar of Sounds.’ The Grammar of Sounds is called a sutta, a grammatical analysis, and so on. 30. (For) a sutta is called ‘the Grammar of Sounds’ because sounds are (defined) in it, are taught, are instructed, and are considered in terms of their natural conditions and so on.🔽It is also called ‘the Analysis’ because sounds are analyzed in it in t 31. It is also called ‘the Grammar’ because sounds are taught in it in terms of the method of producing sounds. Furthermore, the Grammar of Sounds is called the Grammar of Sounds because it is a means of assistance to that (grammar) by means of the expla 32. and it should be regarded as the commentary. The word “then” is a particle denoting immediate sequence. The meaning is: “after the composition of the text and the commentary.”🔽The compound “vutti ca samāsā katā” is to be resolved as follows: “vutti” 33. The word “its” refers to the text and the commentary. The “vutti” is that by which the text is opened out. The “samāsā” is that by which the text is condensed. 34. The “naya” is the method of that condensation. The word “bho” is an address. The meaning is: “The one who composed the text and the commentary, 35. now that the opportunity has arisen after the composition of the text and the commentary, should begin, 36. should commence, should undertake the first of many actions, the action of composing the commentary.” The question is: “What is the method of that condensation?” 37. Description: it is described, the meaning is described by this, thus it is description. It is analysed, it is fully analysed, it is well analysed, 38. the meaning is analysed by this, thus (it is description). Or, it is called pañcikā because it analyses that. 39. Having thus admitted the meaning of the word karaṇīya, immediately after that, “Monks, there are two conditions for the arising of right view, Paragraphs: $ 0 7 11 15 18 26 29 32 37 #
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Please segment these sentences into coherent paragraphs: 0. and when he knew that the Blessed One had finished his meal, washed his hands and his bowl, and put his robe on one shoulder, 1. he took a low seat and sat before the Blessed One in order to hear the Dharma. 2. Then the Blessed One, with a Dharma talk that was connected with the matter at hand,🔽instructed, benefited,🔽and delighted 3. the venerable Yaśoda’s mother and wife. 4. With a Dharma talk that was connected with the matter at hand, he instructed,🔽benefited,🔽and delighted 5. them in many ways. 6. In Vārāṇasī, the second, third, fourth, and fifth sons of the chief of the brahmins, Pūrṇa, Vimalanetra, 7. Gopa, and Subāhu,🔽heard that the son of the chief of the brahmins, Yaśaḥ, had shaved off his hair and beard, put on the orange robes, and with true faith gone forth from home into homelessness. 8. Having heard that, they thought, 9. “Oh no! The Buddha is not inferior, and the teaching of the Dharma is not inferior, 10. because now the son of the chief of the brahmins, Yaśaḥ, who is very young, 11. “We too, with perfect faith, will shave off our hair and beard, don the yellow robe, and go forth from the household life into homelessness.” 12. “Very well, then, we too will shave off our hair and beard, don the yellow robe, and go forth from the household life into homelessness.” 13. Then the second son of the head of the guild, the third, the fourth, the fifth, Pūrṇa, Vimala, Gavāṃpati, and Subāhu🔽left Vārāṇasī and went to the Blessed One. 14. When they arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. 15. After they had sat down, the second son of the chief of the clan, the third son, the fourth son, Pūrṇa, Vimalakīrti, Gopā, and Subāhu, 16. the sons of the chief of the clan, said to the Blessed One, 17. “Lord, if we are granted ordination and full ordination in the well-proclaimed Dharma and Vinaya, 18. we will practice pure conduct in the presence of the Blessed One.” 19. The venerable ones received ordination and full ordination in the well-proclaimed Dharma and Vinaya. 20. After they had gone forth, the venerable ones lived alone in seclusion, heedful, ardent, and resolute. 21. He is diligent, and he remains focused on himself. 22. He is alone, secluded, and heedful.🔽He is diligent, and he remains focused on himself. 23. For what reason, noble sir, do those sons of noble family shave their heads and beards, don the saffron-colored robes, and with true faith go forth from home to homelessness?🔽They make manifest and accomplish the highest perfection of pure conduct in 24. ‘Our births have come to an end. 25. We have lived the spiritual life. 26. We have done what needed to be done.🔽We will know no lives after this one.’ 27. Those venerable ones, with their minds well freed by perfect knowledge, became worthy ones, with defilements exhausted. 28. At that time, there were ten arhats in the world, and the Blessed One was the eleventh.🔽In Vārāṇasī, the fifty most prominent citizens heard that the eldest son of the most prominent family, 29. the second, third, fourth, and fifth sons, namely Yaśas, Pūrṇa, Vimala, 30. Vṛṣabha, and Subāhu, had shaved off their hair and beards, put on the saffron robes, and with true faith gone forth from the household to become a homeless renunciant. 31. Having heard this, they thought, 32. “Oh no! The Buddha is not inferior, 33. and the teachings he gives are not inferior either. 34. “Because the sons of the chief of the clan, the first, second, third, fourth, and fifth, Śrīgupta, Pūrṇa, Vimala, Gopā, and Subāhu, are still very young, 35. and though they desire great happiness, they have shaved off their hair and beards, donned the saffron-colored robes, and with perfect faith gone forth from home to homelessness. 36. So, mother, let us also shave off our hair and beards, don the saffron-colored robes, and with perfect faith go forth from home to homelessness.” 37. Then the fifty sons of the leading citizens of the city, having come out of Vārāṇasī, went to where the Blessed One was, and having arrived, they bowed their heads at the feet of the Blessed One. 38. Then they sat down to one side. 39. While sitting to one side, the fifty sons of the leading citizens of the city said this to the Blessed One: Paragraphs: $ 0 6 13 19 28 37 #
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Please segment these sentences into coherent paragraphs: 0. Fearing that it is difficult to encounter the appearance of Buddhas in the world, and that there is no way to cultivate and learn; 1. Fearing that the power of patience is not yet firm, and that one cannot deliver sentient beings from the perilous places of the three realms; 2. Fearing that after exhausting this retribution body, one is still unable to permanently sever birth and death, and not accept future existence; 3. Fearing that future existence is still present, and that the road ahead of abandoning this body and receiving a body is vast, not knowing where one will go. 4. Then abandoning the Pure Land and not being born there, the loss is not small. 5. This Pure Land Dharma gate seems shallow but is deep, seems near but is far, seems difficult but is easy, seems easy but is difficult. On another day, you will understand by yourself. 6. Now you practice Chan and recite the Buddha's name, it is not a problem to deeply enter through any convenient gate. 7. But beware of mistaking brass for gold, being content with little, and then like a tube's small understanding, recklessly talking nonsense, not slandering the Pure Land. 8. It is like a foolish and mad child who insults and rebukes his parents. Although the parents have loving compassion and do not punish him, how can the principle of heaven tolerate it, and how can the king's law spare him? 9. The retribution for those who falsely speak is also like this. 10. How frightening it is! 11. How pitiful it is! 12. Postscript to Discerning Doubts about the Pure Land Postscript to Discerning Doubts about the Pure Land: The gentleman Wei Xiu studied the Way in Jingjiang, with the style of a musician in Wucheng. 13. After retiring from office, he diligently studied the Huayan Sutra, carved the Sanskrit version into Chinese books for easy reading and study; 14. and further promoted and praised the Pure Land, carving the Discerning Doubts written by me for wide circulation. 15. Those who aspire to the gate of the ten mysteries and dwell their spirit in the realm of the nine lotuses can be said to deeply accord with the vow king of Samantabhadra and wonderfully enter the nature ocean of Vairocana. 16. It is a pity that he passed away too early, not allowing Cao Luchuan to see it. Paragraphs: $ 0 4 6 12 16 #
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Please segment these sentences into coherent paragraphs: 0. The arising of neither events nor principles is in the realm of bodhisattvas and the realm of the aggregates. 1. Next, in the analogy, it says the four plums and so on. 2. Although these four trees have the same nature and receive the same rain from heaven, they do not ripen at the same time. 3. It is like the differences in arising. 4. Next, in the combination starting with past habits, 5. it generally says eight kinds. 6. It refers to the eight pairs of mutual arising. 7. What was cultivated in the past is called internal causes and conditions. 8. The differences in arising now are eight. 9. Next, it says although there are and so on, which clarifies the external additions. 10. First, it clarifies what is added. 11. Next, it clarifies what can add. 12. In the beginning, what is added. 13. There are both principles and parables. 14. As for the principle, 15. although there are seeds from the past and present cultivation of causes and conditions, 16. one must rely on the Buddhas' mysterious protection from outside. 17. Next, as for the parable, 18. although there are seeds of various meditations in the ground of the mind nature from the past, 19. one must rely on the rain of calming and contemplation and the sun of the holy protection, 20. only then can one accomplish the branches, leaves, and fruits of various meditations. 21. Next, in the ability to protect, 22. there are principles, parables, and combinations. 23. As for the principle, it is in order and not in order. 24. The sentient beings are free and easy. 25. The Buddha always universally covers without planning and responds. 26. Next, in the parable, it says hong means large. 27. Therefore, the large one is called hong and the small one is called yan. 28. Next, the combination is as the text. 29. The Treatise on the Great Perfection of Wisdom below cites the evidence of the sympathetic response. 30. Next, citing the Sutra of Pure Salvation, 31. that sutra's lower scroll says: 32. Such people cannot be saved by billions of Buddhas, 33. let alone one Buddha. 34. Therefore, people save themselves, the Buddha does not save people. 35. The Bodhisattva Jingdu said: 36. Sentient beings need to hear the twelve divisions of the canon and so forth. 37. They are the same in being one canon, but the two texts seem different. 38. The meaning of our school is this: 39. Words that differ in meaning but agree in intention all together form one meaning of stimulus and response. Paragraphs: $ 0 4 9 14 21 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The Treatise on the Great Perfection of Wisdom says: 1. Although sexual desire does not afflict sentient beings, it binds the mind and mind, and therefore is a great offense. 2. Therefore, in the Vinaya, sexual desire is listed first; 3. Also, because the method of a bhikṣu is to attain nirvāṇa in this world. 4. In the Four Part Vinaya, the objects of violation refer to humans, non-humans, celestial beings, ghosts, spirits, and animals of the three destinies. 5. Based on their retribution, there are the two genders of male and female. 6. As for the locations, for women there are three paths, namely the urethra, anus, and mouth; 7. for men there are two paths. 8. These sexual locations, whether awake or asleep, dead or slightly decayed, as long as it enters the sexual location like a hair tip, all are pārājika offenses. 9. The Vinaya says: 10. Cattle, horses, pigs, dogs, geese, chickens, and so forth, regardless of whether the mind harbors thoughts or doubts, as long as it is the correct path, all are grave offenses. 11. The other *Mūlasarvâstivāda-vinaya* clearly explains the extent of the offenses. 12. However, the offense of sexual misconduct is coarse and obvious, and everyone knows it is wrong. When discussing the offenses, all offenses are determined to be correct; 13. when the characteristics are used to show the offenses, the ears do not want to hear, and they may lead to contempt, doubt, or wonder. 14. Therefore the *Saddharma-smṛty-upasthāna-sūtra* says: 15. The Dharma master says: 16. Do not be surprised or strange when hearing this impure Dharma, give rise to a sense of shame and dishonor, and wholeheartedly be devoted to the Buddha. 17. Why is it so? 18. The Tathagata has compassion for us. The Buddha is the king of the world, free from attachment, and has attained the pure state. 19. Out of compassion for us, he speaks these evil words to establish the precepts. 20. Moreover, contemplating the Tathagata's merits, we will have no resentment. If the Buddha had not spoken of this matter, how could we know about the pārājika offenses? 21. Those who laugh will be expelled. 22. Next, the conditions for committing an offense are twofold: 23. First, oneself having lustful thoughts towards the object, even if there is a barrier or obstruction, as long as it enters like a hair tip, it becomes a grave offense. 24. It is complete with four conditions: 25. First, the correct object - for men, the two paths; for women, the three places. Second, giving rise to lustful thoughts, not thinking of anything else, not sleeping, etc. Third, initiating the method. Fourth, uniting with the object, then one commit 26. Second, if one is forced by an enemy, or taken to the object, or to one's own body, the Buddha allows the body to unite, but prohibits attachment. 27. It is also complete with four conditions: 28. The first is the correct object, regardless of self or other. The second is being oppressed by an enemy. The third is uniting with the object. The fourth is experiencing pleasure and then committing an offense. 29. The *Saddharma-smṛty-upasthāna-sūtra says: 30. Those who do not experience pleasure from sexual activity, such as inserting the male organ into the mouth of a poisonous snake or into fire, are not defiled. 31. Question: 32. Do the precepts on sexual misconduct include offenses committed in jest? 33. If one uses a child's organ to play with in one's own mouth, one does not have a mind of sexual desire. 34. Answer: 35. A mind of sexual desire is difficult to recognize. According to the Vinaya, 36. a mind defiled by attachment is a mind of sexual desire, and both commit grave offenses. 37. The * pañca-viṃśati-sāhasrikā-prajñā-pāramitā-sūtra says:🔽If one is pricked as a joke, it is a thullaccaya offense; 38. if not as a joke, it is a pārājika offense. 39. The one who is pricked is also like this. Paragraphs: $ 0 4 9 14 22 29 31 35 #
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Please segment these sentences into coherent paragraphs: 0. “The mind is detached” means that when the stainless monk passed into complete nirvana, his many relatives asked the Bhagavan, “Venerable One, what is his destination?” 1. and he spoke this verse. 2. “The mind is detached” means that one is free of pride and is applied to the path of seeing by realizing the selflessness of persons and so on. 3. The phrase “without remainder” refers to the afflictions of ignorance, pride, etc., and the harm of karma and birth. This verse describes the path of meditation. 4. The path of no-more-learning is also mentioned. 5. By what means is there no remainder? 6. The verse states, “having destroyed the fetters.”🔽The means by which the nine fetters are destroyed, 7. or the means by which the latent propensities are destroyed, is the path of no-more-learning. 8. The phrase “the body is destroyed” means that the body is separated from the class of homogeneous character. 9. The phrase “endowed with wisdom” means that one has attained nirvāṇa with remainder, which is not possessed by the confused. 10. The phrase “incalculable” means that one is not to be counted among the transmigrators. 11. Why is that? 12. Because of that, the one who has entered the mode of nirvana without remainder is called a “nirvana-attainer.” 13. “Monks, I do not say that his consciousness goes to the eastern direction,” and so on. 14. This is stated for the purpose of examining the stages of the desire for the happiness of nirvana. 15. In order to show that the cause of the fame of the ground of the earth is morality, he says, “From morality,” and so on. 16. There are three kinds of cultivation: 17. the cultivation of morality, the cultivation of concentration, and the cultivation of wisdom. 18. Some householder, having faith in the sun, sees the sun rise and shine. 19. He asks the Blessed One:🔽Who in this world shines 20. like the sun? 21. Others say that this is what was said. 22. Morality means 23. the vow of individual liberation, etc. 24. Concentration is the one-pointedness of mind on virtue. 25. Wisdom is the definite knowledge of the reality of the meaning. 26. These are well cultivated just as they are taught. 27. In order to teach them individually, he says and. 28. Therefore, he says these three. 29. Because it is said that the path of the three aggregates is included in the noble truths, since they have the nature of those. 30. In order to show the result of the yogi's proper meditation, it is said: 31. Extremely stainless, perfected. 32. Stainless means free from the stains of attachment and so on. 33. Extremely perfected means uprooting the afflictions up to the peak of existence. 34. Free from torment means free from the torment of the mind produced by afflictions due to abandoning them. 35. Having exhausted rebirth means it is impossible for rebirth to occur again due to abandoning the cause of birth. 36. He is liberated from the bondage of attachment. 37. This is the freedom from attachment due to the abandonment of craving. 38. Since craving is the root of existence, by abandoning it, there is the termination of future rebirth. 39. He is free from the pain of the body, because he has abandoned afflicted feeling. Paragraphs: $ 0 5 11 16 18 22 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Wandering the world without intention, like clouds emerging from the peaks. 1. Returning when the mood is right, to the sharp-roofed house. 2. The furrows are still tilled with diligent plowing. 3. Sending Venerable Yuan, Sending Venerable Yuan The red silk need not be hung on the burning catalpa tree. 4. A new tune from New Abundance is sent off for you. 5. In the late night, the old pine wind sounds are still. 6. The pheasant is not seen, the moon nest is empty. 7. Sending Chan Practitioner Ping back to Ehu Island, Sending Chan Practitioner Ping back to Ehu Island Setting sail on the spring waters, making a return journey. 8. At home there are good fields to provide for the soup. 9. After a long absence, the circling cloud is a single point. 10. In the old nest, lying down to watch the moon at the third watch. 11. People suspect I live in a sharp-roofed house. 12. When you leave, who will support the broken-legged kettle? 13. To ask Yan Tou about the poor ghost. 14. Why not be born at that time? 15. When I first floated my boat to cross the Nine Rivers, 16. I quietly searched for the secluded mountains and blue dragons. 17. Wang Mo-chi's paintings leaned against the railings, 18. Xie Ling-yun's poems opened the brocade windows. 19. Ai Chan's lofty talks resembled carving jade, 20. The elegant discussions on the Dharma body were not withered stumps. 21. Turning back in a dream, it is the path to Yuan Tong. 22. The moon is cold, the bell strikes once from above. 23. Climbing Xiangyun Hermitage to visit Donglin Ming, the chief seat. Climbing Xiangyun Hermitage to visit Donglin Ming, the chief seat. The sound of chopping wood is in the intestines. 24. Holding a cane, I tread on heavy frost on the blue steps.🔽The clear spring in the valley resounds like a waterfall. 25. The fragrance of pine trees blows in the door. 26. The cold color of the night rain freezes into one color. 27. The light clouds flow with five colors in the dawn. 28. After the gathering is dispersed, the lotus leaves wither, leaving a friend behind. 29. The eyes are blue, and half of the beard and hair are white. 30. With Elder Tianchi Xin In the latter years, the Chan monasteries are as noisy as reeds and hemp. 31. Among them, one should watch carefully to distinguish the dragons and snakes. 32. When walking, I can do things on the five roads. 33. Sitting in solitude on a cliff, he is a master. 34. The Buddha Dharma has always been like chewing wax. 35. From now on, my companions are like a ball of sand. 36. Without any news sent, my thoughts are exhausted. 37. A thousand miles away, sharing the same wind, it is still a bit different. 38. Zhu Xizai served as the magistrate of Pingyin. 39. After eighty days, he retired and returned home. Zhu Xizai served as the magistrate of Pingyin. Paragraphs: $ 0 3 7 11 15 23 28 30 38 #
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Please segment these sentences into coherent paragraphs: 0. The other words are: "It is the realization of the opposite. " 1. The term nonconcurrent does not apply to any of the three categories of things that are not functioning because they are simultaneous. 2. The example is like a rabbits hoof. 3. This is the teaching of the following, because it is harmful. 4. The non-moment is not the application of simultaneity to the functioning of the process. 5. This is the teaching of the doctrine of the directions. 6. Therefore, it is not possible for some to do so. 7. The powerlessness is the nature of nonexistence. 8. Therefore, since it is not a function, it is not pervasive. Therefore, the nonmomentary is not associated with the simultaneous and so on. 9. The reasoning that does not establish nonexistence is the opposite. 10. This is called the measure of harm. 11. Therefore, when the existence of something that is created and so on is reversed by the valid cognition that causes harm, it is impermanent. 12. Therefore, the root of the argument is established by the valid cognition that everything that exists or does not exist is impermanent. 13. And so on. 14. The only thing that is to be done is to follow the Dharma, which is the practice of the Dharma that is to be done, which is to be done by the Dharma alone, which is to be done by the Dharma alone, which is to be done by the Dharma alone, which is to 15. This is because the characteristic of the reasoning of the nature of the object is that the mere subject that is the proof of the object to be practiced is the dependent. 16. If that is so, then what is not seen is not valid cognition. 17. Here, the word not seen is not a valid cognition because it is not seen by the valid cognition. 18. It is not seen and not valid, because it is impossible to establish pervasiveness because it is not possible to simultaneously apprehend the stage. 19. If the process and the simultaneity and so forth do not exist, then the functioning of the object cannot be seen, so there is no proof of the pervasion of the unseen by the valid cognition. 20. Since it is not valid cognition, it is not established as pervasive. 21. Since the reasoning and the pervasion are not established, when the pervasion of the harmful is not established by the valid cognition, the root is also not established by the valid cognition. 22. This is also the case. 23. But if it is not a valid cognition that is harmful to this, then another valid cognition that is harmful is also applied to that. 24. Then, the third measure of harm will be given. 25. The third, fourth, and so forth are not to be found. This is the same as the previous section. 26. Here is the conclusion. 27. No, he said. 28. The Buddha said, I have no doubt that you will be able to do this. 29. Because they do not see the effect of establishing something that does not exist, this is not the extreme. 30. It is not that you do not accept that everything that is not seen is valid cognition. 31. The absence of seeing is not the absence of seeing, which is the cause of the absence of seeing. 32. I saw it. 33. The statement because something is not seen is erroneous means that something that is not seen is established without any reasoning in the opposite direction. 34. Since it is not seen, it is posited as belonging to the opposite class and as belonging to the opposite class of reasoning. This is taught by the valid cognition itself that is the cause of harm. 35. Therefore, it is said, This is because I have not abandoned seeing something like this. 36. What is the reason for this? 37. Therefore, it is said that since that reasoning cannot be established, it is not possible to prove it. 38. When the argument is established as a contradictory phenomenon, it is a contradiction in the opposite of the argument. 39. If there is nothing to be done, then there is nothing to be done. Paragraphs: $ 0 4 7 14 18 26 29 36 #
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Please segment these sentences into coherent paragraphs: 0. World-honored One! 1. The profound prajñā-pāramitā is the exhausting pāramitā. 2. Thus it is! 3. Subhūti! 4. Because all dharmas are ultimately exhausted. 5. World-Honored One! 6. The profound prajñā-pāramitā is the pāramitā of non-arising and non-ceasing. 7. So it is! 8. Subhūti! 9. Because all dharmas have no cessation or arising. 10. World-Honored One! 11. The profound prajñā-pāramitā is the pāramitā of non-action. 12. So it is! 13. Subhūti! 14. Because the doer cannot be apprehended. 15. World-Honored One! 16. The profound prajñā-pāramitā is the pāramitā of non-knowing. 17. So it is! 18. Subhūti! 19. Because the knower cannot be apprehended. 20. World-Honored One! 21. The profound prajñā-pāramitā is the pāramitā of non-transmigration. 22. So it is! 23. Subhūti! 24. Because birth and death cannot be apprehended. 25. World-Honored One! 26. The profound prajñā-pāramitā is the pāramitā of non-taming. 27. So it is, Subhūti! 28. The nature of all dharmas that can be tamed is unobtainable. 29. World-Honored One! 30. The profound prajñā-pāramitā is the pāramitā that is like a dream, like an echo, like a reflection, like an illusion, like a shadow, like a mirage, like a city of the Gandharvas, and like a magical creation. 31. So it is, Subhūti! 32. The dharmas seen in a dream, and so forth up to magical creations, are unobtainable. 33. World-Honored One! 34. The profound prajñā-pāramitā is the pāramitā of non-defilement and purity. 35. So it is, Subhūti! 36. The causes of defilement and purity are unobtainable. 37. World-Honored One! 38. The profound prajñā-pāramitā is the pāramitā of non-staining. 39. So it is, Subhūti! Paragraphs: $ 0 3 10 15 20 25 29 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The vajra holder, with a banner, 1. He ate a large amount of blood. 2. Even if you are just the fingers of desire, 3. He covered his body with blood and a skull cup. 4. The light of the desert is there. 5. The black darkness is removed. 6. The eyelids are sharp, the eyes are sharp, and the eyes are sharp. 7. They will strike small stones and eat large seeds. 8. They are covered with flesh and blood, and their bodies are covered with dust. 9. The power of many actions. 10. He covered the head of the great deity. 11. The skin is brown and the skin is brown. 12. I am the great mother. 13. He was a crowned mule. 14. He is surrounded by a great multitude of poisonous spirits. 15. He was adorned with a garland of silks. 16. He was sitting on a cushion, alone, and with a pillow. 17. The way of the pleasurable is to give up the pleasurable. 18. They play the instruments and play the instruments. 19. She is the great mother of all buddhas. 20. He is not to be mistaken for a great obstacle. 21. He put it into the mouth of a great drunkard. 22. In the midst of a great multitude of fires, 23. They should be in the right place at the right time. 24. He made a garland of gold on his body. 25. He is very fond of the gathering of the dead and the gathering of the dead. 26. These are the pledges of the mind. 27. The one who does not do so is liberated. 28. The king, the mighty one, spoke. 29. Ompa, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, t 30. Sarvabhīśa rupeśayoga is called Humbiyuligata Padmadhodhiśvara, Samayoga is called Samayoga. 31. Aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ, aḥ 32. The king said, Pashcha rupe siddhi. 33. The next day, when the tathagata was near, he said, Hih! 34. The great mother of the family of karmic actions. 35. His body is dark green and his body is dark green. 36. The two hands are removed by means of the method of the two hands. 37. The chief was Bandra Rakta. 38. The oil is very large and has a thickness of . 39. The great mother of the king was Khodishebari. Paragraphs: $ 0 12 17 22 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Or, the perfectly pure suchness is called yoga. 1. The Noble One, the One Who Has Gone to Lhokkar, says: 2. They do not give up their rightful actions. 3. When does it not appear? 4. They do not see the grasping, the grasping, and the binding of the faith. 5. At that time, the yogi entered the state of equanimity. 6. I am not afraid to see you. 7. This is what the king said. 8. Or, to think of emptiness is called yoga. 9. Śāriputra, this is the great bodhisattva yoga of the perfection of wisdom. 10. This is the yoga of emptiness. 11. Śāriputra, bodhisattvas who practice emptiness will not fall to the ground by the śrāvakas, until they purify the buddhafield. 12. Or, The perfection of wisdom is the supreme yoga. 13. Śāriputra, among all the bodhisattva yogas found in the dark realms, this is called the yoga of the perfection of wisdom. 14. The one who is equal to the one who is superior is equal to the one who is superior. 15. Why? 16. Śāriputra, this perfection of wisdom is not a yoga that is higher. 17. Or, it is the nonconceptual concentration that is included in that. 18. The perfection of wisdom is the yoga of the pervasiveness of the doctrine. 19. Meditation on this is the meditation on yoga. 20. This is how it is. 21. The word yoga can also be used to summarize all the scriptures. 22. What need is there to say that it is the ground of the yogin? 23. That is enough. 24. This is called the practice. 25. The same behavior is achieved by the process of listening, thinking, and so on. 26. The stages of accomplishment are as follows. 27. The yogi is the noble śrāvaka and so forth. 28. What is the connection? 29. They are like the horses in the field. 30. For those who are not here, there is no such thing. 31. Or, in the case of yogins, they are increasing through their own investigation of the Dharma. 32. The soil is like the fruit. 33. Or, as explained, the action of the wisdom that is included in the above is directly present in the context of the generation. 34. It is like the earth. 35. The yogi who practices the Dharma enjoys the enjoyments of this land, and it is like the ground of a cow. 36. Or, it is because the tathāgatas practice the yoga of nirvāṇa and the wisdom of equality. 37. The space that is free from elaborations in all its aspects is the yoga of conduct. 38. The treatise that attains this is called the treatise. 39. The Dharma is the same as the manifestation. Paragraphs: $ 0 5 8 14 21 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Anoint one’s head with the ashes of a corpse, repeating the mantra of any yidam. 1. If one is carried off by incompatible food, 2. reverse the poison with the five amṛtas. 3. Drink the milk of a cow that eats garlic. 4. If one is carried off by the loss of blessings, 5. accumulate the accumulations and perform a gaṇacakra. 6. Request the guru’s blessing. 7. If one is carried off by the loss of samaya, 8. receive the four empowerments from the guru and confess. 9. There are ten topics for abiding in bliss. 10. In order to abide in the bliss of experience, 11. In order to not be separated from the variety of times,🔽in order to maintain the bliss of the lower opening, 12. in order to maintain the bliss of the upper opening, one should maintain the practice of dumbness, and in order to maintain the pervading bliss,🔽one should train in the vāyu, 13. in order to maintain the bliss of post-equipoise, one should equalize the taste of the bliss of appearances, and in order to maintain the bliss of non-conceptuality, 14. one should practice the five amṛtas, and in order to maintain the bliss of the blessings, 15. one should perform the gaṇacakra. 16. In order to maintain the bliss of the contaminated, 17. one should rely on an action mudra, and in order to maintain the bliss of the imagination, 18. one should respect the guru. 19. To request instructions from the guru,🔽and to persevere in the intimate instructions in order to abide in the bliss of the result.🔽🔽There are five topics in the practice of the dharma mudra.🔽 20. In order to request instructions from the guru and to maintain the bliss of the result, 21. one should exert oneself in the intimate instructions. 22. First, one should meditate on all phenomena as connate. 23. Then, one should meditate on the dissolution of thoughts into the connate state and on not attending to the connate state. 24. From not attending, whatever thoughts arise are meditated on as nondifferent from the previous nonattention. 25. There are five friends:🔽When the element of water increases and one feels heavy and shaky, equalize the taste with air.🔽When the element of air increases and one feels heavy and shaky, equalize the taste with earth.🔽When the element of earth increase 26. When the element of water increases and one feels heavy and shaky, equalize the taste with air. 27. Analyze the appearances and rest in the absence of arising.🔽Place the mind on the air and control the mind. 28. When the element of air increases and one feels heavy and shaky, equalize the taste with earth. 29. Rest in stability without coming or going. 30. Relax in the inseparability of bliss and emptiness. 31. If earth is predominant, the body and mind are very heavy, and the corpse is cold. 32. The tip of the nose should be recalled, and the outer and inner [elements] are of the same taste in bliss. 33. If fire is predominant, the consciousness is joyful, and bliss is primary. 34. The space element is of the same taste. 35. Rest without doing anything with the mind. 36. Allow the self-originated conduct to be natural and unrestricted. 37. The branches are seven: 38. Since appearances are enjoyed as nonarisen, there is the branch of enjoyment. Since appearance and emptiness are realized to be nondual, there is the branch of union. Since nonduality is experienced, there is the branch of bliss. Since bliss and empt 39. Since that meaning is uninterrupted like a river, it is the branch of uninterruptedness. Paragraphs: $ 0 9 19 25 37 #
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Please segment these sentences into coherent paragraphs: 0. “O great spiritual warrior, listen! 1. The array of the perfection of phenomena 2. is myself, the nature of perfection. 3. I will reveal my nature to you. 4. Since my nature is simplicity free of elaboration, 5. I have created this abode, the basic space of phenomena. 6. There is no one there other than enlightenment itself. 7. Since my nature is unobstructed and all-pervasive, 8. the sky of lucidity is the immeasurable palace of timeless awareness. 9. There is no one there other than naturally occurring timeless awareness itself. 10. Since I am the heart essence from which everything comes, 11. the five great elements, the three realms, and the six classes of beings🔽are my body, speech, mind, qualities, and activity. 12. Because there is nothing other than my body, speech, and mind. 13. My nature is arranged by me. 14. The buddhas of the three times and the sentient beings of the three realms 15. are also my nature, which I have shown to you. 16. Because my nature is unborn and free from proliferation, 17. it is not a location, and it transcends objects. 18. It is beyond the object of meditation on the formless samādhi.🔽Although my nature does not appear to you, 19. since my essence appears to you, 20. the three realms, the five great elements, and the six continuums 21. are the five bodhicitta lights that appear as my nature. 22. Since the five lights of pristine consciousness arise from the self-originated essence, 23. the five objects of the five pristine consciousnesses appear. 24. Since the five desires arise, the five attachments arise. 25. The individual ripened results of the five attachments are 26. The specific appearances of the six kinds of beings 27. Are what I have shown you. 28. The three kāyas are explained in the six kinds of spiritual approaches, 29. But even though I have shown them to you, you do not see them. 30. Each of them is my essence,🔽Each with its own kāya, speech, and mind, 31. And each with its own essence that is seen by all. 32. That, too, is the nature of me, Samantabhadra, being shown. 33. The essence of all that is authentic is enlightenment. 34. I am the essence of the basic space of simplicity, 35. And I am the great abode of all buddhas. 36. The display arises from me in the six classes of beings in the three realms. 37. Happiness and suffering are due to specific karma. 38. I reveal authentic compassion, unerring. 39. Those who follow spiritual approaches based on either causes or results Paragraphs: $ 0 4 7 10 14 18 23 30 34 38 #
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Please segment these sentences into coherent paragraphs: 0. clear and evident. 1. The natures of existence, nonexistence, good, and bad 2. are exhausted like the traces of water. 3. Everything is done by this. 4. Therefore, samadhi is the mind itself. 5. For example, a person who takes wealth from the ocean 6. to the serpent, crocodile, bee, 7. and so forth, all the sufferings of harm 8. And by practicing with difficulty, one attains. 9. Likewise, the yogi who seeks yoga, 10. The enemy of conceptual dullness and agitation, 11. These actions that are difficult to overcome, 12. If practiced, one attains bliss. 13. This is the supreme samadhi, 14. The training in practice, 15. From familiarizing with the mind itself, 16. Becoming acquainted is highly cherished. 17. Friends, 18. Those should be known as the attainment itself. 19. When this was said, 20. The inferior ones found the warmth of the intention of the sublime. 21. From The Great Heap of Jewels Discourse: 22. The Chapter on the Yoga of the King of the Dharma 23. Then, the Lord of Secrets, with an inferior body, said this to the heroes: 24. Friends, 25. what is meant by ‘having few duties’? 26. It is as follows: 27. not engaging in anything at all. 28. What is it that one does not engage in?🔽It is thus: 29. the true nature. 30. Why is that? 31. It is as follows: 32. a disease that is affected by a mantra 33. cannot harm anything at all. 34. Likewise, the three times are affected by the true nature, so the five poisons cannot cause harm. 35. If the true nature were not affected, 36. even if one were to practice all the aspects of the path, 37. one would only be certain to attain a happy rebirth, 38. but how could one attain the sublime state?🔽Whoever knows that everything is affected by the true nature 39. is liberated from the afflictions. Paragraphs: $ 1 5 9 13 17 21 23 25 38 #
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Please segment these sentences into coherent paragraphs: 0. What is the fourth concentration? 1. It is the five aggregates that are wholesome and included in the fourth concentration. 2. What is the noble truth of suffering? 3. It is the five appropriated aggregates. 4. What is the noble truth of the arising of suffering? 5. It is the contaminated causes. 6. What is the noble truth of the cessation of suffering? 7. It is the cessation of the contaminated causes. 8. What is the noble truth of the path? 9. It refers to the dharmas of training and post-training. 10. What is the immeasurability of kindness? 11. It refers to kindness and the feelings, perceptions, volition, and consciousness associated with kindness, as well as the bodily and verbal actions produced by them, and the formations dissociated from the mind produced by them. This is called the im 12. What is the immeasurability of compassion? 13. It refers to compassion and the feelings, perceptions, volition, and consciousness associated with compassion, as well as the bodily and verbal actions produced by them, and the formations dissociated from the mind produced by them. This is called th 14. What is the immeasurability of joy? 15. It refers to joy and the feelings, perceptions, volition, and consciousness associated with joy, as well as the bodily and verbal actions produced by them, and the formations dissociated from the mind produced by them. This is called the immeasurabil 16. What is the immeasurability of equanimity? 17. It refers to equanimity and the feelings, perceptions, volition, and consciousness associated with equanimity, as well as the bodily and verbal actions produced by them, and the formations dissociated from the mind produced by them. This is called th 18. What is the sphere of infinite space? 19. There are two kinds: 20. The first is concentration, and the second is birth. The feeling, perception, volition, and consciousness associated with this are called the sphere of infinite space. 21. What is the sphere of infinite consciousness? 22. There are two kinds: 23. The first is concentration, and the second is birth. The feeling, perception, volition, and consciousness associated with this are called the sphere of infinite consciousness. 24. What is the sphere of nothingness? 25. There are two kinds: 26. The first is concentration, and the second is birth. The feeling, perception, volition, and consciousness associated with this are called the sphere of nothingness. 27. What is the sphere of neither-perception-nor-non-perception? 28. There are two kinds: 29. The first is concentration, and the second is birth. The feeling, perception, volition, and consciousness associated with this are called the sphere of neither-perception-nor-non-perception. 30. What is the noble lineage of being content with whatever robe one obtains? 31. The wholesome contaminated and uncontaminated path that arises from the predominance of being content with whatever robe one obtains is called the noble lineage of being content with whatever robe one obtains. 32. What is the noble lineage of being content with whatever alms-food one obtains? 33. That is to say, the wholesome and uncontaminated path that arises from the predominance of being content with whatever food one obtains is called the spiritual power of being content with whatever food one obtains. 34. What is the spiritual power of being content with whatever bedding one obtains? 35. That is to say, the wholesome and uncontaminated path that arises from the predominance of being content with whatever bedding one obtains is called the spiritual power of being content with whatever bedding one obtains. 36. What is the spiritual power of delighting in abandoning and delighting in cultivating? 37. That is to say, the wholesome and uncontaminated path that arises from the predominance of delighting in abandoning and delighting in cultivating is called the spiritual power of delighting in abandoning and delighting in cultivating. 38. What is the fruit of stream-entry? 39. There are two kinds: Paragraphs: $ 0 2 6 10 18 21 24 27 30 32 34 36 38 #
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Please segment these sentences into coherent paragraphs: 0. Giving rise to a bad reputation. 1. The bhikṣu thought to himself: 2. I will now kill myself. 3. In the forest there was a deity who transformed into the body of an elder's daughter. 4. She said to the bhikṣu: 5. The people of the world, for my sake and yours, 6. have made empty slanderous words. 7. I and you have been close to each other, 8. doing improper things. 9. Since there has already been bad reputation, 10. we should return to lay life and enjoy each other's company. 11. The bhikṣu replied: 12. Because of this reputation, 13. I will now kill myself. 14. The deity again took on her heavenly body 15. and spoke a verse, saying: 16. Although there are many bad reputations, the practitioner endures them and should not kill himself. 17. He should not give rise to vexation. The bhikṣu was enlightened and concentrated his thoughts. 18. He eliminated afflictions and attained arhatship.Here is the corrected and aligned text: The Sutra of the Bhikṣu Avoiding the Bad Reputation of a Woman and Desiring to Commit Suicide 19. The bhikṣu who killed his mother while a layperson was transformed by Bodhisattva Viśākhā and went forth to attain the path. There was a man 20. Who killed his mother who gave birth to him. 21. He stayed under a tree🔽Weeping and distressed. 22. He cried out in lamentation, 23. Blaming himself for committing a great offense. 24. Having killed my mother, I will fall into hell. 25. Although the man was like this, he should have cultivated the precepts. 26. Bodhisattva Viśākhā 27. Saw that he was currently to be saved. 28. He transformed into a different person, 29. Leading his parents to where the mother-killer was. 30. Not far from him, they stopped in the middle of the road. 31. The parents said to their son, This is the right road. 32. The son said, It is not the right one. 33. They then argued together. 34. The son showed anger and killed the transformed parents. 35. Having wept and wailed with extreme pain, he could not control himself. 36. He went to where the mother-killer was 37. And said, 38. I have killed my parents and will fall into hell. 39. Weeping, he said, What can be done? Paragraphs: $ 0 1 3 11 14 19 26 35 #
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Please segment these sentences into coherent paragraphs: 0. they cannot be separated, they cannot be differentiated. 1. “The purity of anger is the purity of conceptualization. 2. The purity of conceptualization is the purity of anger. 3. Thus, 4. the purity of anger and the purity of conceptualization are indivisible: 5. they cannot be separated, they cannot be differentiated. 6. “The purity of anger is the purity of volition. 7. The purity of volition is the purity of anger. 8. Thus, 9. The purification of anger and the purification of volitional factors are not two, 10. and are not divided. 11. The purification of anger is the purification of consciousness. 12. The purification of consciousness is the purification of anger. 13. Thus, 14. the purification of anger and the purification of consciousness are not two, 15. and are not divided. 16. The purification of anger is the purification of the eyes. 17. The purification of the eyes is the purification of anger. 18. Thus, 19. the purification of anger and the purification of the eyes are not two, 20. and are not divided. 21. The purification of anger is the purification of the ears. 22. The purity of the ear is the purity of anger. 23. Thus, 24. the purity of anger and the purity of the ear are without duality and not to be differentiated. 25. The purity of anger is the purity of the nose. 26. The purity of the nose is the purity of anger.🔽Thus, 27. the purity of anger and the purity of the nose are without duality and not to be differentiated. 28. The purity of anger is the purity of the tongue. 29. The purity of the tongue is the purity of anger. 30. Thus, 31. the purity of anger and the purity of the tongue are without duality and not to be differentiated. 32. The purity of the body is due to the purity of anger. 33. The purity of anger is due to the purity of the body. 34. Thus, 35. the purity of anger and the purity of the body are not two, nor are they divided, nor are they discriminated, nor are they separate. 36. The purity of the mind is due to the purity of anger. 37. The purity of anger is due to the purity of the mind. 38. Thus, 39. the purity of anger and the purity of the mind are not two, nor are they divided, nor are they discriminated, nor are they separate. Paragraphs: $ 1 6 11 16 21 25 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. and I dare not have the arrogance of thinking I am superior. 1. It is like a disciple being enfeoffed as a king. 2. When the emperor issues an edict to inspect and reform customs, 3. how could the king and officials in the prefectures and counties not be afraid? 4. The emperor said: 5. Since the envoy is my son, 6. and he is carrying out my orders, 7. how could the officials in the prefectures and counties not be afraid? The Dharma teacher asked again: 8. When the king is inspecting, 9. can the magistrates and county heads dare to walk in front of the king as they please? 10. The emperor said: 11. Following my majestic orders, 12. the officials will be disciplined and respectful, fearing the Dharma. 13. How dare they act as they please? The Dharma teacher said: 14. It is so, it is so. 15. It is truly as the emperor says. 16. I, a person who has left the household life, 17. am also called a Dharma prince. 18. The true Dharma I uphold was also spoken by the golden mouth of the Dharma King. 19. When teaching and transforming others, I am also without fear. 20. If the Dharma is practiced, 21. all the celestial demons and spirits will not fail to venerate it. 22. What little favor the Daoists have is not enough to subdue. 23. The Emperor heard the Dharma Master's words. 24. He became even more attentive. 25. He then took leave of the Dharma Master and entered the city. The Emperor ordered someone to prepare offerings and set up a vegetarian feast. 26. He also ordered officials of the fifth rank and above, both civil and military, inside and outside the court, 27. to gather at Baima Temple at dawn on the fifteenth day. 28. On the thirteenth day, the Daoists were outside the south gate of Baima Temple. 29. To the east of the road, they set up three altars. 30. Each altar had twenty-four gates. 31. On the west altar, they placed the scriptures of the Most High Numinous Treasure Heavenly Venerable, totaling 369 scrolls. 32. On the central altar, they placed the works of the twenty-seven families of various masters, Yellow Emperor, Laozi, and others, totaling 235 scrolls. 33. On the east altar, they set up food and drink offerings to the hundred deities. 34. On the fourteenth day, the Emperor set up a seven-jeweled walkway. 35. To the west of the road south of Baima Temple, 36. he placed the Buddha's relics and Buddhist scriptures and images. 37. On the fifteenth day, at dawn, 38. the great assembly gathered. 39. The time for the meal had already arrived. Paragraphs: $ 4 7 13 23 25 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. This is the very search. 1. It lasts as long as he has not heard the teachings. 2. Attainment is the retention of the teachings in terms of their meaning and their verbal expression. 3. Here, the first alternative is explained, because it is included immediately after the undertaking and the obtainment. The second explanation is not tenable. 4. This is understood by oneself and then one acts for the sake of sentient beings. Therefore, it should be understood that the undertaking and the obtainment are for the sake of sentient beings. 5. Thus, this set of ten is suitable from the perspective of the benefit for others. 6. The first term, “undertaking and obtainment,” has already been explained by the root text. 7. The other ten terms, “undertaking and obtainment,” should be analyzed in the same way as the ten terms that have been explained. 8. With regard to “as one has heard,” and so on, 9. The hearing is this very Dharma discourse, because it is to be heard in accordance with reality, without error. 10. And that is these very natures of the Dharma that are taught in the ten bodhisattva stages. 11. And the meaning of that is those very ones that have the nature of wisdom. 12. The correct grasping of that is the correct apprehension. 13. That very thing is the array, because it is the special arrangement, 14. which is the ascertainment by the supreme cognition that arises from reflection. 15. Having thus grasped it oneself, one causes others to grasp it, and so one teaches to the disciples who are to be trained. Thus one begins and attains the correct apprehension. 16. And this is stated in the sutra: 17. This is indicated by the phrase “in order to become skilled in the arrangement of the bodhisattva stages just as they are.” 18. The meaning of the words of the explanation is analyzed just as it is taught. 19. Having thus taken up these stages, 20. having taught them in terms of their meaning and words, he generates the aspiration and desire to attain them by making them directly evident to himself through the very knowledge that is his nature. 21. This is also taught in the sutra: 22. “In order to take up all the qualities of a buddha.” 23. How is it? 24. The taking up of all the qualities of a buddha, of all the uncontaminated stages, is the aspiration, the desire. 25. It is the taking up of the higher intention. 26. The meaning of the explanation is as follows: 27. Having generated such intense aspiration, one cultivates the uncontaminated dharmas that are factors of enlightenment, such as the attainment of light, as explained in the Ornament of the Mahāyāna Sūtras. 28. That itself is the aspect, 29. because one realizes through that. 30. At that time, one cultivates those through that aspect, 31. not merely through thought as before. Therefore, it shows the stage of equipoise, and one begins and attains the application. 32. That stage is the application that propels realization. 33. This is also taught in the sūtras:🔽For the sake of cultivating the uncontaminated dharmas through distinctions. 34. The uncontaminated dharmas are contemplated, 35. because it is cultivated by the knowledge in meditative equipoise, which is superior to that which arises from karma. 36. The composition of the means of realization and the attainment of the result have already been explained in detail. 37. The sutra describes the qualities of the path of seeing by means of synonyms such as “great wisdom” and so on. 38. It is the knowledge of the limit of reality because it is the path of seeing itself. 39. It is the generation of the ultimate thought of awakening because when it exists, one becomes free from the two obscurations.🔽It is not the case that the listeners and so forth have such a great purpose. Paragraphs: $ 0 6 9 16 19 23 26 33 37 #
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Please segment these sentences into coherent paragraphs: 0. In the case of the root to move, the rules for the addition of lat, etc., are the same as before, except that the special feature is that the augment is added to the verb.🔽 In the case of lat, the augment is dal, etc. 1. In the case of ling, the augment is dele, etc.🔽 In the case of lot, the augment is dalu, etc. 2. In the case of lang, the augment is adalat, etc.🔽 The augment at is added to the final of the third person singular.🔽 The at of the upadhā u is added to the final la and ra. 3. The augment is added to the other side, that is, to the vowel a.🔽 Adālit, 4. adāliṣṭam, 5. adāliṣṭu, etc. 6. In the case of lit, the augment is dal. 7. The augment is tu, etc. 8. In the case of lut, the augment is dalit, etc. 9. In the case of the optative ling, the augment is🔽 dale, etc.🔽 In the case of lṛt, the augment is daleśyati, etc.🔽 In the case of lṛṅ, the augment is 10. daleśyati, etc.🔽 In the case of lṛṅ, the augment is🔽 daleśyati, etc.🔽 In the case of lṛṅ, the augment is🔽 daleśyati, etc.🔽 In the case of lṛṅ, the augment is🔽 daleśyati, etc.🔽 In the case of lṛṅ, the augment is🔽 daleśyati, etc.🔽 In the case of lṛṅ, 11. In the 12. ādyanuti, etc. 13. The first, nyi, tu, and du are called “going” and are elided. 14. The root nyi means “to move.” 15. By this sūtra, nyi is combined with the suffixes phala, etc., and the rasmi, etc., in the same way as the previous rules. 16. In the case of lat, it is phalat, etc. 17. In the case of ling, it is phalet, etc.🔽In the case of lot, it is phalat, etc.🔽In the case of lang, it is aphalat, etc. 18. In the case of lung, it is aphāli, etc.🔽It is aphaliṣṭam, etc. 19. It is aphaliṣṭa, etc. 20. In the case of the first person singular of the liṭ, it is aphala.🔽In the case of the first person singular of the tar, it is bhajataḥ, etc. 21. It is also bhajataḥ, etc., of the first person singular of the tar. 22. The verbal root tar means “to cross” and is used with the suffix ta to form the past tense. 23. The verbal root bhaj means “to serve.” 24. The verbal roots trapuṣa and trapuṣī mean “to be ashamed.” 25. The first person singular of the present tense is 26. pelatu, pelu. 27. The three middle persons are 28. pelita, pelathu, pelā. 29. The three future persons are 30. pāphalā, pāphala, pelīvā, pelīmā, lutta, phālīṭā, and so on. 31. The verbal root liṅ means “to desire.” 32. The verbal root phalyāt means “to be fulfilled.”🔽The verbal root lṛṭ means “to be.” 33. The verbal root lṛṅ means “to be.” 34. The verbal root nikṣ means “to do.” 35. The verbal roots rasmi and pad mean “to go.” 36. In Lat, Nikṣati, etc. 37. In Ling, Nikṣeta, etc. 38. In Lot, Nikṣatu, etc.🔽In Lang, Anikṣata, etc. 39. In Lung, Anikṣita, etc.🔽In Lit, Nikṣa, etc. Paragraphs: $ 0,6,13,18,22,25,31,36 #
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Please segment these sentences into coherent paragraphs: 0. The present emperor of the Great Tang, by the decree of Heaven, received the qi of Taiyi and Taiji. 1. He is endowed with the spiritual power of the Celestial Emperor and the Celestial Lord. 2. In the secluded chambers, he laid the foundation of the lofty sun. 3. In the barren fields, he established the enterprise of the double splendor. 4. Red light flowed through the doors, purple qi reached the heavens. 5. Dragon face, phoenix chest. 6. The signs of the sun's horns and the moon's suspension. 7. The uniqueness of eyes like the Yellow River and a mouth like the ocean. 8. The marvel of being full above and sharp below. 9. The sagely and wise one profoundly contemplates, knowing the past and the future. 10. He explores the profound, enters the subtle, exhausts the spirit, and fully realizes the nature. 11. Heaven bestowed upon him the naturally-born body, the virtue of the beginning of the hidden dragon. 12. At the end of the Sui dynasty, the country was in chaos and collapsed. 13. Fire burned the Kunlun peak, water flew over the vast ocean. 14. Wang Shichong became powerful in Gong and Luo. 15. Dou Jiande stumbled in Ji and Ding. 16. Tang Bi and Xue Ju. 17. Having formed a swarm in the three Qin regions. 18. The dark-gated Wu Zhou. 19. Also perched high in the six prefectures. 20. All had the intention of chasing the deer. 21. Each opened the ceremony of proclaiming oneself emperor. 22. Supporting the sons and grandsons of the untrustworthy. 23. Leading the masses of the black-hearted. 24. Displaying the strength of cattle and sheep. 25. Setting out from the mountains of water and grass. 26. From the right side of the river, dragons and snakes were killed equally. 27. The land of the Central Plains, jade and stone were burned together. 28. Thus causing the earth to reach to the heavens. 29. All had the lament of coming to life. 30. The capital city was taken over. 31. People gave rise to the sorrow of releasing the axle. 32. Our emperor, being a close relative of the imperial son. 33. Received the mandate of the heavenly strategy. 34. Using the weight of encouragement. 35. Saving from the danger of treading on ice. 36. With the depth of anxious concern. 37. Rushing to the urgency of hanging upside down. 38. Fully carrying out the nine punishments and presiding over the six armies. 39. Above, he looked down upon them with the sun flag and moon flag. Paragraphs: $ 0 12 32 #
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Please segment these sentences into coherent paragraphs: 0. Third, clarifying the essence of thought, divided into four. 1. First, the general thesis. 2. Second, listing the names, divided into two as in the treatise. 3. Third, clarifying the functions of the two thoughts, divided into two. 4. First, according to the five aggregates. 5. Second, according to the realms, bases, etc., clarifying the functions of the two aggregates. 6. Fourth, the explanation, divided into two. 7. First, clarifying the characteristics of the thought of counting, divided into two. 8. One question. 9. Two answers divided into two different aspects. 10. The first aspect clarifies counting based on the five aggregates. 11. The second aspect clarifies the characteristics of counting based on the three realms, nine grounds, and five destinies. 12. Second, clarifying the characteristics of thought in weighing and contemplating is divided into six parts. 13. One general question. 14. Two brief answers. 15. Three interrogative questions. 16. Four listed names. 17. Five specific explanations divided into four parts - first, clarifying the principle of dependence is divided into three parts. 18. One question. 19. Two answers divided into three parts. 20. One introduction. 21. Two listed names. 22. Three specific explanations divided into two parts. 23. First, clarifying the dependence of arising is divided into two parts. 24. One introduction. 25. Two explanations divided into two parts. 26. One establishes the cause. 27. Two reveals the effect. 28. Second, clarifying the dependence of establishment is divided into three parts. 29. One introduction. 30. Two explanations divided into two parts. 31. One establishes the cause. 32. Two reveals the effect. 33. Three concludes. 34. Third, clarifying the conclusion - second, clarifying the principle of function is divided into three parts. 35. One question. 36. Two answers divided into two parts. 37. First, the heading. 38. Second, the explanation, divided into three parts. 39. First, clarifying the function based on the six sense organs. Paragraphs: $ 0 4 6 12 17 23 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The great excretion is because it discards feces. 1. And also the knower. 2. The knower is precisely the self, also called the general controller. 3. Therefore, there are twenty-five. 4. The Kāpila treatise asks: 5. How are the intrinsic nature, reversal, and knower distinguished? 6. The answer is in verse: 7. The intrinsic nature is not reversed. 8. The great and others are also intrinsic and reversed. 9. The sixteen are only reversed. 10. The knower is not intrinsic or reversed. 11. As for the intrinsic nature, 12. it can give rise to everything and does not arise from others, thus called the intrinsic nature. 13. The intrinsic nature can give rise to the great and others, 14. therefore the verse says not arising from others. 15. Therefore, it is not reversed. 16. The consciousness, self, mind, and five sense objects, these seven are both intrinsic and reversed. 17. The great is born from the intrinsic nature, thus it is reversed. 18. It can give rise to the conceit of self, thus it is called intrinsic. 19. The conceit of self is born from the great intrinsic nature, thus it is reversed. 20. It can give rise to the five sense objects, thus it is called intrinsic. 21. The sense objects are born from conceit, thus they are reversed. 22. It can give rise to the five great elements and the sense faculties, thus it is called intrinsic. 23. The sound dust, the void, and the ear faculty are called the root. 24. Up to the earth, the nose faculty, and so forth. 25. In this way, the seven are also different. 26. The sixteen are only different. 27. The five great elements, the five faculties of action, the five faculties of knowledge, and the mind. 28. These sixteen are only born from others and cannot give birth to others. 29. Therefore, they are only different. 30. The knower is neither the root nor different. 31. The knower is the self. 32. The self takes knowing as its essence. 33. The self is not born from others and cannot give birth to others. 34. Therefore, it is neither the root nor different. 35. Question: The five great elements give birth to the eleven faculties. 36. Why are the five great elements not the root? 37. Answer: Examining their meaning. 38. It directly clarifies that the five sense objects give birth to the five great elements and the eleven faculties. 39. It does not further clarify that the five great elements give birth to the eleven faculties. Paragraphs: $ 0 4 7 11 16 26 30 35 # not abandoned are as follows. 32. From the time one vows to commit a nonvirtuous action, such as saying, From now on, I will kill sentient beings, I will steal and I will live like this,🔽nonindicative states that are the basis of the vow to commit nonvirtuous actions arise continuous 33. Also, from the time one engages in the action of a smith, for example, up to the time one becomes a fisherman, nonindicative states arise in those who do not engage in such actions. 34. These are called nonindicative states that are not abandoned. 35. So too, other noninformative virtuous natures that are characterized by abandonment. 36. For example, from the time one undertakes the vows of individual liberation,🔽from then on, even when one is intoxicated and so on, the noninformative virtuous natures that are accumulated arise. 37. These are called noninformative virtuous natures that are characterized by abandonment. 38. Even though they are by nature form and action, 39. they are called noninformative because they do not inform others, unlike informative form. Paragraphs: $ 0 11 20 24 31 36 #
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Please segment these sentences into coherent paragraphs: 0. The words “established” and “not established” are used to show that the reason is not inconclusive, and the words “in the treatise” and “not explicitly intended” are used to show that the reason is not contradictory. 1. The word “only” excludes the possibility that the reason is not a property of the subject. 2. The word “only” is used to show that even though the meaning of the thesis is not explicitly stated, the property that is the basis of the context is the probandum. 3. Others say that the word “only” is used to show that the reason is not overpervasive. 4. If these words are faulty because they are not pervasives or are overpervasives, then the master has stated the definition of a premise as follows: 5. What is it that is asserted? 6. He says: The definition of a premise is that which is accepted as the probandum. 7. Therefore, the definition of a premise is that which is asserted to be the probandum in a proof. 8. Here, the words “asserted” and “own nature” have the same meaning. Therefore, this is what is asserted. 9. But it should not be explained that this is the definition of a premise of the master Dharmakīrti. 10. Since the terms are not pervasives and are over-pervasives, it is only proper to ask about the reality of the definition, “What is it that is asserted to be its definition?” 11. Moreover, how could this be the definition of the ultimate? 12. Because those to be refuted do not have the property of being a subject. 13. How is it that they do not have the property of being a subject? 14. Because it is contradictory to accept that the object of refutation is the probandum, because the remainder is established, because even if it is not established, it is stated to be the proof, because the definition does not apply to what is merely s 15. Therefore the acceptance of being the probandum is the definition of that. 16. The meaning of the words “that which is to be established” is established by implication, since the words “non-pervasion” and “over-pervasion” are used to refute the thesis. 17. Therefore, the meaning is established in this way, but the words themselves are not necessarily accepted. 18. If the definition of a thesis is that which is to be established in order to avoid non-pervasion and over-pervasion, then the word “own” is meaningless, since all that is not accepted is refuted by the mere mention of what is accepted. 19. In response to this, we say that the word “own” is used by the master in the definition of a thesis in order to refute the misconception that what is not accepted in a treatise is to be established. 20. The fact that what is not accepted in a treatise is seen is taught in the treatise, and therefore it is accepted. 21. Some have understood that the thesis is to be established for the sake of desire, and so they have misunderstood. 22. But if one were to state the thesis himself, in order to eliminate misunderstanding by teaching, what would he be teaching? 23. He would be teaching that desire is not to be refuted. 24. The treatise states: 25. Just as impermanence is not the thesis in the syllogism, “Sound is impermanent, because it is produced,” so too non-self is not the thesis. 26. And the reason is not unestablished, in reliance on the thesis, because of the refutation of the opponent’s thesis. 27. But if one asserts that what is seen in the scriptures is a separate thesis, 28. then the treatise teaches that it is not a thesis. 29. The treatise states: 30. But it is not the case that the mere fact that a subject is at issue is a probandum. 31. If you maintain that even that is a probandum because of the acceptance of the treatise, then you are showing that there is an infinite regress. 32. Just as you maintain that seeing is a probandum because of the acceptance of the treatise, 33. then, since that which is not established in any way, like the quality of space, is a nonexistent phenomenon, all would be contradictory, and so there would be no reason at all. 34. Thus, the word “itself” does not invalidate the thesis, and the quality of space is not the probandum, and even if it were the probandum, there would be no infinite regress. 35. But if the word “itself” and the word “thesis” avoid stating an unestablished reason, 36. then the unestablished reason is not asserted by the proponent himself, so there is no point in specifying it. 37. In order to respond to that by stating the opponent’s position, he says “here” and so on. 38. If the term “direction” is to be taken as referring only to the term “direction” that is asserted by ourselves, then even the term “that which is to be indicated” would be a term that has an agent, because it is a term that is taught by the suffix th 39. Therefore, since it would follow that the term “direction” would also be a term that is a cause of the connection of the term “direction” with the term “that which is to be indicated,” the master Dignāga, seeing this, explained that the term “directi Paragraphs: $ 0 5 9 15 19 24 27 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Reciting the knowledge mantra, one should remove the cloth, and the people in the retinue should say, The poison has been removed. 1. Stricken with fear, he will be struck with the foot and shaken. 2. The meaning is that he will be frightened by the sound of the heel and the shaking of the body.🔽 As if poison has entered the eyes, 3. means that if it is as if poison has entered the eyes, 4. the meaning is that one should open the eyes and look at the arrangement of the syllables of the mantra there. 5. Puncture with a needle means that for the purpose of frightening the spirit, 6. the meaning is to puncture the limbs such as the nails with a needle. 7. Make him vomit means that if he feels pain from eating and drinking, the meaning is to make him vomit. 8. Blow with phu and hu means to blow with the breath of the mantra recitation. 9. Destroy the limbs means that if a person is not affected by mantra and medicine,🔽 the meaning is to destroy the limbs with the mantra of the weapon.🔽 The meaning of make him tremble is to make him tremble with the mantra of the weapon. 10. Having burned it with the seed of fire inserted into the body, one should reduce it to ashes. 11. Then, with the seed of healing, one should generate the body. 12. Also, one should summon the beings of the chest, and so forth. This means that by the power of the mantra, one should summon the snake. 13. One should show the wonders. 14. One should bind means that one should block the escape routes of the limbs with the seal. 15. One should suppress means that one should summon the power of the poison and strike it with the dagger. 16. The meaning is that one should suppress the maṇḍala of great power generated by Kṣitigarbha. 17. One should stupefy means that if one applies those methods, 18. the power of the poison will be destroyed. This is the meaning of one should stupefy. 19. One should make [them] ingest poison means that for the sake of killing the poison of beings, one should extract the poison that abides. 20. It is taught that one should kill the poison with the mudra of medicine and mantra. 21. As for the poison should be transferred to another, one should place the poison on a wind maṇḍala generated by the seed of wind, and transfer it to another's body. 22. Then, after transferring it to a tree, and so on, it should be pressed down with the maṇḍala of earth. 23. As for one should summon with the one endowed with the goad, it is taught that one should summon those attached to the joints with the mudra of the goad. 24. As for the poison attached to the body should be extracted, if the poison is attached to the foot and difficult to extract, 25. one should place the poison on a wind and fire maṇḍala. 26. It will be extracted. 27. After it has been extracted, one should transfer it and kill it. 28. The phrase having eaten means that one should cause a snake or other animal to bite the previous wound. 29. The phrase having cut off means that one should cut off and discard the mouth of the one bitten by the poison. 30. The phrase having bound means that one should not allow the poison to spread and move to other limbs, and so one should stop it.🔽The phrase having sent a messenger means that one should send a person to announce, I have been bitten by a snake, 31. or I have drunk poison. 32. The method of this and so forth 33. should be seen in the Yoga of the Peaceful Crown Protuberance of the Garuda Tantra. 34. Here, fearing too many words, I will not elaborate. 35. The phrase having driven out means that one should do it to the one who has been bitten by the poison. 36. The destruction of the Nagas means the destruction of the Naga-demons by the display of the serpent-head mudra, etc. 37. One should arouse them with the sound of drums and conches. 38. This means that one should anoint the musical instruments with medicine and incense, 39. and by playing them, Paragraphs: $ 0 5 10 17 24 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The inexhaustible is not exhausted by exhaustion. 1. Through the gateway of exhaustion, all phenomena are unborn. 2. The Buddha prophesies those who have patience. 3. “The signless is the state of nonabiding, the state of nonengagement. 4. It is the unconditioned, free from time. 5. It is not unmade, not made to be made, not arisen. 6. The Victorious One has prophesied that I am like suchness. 7. If I were to think, ‘I have been prophesied,’ 8. I would be applying myself unequally to the path of Dharma. 9. The application of mind and thought is not application. 10. This special application to the Dharma is equal and the same. 11. All of you are on the surface of the earth, 12. while I am in the middle of space. 13. Knowing that the earth and space are the same, 14. I engage in wisdom without attachment in the three existences.” 15. Then, after the kinnara king Druma had spoken these verses, he descended from the sky and, with his palms together, bowed to the Blessed One. 16. He then said to the Buddha: 17. “Bhagavān, 18. the Buddha has appeared for my sake. 19. Why is this? 20. Bhagavān, I have not made my bodhisattva conduct meaningless, 21. and I have not been deceived by my past roots of virtue. Therefore, the Bhagavān has prophesied my unsurpassed, perfect enlightenment in order to fulfill all my wishes.” 22. Then, in that assembly, some bodhisattvas gave rise to the following thought:🔽“ 23. The kinnara king Druma thought, “From which tathāgata, arhat, perfectly enlightened buddha did the bodhisattva first give rise to the mind of awakening?” 24. Then the bodhisattva Divyamauli, knowing the thoughts that were in the minds of those bodhisattvas, asked the Blessed One, 25. “Blessed One, 26. what is the name of the tathāgata from whom the kinnara king Druma first gave rise to the mind of awakening?” 27. The Blessed One said,🔽“Son of noble family, in the past, countless, vast, immeasurable, 28. incalculable eons ago, 29. At that time, during the eon called Pure, in the world system called Virtuous, there was a thus-gone one, a worthy one, a perfect buddha called Knower of the Worlds.🔽 30. At that time, during the eon called Purity, in the world system called Virtue, there appeared in the world the Tathāgata, the Arhat, the Perfectly Awakened One, the One of Perfect Knowledge and Conduct, the Sugata, 31. the Knower of the World, 32. the Leader of Men to be Tamed, the Teacher of Gods and Men, the Buddha, the Blessed One, named Ratna-skandha. 33. Son of noble family, 34. at that time, the saṅgha of bodhisattvas of the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened One Ratna-skandha, 35. numbered six hundred million. 36. All of them were engaged in diligence, 37. They had attained the highest patience, and were irreversible from unexcelled, perfect enlightenment. 38. His lifespan was sixty million years. 39. The world system called Good was made of beryl, Paragraphs: $ 0 3 7 11 15 17 22 24 27 30 33 #
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Please segment these sentences into coherent paragraphs: 0. The first two lines distinguish the provisional and the real based on contemplating emptiness and existence. 1. Nirvana is emptiness and birth and death is existence. 2. The last four lines clearly show non-attachment. 3. With the single mind that is the fusion of the two knowledges, 4. Contemplate the true reality of emptiness and existence as non-dual. 5. Like contemplating form as existent and form as empty. 6. How could one ever be momentarily confused about the emptiness of nature? 7. Because one is not confused about emptiness, 8. Therefore, they always dwell in the realm of existence without being tainted by worldly dust. 9. The following sentence is the opposite of this and can be understood. 10. This is called the two truths corresponding to each other and the two practices supporting each other. 11. Like a cart with two wheels. 12. Like a bird with two wings. 13. Flying in the sky and going far, each is missing and unable to do so. 14. Through the gate of emptiness, one escapes from birth and death and enters nirvana. 15. Through the gate of existence, one establishes the Buddha's teachings and transforms sentient beings. 16. However, principle and quantity are not two, and birth and nirvana are one suchness, so 17. one does not get stuck in emptiness and accumulate existence. 18. This is called the power of a single thought, and expedient wisdom is complete. 19. The power of a single thought, expedient wisdom is complete - thought refers to wise thought. 20. The word one means the shortest time.🔽Expedient means expedient wisdom, which is the previous skillful means. 21. Wisdom refers to true wisdom, which is the previous prajñā. 22. It means that in a short moment of thought, the two wisdoms are complete. 23. The repetition of the word means praising its wonderful wisdom. 24. Good thinking, clear and distinct - this means 25. the principle is very clear. 26. It can be fully understood. 27. The truth of cessation in nirvana - both Sanskrit and Chinese are given. 28. The ancient translation of the truth of cessation as the truth of exhaustion. 29. The meaning of exhaustion is below. 30. This also explains the sutra. 31. For the sake of the doctrine of the nameless treatise below, it is simply said that the bonds are exhausted - the bonds refer to all bonds and afflictions, and also include all karmic actions. 32. This is the truth of the origin of suffering. 33. However, it is explained using a metaphor. 34. It is like the knots in the world, which are the most difficult to untie. 35. Then birth and death are eternally extinguished. 36. Therefore, it is called exhaustion - birth and death is the truth of suffering. 37. Connecting with the previous, it is also called the three defilements or the three obstacles. 38. These three kinds of obstacles rely on each other and are able to obstruct nirvana. 39. Now, the path of treatment is generally said to be exhausted. Paragraphs: $ 0 3 10 14 19 24 27 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The one who is perfectly balanced, 1. Because of the loss of your pledge, you will be thrown into the mandala. 2. They will not be granted the empowerment. 3. The two kinds of honey are butter and butter. 4. The red sandalwood is the most important. 5. The one who is placed in the assembly. 6. All of them are not marked with a stone. 7. The nameless one is tied to the tip of his thumb. 8. The yogi is always practicing it. 9. The same is true of the drink of peace that is drunken. 10. They will achieve lasting results. 11. This will give you half the ten million lives. 12. All accomplishments are the cause of the enlightened mind. 13. The four offerings are the great hero. 14. The mind is the one who desires. 15. The two powers are brought into balance. 16. The same is true of the practice of the meditative absorption. 17. The happiness of gods and humans. 18. The one who holds the vajra will be able to gather it. 19. The one who does this is the one who does this. 20. He will not be able to do so for sixteen years. 21. Is there a mountain or a forest of medicinal herbs? 22. And in the great river-bank, And in the charnel ground that was established from the beginning. 23. There, you should write a mandala. 24. The definitive explanation of the glorious Heruka. 25. This is the first chapter of the introduction to the mandala. 26. The king said, There is no weakness. 27. The mandala is the ground of the approach. 28. He will be buried in a cemetery with ashes and five nectars. 29. The mandala is the ground of the ground. 30. The mandala is completely formed there. 31. There, meditate. 32. The charnel ground is searched. 33. The one with the teeth in the charnel ground, 34. I will make a beautiful mandala. 35. The teacher is characterized by virtue. 36. The most correct is the knowledge of the tree lineage. 37. The glorious one drank blood and knew the secret mantra. 38. They are pure, free from anger, and wise; They are the perfection of wisdom, the knowledge of the application. 39. He wore a skull cup and a skull cup. Paragraphs: $ 0 21 24 26 28 35 #
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Please segment these sentences into coherent paragraphs: 0. The treatise states: 1. How is it that the difference in the given property? 2. One verse below. 3. The second clarifies the difference in property. 4. Therefore, the attainment of fruits is different. In this, property refers to the property of the body that is used for living, 5. it is not the seven properties spoken of in the sixteenth chapter of the Abhidharma-samuccaya. The seven properties are:🔽First, faith. 6. Second, precepts. 7. Third, shame. 8. Fourth, modesty. 9. Fifth, learning. 10. Sixth, renunciation. 11. Seventh, wisdom. 12. These are the treasures of the sages that support the Dharma body. 13. This is not what is being discussed here. 14. The treatise says: up to the results of wonderful form, etc. 15. Briefly explaining cause and effect in relation to each other. 16. In reality, what is given also has sound. 17. Here, giving of wealth refers to clothing, food, etc. 18. Therefore, the four objects are mentioned without mentioning sound. 19. Because it is not retribution. 20. The four objects such as clothing. 21. accomplished. 22. Because the three objects of food are accomplished. 23. Moreover, sound is not retribution. 24. Because there is no corresponding object. 25. It is omitted without discussion. 26. The treatise. 27. That is to say, the wealth that is given... all have distinctions. 28. Detailed explanation. 29. Good form is attracted by good form. 30. Good reputation is attracted by good smell. 31. Being loved by the masses is attracted by good taste. 32. One's own body is attracted by good touch. 33. This is said from one perspective. 34. In reality, touch also attracts good smell and touch. 35. However, the distinctions in karmic results. 36. Only the Buddha can know. 37. Treatise. 38. How is it by the distinction of the field to which one gives? 39. The second half of the verse. Paragraphs: $ 0 4 14 27 38 #
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Please segment these sentences into coherent paragraphs: 0. The commentary states: 1. This contradicts direct perception. 2. This contradicts the world. 3. The treatise states: 4. Therefore, what they grasp is merely their own conceptualization of existence. 5. The commentary states: 6. This concludes that their view is not correct. 7. The text can be understood as it is. 8. This is the third part of the text. 9. Among them, the Sāṃkhya school 10. and the Vaiśeṣika school 11. each have eighteen different branches that compete in arising. 12. As recorded in a separate memorandum. 13. Below is the second refutation of the Vaiśeṣika theory. 14. At the end of the formation eon, when the lifespan of humans is immeasurable, a non-Buddhist appears in the world. 15. His name is Ūluka. 16. This means owl. 17. During the day, he avoids form and sound, hiding in the mountains and forests. 18. At night, he stopped seeing and hearing and went out to beg for food. 19. At that time, people called him a hoopoe bird, thus he was named after it. 20. It is said to be a variant name of the gibbon. 21. The old name Ūluka is a mispronunciation. 22. He is also called Kaṇabhaksa.🔽Kaṇabha means rice. 23. Bhakṣa means food. 24. In the past, he roamed at night, frightening other young women. 25. He then collected rice from the husked rice in the threshing yard and ate it. 26. Therefore, he was named after it. 27. At that time, people called him the Rice-Eating Immortal. 28. The old name Jaṇḍhaka is a mispronunciation. He is also called Viṣṇu. 29. This means supreme. 30. He composed the Six Categories Treatise. 31. Since his treatises are rarely matched, he is called supreme. 32. Or, because it was created by a supreme person, it is called the Supreme Treatise. 33. The old name Vaiśeṣika 34. or Vaiśeṣa 35. are all abbreviated. 36. The creator of the Supreme Treatise is called the Supreme Treatise Master. 37. He practiced the Way for many years and attained the five supernatural powers. 38. It means that upon attaining enlightenment, he was delighted to enter nirvana. 39. But he lamented that those who could transmit his realization were not yet found. Paragraphs: $ 0 3 5 8 9 13 14 22 28 33 37 #
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Please segment these sentences into coherent paragraphs: 0. perceptions, 1. volitional factors,🔽and consciousness that are present there. 2. He attends to the fact that those phenomena that are aspects of consciousness are not going, and so on, up to: he puts an end to craving and becomes free from attachment, and he attains cessation, nirvāṇa. 3. In that very sūtra, it continues up to: cessation and nirvāṇa. 4. When he knows and sees in this way, his mind is liberated from the contaminants of desire, 5. his mind is liberated from the contaminants of existence and ignorance. 6. He knows: “My births have been ended, 7. the practice of the celibate life has been established, 8. what was to be done has been done, 9. there is no more of this or that existence.” 10. He attains liberation and the vision of the wisdom of liberation. 11. His mind is not liberated from the contaminants. 12. But by means of that very aspiration for the Dharma, that very craving for the Dharma, that very delight in the Dharma, and that very joy in the Dharma, 13. he abandons the five lower fetters.🔽He attains final Nirvana in the intermediate state.🔽He does not attain final Nirvana in the intermediate state, 14. but attains final Nirvana after rebirth. 15. He does not attain final Nirvana after rebirth, 16. but attains final Nirvana without practice. 17. He does not attain final Nirvana without practice, 18. but attains final Nirvana with practice. 19. He does not attain final Nirvana with practice, 20. but migrates upward. 21. He does not migrate upward,🔽but migrates downward. 22. By means of that very aspiration for the Dharma, that very craving for the Dharma, that very delight in the Dharma, and that very joy in the Dharma, they are reborn with the same fortune as the gods who have gone to the base of infinite consciousness 23. “Monks, in this case, a monk does not attend to those aspects, those signs, and those modes by means of which he may transcend the base of infinite consciousness in all regards and, having attained the base of nothingness, abide in it. 24. But he does not attend to those aspects, those signs, and those modes. 25. However, he does attend to the aspects of feeling, 26. the aspects of perception,🔽and the aspects of volitional factors that are objects of his mind. 27. He attends to the fact that those phenomena which are aspects of consciousness are not going. 28. ... up to the extinction of craving, freedom from attachment, cessation, and nirvana, as before. 29. ... up to cessation and nirvana, as in that very sutra. 30. Having understood and seen in this way, his mind is liberated from the defilements of desire, 31. and his mind is liberated from the defilements of existence and ignorance. 32. ... up to 33. I do not know of any other existence beyond this one. 34. He does not become liberated. 35. By means of that very aspiration for the Dharma, that very longing for the Dharma, that very delight in the Dharma, and that very joy in the Dharma, they abandon the five lower fetters. 36. They attain final nirvāṇa after taking rebirth. 37. They do not attain final nirvāṇa after taking rebirth. 38. They attain final nirvāṇa without exertion. 39. They do not attain final nirvāṇa without exertion. Paragraphs: $ 0 4 11 23 30 35 #
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Please segment these sentences into coherent paragraphs: 0. The nature of the four names of wisdom is beyond the domain of concepts, free from extremes. 1. The great bindu is one, and is free from the continuum of pain. 2. The seven riches are not the essence of the discipline, but the desire for others. 3. If you do not look at the sacred, what is wrong with your thoughts? 4. There is no error in this, just as there is none. 5. Because of the four, it is beyond the two truthsconceptual and is free from the two concepts. 6. The length of the body is empty of intrinsic existence, and it is not produced from the beginning. 7. In the state of Buddhahood, the ultimate is the definitive four kinds of reality. 8. Because it is only self-knowing, emptiness is the essence of wisdom. 9. Since the blessed light is the basis, it is the radiance of the wish-granting jewel. 10. The text of the vehicle, such as the subsequent attainment, is the same as the two truths. 11. The mind is pure, unmistaken, and pure. 12. In the state of spontaneous production of the result, there are three ultimate truths: the distinctive and the distinctive. 13. The four names and so forth are the knowledge of the mind. 14. The wisdom that says, Everlastingly, is also the same. 15. The two and four are asserted by the cause, but the cause is not the same as the object. 16. The four are the wisdom of emptiness, such as the sense organs, and the wisdom of the moment of realization. 17. The meaning of the text is also distinctive. 18. The natural, natural, and unobstructed expanse of awareness is not established. 19. Since the four names of the time are not one, all phenomena are distinct, and the self is clear. 20. The inconceivable wisdom of the infinite, And the perfectly perfect buddhahood. 21. The object of wisdom is not known, and the self is not clear and without concepts. 22. The two names are the same thing. 23. If you see this, you will only see the Tathāgata. 24. The essence of the body of wisdom that liberates the two realities is the same as the actual thing. 25. The nature of phenomena is beyond the limit of being permanent. 26. The mind is free from acceptance and rejection, and is free from any meaning. 27. Though the basis of perception is wisdom, all perceptions do not arise. 28. The sun, which is the radiance of the natural wisdom, 29. The first is the dharma that does not make anyone buddha. 30. Since there is no atom, it is said by the Buddha, who is without buddhahood. 31. In the number of years and years, What have you done to abandon the lowly? 32. Though you have attained liberation through your meditation, If you have not experienced this, examine. 33. The essence of the attainment of abandonment is nonexistent from the beginning, except from the very beginning. 34. Six: Free from continuity and action of concepts of the object and of the benefit of others. 35. The infinite expanse of the universe is the same as it is. 36. The Tathāgata is the true and perfect. 37. The resultant body, the supreme wisdom, the purest of all things, 38. This is the supreme text of the Three Names. 39. Since all phenomena, such as the eightfold, Are excluded, and since they are distinct, Paragraphs: $ 0 3 6 11 15 19 23 28 31 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Seeking this true characteristic, it cannot be found. 1. If it cannot be found, how can there be aggregation? 2. If there is no aggregation, where can there be form? It is the same with feeling, perception, formation, and consciousness. 3. Furthermore, Venerable and Victorious One, 4. if one enters these aggregates, it is called entering the dhāraṇī gate. 5. Venerable and Victorious One, 6. this dhāraṇī is also unobtainable. 7. Why is it so? 8. The eye cannot be found in the eye, and the realm cannot be found in the realm. 9. The ear, nose, tongue, body, and mind are also like this. 10. Why is it so? 11. Because it cannot be truly found in this. 12. If it is truly unobtainable, it is called non-existent. 13. If there is nothing, then there is no accomplishment. 14. If there is no accomplishment, then there is no arising. 15. If there is no arising, then there is no ceasing. 16. If there is no arising and ceasing, then there is no past, future, or present. 17. It is only because of worldly dharmas that there are names and words. 18. These names and words are actually non-existent. 19. Sentient beings are also without words. 20. Worldly dharmas are also without attachment. 21. Being without attachment is the same as saying non-existent. 22. These dharmas are truly unobtainable. 23. They are truly non-existent. 24. If they are truly non-existent, then there is no accomplishment. 25. If there is no accomplishment, then there is no arising. 26. If there is no arising, then there is no ceasing. 27. If there is no arising and ceasing, then there is no three times. 28. If there is no three times, then there are no names. 29. Then there are no characteristics. 30. If there are no characteristics, then there is no speech. 31. There is no aggregation, no attachment. 32. There is no going, no coming, no realization, and no attainment. 33. It is not the stage of ordinary beings. 34. It is not the stage of śrāvakas. 35. It is not the stage of pratyekabuddhas. 36. It is not the stage of bodhisattvas. 37. It is also not the stage of buddhas.🔽It is neither a stage nor not a stage. 38. If it is neither a stage nor not a stage, 39. It is called thusness. Paragraphs: $ 0 3 5 8 12 17 23 33 38 #
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Please segment these sentences into coherent paragraphs: 0. and many drew their bows,🔽with the sound of kili.🔽The sound of the emanated signs was uru. 1. Meteors fell with the sound of hrip and sep.🔽The rakshasas and yakshas took the forms of birds, 2. and the forms of beasts, 3. Generals of the armies of a hundred thousand millions,🔽Your task is to protect the teachings of the Buddha. 4. You delight in flesh and blood🔽For food, and in liberating beings without compassion.🔽You delight in the life-force and radiance 5. Of your enjoyments. I invoke you, yogins, through the lineage of the sacred bond. 6. Swiftly accomplish the activity for which you have been appointed. 7. This evil enemy of ours has destroyed the teachings of the Buddha,🔽Has insulted the Three Jewels,🔽And has reviled the Three Baskets.🔽Wherever this evil enemy may be,🔽Whether on the summit of Mount Meru🔽Or in the depths of the ocean, 8. You, gods and humans, must separate him🔽From his body and mind. 9. You must sever the tether that binds him to the sky, 10. Shoot the poisoned arrow! The time has come!🔽When the king sets out on his business, 11. great drums are beaten and gongs sounded.🔽Conches are blown, and copper horns and cymbals are played. 12. Flags are raised and waved.🔽When the king sets out on his business, 13. the banners of the trained horses are raised,🔽and flags are raised and waved. 14. When the ministers and the elders of the land🔽are seen to be agitated and weeping, 15. and when the signs occur in sequence,🔽the rites of expiation should be performed in full.🔽With the pride of being wrathful, 16. place the king’s supports beneath you.🔽Hum bhe shvar ma na ye,🔽anu rat sa ku ru hum. 17. The secret essence is recited one hundred and eight times. 18. with the mantra of the subjugation of the wrathful one, 19. The Ritual of the Torma of the One Who Follows Vaiśravaṇa, called “The One Who Follows Vaiśravaṇa”🔽If there is agitation, perform the preliminary ritual. 20. The king with great splendor🔽and the good sequence of omens 21. accomplish the desired aims.🔽Request the fierce activity🔽and supplicate for the desired aim. 22. The Ritual of the Torma of the One Who Follows the Great King Vaiśravaṇa, called “The One Who Follows Vaiśravaṇa,” composed by Sumatikīrti 23. is complete. Paragraphs: $ 0 3 7 10 15 19 22 #
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Please segment these sentences into coherent paragraphs: 0. Just as the pure relative reality is the mere thing, the reality free from all error, so also is the subsequently attained intuition. 1. Therefore, it is the objective support of that intuition, because it is the perfected reality free from error. 2. But how can it be mundane? 3. Because it has the aspect of conceptual differentiation. 4. But how can it be the objective support of that? 5. The aspect of self-awareness is the experience. 6. Because it arises in conformity with self-awareness, 7. the unmistaken aspect of the determination of self-realization appears. 8. Therefore, it is given the designation of objective. 9. The knowledge of reality is cultivated in all 10. and is perfected through meditation. 11. The knowledge of reality is cultivated in all and is perfected through meditation. 12. The knowledge of reality is non-discriminating knowledge. 13. It is attained when the first stage is attained. 14. Its cultivation is the remaining stages. 15. Thus, the knowledge of reality is the cause of the purification of the dharma-dhātu in every way, in every situation of practice, such as listening, reflection, and meditation, etc.,🔽in every way, through the stages of listening, reflection, and medi 16. It becomes the cause of the purification of the dharma-dhātu in every way on the Buddha-stage, up to the manifestation of the complete purification of the dharma-dhātu. 17. This shows the knowledge of equality, and it is the cause of its complete purification. 18. It generates the two in all sentient beings 19. and has an inexhaustible result forever. 20. Here, the inexhaustible result is to be supplied: it is the generation of both benefit and happiness for all sentient beings in every way. 21. The generation of benefit for all sentient beings is the generation of virtue. 22. The generation of happiness is immediate. 23. Since these two are performed by the power of this, they are its inexhaustible result, because they are the result of the purity of the realm of Dharma. 24. This teaches the discernment wisdom, and that is its result. 25. The activity of the emanation of body, speech, and mind 26. is the means of application. 27. The method by which the emanations of body, speech, and mind are applied is the very activity of the Buddha. 28. Because he knows the method, 29. he is said to have that activity. 30. The emanation of body is threefold: 31. related to one’s own body and to the bodies of others, and unrelated. 32. Related to one’s own body is the manifestation of one’s own body in the form of a universal monarch, etc. 33. Related to the bodies of others is the manifestation of the bodies of others, such as Māra, in the form of a Buddha. 34. Unrelated is the manifestation of the seven precious things of a world-ruling monarch, such as land, etc. 35. The manifestation of the immeasurable retention of the body of a Buddha is also the emanation of body. 36. As was explained earlier. 37. The manifestation of light rays that illuminate infinite world-realms is also a transformation body, 38. because it acts for the sake of sentient beings. 39. It is also the manifestation of birth, etc. Paragraphs: $ 0 9 11 15 25 30 37 #
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Please segment these sentences into coherent paragraphs: 0. Only then can you subdue all demons and spirits. 1. You must also be sincere. 2. The Buddha sometimes had headaches. 3. He called Śāriputra to read the sūtras for him. 4. At that time, Mahākāśyapa said to the Buddha, 5. The sūtras are originally heard and received from the Buddha. 6. Śāriputra does not know them. 7. He is not equal to the wisdom of a single hair of the Buddha. 8. How can he turn around and speak the sūtras for the Buddha? 9. The Buddha told Kāśyapa, 10. I want to hear the sūtras. 11. My body is in extreme pain. 12. Śāriputra quickly came and spoke the sūtras for me. 13. If after I pass away, 14. my disciples lose protection, 15. those who have not attained the Way are all in the realm of Māra. 16. They will also be harmed by Māra. 17. I do not want to allow my disciples to despise and look down upon the sūtra teachings.Here is the corrected and aligned text: 18. Sūtra on the Determination of Merit and Demerit, Scroll 1 Paragraphs: $ 0,2,4,9,13,18 #
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Please segment these sentences into coherent paragraphs: 0. Therefore it is called what is to be experienced. 1. The essence of the fundamental consciousness transforms into the body. 2. This is the fundamental consciousness. 3. Fifth, the consciousness of actual experience. 4. Namely, the six consciousnesses. 5. Correctly receiving the six sense objects. 6. Receiving and experiencing is called feeling. 7. The fundamental consciousness transforms to form the essence. 8. This is the fundamental consciousness. 9. Sixth, the consciousness of time, 10. Referring to the three periods of time. 11. The fundamental consciousness transforms to form the essence. 12. This is the fundamental consciousness. 13. Seventh, the consciousness of number, 14. Referring to hundreds, thousands, and so forth. 15. The meaning of consciousness is as explained above. 16. Eighth, the consciousness of place, 17. Referring to the places of the country. 18. The meaning of consciousness is as explained above. 19. Ninth, the consciousness of speech, 20. All speech. 21. The consciousness is understood as explained above. 22. These nine are the previously mentioned perfuming and arising of speech. 23. Tenth, the consciousness of self and others, 24. The distinction between one's own and others' bodies. 25. The fundamental consciousness transforms to form the essence. 26. This is the fundamental consciousness. 27. It is called the consciousness of self and others. 28. This one is the previously mentioned perfuming and arising of the view of self. 29. Eleventh, it is called the consciousness of the good and evil destinies of birth and death. 30. The six destinies of birth and death. 31. The fundamental consciousness transforms to form the essence. 32. This is the fundamental consciousness. 33. This one is the previously mentioned perfuming and arising of the karmic predispositions. 34. The subtle divisions are immeasurable. 35. The distinctions are as such. This is the second gate. 36. Next, the meaning of the different ways in which the three consciousnesses receive perfuming is explained. 37. There are three parts. 38. First, perfuming and arising. 39. Second, perfuming and transforming. Paragraphs: $ 0 3 9 13 19 23 29 36 #
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Please segment these sentences into coherent paragraphs: 0. He is colorful and has a reputation. 1. The king and his ministers, 2. This mantra is the explanation of the mantra. 3. I will always guard them. 4. Then the Blessed One said, Venerable Ānanda, the great disciples, the noble Maitreya, Mañjuśrī, and so forth, the bodhisattva great beings, 5. The four great kings, the gods, humans, asuras, and gandharvas, were delighted and praised the words of the Blessed One. 6. The supreme liberation queen of noble ignorance and mantra has completed the dhāraṇī. 7. nan 8. nan Paragraphs: $ 0 4 #
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Please segment these sentences into coherent paragraphs: 0. Ba means that conceptual elaborations are abandoned. 1. Ri means when one becomes delighted in the mind. 2. Ha means like bliss. 3. Si means the accomplishment of mahāmudrā here. 4. Ja means the state of matter is also so. 5. A means the aspect of bliss. 6. Oṃ means the mind is free from conflict, and so on. 7. Ka means the cause of sentient beings. 8. Ju means the aspect of attachment. 9. Lo means the light rays of the pores. 10. A means the mind is just space. 11. Ni means the emanated form is just that. Paragraphs: $ 0 5 10 #
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Please segment these sentences into coherent paragraphs: 0. This correctly explains the characteristics of arising and interprets the meaning of its function. 1. This is because the meaning of movement is the meaning of function. 2. The treatise states: 3. Second, it is called... up to the ability to see characteristics. The commentary says: 4. The mind that depends on movement refers to the basis and conditions upon which it depends. 5. The phrase the one that can be seen explains the meaning of the evolving consciousnesses. 6. Based on the movement of the karmic consciousness, it evolves into the appearance of the one that can see. 7. Therefore, it is called the evolving consciousness. 8. There are two kinds of evolving consciousnesses. 9. This is the consciousness that evolves based on the fundamental consciousness, while the one that evolves based on objects is the discriminating consciousness. 10. The treatise says: 11. Third, it is called the consciousness that is able to manifest all objects because it is always present. 12. This passage has three parts. 13. Namely, the teaching, the analogy, and the synthesis. 14. It is said to be able to manifest all objects. 15. This presents the teaching. 16. Based on the evolving consciousness that can see, this manifesting consciousness arises with the function of manifesting all objects. 17. It is said that this mind-nature, in combination with ignorance, due to the power of perfuming, manifests various boundless objects. 18. Therefore, it is said to be able to manifest all objects. 19. It is like a bright mirror manifesting forms and images. 20. This presents the analogy. 21. Just as a mirror manifests various images based on objects, 22. the mind, based on ignorance and unequal perfuming, manifests various objects. 23. The following is the synthesis. 24. As for the five sense objects appearing in sequence when they encounter it, 25. this directly corresponds to the previous metaphor of encountering. 26. It means that when the mind is perfumed by afflictions and karma, it then manifests the five sense objects. 27. It does not wait for intention to arise in sequence. 28. In reality, this consciousness manifests all objects. 29. But here, the word only in manifesting the five sense objects 30. just takes the coarse and obvious to correspond to the mirror's manifestation of form. 31. Therefore, it takes the always spontaneously arising 32. to distinguish it from the six consciousnesses. 33. The six consciousnesses are intermittent and often do not manifest. 34. They do not always arise spontaneously. 35. Always in front distinguishes it from the manas. 36. The manas is not the basis of all consciousnesses. 37. It does not always arise in front of all consciousnesses. 38. The treatise says: 39. Fourth, it is called the basis of defiled and pure dharmas. Paragraphs: $ 0 2 10 12 16 19 24 28 38 #
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Please segment these sentences into coherent paragraphs: 0. The first arousal of the mind is the second, the upholding of the arousal of the mind. 1. Although it is known that the arousal of the mind is common to the end and beginning, 2. now it is said according to the superior, therefore it is called the first. 3. As for the factors of enlightenment, 4. this is the third, the upholding of skillful means. 5. Why is it so? Below it distinguishes the meaning of upholding. 6. Because the lineage of the bodhisattva's own vehicle is the basis, therefore it is established, there is ability, there is great power, etc. Jing says it clarifies that the two lineages as the basis, etc. can attain enlightenment. 7. Because it is the basis, it can be established. 8. Because it is established, there is ability. 9. Because there is ability, there is great power. 10. Because it is endowed with these, one attains enlightenment. 11. It can also be said that having the ability explains the basis above. 12. Having great power explains the establishment above. 13. Ji says that now there are two explanations of this text. 14. First, based on the spiritual lineage, one has the capacity and power to attain accomplishment in enlightenment. 15. That is to say, with the spiritual lineage having the capacity and power, one can establish great enlightenment. 16. Second, based on the spiritual lineage of one's own vehicle, one has the capacity to accomplish perfect enlightenment. 17. The spiritual lineage of one's own vehicle is able to establish it, therefore it has great power to realize great enlightenment. 18. The spiritual lineage is explained in these two ways. 19. The explanation of the factors of enlightenment in the section on generating the mind also explains it in these two ways. 20. As for for the sake of perfecting great enlightenment, 21. Jing says: If perfection belongs to the cause, then it is able to perfect. 22. If perfection belongs to the effect, then it is what is perfected. 23. Since it is said to be for the sake of perfection, one should know that it belongs to the effect. 24. A question is asked: 25. The three such as spiritual lineage, 26. one kind is held. 27. Why is it that the spiritual lineage directly holds the fruit of Buddhahood, 28. while generating the mind directly holds the skillful means of practice, 29. and the skillful means of practice holds the fruit of Buddhahood? 30. The explanation says: 31. This is a kind of ellipsis. 32. If one wishes to adorn the meaning with various texts, it is easy to understand. 33. Just as that lineage remotely holds the Buddha-fruit, 34. One should know that the arousing of the mind also holds the Buddha-fruit. 35. Since the arousing of the mind holds, the subsequent skillful means of practice 36. One should know that the lineage also holds the subsequent arousing of the mind. 37. The skillful means of practice hold and hold the Buddha-fruit. 38. The meaning is closely connected. 39. It does not require analysis. Paragraphs: $ 0 3 6 13 20 24 30 #
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Please segment these sentences into coherent paragraphs: 0. The extensive ritual of that is the extensive differentiation by the various Tathagatas, etc. 1. This is the Tantra which teaches that. 2. Spoken means explained by Bhagavat Vajrapani. 3. In that and so forth are easy to understand. 4. The method of consecration of the Bodhisattva 5. is the Bodhisattva Vajra Shining. 6. By the yoga of consecration as a Bodhisattva, one attains the power of Buddhahood. 7. From what does it arise? 8. From I visualize myself in the form of a Buddha and so forth. 9. The Tathāgatas are Vairochana, etc.🔽“I am the very one who is the Vairochana of the meditation on the self, etc. 10. I am the very one who is Amoghasiddhi.” 11. The generation is the meditation on the consecration of the sattva. 12. “The knowledge is by that method” means that the very consecration of the sattva yoga is the knowledge. 13. “By that method” means 14. that the method is the method of samādhi. 15. This is what is being taught. 16. The yogi/nī who meditates on the yoga of the Tathāgatas, as before, 17. By the wisdom of the nature of meditation, when the vajra of the sattva in the heart is seen day after day in the four periods, 18. then, meditating on the nature of the Tathagata throughout the night, one will actualize buddhahood.🔽Therefore, it is said: 19. One will attain the spiritual power of buddhahood. 20. Space is well known. 21. It has been explained in another context. 22. The aureole of Kapila is the yellow aureole seen around the moon. 23. It is not just seen alone. 24. What is it like? 25. The mudra of the sattva itself 26. is seen in actuality. 27. Having bound the great seal and so forth of Vajrasattva and so forth up to Vajravesa, 28. the yogi/nis meditate and so forth. 29. The seal of the heroes themselves🔽is the seal of the very heroes Vajrasattva and so forth as previously explained. 30. The yogi/nis will see themselves in actuality in the form of Vajrasattva and so forth by means of the seal of those very heroes. 31. The meaning of this is taught as follows. 32. Having bound the great seal of Vajrasattva and so forth, 33. Having meditated on Vajrasattva and so forth in the manner explained, one should see the form of the nature of the pale-yellow mandala of the moon in the sky, day after day, by the yoga of the four periods. 34. Then, if one repeats and meditates on it all night just as it is, one will be successful. 35. The form of that kind is the accomplishment of the appearance of the mandala by the light of the pale-yellow one. 36. The appearance is the meaning of manifest and seen. 37. This is the knowledge of the accomplishment of the Vajra Family. 38. The supreme accomplishment of the Vajra Family is the pledge. 39. If one wishes, one will quickly attain it. Paragraphs: $ 0 4 7 11 16 20 25 29 32 #
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Please segment these sentences into coherent paragraphs: 0. you will be embraced by the glory of goodness.🔽You should conquer the truth of generosity to the special fields, 1. the desire to separate from mindfulness, 2. and the cutting off of anything by annihilation.🔽You should not do these four things:🔽fight with the wrong side,🔽look down on the poor and lowly,🔽displease those who have moral discipline, 3. and confuse those who are restrained in asceticism. 4. These four are not desirable 5. because they destroy the roots. 6. In your country, O one who strives, 7. make sure that these do not exist at all. 8. The strong should not 9. Or not known by those who are worthy of praise.🔽Do not be despised by anyone, 10. For any reason. 11. Look upon all equally,🔽With pure conventional [love]. 12. Let everyone obtain their own religion, 13. And let everyone live by their religion.🔽Make everyone happy, 14. Even those who are unpleasant and do wrong.🔽If you love your retinue 15. As a father loves his sons, 16. Your retinue will love you 17. As the sons love the father. 18. If the majority are good-natured, 19. They will act in accordance with your wishes. 20. If the majority are bad-natured, 21. They will not act in accordance with your wishes. 22. If you adopt good policies, 23. and will rise higher and higher. 24. But if you engage in evil conduct, 25. you will fall lower and lower. 26. If you abide by the righteous path, 27. then, like a bull and its calf, 28. the multitude of people who depend on you 29. will follow you. 30. If you follow a crooked path, 31. then, because you are only followed by crooked people, 32. the people who follow you and imitate your actions 33. will be corrupt.🔽Therefore, in order to protect yourself and others, 34. you must be very careful.🔽Please restore to its former state 35. the tradition of the ancient kings and sages. 36. Among the deeds of the ancient kings, 37. please follow the good ones.🔽Please criticize and abandon 38. whatever is improper. 39. Please amend Paragraphs: $ 0,6,11,14,18,22,26,33,34,36 #
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Please segment these sentences into coherent paragraphs: 0. First, giving to Buddhas and stūpas has two kinds of categories for dedication. First, dedicating according to the similarity of the field, as in the text, causing sentient beings to attain the unobstructed liberation and omniscience of all Tathāgata 1. Second, dedicating according to the similarity of the given objects, causing sentient beings to embrace the Great Vehicle, etc. 2. In the remaining texts, there is also dedication according to the giving mind, such as giving with a joyful mind and immediately dedicating according to what arises, etc., all of which should be understood accordingly. 3. Second, giving to Bodhisattvas and good and virtuous friends and dedicating. 4. Third, giving to the great assembly of the Sangha treasure of the Buddhas and dedicating. 5. Fourth, giving to Śrāvakas and Pratyekabuddhas and dedicating. 6. Fifth, all fields of blessings and merits are dedicated. 7. The ten paths of the bodhisattva refer to the practices of the ten perfections and also the ten stages of the bodhisattva path. 8. The meaning of the four wheels is briefly made into three sections: 9. First, to distinguish the characteristics, the first is the wheel of abiding in the right country. 10. The sixth chapter of the Ornament of the Scriptures of the Great Vehicle says, There are four kinds of wheels of non-negligence: 11. First, the wheel of the superior land. The superior land has five causes and conditions: First, easy to seek, meaning the four necessities for the body are not difficult to obtain; 12. Third, well-protected, meaning the king is righteous, and evil people and thieves are not allowed to stay; 13. Third, good land, meaning the place is harmonious and free from epidemics; 14. Fourth, good companions, meaning those with the same precepts and views are companions; 15. Fifth, good tranquility, meaning there is no noise during the day and no sound at night. 16. Second, the wheel of good people. Good people also have five causes and conditions: 17. First, accomplished in much learning due to possessing the scriptures, second, seeing the truth and attaining the holy fruit, third, skillfully expounding and being able to discriminate the Dharma, fourth, compassion and not being greedy for profit, 18. Third, the wheel of self-correction also has five causes and conditions: 19. First, good conditions, using the wonderful Dharma as conditions; 20. Second, good accumulations, fully endowed with blessings and wisdom; 21. Third, good cultivation, cultivating in accordance with the characteristics of calming and contemplation; 22. Fourth, good explanation, without seeking profit; 23. Fifth, good emergence, respectfully cultivating the superior Dharma. 24. Fourth, the wheel of past blessings also has five causes and conditions: 25. First, enjoyable, due to the cause of abiding in superior people; 26. Second, without difficulty, due to the cause of encountering good people; 27. Third, without illness, fourth, samādhi, fifth, wisdom, these three take the wheel of self-correction as their cause. 28. The second, eliminating difficulties, according to the Chengshi Lun, the four wheels eliminate the eight difficulties. 29. Abiding in the wheel of the right country, that treatise calls it abiding in a good place, referring to being born in a central country and avoiding the five difficulties, namely the three evil paths, the northern continent, and the long-lived heaven 30. Relying on the wheel of the right land, that is called relying on good people, referring to encountering the Buddha's time, avoiding the difficulty of before the Buddha or after the Buddha. 31. The wheel of equal vows, that treatise calls it oneself giving rise to the right vow, referring to right views, avoiding the difficulty of worldly wisdom and eloquence. 32. The wheel of original merits and virtues, that treatise calls it planting good roots in the past, avoiding being born blind, deaf, or mute. 33. The first five are evil places and difficulties, the sixth is the difficulty of evil times, the seventh is the difficulty of evil causes, and the eighth is the difficulty of evil effects. 34. As for the third accomplishment of virtues, the first two of the four are external conditions, and the latter two are internal causes. That is to say, vows are the cause of wisdom, and virtues are the cause of blessings. The bodhisattva's boundless p 35. The above is discussed in general terms based on the teachings of the Three Vehicles. 36. Moreover, the right country is the land of true suchness and the dharma-nature. 37. The true land is the correct contemplation of prajñā; 38. The merit bestowal, etc., are the practices of the five perfections; 39. The original vow is the ten great vows of the bodhisattva. Paragraphs: $ 0 3 7 8 16 24 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Recite the mantra of the wrathful king of the southeast and empower it five times. 1. The teacher himself imagines his body as the wrathful king of the southeast. 2. The mantra states:🔽Oṃ 1. Takkiraṭa 2. sarva-pāpa 3. kṛta-kara 4. hūṃ phaṭ phaṭ 5. traṭa-gara 6. svāhā 3. Sutra of the Great Teaching King of the Secret of the Supreme View, Equal to the Auspiciousness of Mañjuśrī, Scroll 1 Paragraphs: $ 0 3 # takes shame and humility as its essence. The Essential Collection says: 10. Now, I take the previous explanation of the three karmas as correct. Some say: 11. Based on the teachings, the ten dharmas are taken as the essence. 12. First, thought. 13. Second, shame. 14. Third, respect. 15. Fourth, love. 16. Fifth, faith. 17. Sixth, no arrogance. 18. Seventh, abandonment. 19. Eighth, form aggregate. 20. Ninth, consciousness aggregate. 21. Tenth, wisdom. I say this is not so. 22. If it is said that the ten dharmas are respect, love, and no arrogance, to which of the one hundred dharmas do they belong? 23. The rest are unreasonable, as explained in the Essential Collection. I will not record them all out of concern for verbosity. 24. The Essential Collection says: 25. The phrase bowing one's head shows the superior physical karma. 26. However, due to the realm of virtue and the virtuous, etc., one gives rise to the thought of determination accompanied by superior understanding, and then gives rise to pure faith. 27. Thinking of this, one gives rise to shame and reveres the virtuous. 28. Because of this, one is able to give rise to pure body and speech. 29. Therefore, in this case, the intention is that the three karmas are the essence of respect. 30. Faith and other dharmas are the causes of respect. 31. The two karmas of body and speech are the fruits of respect. 32. The intention is both cause and effect. 33. The explanation in the Dharma Garden that the three karmas and shame are the essence of respect is also unreasonable. 34. The essence of the three karmas is thought. 35. Thought is just creation. 36. The characteristics of respect are subtle and hidden. 37. Therefore, the Thirty-Fourth of the Great Abhidharma says: 38. Respect takes shame as its essence. 39. Because revering and respecting the virtuous is the characteristic of respect. Now, this explanation is not necessarily correct. Paragraphs: $ 0 9 24 37 #
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Please segment these sentences into coherent paragraphs: 0. All syllables are all syllables. 1. The supreme of these is the supreme. 2. Because of their gates. 3. The meaning of the term great is as follows. 4. It is also a great thing, and it is the same thing. 5. It is because it is beneficial for all beings. 6. The letter is the holy syllable. 7. It is not a different number, because it is not different. 8. The nature of the extreme of truth is unmistaken. 9. The letter is the same, and the letter is the same. 10. This passage also explains the nature of the syllables, such as wisdom being, and soul being. 11. Each of these is the essence of the yogins own mind, and it is the essence of the opposite of all the different natures of the deities in the mandala. 12. Thus, since it is shown that ones own meditative absorption and its wrongdoing are not apprehended, it is the antidote to the opposite of apprehending, the characteristic of the gateway to liberation, the emptiness. 13. Thus, the antidotes to the mistaken, mistaken, and erroneous factors are the gateways to liberation, respectively, which are without marks, without requests, and without manifestation. 14. This is explained in the same way as the explanation of the vajra mind, which is the mother nature of the family, and so forth. 15. It does not arise from it. 16. This is the nature of the mind, the vajra. 17. The letter o is also the root of the syllable o. 18. It is the nature of nonarising. 19. This is because of the nature of the realm of phenomena and because of the mirrorlike wisdom. 20. The Buddha said, I have abandoned words. 21. This is the meaning of the precious vajra. 22. The expression of words is the expression of words. 23. The absence of suchness is the abandonment. 24. The wisdom of equality is without effort in words. 25. The supreme cause of all speech is the vajra of dharma. 26. The word expression is the word expression. 27. The nature of all phenomena, such as the aggregates, is the expression of all phenomena. 28. The cause of the cause is the cause. 29. This is the wisdom that is the discriminating wisdom. 30. Therefore, it is supreme. 31. The meaning of the word prince is the lord. 32. They are the clearest of all words. 33. This is because the nature of karma is the vajra. 34. It is the same as the word, and it is the same as the meaning. 35. The following is the explanation. 36. The language of the gods, the language of the nāgas, the language of the harmdoers, and so forth. 37. This is why it is called the illumination. 38. It is because each fortunate being has a different appearance. 39. The teaching of the Dharma of different doors is due to the nature of the wisdom of diligence. Paragraphs: $ 0 3 6 10 14 20 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. Holding the vajra to one's head and ringing the bell,🔽one should proclaim: 1. This is your vajra sacred pledge.🔽If you speak of this to anyone, 2. your head will burst open.🔽 Holding the vajra with the flower to one's heart, 3. one should command: 4. Today, Vajrasattva himself 5. resides in your heart. 6. If you speak of this method, 7. he will immediately split your heart and depart. 8. Having consecrated the five elixirs in the vessel on the lotus above the activity vase with the three seed syllables,🔽one should recite the seven-syllable mantra, 9. Oṃ vajra amṛta udaka ta,🔽 and proclaim: 10. This is your hell water. 11. If you transgress the commitments, you will be burned. 12. If you keep the commitments, you will attain spiritual powers. 13. Drink this vajra nectar water. 14. Then say this to the disciples who are firm in their commitments: 15. From now on, I am your Heruka. 16. Whatever I say to you, “Do it this way,” you must do it. 17. You must not disrespect me. 18. If you are careless and do not do what needs to be done in a timely way, you will fall into hell. 19. This is the water of the sacred pledge. 20. Instantly, after emptiness, the disciple, having arisen from the letter A, should say, “All tathāgatas, please empower me, who has the form of Amitābha, and please cause Vajrasattva to descend upon me.”🔽At his heart, 21. the three-pointed vajra arisen from a laṃ is marked, and he is situated on a yellow four-sided earth maṇḍala, upon a sun, a blue hūṃ-marked, four-sided earth maṇḍala, upon a sun, a blue hūṃ-marked, four-sided earth maṇḍala, upon a sun, a blue hūṃ-mar 22. Having meditated on the single taste of the vajra body, speech, and mind by the light of the seed syllable at one’s heart, the syllable raṃ, which blazes with the wind maṇḍala below one’s feet, is completely transformed into a sun marked with raṃ, wh 23. The force of the light of the jheḥ syllable lifts the disciple, who is fumigated with gugul incense and rung with a bell, dancing, with the mantra āveśaya stobhaṃ karaṃ ra ra ra ra cālaya hūṃ hā aḥ jheḥ. 24. One should cause the descent of the deity by reciting the mantra one hundred times and concentrating on the recitation. 25. Then he should say, “brū hi vajra.” 26. In that way, they will speak truthfully, whether it is good or bad.🔽Then, having stabilized them with “oṃ tiṣṭha vajra,” he should ask them, “What do you see?” 27. If they say that they see white, yellow, red, and black, then they are endowed with the good fortune of the powers of pacifying, increasing, controlling, and destroying. 28. Holding the vajra to the disciple’s head, 29. one should request departure with “oṃ you who are invoked by me” and so forth, and “hūṃ hāḥ / aḥ / jheṃ / muḥ.” 30. Then, having the disciple hold the vajra with both thumbs and fingers, one should have them dance with the manner of vajra steps, circumambulate three times, and perform the rite of all activities, and recite the “blessing of truth”: 31. In this maṇḍala of perfect purity, 32. I request the disciples to enter. 33. May the deities 34. and the stages of the families🔽also be of the highest merit. 35. What will their spiritual powers be? 36. What will their families be? 37. And the power of merit is like what? 38. May it be like that in the maṇḍala. 39. Then, having blessed the garland of flowers previously held with the syllable taṃ, one should visualize it in front, and having focused on the lord of the maṇḍala together with the retinue, one should cast the flower on his head, which is blessed by Paragraphs: $ 0 8 14 20 28 31 #
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Please segment these sentences into coherent paragraphs: 0. “My births are exhausted. 1. I have practiced pure conduct. 2. What was to be done is done. 3. I will not know another existence after this one.” 4. In this very life, he himself accomplishes and abides in the perfection of supernormal knowledge. He touches the concentration of peace, 5. which is called the person who goes and goes to the other shore. 6. The Teacher also said this: 7. “Here in the desire realm, some 8. Distracted by desire, not free from attachment to desire, 9. One is born again and again in existence, flowing along with pleasure. 10. But one who has abandoned desire and suffering 11. Is said to be a person who goes against the flow. 12. Here, one who has abandoned the five afflictions, 13. Endowed with unassailable qualities, completes the training. 14. Attaining mastery over the mind, with faculties in equipoise, 15. Is said to be one who abides in all. 16. All supreme and non-supreme phenomena 17. Are known to be nonexistent, non-apparent, and flawed. 18. Liberated from all of them, 19. One is said to go beyond the end of the world. 20. Therefore, a monk who has well-established mindfulness 21. Should abandon reliance on desire and suffering. 22. Thus it is said. 23. The path is fourfold. 24. The setting is in Śrāvastī. 25. Then the Bhagavān addressed the monks: 26. “Monks, the path is fourfold. 27. There is a path that is slow and difficult to experience.🔽There is a path that is quick and difficult to experience. 28. There is a path that is slow and easy to experience. 29. There is a path that is quick and easy to experience. 30. What is the path that is slow and difficult to experience? 31. Here, some are ashamed of and distressed by the five appropriated aggregates, 32. and they distance themselves and disparage them. 33. What are the five? 34. He is disgusted by the appropriated aggregates of form, and by the five appropriated aggregates of feeling, perception, formation, and consciousness. 35. He is disgusted, harmed, and keeps his distance from them, and he disparages them.🔽For example, suppose a young man has bathed well, anointed himself well, and had his hair and beard trimmed. He is dressed in white clothes, 36. and he touches the corpse of a snake, 37. or the corpse of a chicken, 38. or the mouth of a corpse, 39. or the head of a corpse. He is disgusted, harmed, and keeps his distance from them, and he disparages them. Paragraphs: $ 0 4 6 23 25 30 35 #
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Please segment these sentences into coherent paragraphs: 0. But it is called a non-acquisition of dharmas in the future, not a non-acquisition of dharmas in the past. 1. This is because this non-acquisition ceases as soon as it arises. 2. If it arises, it must be before those dharmas. 3. The non-acquisition distinguishes the sequence of arising and non-arising. 4. Therefore, those past afflictions also have a non-acquisition of dharmas in the past. 5. Among these three explanations, it should be understood that they are explained according to the forbearance of the dharma in the path of seeing. 6. As for the distinction of realms, it is reasonable that the uncontaminated [dharmas] are so. 7. This is the gate of distinguishing the realms of attachment. 8. Non-acquisition follows the realm to which it is attached. 9. The non-acquisition of each dharma belongs to all three realms. 10. There is definitely no non-acquisition that is pure. 11. It does not pervade the unconditioned. 12. Why is this so? 13. Because the non-acquisition of the noble path is said to be the nature of an ordinary being. 14. The nature of an ordinary being is definitely not pure. 15. Because it is in accordance with the contaminated basis of support. 16. Citing the fundamental treatise as evidence. 17. It can be understood. The question is: The non-acquisition of the noble ones is contaminated. 18. The non-acquisition of the ordinary being by the noble ones should be pure. The explanation is: All non-acquisitions are in accordance with the basis of support. 19. Because the basis of support is contaminated, they are all contaminated. 20. What noble dharma is not obtained is called the nature of an ordinary being. 21. The question is: The dharma that is not obtained by the nature of an ordinary being. 22. It is said that not obtaining all should be called the nature of an ordinary being. 23. The answer is: 24. If one is in the stage of an ordinary being, 25. Not obtaining the non-acquisition of all the noble dharmas of the three vehicles 26. Is called the nature of an ordinary being. 27. Because it is not specifically explained in the fundamental treatise. 28. The word not obtaining indicates being apart from obtaining. 29. If one obtains a small portion of the holy dharmas, one is called a holy one. 30. If it were otherwise, and one were to say that only one who obtains all the holy dharmas can be called a holy one, 31. then the Buddhas, the World-Honored Ones, 32. would not perfect the lineages of the two vehicles,🔽and should be called ordinary beings. 33. Another interpretation says that the word not obtaining 34. indicates being apart from obtaining. 35. If one obtains a small portion, one is called a holy one. 36. Although in the body of a holy one there are also non-attainments and non-obtaining of the remaining holy dharmas, 37. one is not called an ordinary being. 38. If it were otherwise, 39. and one were to say that it is only the non-obtaining of all the holy dharmas that is called non-attainment, Paragraphs: $ 0 5 8 12 17 23 33 #
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Please segment these sentences into coherent paragraphs: 0. you will attain up to the knowledge of all aspects. 1. If you do not conceptualize feeling, perception, volitional factors, or consciousness, 2. you will attain the knowledge of all aspects. 3. They do not conceptualize the perfection of generosity, the perfection of conduct, the perfection of patience, the perfection of diligence, or the perfection of meditation. 4. They do not conceptualize the perfection of insight. 5. They do not conceptualize inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. 6. They do not conceptualize the applications of mindfulness, 7. the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of awakening, or the path. 8. They do not conceptualize the clairvoyances, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. 9. because they will attain the knowledge of all modes. 10. Son of a good family, 11. when you practice the perfection of wisdom 12. do not produce desire for form. 13. And why? 14. Because form is without desire. 15. Son of a good family, 16. do not produce desire for feeling, perception, volitional forces, or consciousness. 17. And why? 18. Son of a good family, 19. because consciousness is without desire. 20. Son of a good family, 21. do not produce desire for the perfection of giving. 22. Do not produce desire for the perfection of morality, patience, perseverance, or concentration. 23. Son of a good family, 24. Do not arouse desire for the perfection of wisdom. 25. Do not arouse desire for inner emptiness, up to do not arouse desire for the emptiness that is the nonexistence of an intrinsic nature. 26. Do not arouse desire for the applications of mindfulness, 27. up to do not arouse desire for the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path. 28. Do not arouse desire for the five clairvoyances, ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. 29. Son of a good family, 30. do not arouse desire for the knowledge of all aspects. 31. Why is that? 32. Son of a good family, 33. The knowledge of all modes🔽is not a desire, 34. and is not something to be desired. 35. Son of a good family, 36. do not produce a desire for the fruit of entering the stream, 37. do not produce a desire for the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, 38. do not produce a desire for the secure state of a bodhisattva, 39. and why is that? Paragraphs: $ 0 10 16 20 29 35 #
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Please segment these sentences into coherent paragraphs: 0. It is said that a bhikṣu contemplates that all conditioned things with outflows and grasping are all impermanent. 1. Contemplating that these conditioned things with outflows and grasping are not permanent, not eternal, and are subject to change. 2. When contemplating in this way, immediately after, the mind and mental factors arise. 3. Contemplating the previous contemplation of impermanence is also impermanent. 4. Contemplating that this contemplation of impermanence is also not permanent, not eternal, and is subject to change. 5. The analogy is as explained above. 6. What is the samādhi of signlessness of signlessness? 7. It is said that a bhikṣu contemplates that cessation through discernment is all tranquil. 8. Contemplating that this abandonment of all bases, the exhaustion of craving, separation, and nirvāṇa. 9. When contemplating in this way, immediately after, the mind and mental factors arise. 10. Contemplating the tranquil contemplation of cessation through discernment is also tranquil. 11. Contemplating that this cessation through discernment is also without the dharmas of arising, etc., and is therefore tranquil. 12. The analogy is as explained above. 13. It should be known that the meaning explained in that treatise 14. refers to first giving rise to the concentration on emptiness and contemplating the five aggregates with grasping as empty. 15. Later, one gives rise to the emptiness of emptiness concentration and observes that the previous emptiness concentration is also empty. 16. This is because the one who observes emptiness is also empty. 17. First, one gives rise to the wishless concentration and observes the five appropriated aggregates as impermanent. 18. Later, one gives rise to the wishless of wishless concentration. 19. One observes that the previous wishless observation is also impermanent. 20. This is because the one who observes impermanence is also impermanent. 21. First, one gives rise to the signless concentration and observes cessation as tranquil. 22. Later, one gives rise to the signless of signless concentration.🔽One observes that the signless observation is also tranquil. 23. This is because the one who observes tranquility is also tranquil. 24. This is because the three characteristics of conditioned [dharmas] are all tranquil. 25. Just as when a caṇḍāla accumulates firewood and burns corpses, 26. holding a long pole in hand to stir them until they are exhausted, 27. he also burns the pole in the end. 28. This is also like that. 29. Question: When are these heavy samādhis attained? 30. There is an explanation: 31. They are attained in the path of seeing. 32. This is because when one attains the conventional knowledge at the edge of the direct realization of the four noble truths, one also attains these [three concentrations]. 33. Some say: 34. It is obtained in the path of cultivation. 35. Because when the noble ones attain the mind of transformation upon detachment, they also obtain this. 36. Again, some say: 37. It is obtained at the time of the knowledge of elimination. 38. Because when the knowledge of elimination is cultivated, the wholesome roots of the three realms are also obtained, and this is also obtained. 39. The judges say: Paragraphs: $ 0 6 13 29 33 35 37 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, liberation does not exist. 1. From the nonexistence of that self, 2. This is inexpressible.🔽It is not a cause, 3. And it does not do anything at all.🔽It is not manifest from action, 4. And it is not made by anything. 5. It is not like that. 6. Therefore, the self does not exist. 7. Here, there is no agent, and there is no experiencer. 8. This body, which has no owner, is led around. 9. Just like a waterwheel, it is turned around in saṃsāra. 10. This is the best of all teachings for those who listen with an open mind. 11. The six consciousnesses arise in dependence on the six sense organs and their objects. 12. The three come together, and the object is experienced. 13. From this, memory, understanding, and action arise. 14. When a gem, fuel, and the sun come together, 15. fire arises by the power of friction. 16. In the same way, understanding arises in dependence on the sense organs, their objects, and the mind. 17. When the person is present, all actions are performed. 18. A sprout arises from a seed, 19. but the seed is not known as the sprout. 20. One thing does not arise from another, nor from itself. 21. This is the order of the body, the sense organs, and the mind. 22. Having heard the true praise of the ultimate truth, 23. The dustless, stainless, immeasurable one 24. The lord of Magadha gave rise to the eye of Dharma. 25. In that assembly, many people living in the towns of Magadha 26. And the gods 27. Possessing pure thoughts from hearing the speech of the Sage 28. Attained the unchanging, deathless state. 29. In the great poetic composition called The Acts of the Buddha,🔽This is the sixteenth chapter: 30. The Chapter on the Many Disciples. 31. Then, in order for the Sage to abide there, 32. The glorious forest of Venu Grove was offered. 33. In order to comprehend reality, the entire assembly 34. and having received his final instructions, he entered the city. 35. Then, in order to benefit the world, 36. he took up the lamp of virtue born of wisdom, 37. and with that abode of Brahmā, gods, and noble ones, 38. the Buddha took up his abode. 39. Then Aśvaghoṣa, having controlled his senses and his horse, Paragraphs: $ 0 11 18 22 29 31 39 #
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Please segment these sentences into coherent paragraphs: 0. You must pay attention to this. 1. There are only different realms.🔽Do not grasp at them. 2. Do not be afraid. 3. Do not be doubtful. 4. My mind is originally pure. 5. Where can there be so many appearances? 6. Up to the appearances of devas, nāgas, yakṣas, ghosts, spirits, Śakra, Brahmā, and the kings of the gods, 7. Do not give rise to respect in your mind. 8. Do not be afraid. 9. My mind is originally empty and tranquil. 10. All appearances are false appearances. 11. Just do not grasp at appearances. 12. If you give rise to the view of the Buddha, the view of the Dharma, 13. And the appearances of Buddhas, Bodhisattvas, and so forth, and give rise to respect, 14. You will fall into the position of sentient beings. 15. If you want to directly understand, 16. Just do not grasp at any appearances, and you will be liberated. 17. There is no other teaching. 18. There is no definite reality at all. 19. Illusions have no definite appearances. 20. This is impermanent. 21. Just do not grasp at appearances. 22. Uniting with the holy intentions of others. 23. Therefore, the sutra says: 24. Free from all characteristics, 25. Is called the buddhas. 26. Question: 27. Why can't one bow to buddhas, bodhisattvas, and others? 28. Answer: 29. The heavenly demon Pāpīyān and asuras manifest spiritual powers, 30. All appearing in the form of bodhisattvas, 31. With various transformations. 32. They are all non-Buddhist. 33. They are not buddhas at all. 34. The Buddha is one's own mind. 35. Do not mistakenly bow to them. 36. Buddha is a word from the Western Regions. 37. In this land, it is called enlightened nature. 38. Enlightened means spiritually aware. 39. Responding to conditions and connecting with beings, Paragraphs: $ 0 4 9 15 22 26 29 34 37 #
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Please segment these sentences into coherent paragraphs: 0. In general, there are roughly two reasons for coming to the Buddha's place: 1. one is to gaze upon him, the other is to hear the Dharma. 2. Those whose faculties are ripe will attain the Way at that very time; 3. those whose faculties are not yet ripe will give rise to the resolve for enlightenment on that very day. 4. As for revealing the provisional and the real, according to the Buddha-bhūmi-sūtra, in the Pure Land it is said that the śrāvakas and eight groups are all transformed by the buddhas and bodhisattvas, adorning the site of enlightenment and attracting 5. The Sūtra of Immeasurable Life says, The water birds and so forth are all transformed by the Buddha. 6. According to this sūtra, all the bodhisattvas born in this land also conceal their superior virtues, give rise to firm compassion, and are born in accordance with their kind to guide them.🔽Therefore, we know that when the Buddha dwells in a defiled l 7. when the Buddha dwells in a pure land, the śrāvakas are provisional and the bodhisattvas are real. 8. The purity and impurity of the location can be understood according to this. 9. The real and provisional of the other assemblies are difficult to determine according to principle. 10. According to the sutra text, the heavenly maiden in the square room and the bodhisattva who took the food were transformed, but the rest are difficult to know. 11. As for determining the number, there are two in terms of ordinary and holy: 12. Bodhisattvas and śrāvakas are holy, and the rest of the assembly is ordinary. 13. Or, the assembly is divided into initial and final: 14. The original assembly in the garden is the initial assembly; 15. The assembly brought by Vimalakīrti to the garden is the final assembly. 16. In terms of categories, there are three: 17. The great holy assembly, the eight groups of gods assembly, and the four groups of people assembly. 18. All the bodhisattvas and śrāvakas before and after are the great holy assembly. 19. All the ordinary beings with majestic virtue are the eight groups of gods assembly. 20. Śakra, Brahmā, the world guardians, etc., are included in the gods of the eight groups, so they are not mentioned separately. 21. If they are in the human realm, those who have left the household life and those who remain in the household life with precepts and practices are called the four groups of people assembly. 22. Or for the fourfold assembly, the third is the celestial beings of this land, the other three are the same as before. 23. In total there are nine assemblies. 24. The first has seven assemblies: 25. 1. The assembly of śrāvakas; 26. 2. The assembly of bodhisattvas; 27. 3. The assembly of Brahmā kings from other directions; 28. 4. The assembly of Śakras from other directions; 29. 5. The assembly of the eight classes of spiritual beings; 30. 6. The assembly of celestial beings of this land, below the sūtra lists Śakra, Brahmā, world guardians, etc., the old sūtra does not have this; 31. 7. The assembly of the fourfold monastic community who practice precepts. 32. The latter has two assemblies: 33. 1. The assembly of Vimalakīrti. 34. In the chapter on bodhisattva practices, he held them in his palm and brought them to the Buddha. 35. In the chapter on the fragrant terrace, there were nine million bodhisattvas from the land of wondrous fragrance who came with food and entered Vimalakīrti's house. 36. Moreover, the elder Candraprabha came with 84,000 people and entered Vimalakīrti's house. 37. These all came later together with Vimalakīrti and entered the assembly of Vimalakīrti. 38. Second, the assembly of the wonderful and joyful world, which is the Buddha Akṣobhya's country. 39. Vimalakīrti, being in the Buddha's place, used his spiritual powers to hold them in his palm and bring them here. Paragraphs: $ 0 4 11 16 24 32 #
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Please segment these sentences into coherent paragraphs: 0. “Their bodily action is pure, their verbal action is unclouded; 1. Their mental action is well purified, such ascetics are mine. 2. “Stainless, like a polished shell, pure inside and out; 3. Filled with pure qualities, such ascetics are mine. 4. And downcast when it gets no gain.🔽But those who are the same in gain and loss, 5. Such are they like me, the monastics.🔽“The world is elated by fame, 6. And downcast when it gets no fame.🔽But those who are the same in fame and lack of fame, 7. Such are they like me, the monastics.🔽“The world is elated by praise, 8. And downcast when it gets no praise.🔽But those who are the same in praise and blame, 9. Such are they like me, the monastics.🔽“The world is elated by pleasure, 10. And downcast when it gets no pleasure.🔽But those who are unshaken by pleasure and pain, 11. Such are they like me, the monastics.” 12. He includes such people. 13. The meaning of the verse beginning “The good who dwell afar” is as follows. The good are the Buddhas, etc., who are called “good” because of the absence of greed, etc., in them. But here the good are intended as those beings who have done their duty 14. They are “manifest” even though they dwell afar, for they come within the range of the Buddhas’ knowledge. 15. “As the Himalayas”: just as the Himalayas, which are three leagues wide and five hundred leagues high, are the source of medicinal herbs, 16. The Himavant mountain, adorned with a thousand peaks, shines forth as if it were standing in front of those who stand far away. 17. The meaning is that it shines forth in this way. The bad people here are those who are not seen, who are not known, who are not recognized, who are not distinguished, who are not famous, who are not renowned, who are not greatly esteemed, who are not 18. This is a designation for the visible-form base. For the action of seeing, which is performed by the two eyes, is completed when it is done. 19. And what the two eyes see, have seen, will see, or would see if they were present, is all called “seen” because there is no desire to specify the time. 20. It is like the word “milked” . That is why it is said, “The visible-form base is seen” . 21. For such expressions as “seen, heard, sensed, cognized” are of this kind. 22. He is the same with gain as without gain: he is the same as he was before when he had no gain, also when he has gained it. He is the same with fame as with disrepute: he is the same as he was before when he had disrepute, also when he has fame. The r 23. The explanation of the Discourse on the Black Rock is ended. 24. The Discourse on the Holy Life🔽In the fifth discourse: na-iti is a negative particle. It is connected with vussati by the 25. meaning “does not live.” The ya- is a word-divider. The word idha is a demonstrative pronoun. 26. in the most excellent Subhaga Wood at the foot of the Sāl king’s tree” , etc., it is merely a particle. 27. in such passages as “I am staying in the Upper Hermitage in the Blessed One’s delightful Sal Wood” , it is merely a particle. In such passages as “This, bhikkhus, is a mere trifle, a mere little thing, a mere fragment of moral habit” , it is a near s 28. “This Jeta’s Wood, frequented by the hosts of seers, 29. Is watered by the King of Dhamma, and it gladdens me” . 30. In such passages as these it is a near synonym of the word stated. Here too it should be regarded as a near synonym of the word stated. 31. The word brahma-cariya is a near synonym of the word stated in the passage: 32. “What is your virtue, what is your brahma-faring,🔽What is the fruit of your well-practised life, 33. That you have such psychic power, brilliance, strength, and energy, 34. And this great mansion, O Nāga? 35. “My wife and I in the human world 36. Were both faithful and givers of alms. 37. My house was open to all who came, 38. And I satisfied bhikkhus and brahmans.🔽“That was my virtue, that my brahma-faring, 39. The fruit of my well-practised life, Paragraphs: $ 0 4 12 15 18 22 24 28 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The Middle Way of the Three Jewels. 1. Homage to the guru and to the melodious melody! 2. The three-part donor was forced to perform the ritual in early 3. By making offerings and offerings, they generate the essence of the self and then, through the meditative absorption of the moment, they generate the wrath of the family. 4. After that, you should bless the torma. 5. The blessing of the mantras is explained by the secret, purification, propagation, transformation, accomplishment, attainment, equality, and power. 6. This is the ritual of offering the lotus offering, which is to offer the lotus offering, to offer the lotus offering, to offer the lotus offering, to offer the lotus offering, to praise, to honor, to entrust, and to give back. 7. The water that is poured into the water of the incense is the recitation of the mantra of all actions. 8. In the middle of the pot, imagine a letter and burn it. This is the preparation. 9. Oṃ svāhā bhava svuddhadharma. The vajra is called siddhi hoṃ. 10. The mantra of the sky is to be spread and the seal of the sky is to be spread. 11. The two palms are made of the same material as the two palms. 12. The mantra is called nama, sarva tathāga, bhyośva bhāva mukhebhya, sarva tathāga, āḥd, and saffarana āḥmagarṇa, which is the increase of the name khams svāhā. 13. He put his fingers in his hands and touched his navel. 14. Then he broke off the chain and bound it to his forehead. 15. Om Amritte Humpat means demon. 16. The hand-arm is placed on the top of the skull and the hand-arm is placed on the top of the skull. 17. OM AH HARMA MUKAM SARVA DHARMANA OR AHNUTVA NATVA OM AH HUM PHAT is the accomplishment of the wish. 18. The king, holding the wrathful urine, pressed his finger on the substance, and, having beaten it, released it. 19. The first is Sarvatathāgata āvalokite om sambarā sambarā hūṃ. 20. The hand gesture of the supreme gift of the guru is omru svāhā, the tathāgata siddhaloca, sarva arthā, sadana, and svāhā. 21. The power of speech is the power of speech. 22. I will have the strength of merit. 23. The power of the blessing of the tathāgatas and the space of phenomena. 24. The power of the mind is the power of the mind. 25. To offer to the noble assembly, And to benefit sentient beings. 26. All the things that are thought of. 27. In this world, in all the worlds, 28. What is the reason for all this? 29. May it be done without hindrances! 30. The protector, the Tathagata, sat on his throne. 31. Now is the time for the five types of waste. 32. And the lowest places where they live. 33. They are for our benefit, and they protect the teachings of the Buddha. 34. Please come to this place. 35. He is the one who rules the world. 36. He is a man of great compassion, skillful in means, and of great compassion. 37. The gods, the sages, the tigers, the demons, the nāgas. 38. The king of vidyādharas and the lord of demons are shown as the bodies of their respective masters. 39. The one who rules the world in the ten directions. Paragraphs: $ 0 1 3 5 6 7 9 15 18 21 25 30 35 #
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Please segment these sentences into coherent paragraphs: 0. It is divided into six. 1. Among them, the first is the defiled mind associated with grasping. 2. It is the part associated with grasping that arises together with the coarse grasping of self and what belongs to self in the sixth consciousness. 3. It is called defilement because it defiles the pure mind. 4. The meaning of being associated with these and the two below will be clarified as follows. 5. If a person of the two vehicles reaches the stage of no more learning, they are ultimately free from the afflictions of seeing and cultivation, and are therefore able to be free from this defilement. 6. For bodhisattvas who have entered and abided in the stage of faith, the characteristics are accomplished and there is no regression. 7. It is called being associated with faith. 8. In this stage, bodhisattvas attain the gate of emptiness of persons. 9. Because the afflictions of views and attachments are unable to manifest, it is said that they are far removed. 10. It is not that they are free from the latent tendencies. 11. Because the seeds have not yet been eliminated. 12. The treatise says: 13. Second, the uninterrupted association with defilements, because they are ultimately free from them. 14. This refers to the uninterrupted association with defilements. 15. It is the consciousness that continues, among the five aspects of mind. 16. The continuity of the grasping of dharmas is called uninterrupted. 17. Because it defiles the pure mind, it is called defilement. 18. Bodhisattvas of the three stages of worthies and above who cultivate the understanding of consciousness only 19. Gradually subdue such conceptualized discrimination of the grasping of dharmas through the wisdom of thorough investigation and the contemplation of skillful means. 20. If they attain the pure mind of the first ground, which is free from outflows, 21. Realizing the all-pervading true suchness of the three non-natures. 22. The seeds and manifestations of the discrimination of the attachment to dharmas are both gone. 23. Because it is ultimately free on the ground of pure mind. 24. The treatise says: 25. Third, discrimination is ultimately free. 26. This is called the consciousness of cognition among the five meanings. 27. The discrimination of cognition that thinks of and discriminates purity and impurity. 28. Because it defiles the pure mind, it is called defiled. 29. From the second ground up to the sixth ground, when entering contemplation and contemplating the principle, one is free from discrimination and is able to gradually eliminate it, thus it is said to be gradually free. 30. If one reaches the seventh ground, one enters contemplation for a long time, 31. Therefore, this attachment to dharmas never manifests again. 32. It is called ultimate freedom. 33. The ground of complete precepts refers to 34. the second ground. 35. Because this ground is replete with the three collections of precepts. 36. Skillful means without characteristics refers to the seventh ground. 37. Because one always intentionally abides in the contemplation without characteristics. 38. The treatise says: 39. Fourth, manifest form is able to be free. Paragraphs: $ 0 5 12 15 24 33 39 #
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Please segment these sentences into coherent paragraphs: 0. It is not exhausting. 1. Because they abide in the nature of phenomena. 2. This is the explanation of the key point. 3. The holy gurus instructions. 4. It is not something other than the clear. 5. This is what others have taught. 6. It is not the realization of the meaning. 7. The wisdom that arises from the source of phenomena is the wisdom that is the source of all phenomena. 8. This is what is meant by the following statement: 9. The meaning of the words is that they are self-centered. 10. It is not a real thing. 11. The four are also severed. 12. The following is the explanation. 13. The four bodies are like that. 14. The guru is the one who illuminates them with the most sublime means. 15. The bliss of emptiness is the thing. 16. I want happiness to be great happiness. 17. The same is true of happiness. 18. The body of dharma is the coemergent. 19. It is the cause of happiness. 20. They are the perfectly enlightened ones and the emanations. 21. The five types of bodies are the same. 22. All of them are not separate from the aggregates. 23. The Buddha has the nature of the five kāyas. 24. The Buddha said, I have no doubt that you will be able to do this. 25. The five bodies are obtained. 26. The same is true of the one taste. 27. The four bodies are divided into four parts. 28. Since there is no division, there are five. 29. This is the only thing. 30. The body is like that. 31. How could I have thought this? 32. The wisdom of the holy land is the same as the wisdom of the individual. 33. The wisdom of the wise is the way to achieve it. 34. This is a brief explanation. 35. The meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meanin 36. May all beings come to him, and his place is complete. 37. This is a translation of the great master Dharamsalas treatise on the vajra, composed by his co-founder, and translated by the Tibetan author Marvana Chömbar. 38. Later, when the teacher asked him about it, the Indian lama and the Yul-lotsāwa put it into later books and established it. 39. nan Paragraphs: $ 0 7 13 23 32 37 #
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Please segment these sentences into coherent paragraphs: 0. If these dharmas take pleasure as the thought of food, they give rise to the experience of all bodily faculties and pain. 1. One can also take the thought of going as the thought of food. One can also take the thought of going as the thought of food. One then gives rise to the experience of all consciousnesses taking consciousness away. 2. Up to the mind associated with consciousness, the faculties of the body are bound and attached, and the dharmas that the mind thinks of, one should say that they turn and have a place of opening and avoiding pain, the thought of food. 3. Furthermore, the characteristic of the characteristic of combination is its characteristic. 4. Worship, and the names of the body, long and short, the blind and the realm of the mind, 5. Taking is not attachment to characteristics, with contaminated intention afterwards. 6. For what reason are the associated dharmas of thought and feeling mental activities, but not the other associated dharmas? 7. Some say: 8. All of these arise from mental activity. This is the World-Honored One's exhortative statement, speaking of this as foremost is speaking of all mental activity. 9. Question: 10. Speaking of one is speaking of all? 11. Some say: 12. This is the World-Honored One's exhortative statement. 13. Question: 14. What is the power and ability of the associated dharmas that arise together? 15. Some say: 16. Because of arising from the mind, therefore it is called mental activity. 17. Question: 18. The associated dharmas either arise according to the mind or do not arise according to the mind, what does this mean? 19. Some say: 20. This is what the mind does: 21. Therefore it is called mental activity. 22. Question: 23. The associated dharmas are either done by the mind or not done by the mind, what does this mean? 24. Furthermore, the mind is entangled, and such dharmas do not turn back in the middle. The mental consciousness turns back without rest. 25. Moreover, the World-Honored One said: 26. The practice of contact, the practice of feeling, the practice of perception, the practice of mental formations, the practice of name, the practice of form, and the practice of consciousness. 27. Why are the associated dharmas the practice of contact, the practice of feeling, the practice of perception, the practice of mental formations, the practice of name and form, and the practice of consciousness? 28. Some say: 29. All associated dharmas are the practice of contact and the practice of name and form. 30. Furthermore, in the superior mind of contact, name and form and consciousness increase, up to the increase of feeling and the increase of name and form and the increase of consciousness. 31. Question: 32. What is the meaning of this is the middle, this is wonderful, this is not wonderful? 33. Because a single contact is not produced by the mind as a condition, therefore it does not exist. 34. When contact increases, the mind then increases. 35. Some say: 36. The eye conditions form, the conditions of the middle, the conditions of name and form give rise to consciousness, because these three gather together, it is called the condition of contact. 37. Contact then gives rise to feeling, or perception, or intention. 38. Question: 39. Only by contact is feeling born, and by other contact is perception born. Paragraphs: $ 0 6 9 13 18 24 27 31 38 #
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Please segment these sentences into coherent paragraphs: 0. This is the statement of the name of the seal.🔽The vajra-marked jewel is the vajra jewel. 1. The vajra-marked lotus is the vajra lotus. 2. The expression “signified” is explained as “to be done. ” 3. This means that it is known by name. 4. The rest is easy to understand. 5. Now, after the seals of the Buddhas have been taught, 6. the seals of the Bodhisattvas are taught, beginning with “On the seat, the vajra is drawn. ” 7. The seals of Vajrarāja and so forth are also to be drawn on the seat. 8. “Two upright hooks” means that the roots are drawn facing downward. 9. “The vajra, leaning on the vajra” means that the tips of two vajras are drawn touching each other. 10. “The sun seal is also like that” means that it is drawn blazing with light rays.🔽“The banner, with flames on top” means that it is drawn with flames on top. 11. This is a jewel with a flame attached to the top of a banner. 12. A garland of teeth between two vajras. 13. This is two vajras placed horizontally, 14. and a garland of two rows of teeth drawn in the middle of those. 15. A lotus drawn in the middle of a vajra. 16. This is a vajra drawn in the shape of a bean, 17. and a lotus drawn in the middle of that. 18. A vajra wheel with vajra spokes. 19. This is a wheel drawn with vajra-like spokes. 20. A tongue with blazing light-rays. 21. This is a tongue drawn with vajra light-rays.🔽A vajra all around. 22. This is a four-sided vajra. 23. A vajra armor. 24. This means that one should draw a vajra in the corners of the armor. 25. One should draw the vajra-fang in the same way. 26. This means that if one shows two points on the side of the fang, it becomes the vajra-fang. 27. One should make the fist mudra with both hands. 28. This teaches the vajra-fist mudra. 29. The mudras of Sattvavajri and so forth are easy to understand. 30. The sign mudra means that one should draw the vajra, jewel garland, veena, and dancing hand gestures of Lāsya and so forth, respectively. 31. Also externally, as appropriate. 32. This means that one should examine the meaning of the mudras. 33. For incense, it is the incense case. 34. For flowers, it is the flower basket. 35. For lamps, it is the lamp stand. 36. The scents are the scent-vessels. 37. The door-keepers are the hook, the noose, the fetters, and the bell. 38. The external platforms are the abode of Maitreya and so forth. The 'own-signs' are the stamens, the flowers, and so forth. 39. One should draw them as one likes. Paragraphs: $ 0 5 10 21 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. First, the father entrusts, and second, the child obtains, which is below World-Honored One, at that time the poor son... 1. The father entrusting is also in two parts: 2. First, knowing the time has come, and second, gathering the assembly to entrust. 3. This is the first part. 4. After a short time means that after the Prajnaparamita assembly and during the Lotus Sutra assembly, he made gradual progress, so it is called gradual. 5. Understanding the two kinds of emptiness, their intention is vast and far-reaching, and they are called thoroughly at ease. 6. Thorough means open and understanding, at ease means peaceful and secure. 7. Accomplishing the great aspiration means that in the past they gave rise to the great aspiration, which has recently matured after a long time. 8. Disdaining their former minds means regretting their past dwelling in the small vehicle. 9. Disdain means slighting and despising, slighting and despising the mind of cultivating the small vehicle in the past. 10. Therefore, Śāriputra first said, We have all entered the nature of the Dharma. 11. How is it that the Tathāgata has used the teachings of the small vehicle to deliver us? 12. This is our fault, not the World-Honored One's. 13. We always reproach ourselves. 14. This is exactly the same. 15. The sūtra says, When he was about to pass away, all of them gathered. 16. The commentary says: 17. Below is the gathering of the assembly and entrusting. 18. There are two parts: 19. first, ordering the gathering, second, the actual instruction. 20. This is the first. 21. The time of the Lotus Sūtra assembly is only five years away from the parinirvāṇa, called about to pass away. 22. In the past, they were the children who had regressed from the Great Vehicle and the Śrāvakayāna, and now they have become the relatives of the Bodhisattvas. 23. The four, such as the king, are metaphors for the four assemblies, or they are like their own names and are actually of that kind. 24. The sūtra says: They immediately declared... up to ...what I have given birth to. 25. The commentary says: 26. Below is the correct announcement. 27. There are two parts: 28. First, summarizing the past, and second, announcing the present. Suddenly in this place and below is the second part. 29. Summarizing the past has three parts: 30. First, summarizing the initial arousal of the mind, next, summarizing the regression and flowing in birth and death, and finally, summarizing the remaining four matters in the expedient teachings. 31. It means that on the way, they encountered the Buddha but were unwilling to cultivate the Great Vehicle. The Buddha transformed them with the Two Vehicles, showing them that they did not aspire to the Great Vehicle. This is the first part. 32. The matter of the Two Vehicles becoming Buddhas is extremely difficult, and therefore they themselves proclaim it without sending others to speak. 33. Originally, when I was the sixteen princes, I taught them to arouse the mind of the Great Vehicle. Their wholesome roots were born from my mouth, because they were born from the sound of the Buddha's teachings. 34. Because one is truly born from the Buddha's teachings. 35. The sūtra says: In a certain city, for more than fifty years. 36. The commentary says: 37. This summarizes the regression and flowing of birth and death. 38. A certain city refers to the Great Vehicle. 39. The first time he taught, he caused one to give rise to the mind of the Great Vehicle, if one has the fixed nature of the Great Vehicle and gives rise to the superior mind, one will not necessarily regress. Now it is said that one has the unfixed nat Paragraphs: $ 0 4 10 15 24 29 36 #
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Please segment these sentences into coherent paragraphs: 0. In the past, there were those who blamed the Three Sovereigns and slandered the Five Emperors. 1. There were those who praised Han Yin and suppressed Zhongni. Zhuangzi. 2. The man of Han Yin held a jar and entered the well. 3. Taking water to irrigate the garden. 4. Zi Gong taught him to make a dipper. 5. The man of Han Yin greatly suppressed Zhongni's cleverness and falsehood. There were those who blamed the fisherman and accused Sanlu. The Grand Master of Sanlu, Qu Yuan. 6. He was praised by Jin Shang. 7. King Huai doubted him. 8. He was demoted to Changsha. 9. He walked alone by the river. 10. He saw a fisherman and asked him. 11. Therefore it is said.🔽The whole world is drunk, only I am sober. 12. The whole world is turbid, only I am clear. 13. The fisherman tried to persuade him, but he could not. 14. So he drowned himself and died. Those who criticize the Qin laws and praise the new government of Wang Mang. The laws of Qin Shi Huang were cruel and tyrannical. 15. Later, Yang Xiong wrote an essay praising the new government. 16. Criticizing Qin Shi Huang and praising Wang Mang for his righteousness. 17. Ruining walls and breaking through fences. 18. Is the merit of sparrows and rats. Those who learn from ancient people's faults and increase their transgressions to promote right and wrong. 19. Like Wang Chong and Liu Zixuan. 20. They only engage in flattery. The rites say. 21. Great filial piety is to serve one's parents. 22. Next is not to bring shame. 23. Next is to be able to provide for them. Serving one's parents means to make them honor their ancestors. 24. Not disgracing the cultivation of the body and upholding the practice. If the family is transformed into a country, 25. The world praises it as the great transformation. 26. Who in the world would call it small? 27. Therefore, although the distant one loses strict love, the far one treads the mountains and forests. 28. And make the people of the world know that the father is the father of the great sage, 29. Know that the mother is the mother of the great sage. 30. Having known it, respect it. 31. Having respected it, make it at ease. 32. The meaning of filial piety is truly said to be not lacking. 33. This is the way to serve one's parents. 34. The Book of Poetry says: 35. The filial son does not lack. 36. Forever bestowing it on your kind. Once considered it to be unfilial, 37. Then who can be filial? 38. The Master Zeng said: 39. Nurturing is possible, but respect is difficult. Even dogs and horses can all have nurturing, Paragraphs: $ 0 5 11 14 18 20 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The goer is the cause of going, 1. just as a lamp is the cause of illumination. 2. The goer is asserted as the cause of going conventionally, but he is not the actual cause. 3. Therefore the reason stated by the Madhyamika is established by you. 4. Moreover, the Madhyamika refutes going ultimately. 5. Therefore your statement is not good. 6. Because going is stopped since ultimately there is no arising of going. 7. Since the one who goes is not endowed with going, it is not tenable to designate him as the one who goes. 8. Moreover, because arising from nonexistence is refuted, 9. your statement is not good. 10. You propound arising from nonexistence, 11. but since we refute that ultimately in our scriptures, the one who goes is not endowed with going.🔽Again, the one who goes does not go, etc. 12. refutes the one who goes is not endowed with going by way of inference. 13. Here, the one who goes is the subject. 14. The predicate of the probandum is not a cause of going. 15. For example, it is known that the body of an ox is the cause of possessing horns. In the same way, it is known that the goer is not the cause of possessing going. 16. The reason is stated: “because it is the cause of the application of the cognition and the term ‘goer.’” 17. The goer is the cause of the application of the cognition of the goer and the cause of the application of the term “goer.” 18. It is known that the goer is not the cause of possessing going.🔽For example, it is like an action. This is the example. 19. For example, an action is the cause of the application of the cognition of an action and the cause of the application of the term “action.” 20. Just as it is understood that the goer is not the cause of going because he is not the cause of the cognition of going, 21. in the same way, it is understood that the goer is not the cause of going because he is not the cause of the special cognition of the goer and because he is not the cause of the special term “goer.” 22. The phrase “because it is undermined by inference” is a conclusion and the result of a valid cognition. 23. Moreover, does the goer who is the intrinsic reality of a goer possess going, or does the goer who is not the intrinsic reality of a goer possess going? 24. In that regard, it is untenable that the goer who is the intrinsic reality of a goer possesses going. 25. Why is it untenable? 26. Because it is meaningless for the goer to possess going. 27. If the goer is the intrinsic reality of going, then it is meaningless for the goer who is established as the intrinsic reality of the goer to possess going. 28. It is also untenable that the goer who is not the intrinsic reality of going possesses going. 29. Why? 30. Because the non-goer does not possess going, just like the nondweller. 31. If the goer is not the intrinsic reality of going, then it is untenable that the goer possesses going.🔽Why?🔽Because the non-goer does not possess going, just like the nondweller. 32. Because it is not endowed with going, like one who is sitting, it is untenable that it is endowed with going. 33. Here, it is appropriate to ask for a probative argument or to debate. 34. In this context, where the proponents of going are proving that going exists and the Mādhyamikas are proving that going does not exist, it is appropriate for the proponents of going to ask the Mādhyamikas for a probative argument. 35. “ If you Mādhyamikas refute going, by what means of valid knowledge do you refute it?”🔽If they ask that, it is appropriate for us Mādhyamikas to teach them the probative arguments that refute going. 36. Or, since you proponents of going are proving that going exists, it is appropriate for you to teach us the probative arguments that prove that going exists. 37. And follow after you.🔽 38. It is logical to state that one should engage in inferential🔽enunciation.🔽It is logical to state that we proponents of going prove the existence of 39. going by means of these inferences. Paragraphs: $ 0 8 12 18 23 31 34 38 #
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Please segment these sentences into coherent paragraphs: 0. When the Bodhisattva was born, for seven days and nights, with music, offerings, and a hundred kinds of food and drink under the nyagrodha tree, he presented them to the Bodhisattva's mother, practicing giving, upholding precepts, being patient, and 1. At that time, thirty-two thousand brahmins always brought what was needed, providing food day after day to satisfy their desires. The king of the devas and Brahma transformed into a handsome and beautiful youth in the assembly of brahmins, and spoke 2. Pacifying all evil destinies, causing sentient beings to be universally at peace; 3. With sentient beings at peace, all are free from suffering. 4. Like light dispelling darkness, the light of the devas illuminates defilements; 5. Virtuous radiance penetrates all lights, causing them to be obscured and no longer visible. 6. Not seeing other karmic activities, nor hearing of them; 7. When the Buddha's light appears, he is the great sage of the world. 8. Not encountering the illness of defilements, with a compassionate mind, he pities sentient beings; 9. Hundreds of thousands of Brahma heavens come to make offerings beyond measure. 10. Like a tree with luxuriant flowers, peacefully abiding on level ground; 11. All people go to take refuge, and all gather to pick them. 12. Just as in this world, lotus flowers grow out of mud; 13. The World-Protector's light is like this, nurturing and benefiting all. 14. It is like a soft garment, perfumed with heavenly famous incense; 15. If there are people with illnesses, they should be treated by the king of physicians. 16. If there are those who are free from desires, dwelling in the form realm with harmonious sounds; 17. Joining palms in reverence, they will be taught by the Benefactor. 18. If the heavenly people and the people of the world see the heavenly people's softness; 19. They will respect each other in turn, becoming the guide for the multitude. 20. If it is like clear and pure water, universally nourishing what is lush; 21. Because of this right view, wherever one dwells will always be peaceful and secure. 22. The Buddha told the bhikṣus: 23. Seven days after the Bodhisattva was born, his mother passed away. 24. What do you think, bhikṣus? 25. Was it the Bodhisattva's fault that she passed away after seven days? 26. Do not view it in this way. 27. Why is it so? 28. It is because of the original life. 29. When the Bodhisattva observed that his mother's life was about to end, he descended to be born. When carrying the Bodhisattva, the gods made offerings until they saw his birth. Because he ate heavenly food, he did not enjoy worldly nourishment. It is 30. The Buddhas of the past, present, and future are all like this, with their mothers passing away after seven days. 31. Why is it so? 32. When the Bodhisattva was born, his mother's faculties and body were complete, without any harm or leakage. She should have received the heavenly merit and food of the Heaven of the Thirty-three and ascended to the Heaven of the Thirty-three. 33. As soon as she ascended to that heaven, before the birth of the Bodhisattva, the palaces and houses sent by the gods, the lecture halls and abodes where she could stay, and the offerings to the queen, the five thousand vases filled with fragrant wate 34. the fifty thousand Brahma gods each holding jeweled vases, praising for ten thousand years, 35. Twenty thousand dragons with jeweled necklaces on their bodies, twenty thousand white elephants with jeweled necklaces on their bodies, twenty thousand carriages with banners and canopies set up, jeweled carriages following behind in attendance; 36. Forty thousand infantrymen, brave and extraordinary, followed behind the Bodhisattva. 37. Moreover, in the sky, countless millions of heavenly beings suddenly erected purple golden walls and fences, making offerings to the Bodhisattva's mother. 38. On the night when the Bodhisattva descended, that very night, the most magnificent palace in the desire realm was adorned. Twenty thousand demon wives held jeweled threads in their hands and attended the Bodhisattva's mother; 39. Moreover, twenty thousand people adorned their bodies with necklaces. That night, two jade maidens heard that there was a court lady who was not a human jade maiden. If one saw her facial expression, their desires would flourish. Paragraphs: $ 0 8 12 15 22 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. And she, having attained that, and Anīkaratta, having come to the city, 1. and in the palace, Sumedhā, developed the perception of impermanence. 2. And she, paying attention, and Anīkaratta, having quickly climbed up, 3. his body adorned with jewels and gold, with hands together he requested Sumedhā. 4. “The kingdom, the command, the wealth, the sovereignty, the pleasures, the young girl, 5. enjoy the sensual pleasures, sensual pleasures are hard to find in the world.” 6. “The kingdom is yours, enjoy the pleasures, give gifts, 7. do not be unhappy, your mother and father are suffering.” 8. She said this to him, Sumedhā, having no need for sensual desires, free from delusion, 9. Do not delight in sensual pleasures, see the danger in sensual pleasures. 10. “King Mandhātā ruled over the four continents, he was a sensualist who went the sensualist’s way; 11. He died unsatisfied, his desires were not fulfilled. 12. “He who would rule over the seven treasures, his sovereignty extending over the whole earth, 13. Would not be satisfied with sensual pleasures, unsatisfied he would die. 14. “Sensual pleasures are like a sword and a knife, sensual pleasures are like a snake’s head, 15. They burn like fire, they are like a skeleton. 16. “Sensual pleasures are impermanent, unstable, full of much suffering, and great danger, 17. Like a burning coal, the root of evil, the fruit of suffering. 18. “Sensual pleasures are like a tree’s fruit, sensual pleasures are like a piece of meat, 19. Sensual pleasures are like a dream, a deception, like a borrowed ornament. 20. “Sensual pleasures are like a sword and a stake, a disease, a tumour, evil, a calamity, 21. Like a pit of coals, the root of evil, danger, and death. 22. “Thus sensual pleasures are full of suffering, they are declared to be an obstacle, 23. Go, I have no confidence in your sensual pleasures, I have confidence in my own.” 24. “What can another do for me, when my own head is burning? 25. When old age and death are following, I must strive to destroy them. 26. “Without closing the door, I saw my parents and my wife 27. and, seeing them sitting there, weeping, I spoke thus: 28. “Long is the round of births for fools, who weep again and again, 29. not knowing the end of old age and death, the killing of a father, the killing of a brother, and the killing of oneself. 30. “The tears, the milk, the blood, the round of births from time without a beginning; 31. remember the bones of beings who have gone round, heaped up, 32. “Remember the four oceans, when the tears, milk, blood, and water are brought together;🔽remember the heap of bones, equal to the great mountain of clay. 33. “When one goes round from time without a beginning, the earth of the Rose-Apple Island is brought together; 34. the lumps of clay the size of jujube kernels are not enough for one’s mother and maternal aunt. 35. “The grass, sticks, branches, and leaves are brought together from time without a beginning; 36. The four-finger-breadth water-clock is not enough for father and grandfather. 37. “Remember the blind tortoise in the ocean, the yoke-hole, and the turtle’s neck. 38. And remember the head that was cut off—this is the simile for the human birth. 39. “Remember that form is like a ball of foam, the body is without essence. Paragraphs: $ 0 8 14 24 28 33 38 #
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Please segment these sentences into coherent paragraphs: 0. A. In Indian language. 1. Nailabhadra Darvajra, also known as Vajra Phana, Khandra Tre Elocha Vijaya, 2. In Tibetan, 3. In his hand is a blue vajra robe, and in his hand is a vajra-mounted one called Victory over the Three Realms. 4. Homage to the glorious Vajra of Darma! 5. Then the Lord of Secrets gazed at the assembly and sat down in the meditative absorption called the pure space. 6. As soon as you enter that meditative stabilization, you will hear the three realms. 7. Then I took this mantra from the pure vajra of my body, speech, and mind. 8. OM NAMA! 9. The king spoke the mantra. 10. He conquered the earth. 11. The nāgas were terrified. 12. Homage to the secret self! 13. He is compassionate and steadfast in his devotion. 14. He is revered and has the mind of enlightenment. 15. The mind is settled by going to the right. 16. I will worship the gods and the lama together. 17. The greatness of diligence is the wisdom. 18. They are not just for themselves, but for others. 19. The cave of the happy and pleasant. 20. In the valley, in the road, in the lake, in the country, 21. The earth is pure in its mandala. 22. Then he anointed the man with perfume. 23. He sat down on a comfortable seat. 24. The master of secrets is the one who should be known. 25. In other places, it is a mountain. 26. The house of the mother of the dead is also a cemetery. 27. The king will seize them and keep them in his hands. 28. The fearful ones are the ones who are afraid. 29. It is the place where the victorious ones will accomplish their goals. 30. The weakness of mind that arises in this life. 31. The world is full of letters and letters, And all the assemblies are generated. 32. The nature of the power of attachment. 33. The fault is not to think right. 34. They are like elephants in the wild. 35. Emptiness is of the nature of non-elaboration. 36. The body of an illusion is the appearance of the whole. 37. The first is emptiness. 38. The second vajra is the letter hūṃ. 39. The third is the nine-pointed vajra. Paragraphs: $ 0 5 9 13 17 21 27 31 35 #
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Please segment these sentences into coherent paragraphs: 0. But only obscured by the clouds and mist. 1. All sentient beings, 2. The pure nature, 3. Is also like this.🔽It is only because of the heavy clouds of false thoughts, various views, 4. And afflictions that cover and obstruct the holy path, 5. Unable to be revealed. 6. If one forgets thoughts and does not give rise to them, 7. Silently sitting in purity, 8. On the day of the Great Nirvana, 9. It will naturally become bright and pure. 10. The secular books say: 11. Ice is born from water, but ice obstructs water. 12. Water is connected with ice. 13. False thoughts arise from the true, and the true is deluded by the false. 14. When the false is exhausted, the true appears. 15. It is like the mind-sea becoming clear and still. 16. The Dharma-body is empty and pure. 17. Therefore, students who rely on written words and language for the Way 18. Are like a lamp in the wind. 19. It cannot dispel darkness. 20. The flame fades away. 21. If one sits in purity without affairs, 22. It is like a lamp in a room of honey. 23. Then one can understand how to dispel darkness. 24. Things are clearly illuminated. 25. If one understands the pure source of the mind, 26. All wishes are fulfilled.🔽All practices are perfected. 27. Everything is accomplished. 28. One does not undergo rebirth again. 29. Those who attain this Dharma-body 30. Are countless sentient beings. 31. There is no more than one practice. 32. In billions of kalpas, 33. Sometimes there is one person. 34. Only they accord with this. 35. If sincere effort does not arise from within, 36. Even if one encounters countless Buddhas in the three times, 37. There is nothing to be done. 38. This is why sentient beings' own consciousnesses liberate them. 39. The Buddha does not liberate sentient beings. Paragraphs: $ 1 10 17 21 25 32 35 #
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Please segment these sentences into coherent paragraphs: 0. As with coercing a bhikṣu, if one coerces a śrāmaṇera, a layperson, or the other members of the assembly, the matter is all as before. 1. If the bhikṣuṇīs and so forth mutually coerce each other, it should be understood as above. 2. At that time the bhikṣus all had doubts and asked the Bhagavān, saying: 3. Venerable Mahākāśyapa and Subhūti, what karma did they create in the past, by the power of which karma they both have few desires? 4. The Buddha told the bhikṣus: 5. The karma created by those two people in the past they will still have to experience themselves. The detailed explanation is like the other sūtras. You should listen well. 6. You bhikṣus! 7. In the past, in a village there lived a farmer. In the morning he took his oxen to the fields to plow and plant. His wife brought his meal at mealtime and went to the forest to gather firewood. 8. At that time there was a pratyekabuddha staying under a tree in the forest. His wife went to the forest to gather firewood on another day and saw the pratyekabuddha, his body and mind tranquil and his countenance serene. She immediately bowed at his 9. The farmer wondered why she was late and thought like this: 10. 'Why is my wife taking so long to come back now? 11. ' He then took his plow and whip and went to the forest. He saw his wife in front of the pratyekabuddha and said: 12. 'You have done an improper act with this person.' 13. At that time, the great being, hearing these words, out of compassion, like the king of geese, rose into the sky and manifested his spiritual powers, emitting fire from above and flowing clear water from below. 14. When the farmer saw this, he deeply felt ashamed and fell to the ground like a great tree collapsing. He knelt for a long time with palms joined, and spoke from afar with respect, saying: 15. 'I only wish that the great sage, the truly pure one, would bestow great compassion and accept my offerings.' 16. The pratyekabuddha, out of compassion, descended from the sky. 17. He said: 18. 'Great being! 19. I have given rise to doubts and spoken improperly. I only wish that you will forgive me.' 20. He then offered the finest food to the pratyekabuddha, joined his palms below his feet, and made a vow, saying: 21. 'I gave rise to evil thoughts, all due to lustful thoughts. I only wish that in life after life, we may always be able to have little desire and be unstained.' 22. What do you think, monks? 23. Is the farmer of that time someone unknown to you? 24. The one who is now Venerable Kāśyapa is he, and his wife is now Subhadrā. 25. From then until now, the two of them have both had few desires. 26. You should listen further! 27. In the past, in a village, there was an elder who was very wealthy and had much property. Later, at a different time, the three springs arrived and the hundred grasses bloomed, with lush forests and clear ponds, flowers and birds interreflecting, pea 28. The elder went out to play in the fragrant garden with his family members. The Buddha was not in the world, but a pratyekabuddha appeared. He felt compassion, accepted inferior bedding, and became the supreme field of merit. He enjoyed living in quie 29. At that time, the pratyekabuddha was sitting under a tree in the fragrant garden. When the elder brought his wife to the forest and had intercourse with her, he was so engrossed in sex that he did not see the great being. 30. The pratyekabuddha heard the sound and arose from his meditation. The elder then saw the pratyekabuddha and deeply felt shame and remorse. He made offerings and joined his palms to make a vow: 31. The evil things I have done are all due to indulgence in desire. I wish that the two of us will in the future both attain the fruit of few desires. 32. What do you think, monks? 33. Is the elder of that time someone else? 34. The one with longevity, Mahākāśyapa, is he. His wife is now Subhadrā. Because of making the vow, the two of them both have few desires. 35. The monks said: 36. It is rare, World-Honored One! 37. The one with longevity, Mahākāśyapa, and Subhadrā both left home. 38. The Buddha told the monks: 39. Not only in this life did the two of them both leave home and become renunciants, but also in the past it was like this. Paragraphs: $ 0 2 4 7 9 13 17 22 26 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The six auspicious events in the Buddha's other lands of the past are generally said to be like what is seen now. It is known that the six auspicious events in the Buddha's other lands of the past are also the same as the present; 1. In the past, the separate preface had two prefaces in common, namely the manifestation of signs and the harboring of doubts, but lacked the three prefaces of gathering the assembly, asking questions, and answering questions. By logical inference, it 2. Moreover, if it were a retelling of the past answer, it would not have required Mañjuśrī to waste words. Since it does not mention the answer, it also does not bring up the question. The meaning can be understood. 3. From At that time there was a bodhisattva named Wonderful Light, the third is clarifying the sameness of the past and the present. 4. This text has six parts: 5. First, from At that time there was a bodhisattva, this is the sameness of the causal person; 6. Second, from At that time the Buddha Light of the Sun and Moon arose from samādhi, this is the sameness of the Dharma name; 7. Third, from sixty small eons, this is the sameness of the time period; 8. Fourth, from After speaking this sutra, to the Brahmas, Maras, and Shramanas, is the same as the proclamation of extinction; 9. Fifth, from At that time there was a Bodhisattva named De Zang, is the same as the bestowal of predictions; 10. Sixth, from Then in the middle of the night, it clarifies the same as the transmission of the sutra after the extinction. 11. Now, first, how is the same as the cause person? 12. In the past, the Buddha arose from concentration and spoke the sutra through Bodhisattva Miao Guang. Now, the Buddha arose from concentration and spoke the sutra through Shravaka Shen Xiu. How is this the same? 13. Yao Shi said: 14. The cause is the basis for entrusting and transmitting the sutra of the One Vehicle, not just the person directly addressed. 15. In the past Buddha, who was necessarily Miao Guang? 16. Now, in directly addressing Shen Xiu, Shen Xiu may not necessarily be able to proclaim and transmit it. As the basis for proclaiming and transmitting, nothing is better than Miao Guang. Now, as the entrustment, nothing is better than Wen Shu. If the 17. Mañjuśrī citing the past Buddha's praise of Wonderful Light is precisely clarifying the basis for the cause. 18. Moreover, the old interpretation takes the Medicine King as the person of the cause, which is also possible, but only the past is cited to prove the present, and it is slightly dissimilar. 19. Some say that because of Mañjuśrī resolving doubts, he was able to arise from concentration and expound the sūtra, but this is not appropriate. 20. Now it is clarified that this is not so. The sūtra text itself says that because of Wonderful Light's correct explanation, it serves as the basis for the cause and the interpretation of circulation. Moreover, taking the Medicine King as an example, t 21. In the past because of Wonderful Light, and now because of Śāriputra, the person of the cause is exactly the same. 22. In the past the Buddha's eight sons studied under Wonderful Light, and the Tathāgata arose from concentration and addressed Wonderful Light, and entrusted it to Wonderful Light; 23. Now, the Buddha's disciple Rāhula also studied under Śāriputra. When the Buddha arose from concentration, he also addressed Śāriputra. After the chapter on the traces, he entrusted it to Śāriputra again. The ancient and modern are equal. If it is eve 24. The doubters say: 25. Maitreya is a bodhisattva, and Śāriputra is a śrāvaka. How are they the same? 26. In the past, his deeds were already revealed and he was called a bodhisattva. In the present, his deeds have not yet been revealed and he is a śrāvaka. When comparing and revealing his traces, Śāriputra is a great bodhisattva. If not the same, what i 27. In the past, when Maitreya revealed his traces, why would he not become a śrāvaka? 28. This is simply Mañjuśrī's skillful explanation, skillfully concealing and revealing. 29. From At that time, the sun and moon below, the second is the same name for expounding the Dharma, as in the text. 30. Above, Maitreya saw the initial sudden teaching in other lands, after the sudden, he saw the gradual, after the gradual, he saw various practices, after the practices, he saw no realm, and after that, he saw the Buddha's nirvana; 31. Now, Mañjuśrī's answer is that he has seen the Buddha first giving the sudden teaching, then the gradual teaching, and later mentioning various practices, which is seeing the Lotus Sūtra. 32. After the six signs here and there, the Lotus Sūtra has already been spoken. After the Lotus Sūtra, he immediately enters nirvana. This is the clear and definite answer to the question about the other land. 33. From sixty small below, the third, the same time period, is as the text below says: 34. Fifty small eons are like half a day, which is the same. 35. From Dīpaṃkara below, the fourth, the same declaration of extinction, is that in the past, after speaking the Lotus Sūtra, he declared entering extinction, also like Kāśyapa Buddha and so on. 36. Now, the Buddha speaks in the Treasure Stupa Chapter that the Tathāgata will soon enter nirvana, the way of transformation already complete, and the matter of declaring extinction is equal. 37. At that time there was a bodhisattva - the fifth, the similarity of the predictions. In the past, it was predicted that Bodhisattva Virtue Treasury would receive the prediction, and now this sutra predicts for the shravakas. How can this be the same? 38. The past events have already been accomplished, so it is said that the bodhisattvas received the prediction. However, it is precisely the reconciliation of the three into one, and the shravakas received the prediction. 39. If it is said that the shravakas received the prediction in the past, after the Buddha arose from concentration, what else would be discussed? Paragraphs: $ 0 4 11 13 19 24 29 33 37 #
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Please segment these sentences into coherent paragraphs: 0. This host invited me to stay for the rainy season, but there are various difficulties as mentioned above. If I stay here, I may lose my celibacy or my life. 1. Moving to another place to stay for the rainy season is the same as before, without offense. 2. If at the time of residence there are many illnesses and sufferings arising, and the bhikṣus staying here are not at ease, the Buddha said: 3. Moving to another place to stay for the rainy season is the same as before, without offense. 4. If there are women, men, or paṇḍakas who invite bhikṣus to come and spend the rainy season retreat together, but the king comes and seizes the donors, or kills them, or confiscates their property, and the donors flee to other places, 5. the bhikṣus think: 6. This donor has encountered this terror and fled with their body. 7. If I stay here, I may lose my pure conduct and my life will be in danger and so on. 8. They move to another place. 9. As before, there is no offense. 10. If there are donors who come and invite bhikṣus to spend the rainy season retreat, 11. but suddenly a fire breaks out in the donor's house, or the donor dies, or flees, 12. the bhikṣus think: 13. This donor has now suddenly encountered a fire, either dead or running away. 14. I alone live here, fearing for my life and pure conduct. 15. They move to another place, as before there is no offense. 16. If there is a patron who comes to invite the bhikṣus to do the summer retreat, 17. but the dwelling place is low and damp with much water, fearing that illness will occur later, 18. moving to another place is the same as before, without offense. 19. If there is a patron who comes to invite the bhikṣus to do the summer retreat, 20. but in the dwelling place, they say: 21. Why stay here, shaving the head and enduring hunger, living under the forest trees? 22. You should return home, do many meritorious deeds, and do not need to go forth. 23. The bhikṣu thinks: 24. If I stay for a long time, I may lose my pure conduct. 25. If there are these conditions, it is permitted to leave without offense. 26. If a bhikṣu, during the summer retreat, or if the king comes, strictly commanding the four troops to his dwelling place, sending someone to seize the bhikṣu, saying like this: 27. You should follow the secular law, drive and employ, or make you return to lay life, or make you take a wife, or take away your robes and bowl, or various kinds of harassment and harm. 28. If such difficulties arise, one should immediately leave without offense, and it does not break the retreat. 29. If there is a dwelling place for monks where men, women, and paṇḍakas come to invite the monks to spend the retreat and provide them with clothing and food, 30. but later due to difficulties with the king and so forth, they all flee and there is no one to provide support, 31. the monks may go elsewhere for the sake of this difficulty without offense. 32. If, during the retreat, thieves come and steal cattle, sheep, and so forth, slaughtering them and engaging in various unlawful activities, 33. they come to the monks and say, 34. You should leave. We wish to stay here. 35. If such evil thieves come to the monastery and disturb the monks, one may immediately leave without offense. 36. Moreover, if a monk relies on men, women, and paṇḍakas to spend the retreat, 37. At that time, the patron was detained by others, bound by enemies, frightened by non-humans, and ran to another place, where he died. 38. At that time, the bhikṣus thought like this: 39. In this rainy season retreat of ours, there are many problems and no more patrons. Paragraphs: $ 0 4 10 16 19 26 29 32 36 #
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Please segment these sentences into coherent paragraphs: 0. is false pride. 1. When one sees such a great being, one should apply the following. 2. The rest is the distinction of those. 3. The bondage of Māra is pride. 4. Moreover, Subhūti, etc. 5. The teaching of names is the expression of names. 6. Inferior is dull faculties. 7. The ascetic practices are the “forest dweller” and so on. 8. The forest is one league away from a village. 9. One who lives there is a forest dweller. 10. One who eats only alms is an alms beggar. 11. One who wears only discarded rags is a rag-robe wearer. 12. One who eats only before noon is a one-meal eater. 13. One who does not eat after noon is a not-after-midday-eater. 14. One who eats only on one seat is a one-seat eater. 15. One who always sleeps on the first seat spread out is a first-seat-user. 16. One who has no more than three robes is a three-robe wearer.🔽One who lives near a charnel ground is a charnel-ground dweller.🔽One who lives at the foot of a tree is a tree-root dweller. 17. One who always sits is a sitter. 18. It is uncovered because it is not obstructed and there is an opportunity. 19. It is a mat because it is worn like a woolen blanket. 20. It is of little desire because it eats little food. 21. It is contentment because it is satisfied with just the bare necessities. 22. It is solitude because it is alone. 23. The present life is the present life. 24. It is taught by the teacher. 25. How is it taught? 26. It is said: “You were also like that before. ” 27. The word “also” has the meaning of “therefore. ” 28. The consecration is the overpowering. 29. The ascetic practices lead to the austerity of few desires. 30. It is like drawing a bow. 31. The generation of conceit is the meaning of pride. 32. The rest is easy to understand. 33. Then, the passage beginning “Subhūti, moreover…” is stated. 34. “Empowered by name” means that here, what is the name? 35. It is the sound of “irreversible” and the sound of its qualities. 36. “Overcome by arrogance” means 37. arrogance is disrespect for the guru. 38. “By that” means by the bodhisattva. 39. “Having investigated” means having reflected. Paragraphs: $ 1 4 7 18 23 29 33 #
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Please segment these sentences into coherent paragraphs: 0. The two kinds of emotion that are the condition for this are the emotion of love and the emotion of spite.🔽The two kinds of emotion that are the cause of this are the emotion of love and the emotion of spite.🔽The two kinds of emotion that are the con 1. The two kinds of emotion that are the condition for this are the emotion of love and the emotion of spite. 2. The two kinds of emotion 3. Non-association is the absence of association. 4. Association is the enjoyment of the pleasure of seeing, etc., of those who are mutually attracted by the excellence of their passion. 5. The compound “bhāvo ca anubhāvo ca” is a dvanda compound, and the compound “ayogo ca vippayogo ca sambhogo ca” is a tatpurisa compound. 6. The teacher Saṅgharakkhita, the Great Elder, who composed this ornament, was a man of great learning, a great master of the Tipiṭaka, who had attained the analytical knowledges and was a preacher of great eloquence.🔽He was a man who had drunk the wat 7. nevertheless, in order to show the definitions of the characteristics of the various worldly usages to those who have not understood the definitions of the characteristics of the various moods, 8. and the mere face of each should be shown.🔽The eight kinds of the semblance of the eight kinds of emotion beginning with laughter should be understood as the semblance of the emotion of love, which is shown below in the verse beginning, “The lotus fa 9. The semblance of the emotion is of eight kinds, namely, the semblance of laughter, the semblance of weeping, the semblance of anger, the semblance of joy, the semblance of sorrow, the semblance of fear, the semblance of disgust, and the semblance of 10. The semblance of the stimulus is of four kinds, namely, the semblance of the stimulus that is a cause, the semblance of the stimulus that is a condition, the semblance of the stimulus that is an object, and the semblance of the stimulus that is an oc 11. The semblance of the emotion of love is shown by the semblance of the emotion, the semblance of the stimulus, and the semblance of the concomitant.🔽The semblance of the emotion is of eight kinds, namely, the semblance of laughter, the semblance of we 12. The semblance of the stimulus is of four kinds, namely, the semblance of the stimulus that is a cause, the semblance of the stimulus that is a condition, the semblance of the stimulus that is an object, and the semblance of the stimulus that is an oc 13. The semblance of the emotion is of eight kinds, namely, the semblance of laughter, the semblance of weeping, the semblance of anger, the semblance of joy, 14. and with the word “hand” he made him, who was without desire, who had given up his will, who was in another’s power, like a hand, 15. and he brought him into his presence with his own sweet-sounding song, and he made him, who was bound by the bond of the net, 16. who was without will, who was confused, who was bound by the bond of the net, who was bound by the bond of the hand, who was bound by the bond of the eye, who was bound by the bond of the hand, who was bound by the bond of the eye, who was bound by t 17. “He has been made to do what is hard to do” — these are the efforts, etc. “By the method that has been attained 18. and the delight is shown. “He made her do even such a difficult thing” shows the excitement, etc., and “By this method I have attained the desired end” shows the joy, etc. The contrary states are shown by the words “I am tired,” “I am lazy,” “I am di 19. But when the poet, after avoiding such contrary states as “tiredness,” “laziness,” “disgust,” etc., shows the vibhāvas, etc., of the kind already described, then the poet’s use of words, which is suitable to the kind of delight that is to be produced 20. The acting in the sense of what is to be seen in a drama, etc., is the “suggestion” in that sense. The pleasant place, the pleasant time, the pleasant dress, etc., are the “suggestive” in the sense of the possible, because delight does not arise in t 21. Thus the definition should be applied in all cases in accordance with the characteristic. 22. And so this bond is called the “passion” in the sense of the effect, because it is the cause of the arising of all the delight that is understood in the sense of the bond. The same method applies in the following cases also. 23. The state of being a jester 24. By the words “change,” “non-change,” etc., 25. Whether it is one’s own or another’s, 26. Laughter, sleep, indolence, 27. Delusion, and so on, are the aberrations. 28. When these are complete, there may be laughter, 29. but there is more than that in the state of being a man.🔽“Change” and so on. Change is the opposite of the condition of a place, age, and so on, such as the tying up of the hair, and so on. That is the beginning of the other things, 30. such as the dancing and so on, which are the manifestations. Laughter is the change of mind by means of those. That laughter is related to oneself 31. or else it is related to another. Therein, that which occurs by the mere existence of the manifestation is the meaning of “self.” 32. But that which arises by the seeing of the manifestation, and having been concealed by the profundity of the man, and so on, is manifested by the laughter of another man, 33. that is the meaning of “other.” That laughter is only the aberration of sleep and so on. In the category of the manifestation, 34. the word “and so on” includes the winking of the eyes and so on. When these are complete, there may be the rasa called laughter. 35. The construction is: “More than the other humours, it is the humour of women.” Herein, the word “humour” includes the humours of women and of the low-spirited. 36. Now, in order to show the mode of nourishing the humour of laughter, he said “The laughter” and so on. With the “distortions” and so on, which are the two kinds of “distortions” called “facial distortions” and “gestures,”🔽which are the causes, and wh 37. and with the two kinds of “distortions” called “facial distortions” and “gestures,” 38. which are the causes, and which are the opposite of the country, age, and sex,🔽and with the two kinds of “distortions” called “facial distortions” and “gestures,”🔽which are the causes, and which are the opposite of the country, age, and sex,🔽and with 39. and with the two kinds of “distortions” called “facial distortions” and “gestures,” Paragraphs: $ 0 3 5 6 11 14 18 20 23 28 35 #
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Please segment these sentences into coherent paragraphs: 0. Pacana pacana. 1. Hṛdayaṃ. 2. Destroy the life-force of all evil spirits. 3. Blessed One, 4. destroy all my misdeeds. 5. Destroy them! 6. Protect me from all fears and all harm everywhere. 7. Protect me! 8. Bind all evil ones. 9. Sarvakivisanāśani.🔽Mārtanda. 10. Mṛtyudandanivāraṇī. 11. Dandanivāriṇī. 12. Mahānāriṇī. 13. Manidhariṇī. 14. Mārtaṇḍamānanimṛtadande. 15. Cale cale vimale. 16. Cīti cīti. 17. Vīti vīti. 18. Nīti nīti. 19. Tīti tīti. 20. Natuti 21. Garini garini 22. Nimini🔽Pariņi 23. Varini pravare 24. Pravara samara 25. Candali matamgi 26. Rundhasi karasi 27. Sarisi tasi 28. Sumati 29. Bukkasī śabarī 30. Śāvarī 31. Śamkarī🔽Dramidī 32. Dramidī 33. Dhanini 34. Pacani 35. Matani 36. Mardani sarali sarali 37. Saralambhe 38. Hīnamadyodkṛṣṭa🔽Vidharanī 39. Vidhāriṇī🔽Mahilī🔽Mahilī Paragraphs: $ 0 3 9 15 25 31 38 #
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Please segment these sentences into coherent paragraphs: 0. The distinct teaching has the path of teaching and the path of realization. 1. It only discusses the path of teaching. 2. The distinct teaching has four approaches that are applied to sentient beings. 3. It only discusses the double. 4. The distinct teaching also has self and other, horizontal and vertical. 5. It only discusses the vertical entry of one's own practice. 6. The distinct teaching has many meanings. 7. It is not what they say. 8. This is not the teaching of the Distinct Teaching that encompasses all. 9. The guest then raised objections, saying: 10. That commentary takes 'following conditions without changing' as its main principle. 11. Tiantai also uses 'following conditions without changing' to prove that the essence of the three causes is all-pervading. 12. This is the meaning of the Perfect [Teaching]. Why do you say it is the Distinct [Teaching]? 13. I said: 14. Although Master Zang uses the name of the Perfect [Teaching], 15. he forms the meaning of the Distinct [Teaching]. 16. Why is this? 17. He says: 18. True suchness follows conditions to create all dharmas, 19. while the essence of true suchness is always unchanging. 20. He mistakenly quotes the Treatise on the Middle Way, saying: 21. Insentient beings only have the nature of dharmas but not the Buddha-nature. 22. This means that although the name is in the Perfect [Teaching], 23. the meaning forms the Distinct [Teaching]. 24. The guest said: 25. The Distinct [Teaching] clearly distinguishes the unchanging principle. 26. Now, using the true suchness that follows conditions as the principle of the Distinct [Teaching], 27. on what text is this based? 28. I replied: 29. The text of the principle of the Distinct [Teaching] following conditions is slightly more apparent.🔽As for the unchanging principle, 30. on what text is it based? 31. The guest said: 32. All lecturers of this school have this saying. 33. But I have not seen it in the texts and commentaries. 34. I say: 35. To take the two principles of following conditions and being still as they are to distinguish between the two schools of nature and characteristics. 36. This comes from the Venerable Zhizhe himself. 37. Tiantai has not seen this text. 38. According to reason. 39. Following conditions is not yet the ultimate. Paragraphs: $ 0 9 13 24 29 35 #
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Please segment these sentences into coherent paragraphs: 0. One quickly arrives at the Great Vehicle. 1. One attains entry without doubt, avoiding the small paths. 2. Therefore, in the Treatise on the Awakening of Faith composed by Bodhisattva Aśvaghoṣa, it says: 3. Some lack their own wisdom and understanding, 4. and attain understanding through others' extensive discussions. 5. There are also those who lack their own wisdom and understanding, 6. and are afraid of extensive explanations. 7. They enjoy hearing brief discussions that encompass the vast meaning and engage in proper practice. 8. I now do this for the sake of that last person. 9. I now compose this treatise in order to summarize the most supreme and profound boundless meaning of the Tathāgata for the sake of those who are the last people. 10. The Yogācārabhūmi Śāstra says: 11. There are two reasons 12. for expounding this treatise. 13. First, in order for the unsurpassed Dharma teachings of the Tathāgata to abide in the world for a long time, 14. and second, in order to equally benefit and bring peace and happiness to all sentient beings. 15. Moreover, for the sake of those who have already concealed the Tathāgata's sweet dew-like holy teachings, 16. in order to recollect and compile them and re-reveal them, 17. and for those who have not yet concealed them, 18. in order to increase the flourishing of the definitive discernment through questions and answers, 19. and also for the sake of those who delight in practicing the concise treatises for the benefit of collecting the essential meanings of the sūtras, 20. in order to briefly distinguish them. 21. This present record, 22. although lacking the merit of extensive creation, 23. has a slight matter of accomplishment over a period of time. 24. It is also known that the text is incomplete before and after, 25. but it is hoped that the essential meaning will be taken directly, 26. and the main purport will be clarified. 27. It is like distinguishing jade from stone. 28. It is like sifting through sand to find gold. 29. Among the many herbs, 30. Only the wonderful atha is taken. 31. Among the many treasures, 32. Only the wish-fulfilling jewel is sought. 33. Mentioning one covers all, 34. Using the root to include the branches. 35. Then, in one word, nothing is not briefly exhausted. 36. The various teachings have no other path. 37. I also hope that later sages 38. Will not laugh at me. 39. What I hope is to resolve doubts and give rise to faith. Paragraphs: $ 0 2 10 21 29 37 #
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Please segment these sentences into coherent paragraphs: 0. having a solitary body and mind, 1. delighting in love and compassion, 2. taking delight in the Dharma, 3. abiding in truthful speech, 4. not deceiving, 5. delighting in inner seclusion, 6. striving in proper mental activity, 7. free from improper mental activity, 8. delighting in the ascetic qualities and few desires, 9. having an equal attitude toward gain and loss, 10. facing nirvana, 11. frightened and terrified by saṃsāra, 12. having an equal attitude toward the pleasant and unpleasant, 13. free from various perceptions, 14. giving away their bodies and lives, and not being attached to any possessions;🔽being endowed with perfect conduct and ritual; 15. taking delight in moral discipline and vows; 16. having much patience and gentleness; 17. being by nature patient with those who speak badly; 18. being diligent; 19. striving to do whatever needs to be done for all sentient beings; 20. smiling; 21. being free from frowns; 22. speaking pleasantly; 23. having conquered pride; 24. being gentle, pleasant to be with,🔽and being endowed with such conduct. 25. A son or daughter of good family who is established in such conduct 26. should recite these mantra words, Mañjuśrī. 27. Mañjuśrī, in this way the Dharma teacher will attain ten kinds of strength in this very life. 28. What are the ten? 29. the power of memory, by the nature of not forgetting; the power of intelligence, by being skilled in discerning phenomena; the power of realization, by mastering the methods of the sūtras; the power of faith, by not abandoning vows and conduct; 30. the power of shame and decency, by protecting oneself and others; the power of learning, by perfecting wisdom; the power of retention, by retaining all that is heard; and the power of eloquence, by being sustained by the buddhas’ blessings. 31. The power of the generation of the profound is attained through the attainment of the five superknowledges. The power of the generation of the acceptance of the non-arising of phenomena is attained through the swift completion of omniscient wisdom. 32. Mañjuśrī, the Dharma preacher who has entered the conduct and recites these words of knowledge and mantra will attain the generation of these ten powers. 33. When this teaching of the words of knowledge and mantra was explained by the Blessed One, the Four Great Kings were frightened and their body hairs stood on end. 34. With many hundreds of thousands of attendants, they went to where the Blessed One was. When they arrived, they bowed their heads to the Blessed One's feet, placed their palms together in homage, and said this to the Blessed One: 35. Blessed One! 36. We four great kings 37. are stream-enterers 38. who carry out the Tathāgata’s instructions. 39. Together with our relatives Paragraphs: $ 0 15 25 29 33 35 #
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Please segment these sentences into coherent paragraphs: 0. may Śakra, lord of the gods, come here to see me. 1. May the gods Suyāma, Saṃtuṣita, Sunirmita, and Vaśavartin also come here to see me.” 2. “Son of noble family, 3. As soon as the brahmin Sāgararaja had this thought, Śakra, Lord of the Gods, came to see the brahmin. 4. The gods Suyāma, Saṃtuṣita, Sunirmita, and Paranirmitavaśavartin also came to see the brahmin. 5. The brahmin Sāgararaja asked them, “Who are you?” The five kings of the gods each gave their names and said, 6. “O brahmin! 7. What do you command us to do? 8. What can we do to help with this great sacrifice?” 9. The brahmin said, 10. “For the sake of the Blessed One and the saṅgha of monks, 11. In the god realms, there are precious multistoried palaces, precious trees, wish-fulfilling trees, fragrant trees, 12. flower trees, fruit trees, divine garments, divine seats, divine cushions, divine precious vessels, divine ornaments, parasols, 13. banners, canopies, adornments, and divine music. With all of these, adorn the entire Rose Apple Grove. 14. Those five divine kings replied to the friend, “We will do as you say.” 15. After returning from the brahmin, he went to the divine world and, having arrived there, he called out to the gods Nāḍī, Nāḍībhāga, Puṣya, and Kṛtaśraddhā and said this: 16. “Friends, 17. go down to Jambudvīpa and 18. adorn the grove of Aḍakavatī with various special ornaments and various seats and cushions, just as this divine world is adorned. 19. Friends, 20. build a jeweled multi-storied mansion like this one. 21. It is like this: 22. “Build a jeweled mansion like this one, with a jeweled balcony.” 23. The five sons of the gods, having listened to the words of the kings of the gods, descended to Jambudvīpa. 24. In one night they adorned the entire Bamboo Grove with jeweled trees and banners, and with such ornaments. 25. It was like this: 26. They built a mansion like the jeweled balcony of Śakra, lord of the gods. 27. He adorned all the Jambu groves with divine ornaments in every way, and then went to the kings of the gods and said: 28. “Friends, 29. know this! 30. Just as this divine world is well adorned, 31. so too has the Jambu grove park been completely adorned in every way with the special ornaments of the gods for the Blessed One. 32. For example, a multi-storied jeweled pavilion has been built, just like the multi-storied jeweled pavilion of Śakra, lord of the gods. 33. Friends, 34. in the divine world and in the Jambu grove park of Jambudvīpa, 35. “There is not the slightest difference between the two groves.” 36. Then the five divine kings—Śakra, Suyāma, Santuṣita, Sunirmita, and Vaśavartin—descended to Jambudvīpa and approached the brahmin Sāgarandradhāra. They said, “Brahmin, we have already adorned the grove for the Blessed One and the saṅgha of monks. Wh 37. The brahmin Sāgarandradhāra replied to the five divine sons, “Divine kings, since you are the rulers of your respective divine realms, you are in a position to do this. 38. Divine kings, 39. Now gather your own retinue of deities🔽and go to Jambudvīpa to see the Blessed One and the saṅgha of monks, to pay homage to them, to serve them, Paragraphs: $ 0 2 9 15 23 28 36 #
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