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Please segment these sentences into coherent paragraphs: 0. The syllable pri teaches the self-arisen flower of the secret empowerment. 1. The syllable so teaches the peaceful drink of the secret empowerment. 2. The syllable pi teaches the meat of the partridge cooked with one hundred and eight medicinal ingredients. 3. The syllable su indicates the assembly of the gaṇacakra. 4. The secret empowerment is the sign. 5. The sign of the wisdom-knowledge goddesses is as follows: 6. Pi indicates the charnel ground, the place where the mind is focused. 7. Pri indicates the corpse of one born seven times, which is eaten as food. 8. This is the family of Vārāhī. 9. La is Tārā. 10. Tri is Buddhalocanā. 11. Ku is Māmakī. 12. Ha is Pāṇḍaravāsinī. 13. Ja is the uncontaminated goddesses and the focus of the mind. 14. The explanation of the signs of the heroines is as follows: 15. At the time of the initial encounter, 16. Bha indicates the greeting of prostration. 17. Sva is the reply to the prostration. 18. Mi is fish, and so on. 19. Ba is the food of the five amṛtas. 20. Bhyo is the consecration of the amṛta. 21. Byo is the drink consecrated as the five nectars. 22. Ga is the prohibition against expelling those who have not been consecrated, and the prohibition against enjoying the consort who is not consecrated, who does not have the commitments, and who is not a knowledge[-consort]. 23. The goddess's sign of permission is: 24. Ka is the desire for each of the goddesses of the five families. 25. Sa is not going into the presence of another man. 26. Ra is the consort who is the supreme one without a lord. 27. The signs of bad conduct are: 28. Du is the flesh-eater. 29. Su is faith in the Buddha. 30. Na is faith in the tīrthikas. 31. Sa is the one who has received consecration. 32. Ā is the one who has come from afar. 33. “Na” is the future, because of the absence of faith. 34. “So” is the supreme, delightful object. 35. These symbolic meanings of the individual syllables are given to those who cultivate the path by means of direct intuition devoid of conceptual differentiation, not to those who are faithless. 36. Nor is it given to those who are on the path of liberation. 37. When is it given? 38. It is given to those who have received consecration, when the intuition of the yogi/nī descends and the symbolic meaning is communicated, or when the consecration is received, it is given to those who are endowed with the supreme commitment of the bl 39. Or else, it is given at the time of the commitment and consecration, and at the time of the gaṇacakra. Paragraphs: $ 0 4 14 23 27 35 #
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Please segment these sentences into coherent paragraphs: 0. with five locks of hair on the crown of the head. 1. Meditate on all the faces with three eyes. 2. Thus, always single-pointedly visualize oneself. 3. Meditating that one is oneself the glorious Great Bhairava with a buffalo face, the yogī who abides in the abode of the hero 4. should then recite the mantra externally. 5. At the time of recitation, one should visualize a sun maṇḍala in one’s heart. 6. On top of that, one should arrange the syllables of one’s mantra. 7. One should recite the mantra with a mind that is not distracted. 8. The mantra practitioner who abides in this practice 9. always performs all the actions of Bhairava. 10. One should meditate in the charnel ground 11. and always eat the five nectars. 12. There is no other practice than this practice. 13. Moreover, one should eat the great lamp, 14. The yogin who moves at night🔽should recite the root mantra three hundred thousand times. 15. The mantra reciter 16. will accomplish all activities. 17. This is called “Mañjuśrī.” 18. From the Tantra of the Great Glorious Vajrabhairava, 19. this is the fourth chapter on the visualization. 20. Then the Great Glorious Bhairava taught the ritual of the painted image:🔽“On a cloth of a hero, 21. or a cloth covering a corpse, 22. or a cloth with flowers, 23. or a cloth of a newborn child, 24. or if those are not available, on any cloth, a good painter, free of discursive thought, 25. not angry,🔽clean,🔽skilled, 26. intelligent, 27. faithful, 28. compassionate, 29. free from craving, 30. should have such qualities. 31. Such a painter should paint on cloth of cotton. 32. If one desires power, one should give the hero's fee. 33. The ritual is as follows: 34. One should paint in a secret place, with great concentration. 35. The painter and the practitioner should paint without being seen by others. 36. He has sixteen feet, 37. thirty-four arms, 38. and nine faces. 39. He is naked, black, Paragraphs: $ 0 3 8 10 13 18 20 31 36 #
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Please segment these sentences into coherent paragraphs: 0. The sound of bells is the realization of all phenomena as emptiness. 1. The nine banners are the purification of the nine branches of scripture. 2. Its fragrant flower garland is the purification of the five sense pleasures. 3. The vajra and jewel 4. The vajra is emptiness. 5. The jewel is the jewel of the expansion of unexcelled joy, 6. which is great compassion. 7. These are taught to be nondual. 8. The half-moon shows the nature of the ascent of the bodhicitta. 9. The net and half-net show the purity of method and wisdom. 10. In the center of that, draw a nine-part grid. 11. The four doors are the four doors. 12. The four great zombies are the four great zombies. 13. They are two-armed, 14. one-faced, 15. with three blazing eyes,🔽yellow hair bristling upward, 16. naked, with bared fangs, 17. black in color, 18. and brandishing a flaying knife with the right hand. 19. In his left hand he holds a skull-cup filled with blood. 20. The to be placed is to be drawn. 21. The great oil and so forth are easy to understand. 22. The previously done is the previously performed familiarization. 23. The laughing ha ha is the one who is engaged in the eight laughs. 24. The well equipoised is the one endowed with the yoga of Vajrabhairava. 25. The accomplishment in its middle is 26. the desired power. 27. The upon it is the pressing down of that. 28. If the mantra practitioner does not accomplish, 29. the Bhagavān is pleased. 30. The yogin, by the power of lacking merit, is a hundred times more likely to be given the great seal. At that time, 31. that inferior action will certainly be accomplished. 32. The meaning is that they are to be generated by their faith. 33. Those is the completion. 34. Mañjuśrī is the emanation of Mañjuśrī. 35. The demonstration of the maṇḍala 36. is the maṇḍala of colored powders. 37. The demonstration is when the imagined is taught just as it is. 38. Well then, why is the maṇḍala of colored powders taught first?🔽 It is reasonable that the maṇḍala of colored powders is taught first in order to understand that without empowerment one should not perform the activities taught in the tantra, 39. and that the tantra itself should not be seen. Paragraphs: $ 0 10 12 20 28 34 38 #
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Please segment these sentences into coherent paragraphs: 0. The vase should be placed in the center of the empowerment, either in the east or in the north, from the outside of the mandala, where the meditator, the yogin, is the lord of the mandala. 1. The vase of peace and expansion has sixteen fingers. 2. From the base of the navel up to the mouth and lips, there are twenty fingers. 3. From the tip of his nose to the tip of his lips are two fingers. 4. The neck has six fingers. 5. His mouth was eight inches long. 6. The two parts of the eighth finger are the necklaces. 7. One part is the tip of the two lips. 8. The length of the navel is twelve inches. 9. The length of the upper part is twenty-four inches. 10. The palm is eight inches long. 11. His mouth is six fingers long. 12. The two lips of this one are the fingers of the fingers. 13. The pot of the power and the power of the mind is made of the form of a pot. 14. The length of the neck is sixteen inches, and the length of the neck is sixteen inches. 15. The four fingers are on the throat. 16. The six finger-spokes are the spokes of this. 17. The time-wheel says, The vase that is mentioned in the works of pacification and so forth is to be taken in the right order of action. 18. The other tantras are the same. 19. There is no mountain in the black root. 20. The mouth is long and the throat is heavy. 21. The pot is said to be sixteen fingers long. 22. Here, the pot containing gold and so forth is held to have the characteristics described in the tantras, or to be found in any way. 23. For the sake of peace and prosperity, the fruits are embroidered or made of white lotus-red sandalwood, and on the tips of the eight-petalled lotus, the seeds and sealings of the sun and moon deities are inscribed. 24. He poured five herbs and five perfumed water into the vase, and he put five precious substances, five medicines, and five grains. 25. The two unbroken cloths, adorned with leaves of amāra and so forth, and the garlands of flowers around the neck, are placed on the front of the skull on a square, marked with the letters, below each of the two heads. 26. With seven white lines repeated seven times with the hoṃ mantra, recite the mantra om vajra śika karutamatī śambhadha hoṃ. 27. The five colors that correspond to the actions of peace and so forth are mentioned in other tantras. 28. If you cannot find the five precious substances, such as pearls, gold, lotuses, pearls, pearls, and lotuses, you can use a silver or a bronze axe. 29. In the place of Mumen, there is a jewel. 30. Those who are poor and do not have wealth should have a precious vase of merit and all kinds of merit. 31. It is not the case with other pots. 32. And in this case, the vase of the Victor must be known to be precious. 33. The five medicines are white ricin, canaric, and dandot, white ambrosia, and white abrasilita. 34. The five grains are barley, barley, sesame seeds, rice, wheat, and barley. 35. Some of them were the strawberry knives. 36. The five kinds of leaves are adorned with the five kinds of leaves: the A, the Na, the Geshara, the A, the Ashoka, the Ashvadta, and the A, the Mvaira. 37. If there is no grain, there is a grain of wheat. 38. I will do this with the leaves of the bamboo tree. 39. The color of the white is red, or yellow. Paragraphs: $ 0 13 17 23 27 33 #
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Please segment these sentences into coherent paragraphs: 0. Spoken by the Buddhas praises the prajñā of written words. 1. Not only is there three kinds of prajñā, 2. The Dharma Jewel also has only these three. 3. Namely, the realm, wisdom, and teachings. 4. Fourth, the previous heading states the two meanings of the unsurpassed illumination of the world. 5. Below this, two phrases are used to explain it. 6. Able to purify impurities explains the previous illumination of the world. 7. The Buddhas' teachings are explained as unsurpassed. 8. Because the speaker is the World-Honored One, the Dharma that is spoken is called unsurpassed. 9. Fifth, to criticize non-Buddhist paths. 10. Non-Buddhist paths are the Dharma of wrong views. 11. They cannot remove people's defilements. 12. Therefore, they cannot purify faults and impurities. 13. Therefore, they are not called illuminators of the world. 14. What is not spoken by the World-Honored One is not called unsurpassed. 15. Question: What is the difference between purifying faults and impurities and stopping idle speculation? 16. Answer: In the Song Dynasty, Dharma Master Daobing explained the beginning of this treatise. 17. Master Yao and others all explored and used it as a commentary. 18. That person said: 19. Praising the Dharma Jewel is precisely the chapter on abandoning merit and demerit in the treatise. 20. Unsurpassed and illuminating the world are what can be abandoned. 21. It refers to signless wisdom. 22. Purifying faults and impurities means abandoning demerit. 23. Merit that grasps at signs is called idle speculation. 24. Stopping idle speculation is abandoning merit. 25. The Mahāprajñāpāramitā-sūtra says: 26. Purifying and cultivating the ten wholesome courses of action without any faults or impurities. 27. Therefore, it is known that abandoning impurities and faults is the same as abandoning sins. 28. This is because the first chapter of this treatise states: 29. Abandoning means the mind is not attached. 30. Therefore, it is known that attachment to blessings is itself frivolous discourse. 31. Moreover, faults are anger, 32. impurities are greed, 33. and frivolous discourse is delusion. 34. Praising this Dharma treasure can extinguish the three poisons. 35. Furthermore, purifying impurities and faults praises from the perspective of the metaphor approach. 36. The heavy ones are impurities, 37. and the light ones are faults. 38. Ceasing frivolous discourse praises from the perspective of the Dharma approach. 39. Frivolous discourse is of two kinds: Paragraphs: $ 0 4 9 15 18 25 28 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. “Venerable! If the monks of Kauśāmbī are divided into two factions, 1. by whom should the nuns be taught?”🔽“Upāli, if there are elders, they should go outside the boundary and teach.” 2. And the Questions of the Daughter of the Brahmin states: “If there are no elders, then the Dharma teachers themselves should teach.” 3. Those who side with the Dharma are not in agreement with those who side with the Dharma. 4. They are not in agreement with those who side with the Dharma because they are included in the Saṅgha and are not separate from the Saṅgha. 5. They are not in agreement with those who side with what is contrary to the Dharma.🔽Those who side with the Dharma and the monks should abandon actions that are not in agreement with the Dharma. 6. Those who side with what is contrary to the Dharma are also not in agreement with those who side with what is contrary to the Dharma. 7. Therefore, this is taught in that regard.🔽If one joins them, one loses that very status. 8. If one joins the side of any of those who side with the Dharma, one loses one’s status as someone who sides with the Dharma. 9. Because to be in the middle is to be impartial.🔽To be in the middle is to be impartial, and to be impartial is to be in the middle. 10. To be in the middle is to be impartial, and to be impartial is to be in the middle.🔽To be in the middle is to be impartial, and to be impartial is to be in the middle.🔽To be in the middle is to be impartial, and to be impartial is to be in the middle 11. To be in the middle is to be impartial, and to be impartial is to be in the middle. 12. To be in the middle is to be impartial, and to be impartial is to be in the middle.🔽To be in the middle is to be impartial, and to be impartial is to be in the middle.🔽To be in the middle is to be impartial, and to be impartial is to be in the middle 13. To be in the middle is to be impartial, and to be impartial is to be in the middle.🔽To be in the middle is to be impartial, and to be impartial is to 14. “That should not be done” means that one should not let one’s uprightness deteriorate. 15. Here, the text says, “When the Saṅgha is divided, how should the upright ones act?” 16. “One should not go to one side, 17. nor should one send a representative. 18. One should not go to the other side, nor should one send a representative. One should restrain one’s body, 19. one should restrain one’s speech, and one should go outside the boundary and perform the poṣadha.” 20. “The Saṅgha of nuns is divided and remains on one side and the other. They should be instructed.” 21. Here, the text says, “Should the instruction and subsequent instruction be given every half month to the community of nuns who are situated in different directions?” 22. The Blessed One said, “It should be given so that the community of nuns does not split.”🔽It is not so if they are split. 23. If the community of nuns is split by a schism or a wheel, and is situated in different directions, then the instruction should not be given as before. 24. If they are split by a wheel, they are in different places. 25. If they are split by belonging to different regions, they are in different regions. If they are split by obtaining, they are not to be exhorted separately. 26. If they are in agreement, they are to be exhorted together. 27. The term “schism” is applied to the assembly of monks, because the assembly of monks is a basis for schism.🔽The term “schism” is applied to the assembly of monks, because the assembly of monks is a basis for schism.🔽The term “schism” is applied to th 28. The term “schism” is applied to the assembly of monks, because the assembly of monks is a basis for schism 29. But I have not given it to those who are worthy of it.🔽I have not given it to those who are worthy of both, those who have offered me Dharma robes and so on, and those who are worthy of it because they are Dharma teachers. 30. I have not given it to those who are worthy of it because they are non-Dharma teachers. 31. Is it established that all property belongs to the Sangha in this way? 32. Therefore it says, If it belongs to the Sangha in general, it belongs to them. 33. If the Dharma teachers are four or more, then it is established that the property belongs to them. 34. If they are fewer, how can one determine which side is the Dharma and which side is not the Dharma? 35. Therefore, if the number of those who expound the Dharma is fewer than the number of the Saṅgha, and the number of those who expound what is not the Dharma is equal to the number of the Saṅgha, then the side that is offered the gift of a robe by the 36. is the side that is the Dharma. 37. The word “robe” is used as an example for the hands and feet. 38. The person who is placed in the middle is called “the one who is placed.”🔽He is the one who determines which side is the Dharma and which side is not the Dharma. 39. Here, since those who teach the Dharma are few and the rest are sick, if one is offered to both monks, one who is on one side and one who is on the other side, how should one practice? Paragraphs: $ 0 3 6 9 14 20 27 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Essential Collection of Dharmas, Scroll 2 1. Compiled by the Venerable Avalokitavrata 2. Tripiṭaka Master from the Western Regions, Chao-san Ta-fu 3. At that time, the heavenly beings, attached to pleasures and giving rise to joy, 4. After passing that period of time, each harbors sorrow and distress. 5. Like a tree about to flourish, with dense leaves spreading everywhere, 6. After passing that period of time, all see its withering and falling. 7. Saṃsāra is like that tree, and the heavenly beings are the leaves. 8. Because of attachment to sensual pleasures, they are scattered and destroyed by impermanence. 9. Also, like during the rainy season, it rains everywhere in the sky, 10. Having rained down, it does not turn back; those pleasures are also like this. 11. Like an echo reverberating outside, arising due to the wind, 12. Deceptive and originally non-existent; those pleasures are also like this.🔽Also, like throwing a torch, it burns up the dry firewood, 13. Just as when a torch is thrown, it burns the dry firewood, 14. The fire of death burns extremely fiercely, burning those who are attached to pleasure. 15. For countless hundreds of thousands of lives, going and returning in cyclic existence, 16. Confused by greed and delusion, one does not give rise to the thought of leaving. 17. For many kinds of sensual pleasures, one indulges and enjoys them, 18. Becoming the cause for various sufferings, which one will experience after they cease. 19. Namely, birth, old age, death, and the suffering of separation from what one loves, 20. In this way, for oneself and others, each is unable to escape. 21. Seeing one fall, why not give rise to fear? 22. If there is no skillful means, I will also be like that. 23. Knowing this, one diligently practices, always contemplating impermanence, 24. This person, when life is about to end, will have no pain or suffering. 25. Relatives, friends, and associates, facing each other with grief and sadness, 26. At the time of great fear, worry and suffering cannot be replaced. 27. Those who live will perish, those who have not fallen will end up dead, 28. The power of death is strong, it seizes both the noble and the lowly. 29. If the gods are well-determined, they will not give rise to negligence, 30. Accumulating those wholesome roots, they will cut off all afflictions. 31. Accumulations are the basis for dispersal, youth is the destination for old age, 32. Life is invaded by death, each abiding in dependence on it. 33. This impermanence is like a fire, able to burn Mount Sumeru, 34. How much more so the gods and humans, like a gathering of plantain trees and foam. 35. One should know that conditioned phenomena, by their very nature, are not stable, 36. If they are permanent or blissful, how could there be even a little bit? 37. All sentient beings in the world know that death is not far away, 38. There is no skillful means to escape, they do not give rise to the path of antidotes. 39. As for one's own and others' physical forms, how can they last long? Paragraphs: $ 0 3 9 13 19 25 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The nature and principles are profound and subtle. 1. Transcending thoughts and detaching from views, it uniquely stands beyond the realm of names and is outstanding on the path of dragging the tail. 2. Although profound and mysterious, wondrous and marvelous, is it not also exhausted in this preface? 3. Therefore it is said, This is what it means. 4. If one goes through and below, second, specifically praising the true teachings to fully reveal the wondrous purport, two: 5. First, generally clarifying the extensive and concise, there are two: 6. First, showing the text. 7. If one goes through and so forth means that if one goes through phenomena such as form and mind and fully presents the correct principles, there are eight parts and 200,000 verses. 8. There are four kinds of verses: 9. First, anutsūtra, which means numerical verses. Not discussing the prose, but counting 32 characters is called one verse. 10. Second, gāthā, which means eulogy verses, also called direct verses. Directly using verses to praise and beautify the Dharma gates. 11. Third, gīti, which means response verses, because they respond to the previous prose. 12. Fourth, saṃskṛta verses, because they accumulate the Dharma and meanings and make people recite and uphold them. 13. This is the first. 14. If one grasps and below is the concise sūtra. 15. Pivot refers to a door pivot. The Erya says: A fan is made with a brush, and the side of the door is called a pivot. 16. This is what people commonly call a door bolt. 17. It is also said that practice is the pivot of the gentleman, which means the essence of the splendid house and the foundation of the four limbs, using it to illustrate the meaning of the sudden and perfect teachings expounded in the eight sections. 18. This sutra exhausts it, therefore it is said to grasp its essential principles, the principles are exhausted in fourteen lines, and practice is the practice of seventeen characters. 19. The preface to the Principles of Prajna says: This sutra thoroughly investigates the ultimate meaning of all assemblies and gathers the main points of the accumulated chapters. 20. Qingliang said: 21. This clarifies the principles of the six hundred scrolls. 22. This sutra is also the essential principles of the six hundred scrolls. 23. Knowing this below, second, revealing the meaning, in two parts: 24. First, the difference between extensive and concise is due to the capacities of beings. 25. The author of the commentary said: 26. The different capacities of beings inspire the sage to respond in various ways. 27. The treatise discusses the broad self-power faculties and the concise self-faculty powers. The Tathāgata then responds with the extensive sūtras and the concise sūtras, thus it is said extensive and concise according to conditions. 28. Conditions refer to the conditions of the audience. 29. Beyond words and below, second, the perfect principle is manifested together. 30. The commentary author also says: 31. Although the sage's responses are different, they are all inconceivable. 32. The sūtra says, It is like a deluded person who is afraid of emptiness and runs for koṭis of kalpas, but cannot escape it. Wherever he goes, he is not apart from emptiness. 33. This is because the wondrous principle of true emptiness is the nature that is present everywhere, thus it can be manifested together. 34. Prajñā and below, second, specifically introducing this sūtra, in two parts: 35. First, the wonderful praise accords with the opportunity. 36. The dark path and bitter sea are used as metaphors for sentient beings rushing through birth and death, without the illumination of wisdom, and not being able to reach the end or bottom of the five sufferings and eight sufferings. 37. The high torch and swift boat are used to illustrate the three kinds of signless wisdom in this sutra, which rescues sentient beings and guides deluded people. No other sutra can compare to this supreme one. 38. As for this... below, second, briefly showing the title of the sutra, in two parts: 39. First, briefly presenting the essentials. Paragraphs: $ 0 4 8 14 23 34 38 #s. 28. He says ‘and it cannot be said’ and so on. Why can it not be said in this way? He says ‘because of the nature’ and so on. 29. The meaning is that the word ‘in’ is seen to be inside the word ‘usage’ in the case of a distinction having the same meaning as the original. Thus🔽in the case of ‘Devadatta’s teacher’s village’, the word ‘teacher’ is used in the sense of ‘teacher’s h 30. The meaning is that the word ‘village’ is used in the sense of ‘village’s vicinity’.🔽The meaning is that the word ‘teacher’ is used in the sense of ‘teacher’s house’.🔽The meaning is that the word ‘village’ is used in the sense of ‘village’s vicinity’ 31. The meaning is that the word ‘teacher’ is used in the sense of ‘teacher’s house’.🔽The meaning is that the word ‘village’ is used in the sense of ‘village’s vicinity’.🔽The meaning is that the word ‘teacher’ is used in the sense of ‘teacher’s house’.🔽T 32. The meaning is that the word ‘teacher’ is used in the sense of ‘teacher’s house’.🔽The meaning is that the word ‘village’ is used in the sense of ‘village’s vicinity’.🔽The meaning is that the word ‘teacher’ is used in the sense of ‘teacher’s house’.🔽T 33. and ‘of the word’ means of the word ‘puttīyā’ and so on. And the construction is not ‘and not the non-use’. The reason is stated thus ‘because of the non-occurrence of the word’. 34. The construction is ‘the occurrence of the word “puttīyā” and so on does not occur because of the injunction’. The expression ‘of the use of the word’ means of the use of the other word. 35. The expression ‘of the heard’ means of the heard that is stated thus ‘because of the non-hearing’. The words ‘the word “puttīyā” is a mere indication of the meaning of the text’ 36. mean that the existence of the son is understood also by the meaning of the text and so on, but the use of the word ‘heard’ is a mere indication. 37. But since in the sutta it is said ‘kamma’, is it not so that it is also from the collection of kamma? In order to remove this doubt he says 38. ‘kamma’ and so on. The kamma that is intended to be spoken of is said to be ‘kamma’ in that way because of the similarity of kamma. He says that the collection of kamma is included by the word ‘kamma’. 39. But why is it not so from the collection of the component parts? In the expression ‘mahantaṃ puttaṃ icchati’ Paragraphs: $ 0 4 6 9 10 14 18 21 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. The five realms of consciousness, which rely on the sense faculties of form, are composed of many subtle particles. 1. Since these aspects are connected in their entirety, they do not transcend the multiplicity. 2. The mind is also in agreement with this. 3. The same is true of the happiness of accomplishment. 4. Since the realm of phenomena is not a consciousness, and since it is not a compound, it is not a reality, it is the nature of the three aggregates, such as feeling and so on. 5. The mental consciousness that focuses on this does not apprehend only mental factors. 6. The mind and mental factors are the aggregates. 7. Since it is the same in number, it is not different from the same in variety. 8. Those who live outside the well-spoken scriptures of the Sugata are deluded by the traditions of the Sage, the Sage, and so on. 9. The resultant phenomena, etc. , are known as objects of a single object. 10. The only thing that is not contradictory is the nature of consciousness. 11. This is not possible. 12. The outer scriptures also contain the mind. 13. It is not possible to see them as one. 14. They are endowed with good qualities. 15. It is because they perceive things, such as matter. 16. They are said to focus on the qualities of form and so on, actions such as walking, and so on, and their limbs such as the hands, and the substantial things such as the body that has the bases and so on. 17. The qualities and so forth are also substantial and so forth. 18. According to these systems, consciousness is not perceived as an object. 19. The conqueror and the conquerors divination. 20. It is like a jewel in the form of a jewel. 21. The view of omniscience. 22. The mind that apprehends this is also the mind. 23. It is not the same as the appearance of a single entity. 24. The words of these are: 25. The essence of the aggregates is the essence of the aggregates. 26. They want to speak, but they want to be themselves. 27. The two are simultaneous or gradual. 28. There is no other action than words. 29. For example, the color of a leaf. 30. Take the color you like. 31. The same applies to things because they are diverse. 32. It is not a different thing, but a different thing. 33. The appearance of a different consciousness in different objects is not possible. 34. Because they do not conform to them, they will not be apprehended. 35. The Buddha said, I am following the view of the guru of the gods. 36. The earth and so on are included. 37. He will establish all objects and all powers. 38. The one who accepts the law is the one who accepts the law. 39. There is no one thing that is compatible with anything. Paragraphs: $ 0 8 19 24 35 #
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Please segment these sentences into coherent paragraphs: 0. In those possessing the path of stream-entry, and in those who will attain the path of stream-entry next moment, 1. unwholesome thoughts cease without remainder, but not wholesome thoughts. 2. In the rest of the four-constituent and five-constituent beings, wholesome and unwholesome thoughts cease without remainder. 3. “In whom do wholesome thoughts cease without remainder? 4. In those of the Pure Abodes, in the second consciousness, wholesome thoughts cease without remainder, 5. but not so his wholesome thoughts. In the case of the rest, in the four-constituent kind and the five-constituent kind, 6. his unwholesome thoughts have already ceased and his wholesome thoughts have ceased too. 7. “Whose unwholesome thoughts have ceased, have his indeterminate thoughts ceased too?🔽At the moment of the dissolution of the last consciousness of those who die in the Pure Abodes, his wholesome thoughts have ceased, 8. but not so his indeterminate thoughts. In the case of the rest, in the four-constituent kind and the five-constituent kind, 9. his unwholesome thoughts have ceased and his indeterminate thoughts will cease too. 10. But whose indeterminate thoughts will cease, have his wholesome thoughts ceased too? 11. In the case of those in the second cycle of existence in the Pure Abodes, and in the case of those Non-percipient Beings, his indeterminate thoughts 12. … unwholesome thoughts have ceased … 13. … indeterminate thoughts and wholesome thoughts have ceased … 14. “When unwholesome thoughts have ceased in someone, have indeterminate thoughts ceased there too?”🔽… at the instant of the last thought of those in the immaterial sphere, unwholesome thoughts have ceased, but not indeterminate thoughts. 15. … in those of the four and five types, unwholesome thoughts and indeterminate thoughts have ceased. 16. “When indeterminate thoughts have ceased in someone, have unwholesome thoughts ceased there too?” 17. … in the second thought of those in the Pure Abodes, in those of the non-percipient beings, indeterminate thoughts have ceased, but not unwholesome thoughts. 18. for some of the four-constituent … 19. for some of the five-constituent beings, their indeterminate thoughts will have ceased, and their unwholesome thoughts will have ceased. 20. … The opposite type of person🔽Are there any in whom unwholesome thoughts have not ceased, in whom wholesome thoughts have not ceased? There are: those in the first and second absorptions. 21. Or are there any in whom unwholesome thoughts have not ceased, in whom indeterminate thoughts have not ceased? There are: those in the first and second absorptions. 22. Are there any in whom unwholesome thoughts have not ceased, in whom wholesome thoughts will not have ceased? There are none.🔽Or are there any in whom wholesome thoughts have not ceased, in whom unwholesome thoughts have not ceased? There are: those i 23. Are there any in whom unwholesome thoughts have not ceased, in whom indeterminate thoughts will not have ceased? There are none. 24. Or, when there are no inoperative ideas in any given case, are there any unprofitable ideas inoperative there? They are inoperative. 25. … The reverse of the question on the future 26. When there are no profitable ideas inoperative in any given case, are there any unprofitable ideas inoperative there? 27. … The reverse of the question on the future 28. When there are no profitable ideas inoperative in any given case, are there any unprofitable ideas inoperative there? 29. When the second consciousness occurs in the Pure Abodes, there are no profitable ideas inoperative there in those who have reached that stage, 30. but there are no unprofitable ideas inoperative there. 31. When there are no unprofitable ideas inoperative in any given case, are there any profitable ideas inoperative there?🔽… 32. There are those possessed of the path of Stream-Entry, and there are those who will attain the path of Stream-Entry immediately after this present existence, 33. for these unwholesome thoughts do not cease, but for these wholesome thoughts they do cease. For those in the Formless Realm, for these unwholesome thoughts do not cease, but for these wholesome thoughts they do cease.🔽If for anyone wholesome thought 34. If for anyone unwholesome thoughts do not cease, for that one indeterminate thoughts do not cease? They cease. 35. Or, when in any given person unwholesome thoughts do not cease, do wholesome thoughts cease in that person? They cease. 36. The Chapter on Cessation Paragraphs: $ 0 3 7 10 14 16 20 23 26 29 31 36 #
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Please segment these sentences into coherent paragraphs: 0. There is no pause for a single breath. 1. Like this. 2. Pointing to the water. 3. Both classics say that things change. 4. How can they be reconciled? 5. All of these are moved by the difficulty of keeping the past. 6. How can it be said to be expelling the present? Now it can go - both classics are moved by the difficulty of keeping past things until now. 7. It is not saying that present things are expelled. 8. It clarifies that it is precisely change without change. 9. Skillfully embracing Confucianism and Daoism. 10. Therefore, they are categorized and discussed together. 11. Therefore, those who observe the sage's mind 12. Do not see it the same as ordinary people. - Confucius is a sage within the realm. 13. Zhuang Zhou is a wise man who understands the great view. 14. What the sages see and attain is difficult for ordinary people to fully understand. 15. One should not simply interpret it as impermanence according to the text. 16. What is the reason? 17. People may say that youth and old age share the same essence, and that the hundred years are one substance. This is empty talk. They only know that the years pass by, but do not realize that the body changes along with them. This shows their shallow 18. They only see the passing of years. 19. They do not know that the body also changes along with it. 20. Since youth and old age are different, the body at a hundred years is different. 21. To insist on the same essence is truly a twofold delusion. 22. If one knows that youth and old age do not mutually exist, 23. and that year after year they do not reach each other, and that upon encountering they are empty, 24. how can there be any change? 25. Therefore, when the Brahman left home and returned with white hair, 26. his neighbor saw him and said, 27. Is the person from before still alive? 28. The Brahman said, 29. I am still the person from before, but I am not the person from before. 30. The neighbors were all astonished, not understanding his words. This uses an external event to illustrate and prove it. 31. The brahmin's understanding of impermanence within change is like that of Confucius and Zhuangzi. 32. The neighbors disagree with him, like ordinary shallow people. 33. Brahmins who practice purity in the Western Regions travel to study at fifteen. 34. At thirty, they return to get married. 35. At fifty, they enter the mountains. 36. What is meant by leaving the household life here is entering the mountains. 37. With white hair, he returned. 38. The neighbors asked him with ordinary feelings, saying: 39. Is the person from the past still here? Paragraphs: $ 0 3 9 12 16 22 25 31 33 #
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Please segment these sentences into coherent paragraphs: 0. Each must awaken by themselves; having awakened, there is no Dharma to be attained. 1. Ānanda finished entrusting the treasury of the eye of the Dharma. 2. He rose into the sky and performed the eighteen transformations. 3. He entered the samādhi of the wind-quelling swift-footedness and divided his body into four parts. 4. One part was offered to the Heaven of the Thirty-three. 5. One part was offered to the palace of the Sāgara Dragon King. 6. One part was offered to the Dragon King of Vaiśālī (old version has Vaiśālī Dragon King, now according to the Bao Lin Chuan and the Zheng Zong Ji it is corrected to remove the word Dragon). 7. One part was offered to King Ajātaśatru. 8. Each built a jeweled stupa to make offerings to it. 9. This was in the twelfth year of King Li, the Gui Si year (actually it should be the tenth year). 10. The third ancestor, Saṃghānandi.Here is the corrected and aligned text: 11. The Sanskrit word śāṇaka means naturally worn robe. 12. It is because the robe was on the body when he was born. 13. Hongjue Fan's Zhilin says: 14. It is said that the saṃghāṭī robe is the same as Yunyan's. 15. But the Transmission of the Lamp says it is a naturally worn robe. 16. He was a person from the country of Mathurā in the Western Regions. 17. He was also called Śāṇavāsin, with the surname Viśākha. 18. His father was named Udbhaṭa. 19. His mother was named Kṣemavatī. 20. He was born after six years in the womb. 21. The Sanskrit word śāṇaka means naturally worn robe. 22. It is the name of a nine-branched auspicious grass in the Western Regions. 23. If an arhat saint is born, this grass will grow on a clean place. 24. When Huashu was born, this auspicious grass appeared in response. 25. In the past, when the Tathāgata was teaching and transforming, he arrived at the country of Mathurā. 26. He saw a green forest with luxuriant branches and leaves. 27. He said to Ānanda: 28. This place is called Uḍumbara. 29. One hundred years after my nirvāṇa, 30. There was a bhikṣu named Śāṇavāsi. 31. He turned the wonderful Dharma wheel on this land. 32. One hundred years later, he was born. 33. Śāṇavāsi left home and attained the Way. 34. He received the Dharma eye from the Venerable Ānanda. 35. He guided sentient beings and stayed in this forest. 36. He subdued two fire dragons and made them submit to the Buddha's teachings. 37. The dragons then offered him the land to build a brahman palace. 38. As the Venerable's transformative influence had lasted for a long time, he thought of entrusting the true Dharma. 39. He then found Upagupta in the country of Tārā, who became his attendant. Paragraphs: $ 0 10 16 25 33 #
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Please segment these sentences into coherent paragraphs: 0. The word “Leader” refers to the Teacher, because he is the leader of the multitude. 1. The word “unsurpassed” refers to the universal vehicle, because it is the unsurpassed vehicle.🔽The word “wheel” refers to the path of insight, because it is the cause of the destruction of the passions. 2. The word “Dharma” refers to the path of meditative development, because it is the cause of the purification of the obscurations that are pertinent to the spiritual levels.🔽The word “Leader” refers to the Teacher, because he is the leader of the multi 3. Therefore, the essence that is contrary to the world 4. is described as “sentient beings, etc.” 5. “Dwelling” is the view of sentient beings, because it is the basis of the dullness of the objects, etc. 6. “Grasping” is the discrimination of dharmas. 7. “Unknowing” is the view of sentient beings. 8. “Foolishness” is the desire for objects. 9. “Darkness” is the realization of grasping, etc. 10. Dharmas are contrary to that, 11. so it is said, “The Dharma that is to be attained, etc.” 12. Therefore, the dispute with the world arises. This means that because of that, there is a dispute. 13. In order to fully establish that, it says, “The dharmadhātu, which is without an inherent basis, is like space in all directions because it is not a basis by nature, since it is without a basis such as form.” 14. Why is there no difference? 15. Because it is undifferentiated, since it is the same in all respects in being void. 16. Similarly, the dharmadhātu is also like that. 17. Why is that? 18. Because it is without the characteristic of going. Conventionally, there are differences in time, purification, and so on, but in reality, there is no difference in terms of grasping and so on. Therefore, it says, “the past,” and so on. 19. The suchness of the past is to be connected in this way. 20. Nondifferentiation is the same everywhere, since it is devoid of grasping, etc. 21. In order to establish that, the reality of nonapprehending suchness is stated. 22. The complete realization of reality is the nonapprehending nature of suchness, and since that is in accord with it, wisdom is to be striven after for that purpose. 23. Thus it is said, “the enlightenment of the sugatas,” etc. 24. “This” is to be connected with “suchness.” 25. “Desire to attain” means desire to attain by way of nonapprehension. 26. Otherwise, 27. If there were distinctions such as grasping, then there would be no freedom from difference. 28. The word “joined” is to be supplied with “the bodhisattva.” 29. Why is that? 30. He says, “Without wisdom,” and so on. 31. Like a bird without wings, even if one accumulates other virtues, without the wings of method and wisdom, it is possible to fall elsewhere. 32. He says, “A bird,” and so on. 33. The statement “a body one hundred and fifty leagues in size” is to show that even if it is that big, without wings, it cannot fly in the sky. 34. The mention of coming from the heaven of the Thirty-three to Jambudvipa is to show the long distance; for coming from a near place, even without wings, one can manage somehow, since the accomplishment is easy. 35. Jumping means falling. 36. There means either from there or to Jambudvipa. 37. In order to show the actual practice, he says, the Victors, etc. 38. The other virtues are accumulated in the vicinity, because the five perfections of giving, etc. are accomplished in every way. 39. If there is no wisdom, how can one conventionally designate the perfections? That is true, but Paragraphs: $ 0 3 10 13 19 26 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Our teacher is content with few desires. 1. The disciples of the non-Buddhist path said again: 2. Our teacher is content with few desires. 3. The upāsakas said: 4. Your teacher is shameless and eats wine dregs like a donkey, but our teacher is content with few desires and has a sense of shame. 5. The disciples of the non-Buddhist path said: 6. If your teacher is content with few desires, we should make a bet. 7. They replied: 8. What do you want to bet? 9. The non-Buddhists replied: 10. We want to bet 500 old coins. 11. The upāsaka said: 12. That's fine. 13. They then discussed together: 14. What kind of test should we do? 15. They then made various fragrant powders and said, Who should go to the teacher first? 16. The non-Buddhist disciples said: 17. Go to our teacher first. 18. They then sent someone to tell their teacher: 19. I am bringing fragrant powders, please show a little desire, but do not accept them. 20. They then brought them and said: 21. The teachers, out of compassion for me, please accept these fragrant powders. 22. He replied: 23. We have left the household life, we are not princes or ministers, what use do we have for these fragrant powders? 24. Not accepting them, they then went to the Jetavana Monastery and said: 25. The teachers, out of compassion for me, please accept these fragrant powders. 26. Because the upāsaka was straightforward and did not tell them in advance, the bhikṣus immediately struck the gavel, assembled the saṃgha, and wanted to distribute the fragrant powders. 27. Some did not come, but their disciples came to receive their share, saying: 28. Our masters and preceptors have sent us to receive our share. 29. Thus they competed for it, their voices loud. 30. The disciples of the non-Buddhist practitioners saw this and clapped their hands, laughing loudly: 31. Today we have gained victory by getting their children. 32. The upāsakas were ashamed and speechless. They went to the Buddha, bowed their heads at his feet, and stood to one side. They told the Buddha everything that had happened, saying: 33. World-Honored One! 34. I do not begrudge the money, but I am ashamed because the non-Buddhist practitioners have gained victory. 35. The Buddha then spoke the Dharma to the upāsaka, teaching, benefiting, and delighting him. Having given rise to a joyful mind, he bowed his head at the Buddha's feet and left. 36. The World-Honored One went to where many bhikṣus were, spread out his sitting mat, and sat down. He told the bhikṣus everything that had happened. 37. The Buddha told the bhikṣus: 38. From today onward, using fragrant bath powder is not permitted. 39. Furthermore, the Buddha stayed in Rājagṛha. The Tathāgata, for the sake of five matters and benefits, went to the monks' quarters every five days. He saw a monk with a skin disease. Paragraphs: $ 0 1 3 6 13 16 24 30 32 36 37 39 #
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Please segment these sentences into coherent paragraphs: 0. The principle is used for distinguishing right from wrong. 1. The two groups come each riding on their own basis. 2. If the root of attachment is not pulled out, then the matter is not yet cured. 3. Responding and conforming to principle, they mutually support each other.🔽The subtle truth is worldly practice, and the response is difficult to discern. 4. Once the robe is revealed, then the form 5. follows the matter and awakens to its principle. 6. Using the qi of obedience to express the essence of sincerity, 7. and the two practices of right and wrong, 8. are not their basis. 9. Therefore, the World-Honored One uses the robe to deepen sincerity and eliminate wrongness. 10. Causing name and reality to correspond, respect and contempt are not mixed. 11. Only then can the path to liberation be opened, 12. and the true nature be guided out of long-term confusion. 13. Allowing the sages of the world not to cut themselves off from the undistributed, 14. and those who aspire to progress not to be confused by the path and turn back. 15. Thus, those who uphold the sage's teachings, 16. all tread the right path and think in accordance with the different traces, sharing the same track. 17. Thinking of the ancient times with the distant and simple style, 18. turning away from the flowery customs to cleanse the mind. 19. Focusing on the basis and understanding change, one realizes the distant through the near. 20. The appearance and clothing are ashamed of each other, and the principle deeply moves them. 21. If so, then the emotions and rituals are exclusively directed towards cultivation without negligence. 22. When moving, one must follow and unconsciously the body becomes respectful. 23. This is the external cause of the Tathāgata's encouragement and guidance. 24. The wonderful traces of gathering the coarse. 25. And the many discussions have not yet been understood. 26. Or wanting to reform it. 27. The way of returning to antiquity. 28. How profound it is! 29. He Zhonan's Critique of He Zhonan's Critique of the Questions and Answers on the Bare-Armed Robe, Pointing Out the Instructions. 30. In addition, extensively displaying the unwritten text in the profound antiquity, relying on the form, 31. and understanding the recent use, causing respect and arrogance to flow differently, 32. and the recognition of the robe to be exhausted together, almost without interval. 33. As for the reason for clarifying obedience, 34. there is still disagreement. 35. Why is it so? 36. The establishment of appearance and form. 37. It is in the time and used. 38. Therefore, there are internal and external matters. 39. Only then can shallow and deep be responded to. Paragraphs: $ 0 3 9 15 21 29 33 #
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Please segment these sentences into coherent paragraphs: 0. Because the Dharma of non-arising is free from all conceptual proliferation, and cannot be established as a bodhisattva-mahāsattva, etc. 1. Kauśika! 2. The Dharma of bodhisattva-mahāsattvas also does not arise, and if it does not arise, then it is not the Dharma of bodhisattva-mahāsattvas; 3. Supreme perfect enlightenment also does not arise, and if it does not arise, then it is not supreme perfect enlightenment. 4. Why is it so? 5. Because the Dharma of non-arising is free from all conceptual proliferation, and cannot be established as the Dharma of bodhisattva-mahāsattvas, etc. 6. Kauśika! 7. The vehicle of the hearers also does not arise, and if it does not arise, then it is not the vehicle of the hearers; 8. The vehicle of the solitary realizers and the supreme vehicle also do not arise, and if they do not arise, then they are not the vehicle of the solitary realizers and the supreme vehicle. 9. Why is it so?🔽Here is the corrected and aligned text: 10. Because unborn dharmas are free from all conceptual proliferation and cannot be designated as the vehicle of the hearers, etc.🔽Here is the corrected and aligned text: 11. Great Prajñāpāramitā Sūtra, Scroll 84 Paragraphs: $ 0 1 6 11 #
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Please segment these sentences into coherent paragraphs: 0. It is very difficult! 1. World-Honored One! 2. It is very difficult! 3. Well-Gone One! 4. At that time, the World-Honored One replied in verse: 5. What is learned is very difficult, fully endowed with precepts and samādhi, 6. Far removed from the non-home, enjoying the bliss of solitary quietude. 7. The god Kāma said to the Buddha: 8. World-Honored One! 9. It is very difficult to attain tranquil silence! 10. At that time, the World-Honored One replied in verse: 11. Having attained the difficult to attain learning, fully endowed with precepts and samādhi, 12. Day and night, always single-mindedly cultivating and practicing what is pleasing to the mind. 13. The god Kāma said to the Buddha: 14. World-Honored One! 15. The mind of right concentration is difficult to attain! 16. At that time, the World-Honored One replied in verse: 17. Difficult to abide in right concentration, the faculties and mind are determined, 18. Able to sever the bonds of the death demon, the sage advances according to his wishes. 19. The god Kāma again said to the Buddha: 20. World-Honored One! 21. The dangerous path is extremely difficult to traverse! 22. At that time, the World-Honored One replied in verse: 23. The dangerous path that is difficult to traverse, one should proceed with ease and comfort, 24. The non-sage falls there, with feet up and head down. 25. The sage rides the straight and true, and the dangerous path naturally becomes level. 26. After the Buddha had spoken this sūtra, the god Kāma, having heard what the Buddha had said, joyfully rejoiced, bowed his head at the Buddha's feet, and then disappeared. 27. Thus have I heard. 28. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 29. At that time, there was a god named Kāma, whose appearance was extremely wonderful. In the latter part of the night, he came to where the Buddha was, bowed his head at the Buddha's feet, and then sat to one side. 30. The radiance of his body illuminated the entire Jetavana Anāthapiṇḍada-ārāma. 31. At that time, the god Kāma asked the Buddha in verse: 32. What is the cause of greed and anger? Why do I feel uneasy and my hair stand on end? 33. From where do fear and terror arise? How does conceptual thought arise? 34. It is just like a young child, relying on a wet nurse. 35. At that time, the World-Honored One answered in verse: 36. Love gives rise to the growth of one's own body, like a nyagrodha tree, 37. Wherever they attach, it is like a thicket of cotton. 38. If one knows their causes, one will awaken and open up, 39. Crossing the current of the sea of birth and death, one will not undergo rebirth again. Paragraphs: $ 27,31,35 #
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Please segment these sentences into coherent paragraphs: 0. It is naturally luminous. 1. It is the nature of the method. 2. What is the meaning of this? 3. When the empowerment of wisdom is conferred, 4. The gurus instructions are the most excellent. 5. When the outer and secret doors are closed, 6. It is free from going and coming. 7. The winds of conceptual thought bring about the very nature of great bliss, which is immutable. 8. The aggregates, elements, sources, and objects are definitely different. 9. The ultimate bodhicitta is the state of characteristics. 10. The meaning of the phrase the aggregates is that they do not apprehend the aggregates. 11. How can such a reality be understood? 12. The darkness is called the moonlight, which is like a diamond. 13. The darkest of the darkest is the time of a thousand times the sky. 14. The moon of the lotus is the moon. 15. The end of the line is called the sandalwood count. 16. It is without nature. 17. Since it is like a jewel, it is a jewel. 18. Because it is the very essence of luminosity. 19. Similarly, the fourth truth, naturally luminous, is the ultimate bodhicitta, which is to be understood by means of the moon jewel. 20. Therefore, it is not necessary to say that the Buddha is not a Buddha. 21. It is empty of atoms. 22. This is the first of the three lines. 23. They are not covered by the dust of desire, because they are in the way of desire. 24. Emptiness is the purity of the three natures, appearance, and emptiness. 25. The meaning of the phrase all is empty is as follows. 26. The word signless is used to refer to the absence of signs. 27. This is because they have abandoned meditation with signs. 28. Or else it has no other characteristic. 29. It is not the self. 30. This is not a sign of something else. 31. Because it is unchanging. 32. The no desire is the no desire. 33. It is also possible to do so without prayers. 34. This is called knowledge. 35. Because they have turned away from ignorance. 36. This is called the abandonment of realization by oneself and others. 37. Because they are not two. 38. This is called the supreme peace. 39. The word fa indicates the ultimate truth. Paragraphs: $ 0 2 6 11 16 20 24 29 34 38 #
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Please segment these sentences into coherent paragraphs: 0. and all his defilements are exhausted, bearing this last body, 1. It is precisely because of speaking of the existence of a self that there is no fault in having a self and what belongs to a self. 2. Then, the god-son spoke another verse, saying: 3. If an arhat bhikṣu has done what was to be done, 4. and all contaminations have already been exhausted, bearing this last body, 5. with the mind relying on the conceit of 'I,' speaking of the existence of a self, 6. and speaking of what belongs to a self, is there such a statement? 7. At that time, the World-Honored One spoke a verse in reply, saying: 8. Already free from the conceit of 'I,' without the mind of conceit of 'I,' 9. transcending 'I' and 'mine,' I say it is the exhaustion of contaminations. 10. Regarding 'I' and 'mine,' the mind has long been unattached, 11. well understanding the names and words of the world, speaking of provisional names equally. 12. Then, the god-son spoke another verse, saying:🔽Long ago, I saw the brāhmaṇa 13. attaining parinirvāṇa, 14. All fears have already passed, forever transcending worldly affection and love. 15. At that time, the god, having heard the Buddha's teaching, joyfully rejoiced, bowed his head at the Buddha's feet, and then disappeared. 16. Thus have I heard: 17. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 18. At that time, a god of extraordinary appearance came to the Buddha in the middle of the night, bowed his head at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove. 19. Then, the god spoke a verse to the Buddha: 20. If an arhat bhikṣu, with his defilements exhausted, holds his last body, 21. does he ever speak of 'I' and 'mine'? 22. At that time, the World-Honored One spoke a verse in reply: 23. If an arhat bhikṣu, with his defilements exhausted, holds his last body, 24. he does speak of 'I' and 'mine'. 25. Then the god-son spoke another verse: 26. If an arhat bhikṣu has done what he had to do, 27. And has exhausted all contaminations, holding only his last body, 28. How can he speak of self, and what does he say is his? 29. Then the World-Honored One spoke a verse in reply: 30. If an arhat bhikṣu has done what he had to do, 31. And has exhausted all contaminations, holding only his last body, 32. He says his contaminations are exhausted, and is not attached to his self, 33. Well understanding the names and terms of the world, he speaks of them equally as provisional. 34. Then the god-son, having heard the Buddha's teaching, joyfully rejoiced, bowed his head at the Buddha's feet, and vanished on the spot. 35. Thus have I heard. 36. Once, the Buddha was staying at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. 37. At that time, the asura king Rahula obstructed the moon deity. 38. Then, all the moon deities were terrified and came to where the Buddha was. They bowed their heads at the Buddha's feet and withdrew to one side. 39. They praised the Buddha in verse, saying: Paragraphs: $ 16 35 #
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Please segment these sentences into coherent paragraphs: 0. Kāśyapa, these five hundred monks were the disciples of the tīrthikas in the teachings of the Tathāgata Kāśyapa. 1. They heard a single Dharma teaching from the Tathāgata Kāśyapa, with the intention of refuting it. 2. Having heard it, they generated a single thought of faith. 3. The Thus-Gone, the Worthy, the Perfect Buddha Kāśyapa spoke so gently and pleasantly. How amazing!” With that single thought of faith, they died and were reborn among the gods of the Heaven of the Thirty-Three. 4. Because of that cause, they have now gone forth in my teachings. 5. Kāśyapa, these five hundred monks are attached to their views and do not engage with this profound teaching of the Dharma. 6. They do not understand it and do not have faith in it. 7. However, they have been refined by this teaching. 8. Later, they will not go to the lower realms, but will attain nirvāṇa with these very aggregates.”🔽“ 9. The Master Dharmapala, beginning with the explanation of the meaning of the verse, 10. states it in another way. 11. The meaning of the preceding verse is established by the following verse. 12. This is called the establishment of the verse by the Master. 13. In this regard, the first verse teaches the purity of the training in superior morality because it abandons faults together with their basis.🔽The second verse teaches the purity of the training in superior mind because it abandons the faults of the m 14. The verse says: 15. The moral person is stainless and has nothing. 16. What is that? 17. Faults are stains. 18. The basis of faults is nothing. 19. The moral person is not intoxicated and is not dependent. 20. This verse shows the purity of the training in superior mind, through the abandonment of indulgence together with its basis. 21. There are four kinds of intoxication. 22. Dwelling is indulgence. 23. The moral person has no darkness, no bondage. 24. This verse shows the purity of the training in superior wisdom, through the abandonment of action and affliction together with their basis. 25. Darkness is the nature of nescience. 26. Bondage is action, which is the basis. 27. The moral person has no dust, no fault. 28. Dust is the nature of discursive thought. 29. Fault is affliction. 30. Affliction is the basis.🔽What is the benefit of the purity of these three trainings? 31. The verse says, 32. The mind of peace, of perfect peace, of utter peace, 33. Thus he spoke. 34. The three sufferings are the suffering of the unfortunate realms, the suffering of the obscurations to knowledge, and the suffering of birth, etc. 35. How is this pure training with its excellence attained? 36. He said, “Free from conceptualization and discrimination. ” 37. Free from conceptualization means that one does not grasp external images as signs. 38. Free from discrimination means that one does not grasp even the mere representation of the object. 39. Non-apprehension is taught as the means to that. Paragraphs: $ 0 9 14 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Since appearances are not blocked, it is the branch of nonobstruction. 1. Equal taste has three topics: 2. When the experience declines, appearances are of equal taste in bliss.🔽When realization declines, appearances are of equal taste in nonarising. 3. When conduct declines, appearances are of equal taste in nonattention. 4. There are five topics in the practice of mahāmudrā: 5. the abiding state, meditation, practice, conduct, and the inconceivable. 6. The abiding state has three topics: 7. and the reason for the essence. 8. The reason for the view has three topics:🔽the reason for mahāmudrā,🔽the reason for the stainless result, 9. and the reason for freedom from refutation and proof.🔽The reason for mahāmudrā is as follows: 10. mahāmudrā. 11. Mudrā means “seal” in the sense of not transgressing. 12. That is threefold: the union of abiding, the union of pervading, and the union of being. 13. Mahā means “great” because it is supreme among the three. 14. The reason for being free from stains is twofold: 15. free from the stains of the three moments and the three joys. 16. The three above are 17. It is free from the three stains of variety, ripening, and defilement. 18. The second is free from the stains of joy, supreme joy, and the absence of joy. 19. The principle of freedom from refutation and proof 20. is that one does not establish one’s own view 21. and does not refute the views of others. 22. The nature of the view has three parts: 23. analyzing the three hopes, possessing the five dharmas, and the four kāyas are naturally perfect. 24. Analyzing the three hopes is the hope of the antidote, the hope of reality, and the hope of the result. 25. The five dharmas are nonarising, naturelessness, omnipresence, all times, and immutability. 26. the nirmāṇakāya, 27. and the svabhāvakāya. 28. The three topics of the natural state are 29. the time of natural perfection, the time of union, and the time of the inconceivable. 30. The time of natural perfection 31. is the discovery of confidence in the primordial state. 32. It is free from hope and fear. 33. The inconceivable is the time when the practice of natural perfection has mixed the two—equipoise and post-equipoise—into a stream and there is no need to meditate. 34. It is free from the edge of pristine consciousness.🔽The time of union 35. is the time of the union of the two truths. 36. The time when appearances dissolve into mind is the moment when the two form bodies arise.🔽🔽There are two parts to the meditation:🔽the analysis at the beginning and the practice.🔽 37. The time when appearances dissolve into the mind is the original 38. arising of the two form bodies. 39. Since whatever appears is mahāmudrā, meditate without interruption, like a river. Paragraphs: $ 0 4 6 14 22 28 36 #
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Please segment these sentences into coherent paragraphs: 0. The person who has taken the poison will be free from the faults of the poison. 1. Then, at another time, that person does not find the medicine and does not find the antidote. 2. The poison will kill him. 3. Then the other person says, 4. ‘I can use medicine to pacify the poison. 5. However, I do not need to have the idea of being amazing. 6. I do not need to have my major and minor body parts fall out.🔽I will not eat the poison. 7. I will not drink the medicine.’ 8. who will say, ‘Evil karma is completely exhausted by confessing the🔽offense.’ 9. “They will think that evil karma is created and then confess it.🔽They will commit downfalls 10. and later not take up the vows. 11. I say that they are destined for death. 12. What is death?🔽It is like, for example, 13. a person who has eaten poison. 14. When they die, they will go to the lower realms. 15. Maitreya, those bodhisattvas who are endowed with the highest intention 16. say, ‘We do not need poison, 17. nor do we need medicine. 18. We will not commit any evil deeds in the past, future, or present, except for the non-performance of evil deeds.🔽We will not commit any downfalls, 19. nor will we confess any. 20. Maitreya, in this noble discipline of the Dharma, what is called ‘poison’ 21. is as follows: 22. You should not consume poison, because it is the transgression of the precepts as they are established. 23. Maitreya, these four are as follows: 24. They are the factors that obstruct the omniscience of bodhisattvas. 25. Since they are not even to be done by śrāvakas, 26. what need is there to speak of bodhisattvas?🔽They are not being grateful,🔽being deceitful,🔽speaking falsely, 27. and transgressing the precepts. 28. These four are the factors that obstruct the omniscience of bodhisattvas. 29. Since they are not even to be done by śrāvakas, 30. what need is there to speak of bodhisattvas? 31. Maitreya, bodhisattvas should flee these four factors for a hundred leagues. 32. What are the four? 33. He should avoid the hands of sinful friends, the place of crowds, and any place where 34. there is another person who follows the Bodhisattva Vehicle. 35. If he should happen to be with him, and if he should arouse joy, delight, and ecstasy, 36. and if he should live without contention and without dispute, 37. then he should stay there. 38. But if he should arouse even a single thought of anger or hatred toward him, 39. then he should move away from there for a distance of a hundred leagues. Paragraphs: $ 0 8 12 15 20 23 31 #
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Please segment these sentences into coherent paragraphs: 0. requisites, to all who come, I give them impartially, without discriminating between enemies and friends, the noble and the humble, 1. the poor and the rich, fulfilling all their wishes. 2. They all give rise to a respectful mind, a reverent mind, an insatiable mind, and a mind of self-discipline towards me. 3. Good man! 4. If all the sentient beings in a single world in the east who cultivate the vehicles of the hearers and solitary realizers, after eating my food, all attain the fruits of the vehicles of the hearers and solitary realizers, and abide in their final bod 5. just as in a single world, in this way, in a hundred worlds, a thousand worlds, a hundred thousand worlds, 6. ten billion worlds, a hundred billion worlds, a thousand billion worlds, a hundred thousand billion worlds,🔽a Jambudvipa-atom-count number of worlds, 7. worlds as numerous as the smallest particles in a four-continent world system, worlds as numerous as the smallest particles in a small chiliocosm, 8. worlds as numerous as the smallest particles in a medium chiliocosm, worlds as numerous as the smallest particles in a trichiliocosm, 9. up to worlds as numerous as the smallest particles in ineffably ineffable buddha-lands, all the sentient beings therein who cultivate the śrāvaka vehicle and the pratyekabuddha vehicle, 10. having eaten my food, all attain the fruits of the śrāvaka and pratyekabuddha vehicles, abiding in their final bodies, 11. in the south, west, north, the four intermediate directions, above and below, it is the same. 12. Moreover, good man! 13. Just as in the eastern direction, up to worlds as numerous as the smallest particles in ineffably ineffable buddha-lands, all the bodhisattvas in their final body, having eaten my food, all go to the supreme site of enlightenment, subdue the demon ho 14. in the south, west, north, the four intermediate directions, above and below, in all worlds, up to worlds as numerous as the dust particles in an ineffably ineffable number of buddha lands, the bodhisattvas in their final incarnation, having eaten my 15. Good man! 16. Do you see my retinue of ten thousand maidens? 17. He replied: 18. I see them! 19. The upāsikā said: 20. Good man! 21. Now, my bodhisattva retinue, a myriad asaṃkhyeyas, with these ten thousand maidens 22. as the foremost, all practice the same kind of practice as me, have the same great vow,🔽the same wholesome roots, the same path of liberation, the same pure understanding, the same pure faith, the same pure mindfulness, the same pure direction, 23. the same pure wisdom, the same immeasurable awareness, the same 24. Purifying the faculties, having the same universal mind, the same vast mind, the same objects of practice, the same 25. realized principles, the same definitive understanding, the same clear and distinct understanding of the Dharma, the same pure and wondrous form, the same 26. immeasurable power, the same utmost diligence, the same Dharma sounds, the same sounds according to type, the same 27. pure sounds, the same foremost sounds, the same praise of merits, the same pure karma, the same 28. pure retribution, the same vast compassion, the same universal compassion, the same universal protection, the same 29. universal maturation. 30. Having the same pure physical actions, manifesting according to conditions, causing all to rejoice as they should be seen; 31. Having the same pure verbal actions, being sovereign over the Dharma, explaining according to worldly customs, proclaiming the Dharma teachings; 32. Having the same ability to universally go to the Buddha's enlightenment sites, having the same ability to universally go to all the Buddha's places to make offerings and serve; 33. Having the same realization of wisdom, fully understanding the different Dharma gates of all Buddhas; 34. Together they attain the stage of pure practice of all bodhisattvas. 35. Good man! 36. These ten thousand maidens are able to take this food and in a single thought reach the ten directions, making offerings to all great bodhisattvas in their final body, and making offerings to all śrāvakas and pratyekabuddhas, and even reaching the hu 37. Good man! 38. These ten thousand maidens are also able to take my food and satisfy the food of the devas in the heavens; 39. they are also able to satisfy the food of the dragons in the dragon realm, and even in the human and non-human realms, according to their needs, they provide all kinds of food and drink, satisfying them all. Paragraphs: $ 0 3 12 15 19 35 38 #
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Please segment these sentences into coherent paragraphs: 0. In the teachings of the Lesser Vehicle, 1. It is only a non-cause. 2. Because it destroys birth and death. 3. In the Mahayana teachings, 4. There are causes and non-causes. 5. The conditioned and illuminating uncontaminated [dharmas] 6. Can attract the transformation and change [bodies]. 7. They are only causes. 8. The truly realized uncontaminated [dharmas] 9. Do not attract birth and death. 10. They are said to be non-causes. 11. The five faculties such as faith, 12. If they are contaminated, 13. They are only causes. 14. If they are uncontaminated, 15. They are the same as the three uncontaminated [faculties]. 16. The one kind of faculty of thought, 17. When associated with causes, 18. Is said to be a cause. 19. When not associated with causes, 20. It is said to be a non-cause. 21. As for the five faculties of sensation, 22. The treatises explain them differently. 23. If we follow the Chengshi school, 24. Those within the aggregate of sensation 25. Are only non-causes. 26. The meaning explained in the practices 27. Has causes and non-causes. 28. If we follow the Abhidharma, 29. Those associated with afflictions and karma 30. Are only causes. 31. The rest are all non-causes. This concludes the fifth section. 32. Next, in terms of karmic retribution, the faculties are distinguished. 33. The five faculties such as the eyes and the two faculties of male and female, 34. are entirely karmic retribution. 35. The five faculties such as faith and the three pure faculties, 36. are entirely not retribution. 37. The one kind of mental faculty, 38. is both retribution and not retribution. 39. The one kind of life faculty, Paragraphs: $ 0 3 11 21 32 #
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Please segment these sentences into coherent paragraphs: 0. Then the brahmin Varṣākāra, knowing that the World-Honored One had accepted the invitation, quickly returned home.🔽Here is the corrected and aligned text: 1. At that time, the World-Honored One washed his feet, entered the room, sat cross-legged, straightened his body, and focused his mind. He saw the powerful celestial spirit of the village of Pāṭaligrāma measuring the boundaries with a rope, wanting to 2. Having seen this, the World-Honored One rose from his concentration in the afternoon, left the room, and sat with the bhikṣus in the open air. 3. At that time, the World-Honored One said to the Venerable Ānanda: 4. Have you not heard that the village of Pāṭaligrāma wants to build a great city? 5. Ānanda replied: 6. I know. 7. World-Honored One! 8. The brāhmaṇa Varṣākāra is planning with the thirty-three gods to build a great city. 9. The World-Honored One said: 10. While in the room, I entered concentration and immediately saw with my pure divine eye the powerful celestial spirit of the village of Pāṭaligrāma, as well as the lesser spirits and people with authority, each abiding in accordance with the love and 11. Because the various celestial spirits dwell here, you should know that this city should be the most excellent, and there will also be no difficulties from neighboring countries or damage from water and fire. 12. At that time, the brāhman Varṣākāra extensively prepared offerings and food during the night, and in the morning, he informed the Buddha and the assembly: 13. Please know that the time has come. 14. After the meal and putting away the bowls, the brāhman Varṣākāra held a golden vase filled with clear water, knelt for a long time facing the Buddha, and made a great vow: 15. Now, I dedicate the merit of making offerings to the Buddha and the noble assembly to the celestial spirits dwelling in Pāṭaliputra, for long-lasting peace and happiness. 16. At that time, the World-Honored One spoke a verse, saying: 17. If there are people of pure faith who make offerings to the various celestial hosts, 18. This is based on the teachings of the Great Teacher, and is praised by the Buddha. 19. If in a certain place, the wise make it their dwelling place, 20. Feeding those who uphold the precepts, and reciting the sutras for them. 21. Those who should be respected are respected, and those who should be offered are offered to, 22. The gods protect them like their children, and they always experience joy and happiness. 23. At that time, the World-Honored One spoke the subtle Dharma for the Brahmins, teaching, benefiting, and delighting them. He then rose from his seat and returned to his original place. 24. At that time, the Brahmin did what he should have done and left according to his ability. With a sincere mind and right mindfulness, he thought like this: 25. The World-Honored One left the village of Pāṭali. I now wish to build a city for the World-Honored One's use, establishing a high gate called the Gautama Gate. 26. If he crosses the Ganges River, I will also build a road for him, called the Gautama Road. 27. At that time, the World-Honored One knew what the Brahmin was thinking. He then left from the middle of the northern road in the village of Pāṭali and gradually went to the Ganges River. 28. At that time, King Ajatashatru, the son of Vaidehi, had this thought: 29. I will now personally make offerings to the World-Honored One, holding one hundred parasols, a total of five hundred, to shade over the Buddha. 30. The Licchavis of the city of Vaishali all had this thought: 31. Now King Ajatashatru personally holds parasols to make offerings to the World-Honored One. We can also practice this. 32. Having had this thought, they immediately adorned five hundred parasols as offerings. 33. At that time, the dragon kings had this thought: 34. Now the king and the Licchavis are making extensive offerings. We have fallen into the evil realms. How can we not make offerings to the World-Honored One? 35. Having had this thought, they held five hundred parasols as offerings to the World-Honored One. 36. At that time, the Four Heavenly Kings also had this thought: 37. Now these people do not see the causes and effects of karmic retribution, yet they still make offerings. 38. How much more so for those like us who understand the cause of the fruition, how could we not make offerings? 39. Having had this thought, they also prepared five hundred parasols to make offerings to the Buddha. Paragraphs: $ 0 1 3 9 12 14 16 23 24 28 30 33 36 #
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Please segment these sentences into coherent paragraphs: 0. with oṃ and from the wheel, the nature of Vairocana, inseparable from the gnosis being, place the vajra and bell together at the crown. 1. Oṃ śrī heruka adhipaṭisattva abhiṣiñcāmi. 2. The Empowerment of Heruka Abhisambodhi🔽 3. The consecration is called the consecration of the name of the clan of the flower that has fallen, such as “You are Hatred Vajra” and “You are Delusion Vajra,” and so on, by the nature of Vairocana.🔽Vajrasattva, Victorious, Incomparable, 4. Wisdom Hero, Great Bliss,🔽Innately Born, Formless, Joy, 5. First, Supreme, Vajra, A la la!🔽Akṣobhya, Smiling, Graceful,🔽Self-Arisen, Wrathful, Huṃkāra,🔽Vajra Play, Playful, 6. Joyful, Delighting, Mind Vajra, 7. Vairocana, Body, Buddha Form,🔽Illusion, Tathāgata,🔽Jewel, Wish-Fulfilling Gem,🔽Pride, Splendor, 8. Space, Light-Maker, Vajra. 9. Padma, Amitābha, 10. Passion, Dharma, Avalokiteśvara, 11. Amoghasiddhi, Karma, and Samaya Vāyu, 12. Jealousy, Tangible Objects, and Vaiśravaṇa, 13. Vajradhātvīśvarī, Māmakī, 14. Ābhā, Veṇu, and Lalitā, 15. Nairātmyā, Vajrahasta, Māmakī, 16. Aṅkuśī, Pītā, and Mālikā,🔽Buddhālī, Pāṇḍaravāsinī, and Dākinī,🔽Lāsya, Vajra, and Mohapriyā, 17. Jvālinī, Mālikā, and Khaḍgaviṣṭā, 18. Hāṭaka, Vajra, and Āśvāsinī,🔽Pāṇḍaravāsinī, Hasā, and Rāgapriyā, 19. Gītā, Rāga, and Vetālī,🔽Vajra, Āścaryā, and Ālī,🔽Tārā, Māyā, and Nāṭyeśvara, 20. and Aṭṭahāsinī, Vajra, and Priyā. 21. This is the name empowerment. 22. These five empowerments are the knowledge empowerments because they are the antidotes to ignorance. They are the purification of the body. 23. The empowerment conferred by these is the empowerment to listen to and explain the action and conduct tantras, and to accomplish the mantras. 24. It is stated: 25. Water is the very pure. 26. The crown is the state of listening. 27. The vajra is always the discerning. The mirror of the name is pristine awareness. 28. The bell is the performance. 29. Recite one's essence mantra and so forth one hundred and eight times. 30. Say, Bhagavat, I am ready to give this. 31. Please come to this. 32. Imagine that [the vajra] emerges from the heart to the mouth,🔽enters through the right ear, and reaches the heart. 33. Give the mantra. 34. The disciple also says, Bhagavat, I am ready to take this. 35. Please come to me. 36. Repeat three times. 37. This is the empowerment of the mantra. 38. Having imagined that it is born from hūṃ and has the nature of Vajrasattva, 39. this is the nature of all the buddhas, Paragraphs: $ 0 2 3 9 21 24 30 33 38 #
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Please segment these sentences into coherent paragraphs: 0. “Here you are the lord, 1. and I entrust this to you.” 2. Having made the dakinis and heroes the witnesses, 3. “This beautiful mudra is to be relied upon 4. as determined by the buddhas. 5. By the application of the stages of the wheels, 6. I will experience the highest bliss. 7. There is no buddhahood by any other means. 8. Therefore, you should never be separated from this. 9. This is the unsurpassed spiritual deportment of the knowledge consorts of all buddhas. 10. Those who are confused and transgress it 11. will not attain the supreme attainment. 12. Say that and give the consort to the student. 13. She should adorn her body with fragrant substances and flower garlands, and with a joyful expression, 14. say, “Son, are you enthusiastic?🔽Eating feces and urine and so on, 15. flesh, blood, and semen likewise, 16. and devotion to women and others, 17. kissing the bhaga lotus—🔽how is that, son? 18. Speak happily.” 19. Thus express the signs of passion. 20. He should say this: 21. “Goddess, why should I not be delighted? 22. I will eat semen and blood, 23. and with my body I will always honor women. 24. I will kiss the bhaga.” 25. Then, delighted and respectful, he should anoint the disciple with sandal, saffron, and so forth, as if with his own radiance, and reveal the lotus, naked. 26. “Ah! This lotus of mine 27. is endowed with all bliss.🔽I will stand before him 28. who reveals it with the rite. 29. This is the pure realm of phenomena, 30. which liberates the realm of sentient beings. 31. The king of great bliss himself 32. dwells in all things. 33. Worship the buddhas, and so forth, 34. just as it is done in the lotus. 35. The king of great bliss himself 36. always dwells right here. 37. Bhamja moksha ho! 38. Then, having generated oneself into the body of Cakrasaṃvara and the form of Vajravārāhī, one should imagine the lotus and vajra arisen from hriḥ and hūṃ, and the center and gem arisen from āḥ and oṃ, with the vajra mouth marked with the yellow lett 39. and the vagina marked with the letter śī. Paragraphs: $ 0 13 20 25 37 #
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Please segment these sentences into coherent paragraphs: 0. A. In Indian. 1. At the time of the Arya Vajra Vidhara, the brother of the great Madhara, was Kṛtita. 2. In Tibetan, 3. This is the extensive commentary on the explanation of the dhāraṇī of the noble Vajradhara. 4. Homage to the youthful Manjushri! 5. Both are the essence of the instructions of the tantra. 6. This is because the meaning of the explanation is clear. 7. I prostrate to the one who purifies the welfare of beings. 8. I will explain this. 9. This is the explanation of the basis for this discussion. 10. The nature of the teacher is to teach the mastery of the discipline. 11. In brief, the special methods for accomplishing the mandala are the purpose of the presentation of the mandala in a concise way. 12. The following is the explanation of the meaning of the text that is to be begun. 13. He holds the secret treasury of all the victorious ones. 14. The essence of the meaning of the tantra is the teaching of the origin of the meaning. 15. The three doors of the temple were bent down and prostrated. 16. I will explain the scriptures. 17. This is the teaching that liberates the meaning of the words of the Buddha, which is to be said in order to complete the teaching of the mind tantra. 18. The lineage of the above and below is as follows. 19. The first of these is the five perfections of reasoning for those who are interested in the destruction of vajras. 20. This is because the nature of the teacher is the mandala and the , and the method is explained to be the means of accomplishment. 21. The meaning of the explanation is as follows. 22. The meaning of the name of the sūtra is explained in the context of the understanding of the head of the teacher. 23. The words the vajra is the perfect wisdom and the meaning of the absence of things are designated by the meaning. 24. The words of wisdom are the vajra of the supreme wisdom. 25. This is a sign that the outer disciples and the disciples are in error. 26. This is because the contradiction is not a cause and is explained. 27. The view of the unchanging is the view of the impermanent by the hearers, the view of the unchanging by the hearers, the view of the unchanging by the hearers, the view of the unchanging by the hearers, the view of the unchanging by the hearers, the 28. It is taught to eliminate the extreme of the view of happiness that ordinary beings have, and the extreme of suffering that is heard by ordinary beings. 29. The antidote to this is the destruction. 30. This is because the wisdom of the teacher of the tantra is destroyed by the signs, the mandala of the means of accomplishing it, and the special means of accomplishing it. 31. The meaning of the term nondual is that the object of meditation is not transcended by the object of meditation, because it is not compatible with the object of meditation. 32. The meaning of meditation is that the antidote does not transcend the meaning, and the antidote does not contradict the antidote. 33. The one who is in need of help 34. The following is the explanation of the essential points of the sūtras. 35. The meaning of these is that they are related to the necessity. 36. This is because it is said that the mandala, the means of accomplishment, the empowerment, the pledge, and the view are connected with the perfectly connected mind stream. 37. The need for perfecting is not contradicted by the need for the teaching, the place where it is taught, the cycle of perfect purity, and the words all tantras and sūtras are scriptures. 38. The meaning of the perfection is explained in terms of the five perfections. 39. The meaning of the phrase in relation to the perfection of the need is explained in the following way. Paragraphs: $ 0 4 8 12 16 21 28 34 #
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Please segment these sentences into coherent paragraphs: 0. The bodhisattvas of the ten abodes attain the śūraṃgama and other samādhis and the three thousand Dharma gates. Therefore, they clearly know for themselves that they will attain anuttarā-samyak-saṃbodhi, but they do not see that all sentient beings w 1. Good son! 2. I always proclaim that all sentient beings have Buddha-nature. This is called speaking according to one's own intention. 3. All sentient beings are not cut off or extinguished, and ultimately attain anuttarā-samyak-saṃbodhi. This is called speaking according to one's own intention. 4. All sentient beings possess buddha-nature, but because of afflictions they are unable to see it. I say this, and you also say it. This is called speaking in accordance with oneself and others. 5. Good man! 6. Sometimes the Tathāgata, for one teaching, speaks of immeasurable teachings. 7. As it is said in the sūtras, all pure conduct is caused by good and virtuous friends. 8. Although the causes of all pure conduct are immeasurable, speaking of good and virtuous friends already includes them all. 9. As I say, all evil conduct has wrong views as its cause. 10. Although the causes of all evil conduct are immeasurable, if one speaks of wrong views, then they are already included. 11. Sometimes it is said that supreme, perfect enlightenment has faith as its cause; 12. although the causes of this enlightenment are immeasurable, if one speaks of faith, then they are already included. 13. Good man! 14. Although the Tathāgata speaks of immeasurable dharmas as buddha-nature, they are not apart from the aggregates, sense bases, and elements. 15. Good man! 16. The Tathagata's teachings are for the sake of sentient beings, and there are seven kinds of speech: 17. 1. Causal speech, 2. fruitional speech, 3. causal and fruitional speech, 4. metaphorical speech, 5. inexpressible speech, 6. worldly usage speech, 7. wish-fulfilling speech. 18. What is meant by causal speech? 19. In the present cause, speaking of future fruits, as I have said. 20. Good man! 21. You see sentient beings who delight in killing up to delighting in wrong views, you should regard these people as being hell beings. 22. Good man! 23. If there are sentient beings who do not delight in killing up to wrong views, you should regard these people as being heavenly beings. 24. This is called causal speech. 25. What is meant by fruitional speech? 26. In the present fruit, speaking of past causes, as is said in the sutras. 27. Good man! 28. As you see poor sentient beings with ugly faces and no freedom, you should know that these people definitely have broken precepts, jealous minds, angry minds, and shameless minds. 29. If you see sentient beings with much wealth, complete faculties, and majestic power, you should know that these people definitely have precepts, giving, diligence, shame, and no jealousy or anger. This is called result speech. 30. What is cause and result speech? 31. As it is said in the sūtras: 32. Good sons! 33. The present six sense bases and contact of sentient beings are called the results of past karma. The Tathāgata also calls them karma. Due to this karma, future results are obtained. 34. This is called cause and result speech. 35. What is simile speech? 36. As it is said, the lion king is a simile for my body. 37. Great elephant king, great dragon king, pārijāta tree, heap of seven treasures, great ocean, Mount Sumeru, great earth, great rain, ship captain, guide, tamer of men, strong man, bull king, brāhman, śramaṇa, great city, tāla tree - sūtras with such p 38. What is not to be spoken? 39. In my sūtras, I say that heaven and earth can join, but the river does not enter the ocean. Paragraphs: $ 1 5 13 16 18 25 30 35 38 #
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Please segment these sentences into coherent paragraphs: 0. Homage to the glorious Vajradhara! 1. The mandala was built by the faithful one who performed the ritual of preserving the life of sentient beings as before. 2. One vase was marked with the mark of a hero, and Vajrapāṇi looked at it, removed obstacles, and made it into the yoga of his own deity. 3. The beings in the three realms are white, and light radiates from them. The goddess holds a vase of life in her hands, and she is made of countless things. 4. The offering is to be given to the sentient being who has the signs of death. This is the reason why the offering is definitely bright. 5. If you do this, you will live for a year. 6. The cycle of the cycle of the ritual of maintaining the exhaustion of life. 7. The master Yeshe Dorje completed his work. Paragraphs: $ 0 3 6 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, all foolish people 1. are confused by the true teachings. 2. They are not yet able to awaken on their own. 3. They should only seek out virtuous people. 4. Those who are confused about the principle 5. may have worldly wisdom, 6. but if they do not have a superior friend, 7. they will always be confused about the Way. 8. As the Prajñāpāramitā Sūtra of King Surocana says: 9. It is like a person who is born blind and cannot see forms. 10. In the same way, sentient beings who are blind due to afflictions 11. cannot see the Dharma. 12. It is like a person who has eyes 13. but lacks external light. 14. cannot see form. 15. The practitioner is like this. 16. Although they have wisdom, 17. they lack good spiritual friends. 18. They cannot see the Dharma. 19. This proves that 20. although a person may have wisdom, 21. they are not yet able to awaken on their own. 22. They must have a good friend. 23. Therefore, the Fufazang jing says: 24. A good spiritual friend 25. is the complete cause and condition for attaining the Way. 26. The Buddha himself encourages people 27. to follow a good spiritual friend. 28. It is not appropriate to be foolish and ignorant. 29. One's whole life will be wasted. 30. Therefore, the Buddhas have a legacy. 31. Simply follow the Dharma, not the person. 32. Follow the meaning, not the words. 33. Bodhisattvas still transform their bodies into animals 34. to speak the Dharma for people. 35. Displaying this marvel 36. causes the listeners to believe and accept it. 37. All are made to awaken to the Way 38. and enter the Dharma of equality. 39. How can one allow the mind to give rise to high and low thoughts? Paragraphs: $ 0 8 19 23 30 33 #
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Please segment these sentences into coherent paragraphs: 0. the five consciousnesses arise based on the mental consciousness. 1. All of these are called using the coarse to rely on the subtle. 2. Second, using the subtle to rely on the coarse. 3. That is, relying on the form faculties, 4. the five consciousnesses and the mind's universal subtle dharmas are born. 5. Relying on the five consciousnesses, the mental consciousness is born. 6. These are called using the subtle to rely on the coarse. 7. Third, mutual reliance between the same class. 8. That is, within the mental consciousness, 9. there is the meaning of many moments of continuity. 10. Looking at each other before and after, 11. mutual reliance is spoken of between the same class. 12. The arising of the characteristics of birth and cessation of the seventh consciousness, 13. is also of the same class. 14. Therefore, mutual reliance is spoken of. 15. Fourth, mutual reliance between the same substance. 16. The substance of the eighth consciousness, 17. still relies on its own substance. 18. Like the true dharma realm, 19. the false and true of objects, and the faculties and objects of the three consciousnesses, 20. exist in this way. This one topic is finished. 21. Next, in terms of the three consciousnesses that are both true and false, the existence or non-existence is distinguished. 22. As for the three that are both, 23. the true and ignorance,🔽together form the root consciousness. 24. Relying on the root, the ālaya consciousness arises together. 25. Based on the six kinds that arise together with the fundamental [consciousness], it gives rise to the six consciousnesses. 26. Among these three consciousnesses, 27. the six kinds of arising consciousnesses, 28. have faculties and objects. 29. The faculties are of two kinds: 30. The first is the real basis, 31. which arises based on the fundamental consciousness. 32. The second is the seeming basis, 33. which is based on the six faculties created by one's own mind. 34. It is like the six consciousnesses such as the eye in a person's dream. 35. The real basis is the sleeping mind. 36. The seeming basis seems to be based on the eyes and so forth, 37. but in reality it is not based on them. 38. As for the objects, 39. they are only seeming objects. Paragraphs: $ 0 3 7 15 21 26 34 38 #
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Please segment these sentences into coherent paragraphs: 0. Father, let us station this army 1. and do not be so sad. 2. I will uproot that Bodhi tree 3. and scatter it in all directions with my arm. 4. Faith-Obtained, on the right, said: 5. If you are arrogant and haughty, 6. with the gods, demigods, and gandharvas, 7. with the earth, mountains, and oceans, 8. and you scatter them with your arm, 9. even if you have a thousand arms like you, 10. “Even if they were as numerous as the sands of the Ganges, 11. those wise bodhisattvas would not be able to move a single hair on his head. 12. ” Then Abhimukti said: 13. “While dwelling in the midst of the army, 14. father, why are you so depressed? 15. Where is the army to help you? Why are you so depressed about this? 16. ” Then Ekacitta said: 17. “In the world, the sun and moon have no army. 18. The universal monarch and the lion have no army. 19. This bodhisattva has no army. 20. Nevertheless, he alone will conquer Mara. 21. ” Then Avasthika said: 22. “Without spears, tridents, clubs, swords, horses, 23. elephants, chariots, or infantry, 24. that solitary ascetic 25. Do not fear the demons, my lord. 26. On the right, Puṇyābha said: 27. “Your body is indestructible and indivisible like that of Nārāyaṇa. 28. You are clad in the armor of patience, and your sword and arrow are the diligence of steadfastness. 29. Your mount is the three gateways to liberation, and your bow is wisdom, father. 30. By the power of merit, you will be victorious over the army of demons.” 31. On the left, Avaivartin said:🔽“A forest fire does not stop until it has burned all the grass. 32. An arrow shot by a skilled archer does not stop until it hits its target. 33. A falling vajra does not stop until it hits the ground. 34. If I do not defeat the son of the Śākyas, I have no place to stay.” 35. On the right, Dharmākāṅkṣa said: 36. “A fire stops when it meets with wet grass. 37. An arrow stops when it hits the peak of a rock. 38. Where does a falling vajra go?” 39. He will not turn back until he has attained the nectar of peace. Paragraphs: $ 0 4 12 16 21 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. I am afraid of the demon of the afflictions. 1. I am afraid of the demon of the Lord of Death. 2. I am afraid of the demon of the sons of the gods. 3. I am afraid of the error of permanence in impermanence. 4. They are afraid of the suffering that comes from the misconception of pleasure.🔽They are afraid of the selflessness that comes from the misconception of self. 5. They are afraid of the impurity that comes from the misconception of purity. 6. They are afraid of the mind, thought, and consciousness.🔽They are afraid of existence. 7. They are afraid of cyclic existence. 8. They are afraid of the view of the transitory collection. 9. They are afraid of the grasping at “mine” that comes from the grasping at a self. 10. They are afraid of agitation. 11. They are afraid of regret and doubt. 12. They are afraid of sinful friends. 13. They are afraid of gain and honor. 14. They are afraid of nonvirtuous friends. 15. I am afraid of the stains of a monk. 16. I am afraid of the thought of harming one another. 17. I am afraid of the desire realm, the form realm, and the formless realm. 18. I am afraid of dying and being reborn in all the realms of existence. 19. I am afraid of going to the realms of hell beings, animals, and hungry ghosts. 20. I am afraid of the unfavorable conditions. 21. In brief, I am afraid of all unwholesome thoughts. 22. I am afraid of that, and so I have come to the wilderness.” 23. Therefore, even if you are a practitioner, you should live in the wilderness as taught in the sūtras. 24. One should not dwell on any other thought.🔽Moreover, it is said: 25. Householder, when a renunciate bodhisattva lives in the wilderness out of fear and terror, whatever fears arise are all born from the apprehension of self. 26. They are born from attachment to self, from grasping at self, from the basis of self, from the perception of self, from the verbal expression of self, from the appropriation of self, from the view of self, from the abode of self, 27. from the conception of self, and from the protection of self. 28. If I live in the wilderness but have not abandoned the apprehension of self, 29. “I am,” “mine,” “the basis of the self,” “craving the self,” “perception of the self,” “the appropriation of the self,” “the view of the self,”🔽“the basis of the self,” “the imagination of the self,” and “the protection of the self.” 30. If I do not give up the self, then my dwelling in the wilderness will be meaningless.” 31. “The perception of the self does not dwell in the wilderness. 32. The perception of others does not dwell in the wilderness.” 33. “Householder, ‘dwelling in the wilderness’ 34. means🔽not relying on any phenomena. 35. It means not grasping at any phenomena.🔽It means not being attached to any signs. 36. It means not relying on any forms. 37. He abides without relying on any sound, smell, taste, or touch. 38. He abides without contradicting the sameness of all phenomena. 39. He abides in pliancy, with a very peaceful mind. Paragraphs: $ 0 4 6 15 19 23 25 28 31 33 #
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Please segment these sentences into coherent paragraphs: 0. The lotus family of the speech wheel is the lord of dance.🔽The color is red and white. 1. The second is the scent of the lotus. 2. The third is the peaceful gaze. 3. The fourth is the gaze of the unblinking eye. 4. The fifth is the red nail. 5. The sixth is the red eye. 6. The seventh is the sign of drawing a lotus in the house. 7. The goddess of the mind wheel is the vajra family. 8. There are three lines in the middle of the eyebrows. The body is light blue. 9. The mind is the meditation of the vajra family. 10. The conduct is drawing a vajra in the house and making offerings. 11. The goddess of the karma family is placed in the commitment wheel. 12. There are three lines on the forehead, 13. or one line, and the eyes are red. 14. The body is yellow. 15. The palms of the hands and the soles of the feet are red. 16. One likes goats and chickens. 17. Drawing a vajra in the house and making offerings is Tārā’s family. 18. There are wheel lines on the forehead and hands. 19. One wears a blue cloth tied on the forehead. 20. One is born into a family of great wealth. 21. Drawing a wheel in the house and making offerings is the family of Locanā, placed in the wheel of body. 22. The signs of the mind are the signs of the color of arrogance, the color of collyrium, and the shape of the signs. 23. The teeth are white, and the mind is stable in the activities of killing and so on. 24. She is fond of cleanliness and bathing, does not speak much, and has a vajra mark. She is of the class of Vajravārāhī, and is known to be one of the twelve thousand golden-mountain goddesses. 25. She is white, yellow, and so on, has that shape and color, and has a vajra mark in her house. She is of the class of red-robed Vajrayoginī. 26. She is fond of meat and so on, has that color and shape, and has a skull mark. She is of the class of Māmakī, and has the conduct of worshiping and drawing a skull. 27. She is the color of a cloud, has a sword mark, and worships by drawing a sword. She is of the class of Buddhalocanā, the leader. 28. These eight dakinis are born from Heruka's contemplation and uncontaminated vow, like the spring goddess of the Buddhavatamsaka, and are born in the human realm in order to benefit the practitioner. 29. This is the commentary to the fortieth chapter. 30. Having explained the goddesses who generate contemplation, 31. the goddess who receives the permission to generate superknowledge🔽is as follows. 32. Next, I will explain 33. the goddess who grants permission. 34. If one does not have superknowledge, one should perform the qualities of the gaṇacakra, generate superknowledge in the goddess of the family of Tārā, 35. and ask about the spiritual powers to be accomplished in this life. 36. The characteristics of Tārā are also five. 37. The adept should know the five by the absence of the parts of the limbs. 38. One should know the five: the Tārā of the Vajra Family, the Tārā of the Lotus Family, the Tārā of the Action Family, the Tārā of the Body Family, and the Tārā of the Varahi Quality Family. 39. The explanation of her color, shape, and deportment is as follows. Paragraphs: $ 0 7 11 17 21 24 28 30 34 37 #
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Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The first is the name of the king of the gods. 2. In Tibetan, 3. The method of achieving the leafy forest. 4. I bow down to the noble one who has the leaves in the mountains. 5. After meditating on the previously explained emptiness ritual, the lotus and the moon are the three-faced green petals that grow on the green lotus syllables. 6. The third eye. 7. The sixth hand. 8. The black and white are the mouths of the green and the green. 9. On the three palms of the hands, there is a vajra, an arrow, and a spear. 10. He holds a bow and a bow in his hands and hands, and a bow with a branch and a thumb. 11. The face is filled with anger and is a source of anger. 12. We are young. 13. He was bound in a row and had a leather strap that was slightly curdled. 14. A. The hair is pressed on the head. 15. All the diseases below, and the oppression of the feet of the devils. 16. The mantra is recited in a single instant, and the head is adorned with the essence of the meaning. 17. Om Peshawa, Oji, Sarva, Sari, Praśama, Humpa, and Phat. 18. The planets of the mountain are full of leaves. Paragraphs: $ 0 5 12 15 #
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Please segment these sentences into coherent paragraphs: 0. One should also roam the lands of the buddhas, manifesting light, and those who see the light will all attain liberation; 1. One should also establish the law and precepts in the various lands, universally causing them to follow and revere the scriptures of the sages; 2. They should also bring peace and benefit to the people of the country, guiding them with the flavor of the Dharma, listening without ever being satisfied, always clearly understanding the families and accomplishments of the people of the country, and 3. They should also observe the minds of sentient beings and then expound the six pāramitās for them; 4. They should also restrain the confused thoughts of sentient beings, gradually attracting all sentient beings, taking themselves as the leader to guide sentient beings into the wisdom of wholesome dharmas, always mindful of entering concentration with 5. They should also contemplate and learn the Buddha's profound treasury of boundless wisdom; 6. One should also study to possess the qualities of the buddhas, study to understand all dharmas without attachment, study to expound the inexhaustible and open the treasury of the seven treasures, study to accomplish one's buddha land with spiritual k 7. The Buddha told Supreme Excellence: 8. This is called the bodhisattva cultivating the ten abodes, progressing to become a buddha and purifying the land, descending to Tuṣita and skillfully transforming heavenly beings, manifesting extraordinary and marvelous dharmas, observing the clans a 9. Although I now manifest practicing austerities here, I am actually in a buddha land without name, where I teach and transform eighty-four koṭīs of nayutas of heavenly beings, causing them all to establish the stage of nonretrogression. 10. Those sentient beings in this land who see my form think that I have passed away and lost the faculty of life, and that I have committed offenses and accumulated firewood for cremation, but they are unable to burn me. With skillful means and single-m 11. The Bodhisattva of the Ten Abodes, in the Ten Grounds, transforms and teaches sentient beings without distinguishing birth and death. The people he delivers are equal to the attainment of Buddhahood. If the Bodhisattva wishes to quickly attain the un 12. The Bodhisattva's retinue is accomplished in a single day. He does not seek the good and bad of various lands, but only because sentient beings harbor arrogance, slighting others and holding themselves in high regard without abandoning their self-imp 13. Therefore, the Bodhisattva manifests accepting rebirth in the womb and transforming in accordance with worldly conventions, benefiting many wherever he goes. 14. The bodhisattvas in the ten stages are no longer called bodhisattvas, but are called Tathāgatas, Arhats, Samyak-saṃbuddhas, Ones Who Have Attained the Foremost, Well-gone Ones, Knowers of the World, Unsurpassed Ones, Tamed and Peaceful Ones, Teachers 15. Most Victorious One, you should know! 16. The reason it is called a buddha land without names is that seventy-seven koṭīs of buddha lands to the southeast of here, there is a world called Benevolent and Virtuous, with a buddha named Good Eyes. There is no path of śrāvakas or pratyekabuddhas 17. I perform buddha-works in that land, and the beings there and there do not know where my body resides. 18. This is called the bodhisattva's extensive benefit, and this is called the supreme ten-abode bodhisattva purifying his practice in the ten grounds. 19. Chapter 11: The Extinction of the Mind At that time, the bodhisattva Supreme Excellence addressed the Buddha, saying: 20. How do bodhisattvas contemplate the meaning of impermanence, discern emptiness, and understand that internally and externally there is no self? 21. Moreover, how is the mind free and complete in its activities? 22. At that time, the World-Honored One told Supreme Excellence: 23. The bodhisattva's mind wanders without attachment, discussing all dharmas without obstruction, penetrating the knowledge of people's faculties, knowing that they are illusory dharmas, and understanding the good and evil thoughts of all beings. The ca 24. First, by understanding that emptiness is not real, and then using the power of past lives and spiritual penetrations, they expound the Dharma as appropriate to make them understand emptiness and quiescence. The spiritual powers are unobstructed and 25. Sometimes they manifest the body of a Buddha and attain nirvana, but they manifest expedient means and do not attain permanent nirvana. 26. They completely know the purity of sentient beings' origins and ends; 27. Sometimes they manifest separation, scattering, and being in different places, and expound the Dharma for them. Knowing that the body is impure, foul-smelling, and unclean, they cause those who cling to permanence to eliminate attachment; 28. They also praise the exhaustion of defilements and reaching the gate of nirvana. Even if the defilements are not exhausted, they do not accept attainment; 29. They also praise the uncontaminated for sentient beings, leading to inexhaustible wisdom in all sprouts and beginnings. Practicing great compassion, they control the dhyāna samādhis, roaming in the four and three, reaching the four formless concentra 30. Moreover, using the unobstructed path of the sages, they enter saṃsāra and lead to nirvāṇa. They also use the Dharma of skillful wisdom and great knowledge to transform the pratyekabuddha and śrāvaka vehicles, following and encouraging them to reach 31. If they are in the midst of confusion and afflictions, they teach people to practice tranquility and not give rise to various thoughts. 32. If there are sentient beings who cling to various things, with or without number, manifesting as nothing, they also cause those people to attain non-attachment. Although dwelling in the realm, roaming and coming and going, they do not give rise to at 33. Always speaking the subtle Dharma to sentient beings, whether with outflows or without outflows, conditioned or unconditioned, good or evil dharmas, understanding them all without obstruction; 34. Furthermore, using the fundamental unobstructed and uncontaminated wisdom, understanding the fundamental mental activities of sentient beings, abiding in the unconditioned according to their forms, following the teachings of worldly customs to make t 35. Understanding the fundamental body, neither inner nor outer having a master, always practicing with mindfulness, welcoming without weariness, oneself attaining eternal peace; 36. Furthermore, causing sentient beings to receive its blessings, practicing great compassion without timidity, then only attaining the understanding that the body has no master, and the inner and outer dharmas are also like this. 37. They regard sentient beings as their own bones and flesh. When asked for something, they put others before themselves. Their great compassion is firm and strong, and their salvation is not in vain. They enable all to establish extraordinary virtues. 38. Moreover, for the sake of sentient beings, they speak of impurity. This body is like a city, ultimately without fullness or emptiness. The body is like a ravine, sometimes overflowing. The body is like a blazing fire, consuming fuel without satiation 39. Thus, Supreme! Paragraphs: $ 0 7 11 15 19 22 31 38 #
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Please segment these sentences into coherent paragraphs: 0. Since the opening of the world. 1. Those who ruled the world were all not as prosperous as the Tang Dynasty. 2. The rise and fall of my teaching has always been closely related to the imperial way. 3. Because of this, the number of sages and worthies who protect the Dharma internally and externally, and the completeness of the scriptures, 4. have never been as good as in this dynasty. 5. Therefore, the Tang dynasty is considered to have a complete canon, and I hope the gentlemen of the teaching, 6. as well as my disciples in the future, will have something to investigate. 7. The seven ancestral temples are arranged in a straight line from east to west, all facing south. 8. The founding ancestor is in the center. 9. The three Zhaos are on the left and the three Mus are on the right, in this order. 10. Second, after the emperor accepted the abdication of the Sui dynasty, the officials bowed and danced. 11. The monks only shouted Long live the emperor and stood with their hands clasped in front of them. 12. Yuchi Jingde, Duke of Eguo, and Liu Wenjing, General of the Jinyu Guard, submitted a memorial saying: 13. Monks have not attained sainthood. 14. They are all ordinary people. 15. Why do they arrogantly refuse to bow to the king, nobles, and their own parents, but bow to others? 16. Who can bear this? 17. The emperor ordered the discussion of the superiority of Confucianism and Buddhism to be compiled into the official records. The discussion was completed and presented to the emperor. 18. It was not appropriate to bow to the emperor. 19. In the jiawu year, the law of setting rents and taxes was established. 20. Jiachen, the seventh year, the second month, Dingsi. 21. Gaozu held a sacrifice at the National Academy and summoned famous Confucian scholars, monks, and Daoists to discuss the principles. 22. The Daoist Liu Jinxi asked the monk Huicheng: 23. The Prince Siddhartha practiced austerities for six years seeking to attain the Way and its fruits. 24. This means that the Way can give birth to the Buddha. 25. The Buddha is accomplished by the Way. 26. Therefore, the sutra says: 27. Seeking the unsurpassed Way and Realizing the Great Way and giving rise to the unsurpassed mind. 28. Judging from this, 29. the Way should come before the Buddha. 30. Huicheng said:🔽China is to India 31. like a small island by the sea. 32. Laojun and the Buddha are more than three hundred years apart in time. 33. How can the Buddha of King Zhao's time seek the Way of King Jing? 34. Liu Jinxi said: 35. The Most High Great Way was born before Heaven and Earth.🔽It is in the midst of the vast and mysterious spiritual realm. 36. It is above the jade-like pure realm. 37. This is the teacher of the Buddha. 38. Huicheng said: 39. According to the Seven Classics and Nine Schools, Paragraphs: $ 0 7 10 17 19 22 30 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The Tathagatas emanation is still in the throat after he has broken his leg to prove that he has gone. 1. The king offered the sixteen precious jewels made of various materials to the sixteen great śrāvakas, and the nobles offered them as treasures in the palace of Sarma. 2. The noble monk Padma also prophesied that when the monks were without a patron and did not earn their livelihood, the precious things would be thrown out of the earth. 3. As a result of the offerings of the noble monk Berochana, the king of the nāgas, Hulu, took from the land of Khach, a stupa containing the remains of the seven tathāgatas, and, as he had left the sky, he went to Sarma. 4. This stupa is located in the palace of the Pure Scent. 5. It is clear beyond the shadow. 6. King Vijaya Singhha was in the temple of Sarma, where he was worshiped. He saw a statue of him that had been torn apart and had died. He said, The Five Infinite Jewels are still alive. 7. He was sworn in as the protector of the temple. 8. The eye of the sky is the eye of the sky, and the jewel is the jewel. 9. Signs and signs will also appear until this day. 10. Although the prophecies of the noble ones are included, the first building of these temples was done by a spiritual teacher and a noble benefactor, Shantarakshita, and there are temples and stūpas. 11. The Buddhas body is the body of the śrāvakas and pratyekabuddhas. 12. There was no temple in the land of Māla, but there was no temple before it. 13. Then, in Sarawak, the monk Venerable Berocha, the emanation of Mañjuśrī, built a temple for the Dharma king Vijaya Sambhava. There was no temple built for the king Licha, until the seven-step period. 14. Then came the arhat Buddhatta, the monk Khamta, the monk Kharto, and the monk Khamta. 15. He was in the Uriya of Gothushan. 16. At that time, the bodhisattva was also born in Lhasa. 17. The king said, I am going to be a monk. 18. The king looked up from the life-force tower and saw something like gold and silver outside the sky. He was very happy and had entered the great stupa of Thirupati. 19. The king was told by the great commander of the men who had been sent to the city of Kham. 20. O king, it is right for you to build a temple here, as the Buddha has prophesied, for whom will it be built? For the sake of your spiritual teachers, the noble arhat Buddhatta, the messenger of the Buddha, and so forth, for the sake of these fo 21. The noble arhats also went to King Binya and preached to him. The king remembered his previous prayers and immediately went to the cave of doubt. 22. The temple was built in the enclosure. 23. When King Binya was making offerings to the temple of the king of Riyadh, he left behind a young boy and went to look for him. 24. In the valley of Gośan, he found the Buddha Kāśyapas remains in the stūpa. 25. The king asked, When did this stupa be built? The noble teachers said, When the Buddha Kāśyapa passed away, this stupa was built and the Buddha Kāśyapas remains remained. 26. When the land of Li was a lake, this stupa was very close to the river. 27. In future lives, I will worship this land. 28. This stupa will not be destroyed by water. 29. When the Buddha Maitreya appeared, he created the ocean and became a country. 30. This place is the same as the palace in Go-Toshang, where the tathāgatas who have gone to the three realms have been in the buddha realms. The buddhas of the three times have also come and prophesied. 31. It is the protection of sentient beings. 32. Twenty thousand bodhisattvas from each of the buddha realms in the ten directions came to this mountain three times to make offerings to the elephant head. 33. With the great faith of King Binyawa, he built a temple of Ghootshan on top of the elephants head. He then rescued the boy, who later attained the result of his arhatship. 34. Since no one has been before this one who has become an arhat in Lithang, he will show the way. 35. The name Gugu was first given to her, and it is from that that name that she has been known to this day, which is also called the supreme of all the powers and strengths. 36. She was a good-natured woman. 37. The place where these two monasteries of Gotshan and Guntir are located is also the site of the gradual arrival of the tathāgatas of the three times. 38. The blessing is accompanied by the prophecies of the noble ones. 39. The first of these temples was built by the noble monk and benefactor, Shantarakshita. Paragraphs: $ 0 3 6 10 13 18 21 24 30 33 37 #
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Please segment these sentences into coherent paragraphs: 0. Elder’s Birth Stories🔽The Chapter about the Giver of a Support 1. The Elder Sovaṇṇavaṭaṁsaka 2. “As I was going to the park, 3. I saw the Leader of the World; 4. I took a vaṭaṁsaka leaf, 5. well-made, of gold. 6. Quickly I mounted 7. on the back of an elephant, 8. and I placed it on the Buddha, 9. Sikhī, the Kinsman of the World. 10. Thirty-one aeons ago, 11. the flower I placed on him; 12. I do not know of a bad destination, 13. this is the fruit of worshipping with flowers. 14. Twenty-seven aeons ago, 15. there was a lord of the people, 16. called Mahāpatāpa, 17. a powerful Wheel-turning Monarch. 18. The four analytical knowledges … 19. … the Buddha’s instruction has been done.” 20. Thus the venerable Sovaṇṇavaṭaṁsaka recited these verses. 21. The Elder Sovaṇṇavaṭaṁsaka’s Birth Story is the seventh. Paragraphs: $ 0 1 2 10 14 18 20 21 #
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Please segment these sentences into coherent paragraphs: 0. The Buddha's teachings adorn one's mind. 1. And recite this mantra. 2. The secret words say: 3. The supreme samādhi, the mudrā should be formed next, 4. The two wings cross externally, the dhyāna and wisdom fingers should be interlocked, 5. Placed in the heart center with the palms facing up, one should contemplate like this: 6. Realizing the true nature of dharmas, empty, signless, and wishless, 7. All dharmas are like this. 8. Having contemplated, recite the secret words. 9. The secret words say: 10. Oṃ sarva tathāgata vajra heya mahāpraca tī praca ti pu ja me gāthā netra sarva pūraṇa samāyê hūṃ Next, the fingertips should be joined, and one should contemplate like this: 11. I now speak these words, may all sentient beings 12. All be able to hear them. 13. And recite this secret mantra. 14. The secret words say: 15. Having thus extensively performed Buddha's work, next one should single-mindedly recite the mantra, 16. Surrounded by the assembly of retinue, abiding in the great mirror wisdom of perfect quiescence, 17. One should form the adamantine samādhi mudrā and recite the adamantine one-hundred-syllable mantra, 18. Next, recite the adamantine sattva mantra, either three, five, or seven times. 19. The recitation of the one-hundred-syllable mantra goes: 20. Next, one should hold the rosary and recite the mantra seven times, 21. And again, with the empowerment phrase, empower it according to the Dharma, 22. Seated upright in the proper manner, one should use the adamantine speech, 23. Either one thousand or one hundred recitations, reciting as one wishes. 24. The mantra goes: 25. Next, form the lotus samādhi mudrā and recite one's own mantra seven times, 26. Then recite the lotus one-hundred-syllable mantra, either once, three times, or up to seven times. 27. This lotus hundred-syllable mantra is the same as the above vajra hundred-syllable mantra, only changing bhrūṃ and the seed syllable at the end to triṃ. It is to hold the rosary with both wings, recite the original mantra seven times, hold the rosary 28. The mantra states: 29. Having empowered the rosary, abide in samādhi and recite, 30. Not moving the tip of the tongue too much, the lips and teeth are both closed, 31. The teachings of accomplishing the secret of speech, the vajra speech is free from sound, 32. Contemplating the characteristics and merits of the body, do not let them be lacking in the four periods. 33. One hundred thousand is the limit, and one should also surpass this, 34. The spiritual powers and blessings and wisdom, in this very life one is the same as a bodhisattva, 35. When the recitation is finished, hold the rosary and make great vows, 36. Form the samādhi mudrā and enter the samādhi of the Dharma realm. 37. The practitioner emerges from samādhi and forms the root mudrā, 38. Recites the root mantra seven times, and again performs the eight offerings, 39. With wondrous sounds and praises, presenting argha scented water, Paragraphs: $ 0 3 10 15 20 25 29 38 #
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Please segment these sentences into coherent paragraphs: 0. Subhūti, that jar 1. should be known to have safely arrived at the house. 2. In the same way, a bodhisattva mahāsattva who has faith, 3. patience,🔽joy, 4. confidence, 5. superior intention,🔽desire,🔽interest, 6. generosity,🔽and indefatigable effort for the sake of unsurpassed, perfect, complete awakening, 7. If they are embraced by the perfection of wisdom, and embraced by skill in means and by the knowledge of all aspects, 8. then, Subhūti, you should know that those bodhisattva great beings🔽will not get into trouble on the way,🔽that is, in the Śrāvaka Vehicle 9. or the Pratyekabuddha Vehicle, 10. and that they will fully awaken to unsurpassed, perfect, complete awakening without trouble. 11. “Subhūti, it is like this: 12. for example, 13. a ship that has not been well repaired and has not been caulked, and has been loaded down with goods and put into the water, 14. Subhūti, that ship 15. will sink in mid-ocean, 16. and the goods will be on one side 17. the ship will go off in a different direction, 18. and that merchant 19. should be known as unskilled in means, as one who will encounter great misfortune, and as one who will be deprived of great jewels. 20. “Subhūti, in the same way, even if bodhisattvas have faith,🔽patience,🔽joy, 21. clear faith, 22. aspiration,🔽interest, 23. generosity, 24. and indefatigable perseverance for the sake of unsurpassed, perfect, complete awakening, if they are not embraced by the perfection of wisdom, 25. if they are not embraced by skillful means, 26. and if they are not embraced by the knowledge of all aspects up to … 27. “Subhūti, those bodhisattva great beings 28. will be troubled in the middle, 29. and will fall away from the great goal. 30. It is like this: 31. they will fall away from the great mass of jewels that is the knowledge of all aspects. 32. “Subhūti, what is the trouble in the middle of bodhisattva great beings? 33. It is like this: 34. the śrāvaka level and the pratyekabuddha level. 35. “Subhūti, it is like this: 36. for example, a person of an intelligent nature, having well caulked a ship on the ocean, having made it watertight, and having well prepared it, 37. Subhūti, that ship on the ocean 38. will not break up in the middle, 39. and will reach where it is going. Paragraphs: $ 0 11 20 27 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Homa means burning. Because homa can burn away all karmic actions. 1. Because all sentient beings are born from karma, and due to birth, karma transforms, and there is no end to samsara. 2. If karma is eliminated, birth can also be eliminated, which is attaining liberation. 3. If one can burn karma, it is called inner homa. 4. From where can one attain liberation? 5. It means liberation from afflictions, karma, and suffering. 6. Once free from the mundane world, seeds are born, namely the pure white bodhicitta. 7. Like the fire in the world, once it burns things, it only forms ashes. 8. Now it is not so, having already burned all afflictions, like the fire at the end of the eon with nothing left over. 9. And yet, from this, sprouts can still grow, namely the sprouts of bodhi. 10. The one who can burn here is wisdom. 11. As explained above, contemplate the letter ra with a garland of fire all around, causing one to imagine this pervading one's body, and the body also holding a sword and rope. 12. By means of this letter ra gate, one can exhaust all karma and purify all hindrances. 13. After the karmic hindrances are purified, one can give rise to one's own pure seeds. 14. Therefore, next contemplate the bodhicitta, and know that the bodhicitta can give rise to seeds. 15. When contemplating like this, visualize the letter va pervading all parts of the body, and white nectar flowing out from the pores, spreading throughout the ten directions to sprinkle the bodies of all sentient beings. 16. By this cause, it can make the seeds gradually grow, and is therefore called inner homa. 17. Next, explaining external homa, there are three kinds: 18. First, the deity; second, the mantra; third, the mudra. 19. First, the deity is the deity. 20. It is placed for the sake of making offerings, and is placed according to the gate one takes refuge in. 21. Or it can be in the fire, which is the position of the maṇḍala. 22. Ask again; 23. Second, the mantra is the hearth, which is the place where the fire is placed. 24. This is the mantra, in the fire; 25. The three mudras are the seals. 26. This is the place where the ācārya sits, and one's own body is the seal. 27. When performing external homa, these three positions should be aligned. 28. These three also have the meaning of purifying the three karmas. 29. The original three positions refer to the body, the hearth, and the three positions of the deity, each having the three positions of the deity's mantra and mudra. 30. Purifying the three karmas accomplishes the three matters, referring to pacifying and so forth. 31. The deity is the mental karma, the mantra is the verbal karma, and the mudra of the teacher's body is the physical karma. 32. For this reason, one can purify the three karmas and accomplish the three matters, namely pacifying, increasing, and subduing. 33. The three karmic paths, the path has the meaning of gathering. 34. It is said that the principle is the same as the words, the same, therefore gathering. 35. The path you practice is the bodhisattva path, which is the three paths returning to one accord. 36. Moreover, the three matters and the contemplation of the syllables are different. If one performs the contemplation of pacification and the syllable ra, one should add a dot above it and make it white; 37. For increase, contemplate the syllable laṃ and yellow; 38. For subjugation, contemplate the syllable aṃ, either black or red. 39. As for the syllables, the color of the deity and one's own body should also be like this. The three matters correspond to each other and are accomplished. Paragraphs: $ 0 4 10 17 22 28 36 #
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Please segment these sentences into coherent paragraphs: 0. how do the blessed buddhas engage with sentient beings through their great compassion? 1. What is the thus-gone one’s great compassion like?🔽What are its aspects? 2. What are its signs?🔽What are its marks? 3. What is its basis? 4. What is the activity of the blessed buddhas? 5. How do they act? 6. What is the activity of the thus-gone one? 7. What is its extent?🔽What are its aspects?🔽What are its signs? 8. What are its marks? 9. What is its location? 10. The Blessed One is omniscient, 11. all-seeing, 12. and directly perceives the activities of the Thus-Gone One. Please explain this to us directly and correctly. 13. When this was said, the Blessed One said to the bodhisattva Dhāraṇīśvararāja, 14. Son of noble family, 15. for that reason, listen well and keep this in mind. I will explain to you a mere fraction of the Thus-Gone One's great compassion and the activities of the Thus-Gone One. 16. Son of noble family, 17. The great compassion of the Buddhas, the Blessed Ones, toward sentient beings 18. is not produced 19. and does not engage. 20. Why is that? 21. The great compassion of the Buddhas, the Blessed Ones, 22. is always engaged. 23. It is generated by thorough training for countless eons, 24. and it does not engage🔽or disengage. 25. The great compassion of the Buddhas, the Blessed Ones, 26. is not abandoned 27. and abides in all sentient beings. 28. That great compassion of the Tathāgatas 29. is immeasurable to the extent that the activity to be accomplished is not easy to attain, 30. it is inconceivable to that extent, 31. it is inexhaustible to that extent, 32. and it goes far to that extent. 33. Why is this? 34. Son of noble family, 35. the Thus-Gone One’s great compassion for sentient beings is just like his attainment of awakening. 36. Just as awakening is, so is great compassion. 37. How did the Thus-Gone One attain awakening? 38. The Thus-Gone One attained awakening without a root and without a basis.🔽What is the root? 39. What is the basis? Paragraphs: $ 0 10 13 16 21 28 34 #
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Please segment these sentences into coherent paragraphs: 0. Or there are sentient beings who, having heard the extensive sūtra, are able to understand the concise meaning. 1. This is the third kind, with the capacity to uphold the text. 2. Those of dull capacity, lacking wisdom themselves, 3. are unable to understand the principles of the meaning by themselves based on the sūtra. 4. Using the text to uphold the extensive treatise that relies on others to take understanding. 5. Treatise. 6. There are sentient beings who are dull-witted and can only take understanding by relying on both text and meaning. 7. This is the fourth type of person who is the dullest. 8. They heavily rely on the text, and because the text of the extensive treatise is too much, 9. Their minds only delight in the concise. 10. But their practice is only without reliance. 11. They take understanding from the concise treatise that is brief in text but rich in meaning. 12. Therefore it says whose minds delight in the concise and so forth. 13. Treatise. 14. Thus, this treatise should be explained. 15. Up to this point, doubts have been extensively refuted. 16. This is the third conclusion of this treatise. 17. The differences in faculties are thus. 18. This treatise is for the fourth type of person. 19. It comprehensively includes the vast meaning of the Tathāgata and so forth. 20. The mind and dharmas are extensively included, thus called vast. 21. The two approaches mutually interpenetrate, thus called profound Dharma. 22. The three great ones are boundless, thus called boundless. 23. Because it is the true principle realized by the Buddha, it is said to be the vast and profound Dharma of the Tathāgata, with boundless meanings, and so forth. 24. This realization and teaching is scattered throughout various sūtras. 25. It is all briefly explained and discussed, therefore it is said to be comprehensively included. 26. Treatise. 27. Having explained the chapter on causes and conditions, next is the chapter on establishing the meaning. Commentary. 28. Next, the second part is clarifying the chapter on establishing the meaning. 29. Within this there are two parts. 30. First, concluding the previous and introducing the next. 31. Second, correctly presenting the Dharma and meaning. 32. This is the first. 33. Treatise. 34. As for the Mahāyāna, 35. in general there are said to be two kinds. Commentary. 36. Below this is the correct presentation of the Dharma and meaning. 37. Within this there are three parts. 38. First, indicating the general and opening the specific. 39. Next, listing the names based on phrases. Paragraphs: $ 0 6 14 27 34 #
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Please segment these sentences into coherent paragraphs: 0. 2Here is the corrected and aligned text:🔽The Great Heap of Jewels Sutra, Scroll 87 1. Translated by Bodhiruci, Trepiṭaka of the Great Tang, on imperial command 2. Chapter 22, Part 2: The Great Divine Transformation Assembly 3. At that time, the World-Honored One praised the celestial son Merchant Leader in the great assembly: 4. Excellent, excellent! As you have said, 5. Celestial son! 6. You have heard Mañjuśrī's explanation of the divine transformations and are able to understand them without further fear of other divine transformations. 7. Why is this? 8. The great fear of all worlds is as follows: In the thought of permanence, speaking of impermanence; in the thought of happiness, speaking of suffering; in the thought of self, speaking of no-self; in the thought of purity, speaking of impurity; in th 9. If one is not frightened or terrified by this, then this is called abiding in proper discipline. 10. Why is it so? 11. If one gives rise to fear, then one will not be able to uphold this Dharma, namely, clinging to self and what belongs to the self. 12. If there is no clinging, then there is no abiding. If there is no abiding, then there is no movement. If there is no movement, 13. then there is no coming or going. If there is no coming or going, then there is nothing to be received. If there is nothing to be received, then there is nothing to grasp. 14. If there is nothing to grasp, then there are no inversions. If there are no inversions, then there is no wrong view. If there is no wrong view, 15. then there is no right faith. If there is no right faith, then there is no right view. If there is no right view, then there is no right concentration. 16. If there is no right concentration, then there is no distracted mind. If there is no distracted mind, then there is no dwelling place. If there is no dwelling place, 17. then there is no establishment. If there is no establishment, then there are no characteristics of consciousness. If there are no characteristics of consciousness, then there is no contemplation. 18. If there is no contemplation, then there is nothing to be attained. If there is nothing to be attained, then there are no objects of perception. If there are no objects of perception, 19. then there is no discrimination. If there is no discrimination, then one does not see self and others. Since one does not see self and others, then 20. Without continuity, there is no heat and distress. Without heat and distress, there are no causes of afflictions. Without causes of afflictions, one can see the light. Seeing the light, one attains wisdom. Attaining wisdom, one attains a vast mind. A 21. Without continuity, there is no heat and distress. Without heat and distress, there are no causes of afflictions. Without the causes of afflictions, one can see the light. Seeing the light, one attains wisdom. Attaining wisdom, one attains a vast min 22. Thus, Heavenly Son! 23. Expounding and teaching that all dharmas are unborn and unproduced is called expounding the great supernatural power. 24. At that time, Shariputra said to Manjushri, 25. Are all the questions I asked answered by you in secret? 26. Manjushri said, 27. Shariputra! 28. All dharmas are provisionally established by the collection of written words. Written words are inexhaustible, spoken according to one's pleasure. Dharmas have no nature, to be understood as appropriate. Shariputra! 29. All dharmas are by nature detached, without accumulation, and nothing to be seen, but are expounded in accordance with one's desires. 30. Moreover, this Dharma does not come from anywhere, nor does it go anywhere, it is neither in the directions nor apart from the directions, without accumulation and without dispersion. 31. If the Dharma of all buddhas and the Dharma of all sentient beings are expounded with words, they do not come from the body, nor do they come from the mind, but arise from causes and conditions. 32. Just as those words have no accumulation, the mind and mental factors also have no accumulation. 33. Just as the mind and mental factors have no accumulation, all afflictions and hindrances also have no accumulation. 34. Just as the afflictions and hindrances have no accumulation, wisdom also has no accumulation. 35. Therefore, afflictions and wisdom are both abandoned, because afflictions and wisdom have no abode. 36. This is called expounding the great spiritual transformation. 37. At that time, the god-son Merchant Leader said to Mañjuśrī, 38. What is the wisdom of the bodhisattvas? 39. Mañjuśrī said: Paragraphs: $ 0,3,7,10,22,24,27,37 #
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Please segment these sentences into coherent paragraphs: 0. Are heard in many ways throughout the ten directions. 1. My physical and verbal actions 2. And purify them as much as you can. 3. You should purify your mental actions 4. And not do anything impure.🔽You should liberate those who are not liberated, 5. And console those who are not consoled.🔽You should bring to nirvana🔽Those sentient beings who have not attained nirvana. 6. Until enlightenment, I go for refuge 7. To the Buddha, the Dharma, and the Saṅgha. 8. Through these, my generosity and so forth, 9. May I become a buddha for the benefit of migrators.🔽With the aspiration to enlightenment 10. And with the engaged spirit of enlightenment, to the best of my ability, 11. Whatever bad conditions and harms arise, 12. I will turn them into the path and take them up. 13. With great courage and bravery, 14. I will abandon all other activities. 15. With one-pointed focus, faith, and effort, and through all virtuous actions, 16. I will abandon all unfavorable conditions. 17. Having generated the three kinds of wisdom, 18. one conquers the mountains of wrong rejections. 19. By generating mindfulness and vigilance, 20. one always strives for the benefit of beings. 21. This friend liberates oneself and others. 22. The increase of bodhicitta 23. should be known as fourfold:🔽Even for the sake of one's life, one does not intentionally speak false words, 24. and with a pure higher intention, 25. one abides at all times. 26. Toward all kinds of sentient beings,🔽one does not deceive with pretense, 27. and toward bodhisattvas who have generated bodhicitta, 28. one generates the perception of them as the Teacher.🔽One proclaims their perfect qualities 29. in the buddha-fields of the ten directions.🔽One does not connect any sentient beings 30. with virtue, arrangement, śrāvakas, and so forth, 31. or with the lower vehicles. 32. And the utterly pure mind of awakening.🔽 33. The great bodhisattvas 34. are also known to have four kinds of decline.🔽They are: deceiving those worthy of worship, 35. such as the Three Jewels, gurus, and so forth, 36. and causing others to do the same; 37. and being angry and verbally abusive🔽toward bodhisattvas who have developed🔽the mind of awakening.🔽And acting deceitfully and hypocritically 38. toward all sentient beings. 39. The merit of the mind of awakening Paragraphs: $ 0 4 6 11 17 23 26 33 39 #
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Please segment these sentences into coherent paragraphs: 0. The sharp faculties are free from attachment. 1. Because of their love for the cow, they are satisfied with meditating on the truths of suffering and so forth. 2. Even if you are caught, you are focused on the welfare of sentient beings. 3. He also possesses the special qualities of meditating on the selflessness of phenomena. 4. The two kinds of perfection are quickly perfected. 5. They will achieve success. 6. The three aspects of the middle param ita are the three aspects of the middle param ita. 7. The direct connection is the non-apprehension of generosity and so forth. 8. After accumulating the accumulation of the truth, the intermediate state is the three innumerable eons. 9. The medium and compassionate one, the vessel of perfect and perfect awakening, 10. Generosity is not perceived by giving, receiving, or giving. 11. He accumulated the two aggregates and then reappeared for three countless eons. 12. It is the vessel for the accomplishment of perfect and perfect awakening. 13. The power of the uncertain is that of the perfect awakening. 14. On the earth, there is no certainty about this. 15. The first is the path of calm abiding and insight. 16. Meditation has accumulated the two kinds of energy, but it is the perfect energy. 17. The first is the division of the victors into the generators. 18. Since there is no definitive explanation of the phenomena, it is possible that this would go far. 19. Until you have entered the path, you will attain the state of perfect awakening. 20. It is not. 21. Meditating on the middling bodhicitta, even without hesitation, 22. Until it is obtained, it is not certain that the one who is immaculate and delightful is the one who is the one who is the one who has the power to be perfect. 23. The middle way is perfected by meditating on calm abiding and insight. 24. Even if they are certain to attain enlightenment, they will not attain the supreme joy of this life. 25. Until then, there is no certainty that this is the highest, complete awakening. 26. Therefore, it is not certain. 27. The sharp sense faculties that are directly embedded in the vehicle of the perfection are sharp even when they are individual beings. 28. I, compassionate one, desire to perfect the twofold. 29. The power of the transcendent perfection is the power of the transcendent perfection. 30. The Buddha said, Even in the state of ordinary beings, there is no higher or perfect. 31. Because they are certain to awaken, they are meritorious because they are great in compassion. 32. They are committed to the practice of the two kinds of wisdom. 33. The practice of secret mantra is the most important aspect of the knowledge of the mantra system. 34. The nature of meditation is asserted. 35. The supreme is the intermediate and the last. 36. The power of meditation is the power of merit and wisdom. 37. They want to achieve the state of Samantabhadra without any time limit. 38. Yes, there are distinctions between the noble ones, the intermediate ones, and the lesser ones. 39. If the four seals are divided into four divisions, how could they be divided into three? Paragraphs: $ 0 6 9 15 21 27 33 38 #
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Please segment these sentences into coherent paragraphs: 0. When the Buddha finished speaking this Sutra of Fulfilling Meaning, the bhikṣus were all delighted. 1. The Sutra of the Maiden Māgandiyā, Sutra of the Maiden Māgandiyā, Chapter 9, the Buddha was in the country of Kuśinagara, the county was named Sītavana. 2. At that time there was a brāhman named Māgandiya who gave birth to a daughter who was upright, radiant, and rare in the world. Kings from before and after, as well as princes, ministers, and elders, came to seek her, but her father did not respond to 3. Whoever can obtain my daughter's hand in marriage, I will give her to be his wife. 4. At that time, the Buddha was holding his alms bowl, seeking food in the county. After eating, he washed his bowl and left the city to sit in a quiet place under a tree. 5. Maudgalyāyana went out to the fields after his meal and passed by the tree. He saw the Buddha's golden-colored body with the thirty-two marks, like the sun and moon, and thought to himself: 6. If I give my daughter to such a great and venerable person, she will be his wife. 7. He then returned home and said to his wife: 8. Mother, do you know that your wish has been fulfilled? 9. Now, I have found a husband for you who surpasses you. 10. When the mother heard this, she was also delighted. She immediately adorned her daughter with various precious ornaments. The parents then took their daughter out of the city. 11. The mother saw the Buddha's footprints with the patterns clearly visible. She said to her father: 12. Do you know that it is useless to go out, you will not be able to find a husband for her. 13. Why is that? 14. The daughter spoke a verse, saying: 15. A lustful person drags his heels when walking, an angry person strides with clenched fingers, 16. a foolish person's feet leave marks on the ground - these are the footprints of the Honored One among gods and humans. 17. The earth-fearing one said to the confused father: 18. Foolish one! 19. Do not return to make trouble for your daughter, she will surely find a husband. 20. He then took the daughter to where the Buddha was, holding her arm with his left hand and a bottle with his right hand, and said to the Buddha: 21. I now give you this daughter as a wife. 22. The daughter saw that the Buddha's appearance was incomparably upright, with the thirty-two marks adorning his body like bright pearl moons, and she became lustfully attached to the Buddha. 23. The Buddha knew her thoughts were burning like fire. 24. The Buddha then spoke this Sūtra of the Perfection of Meaning, saying: 25. I originally saw three daughters of the heretic, and did not even want to be attached to their deviant lust, 26. How could I now embrace feces and urine, which are not even to be touched with my feet? 27. I say that what is spoken of as lust is not desire, and that practicing without Dharma is not inner contemplation. 28. Although hearing evil, one does not accept or become disgusted, and internally does not stop or consider it suffering. 29. Seeing external goodness wrapped in sinews and skin, how can one accept this, O Venerable One? 30. Internally and externally, the practice is to contemplate this, and on the edge of the penis, it is said to be the practice of delusion. 31. Also seeing and hearing, one does not act on the penis, and the practice of precepts is not yet pure. 32. Not seeing or hearing, and also not deluded, not apart from the practice, one can purify oneself. 33. There are thoughts to abandon, do not accept them. There are things not to speak of, guard the mouth and practice. 34. Those five vexations, abandon what is heard and seen. With wisdom and precepts, do not engage in lustful purity. 35. Do not practice delusion in what is seen in the world. Where there is no practice of precepts, there are thoughts of existence. 36. If I have fallen into the Dharma of darkness, then who has purity, seeing as they do? 37. Truly seeing and hearing, one can be said to be so. Truly taking to mind, one can head towards the path. 38. Going there with little thought, how can I now deceive the Honored One with words? 39. Equal, surpassing, and not surpassing, having already given rise to thoughts, one then discriminates. Paragraphs: $ 1 4 7 10 14 20 24 35 #
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Please segment these sentences into coherent paragraphs: 0. when Emperor Suzong ascended the throne, he was treated with even greater respect. 1. He was not called by his given name, but was called Amoghavajra. 2. This was taken from his title of Scattering Flowers on the Altar. 3. Emperor Daizong added his official title of Honglu Qing, 4. and specially advanced his title to that of the Great Broad Wisdom Tripiṭaka Master Amoghavajra. 5. He posthumously bestowed official titles and honors on his late teacher. 6. On the first day of the eleventh month in the first year of Yongtai, which was the forty-second year of the emperor's reign, an edict was issued, saying: 7. Amoghavajra Tripiṭaka Master. 8. The late Vajra Tripiṭaka Master was outstanding in his natural endowments and had a pure and harmonious disposition. 9. His understanding penetrated the four forms of birth and his mind relied on the six perfections. 10. Since coming from the Western Regions to the East, carrying his staff, 11. he practiced the Brahma conduct with his whole body and used his compassionate mind to save beings. 12. The flower of enlightenment illuminated externally, and the torch of wisdom was bright internally. 13. He drew in the deluded masses and realized the perfect quiescence. 14. Secretly transmitting the Dharma seal, he demonstrated the hidden nirvana. 15. The robe and alms bowl remained empty, and his fame went far away. 16. The teachings can be passed down to later generations, and the rituals can be used to honor the deceased. 17. It is appropriate to proclaim his illustrious name and accord him honor.🔽He is granted the posthumous title of Kaifuyi Sansi. 18. He is also granted the posthumous title of Greatly Propagating the Teaching Tripiṭaka Master. 19. In secular classics, a mother is honored because of her son. 20. Now in Buddhism, the teacher is honored because of his disciple. 21. It is hoped that this will be passed down for ten thousand generations and a thousand years without decay. 22. Moreover, on the twelfth day of the sixth month in the third year of Dali, a memorial was presented, stating: 23. The stupa of the late Kaifuyi Sansi, the Greatly Propagating the Teaching Tripiṭaka Master, in Longmen, Eastern Capital. 24. The nameless monks Hui Heng, Hui Duan, the practitioner Zhao Yuan, whose Dharma name is Hui Fan, Tian Rong Guo, whose Dharma name is Hui Jun, and the youth Li Bao Da. 25. The Tripiṭaka Master of Great Wisdom and Vast Knowledge, the Specially Advanced Probationary Chief Minister for Making Loud Announcements, and the Great Xingshan Temple Tripiṭaka Śramaṇa Amoghavajra present this memorial. 26. The above nameless monks and others. 27. Previously, they served the Great Teacher. 28. They have been attending to incense and fire for many years. 29. Their character is gentle, solid, and without slacking. 30. Please grant it an official name. 31. Then send the stele inscription to be placed there for sweeping. 32. Hoping to repay the utmost of gratitude and fulfill the teacher-student relationship. 33. The practitioner and novice disciples have long been practicing mantras and reciting scriptures. 34. They do not leave the original temple. 35. Their practice has already been accomplished. 36. I humbly request ordination to encourage cultivation and practice. 37. The imperial decree follows the memorial on the same day, and another memorial requests.🔽The imperial calligraphy of the Eastern Capital. 38. The stele inscription of the late Kaifu Yitong Sansi, the Great Propagator of the Dharma, the Tripiṭaka Master's stupa. 39. The late great teacher, in gratitude for the human world, has returned to the realm of sound and form. Paragraphs: $ 0 6 17 22 25 37 #
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Please segment these sentences into coherent paragraphs: 0. A. In the Indian language, A. 1. Ratan Alam Khara Siddhi. 2. In Tibetan, 3. The practice of precious jewels. 4. Homage to the glorious Vajra Tārā. 5. Emptiness is inseparable from the lord. 6. It is the nature of the profound and the vast. 7. The three doors of liberation are inherently the same. 8. I pay homage to Vajrayoginī. 9. He came from the land of Odyana. 10. The lineage is unbroken. 11. The yogi is the secret of desire. 12. The precious jewel is the practice. 13. The yogins empowerment was complete. 14. From the syllable , think of it as odyana. 15. He sat on a comfortable seat. 16. I shall not harm the assembly of yoginīs. 17. Then, the three purities are explained. 18. Think of it as the nature of emptiness. 19. The former teachers instructions were the same as the previous one. 20. The process of conferring empowerment is the focus of the mind. 21. I will meditate on Vajrayoginī. 22. Then he blessed him with a vajra. 23. Then, one should wash and protect them. 24. I will make offerings to him. 25. The vessel, the support, and the mirror are clean. 26. I will make a triangular plan with sandalwood, butter, blood, butter, and water. 27. In the middle of the place, they will be able to sit without being born or disintegrated. 28. I will surround him with the mantra of the yoginī. 29. On the leaves, write the mantra of the yogi. 30. Next, you should place the mantra of the armor. 31. Place it on top of the vajra holder and accumulate the accumulations through the stages of meditation. 32. Then, at my side, I put the vajra yogin. 33. In the year , the natural yogin was invited. 34. They will be bound, bound, and subjected. 35. Then he said, J. 36. I will be encouraged by the yogin. 37. Then I will make offerings of various kinds. 38. The wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the wheel of the 39. Then he bowed and praised the Buddha. Paragraphs: $ 0 4 9 15 21 26 32 38 #
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Please segment these sentences into coherent paragraphs: 0. the twelve sweet words of nectar are eaten, which destroy evil, 1. hunger, thirst, excessive fear, and the three kinds of fever, 2. anger, malice, and the quarrels of those who are disputing, 3. and which bring the highest taste of the state of being free from passion. 4. The fruits of the tree of the Dhamma, which is watered by the rain of the Dhamma, 5. The Dhamma, well-spoken, removes the causes of anger,🔽And surpasses all other teachings in removing all evil. 6. It bestows the fruits of stream-entry and so forth to those who listen to it. 7. Thus, five hundred and fifty (?) 8. United with the single taste of sweet delight, 9. The commentary, well-written, well-composed, well-made, 10. Was brought to an end by the fearless Dīpasena. 11. In the island of Laṅkā, the best of islands, well-established, 12. In the Mahāvihāra, the abode of the Victorious One,🔽The lineage of elders was well-established,🔽The proclaimers of the excellent true Dhamma. 13. By the ornament of the Dispensation, 14. By the one with pure and clear understanding,🔽By the one who has abandoned the world with its gods, 15. By the one who has abandoned the supreme assembly, 16. The commentary named Mīḷiya-dīpikā 17. Arises from the excellent verse section (?)🔽By the one with excellent understanding, the sprout of the Victorious One, 18. Whatever excellent collection of merit has been made by me, 19. By that very skillful means, 20. For those who are in the three kinds of knowledge, the excellent knowledge of enlightenment, 21. May they quickly attain it, fearless. 22. And attain the supreme, all-knowing state; 23. Having passed away from here, by wholesome deeds 24. I become a god in the Tusita realm, 25. Practicing virtue for a long time, again and again, 26. And likewise, without interruption, towards the supreme Metteyya; 27. Then, as the supreme Jinaṅkura, the best of men, 28. Like the heroic Buddha, the sole leader of beings, 29. Then, as I continue, the doer of excellent merit, 30. I become one always worshipped by gods and humans; 31. The excellent, supreme, good-minded, excellent giver, 32. When the people have spoken with the basket, 33. The excellent one, the enlightener, the excellent one of wisdom, 34. The virtuous one seeking the excellent happiness of the Dhamma; 35. If in the three heavens, in the delightful Tusita, 36. I am born, having become the lord of desires, 37. In the excellent region, always suitable, 38. The wise are born, the doers of good deeds; 39. In the same way, in that supreme region Paragraphs: $ 0 4 7 11 18 23 32 35 #
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Please segment these sentences into coherent paragraphs: 0. I will also hold the master. 1. The great supreme jewel family 2. has delightful sacred pledges: 3. Six times each day I will always give 4. the four types of gifts.🔽The great lotus family 5. arises from great enlightenment. 6. In the pure, sublime lotus family,🔽I will uphold all the sacred Dharma 7. of the outer, inner, and secret vehicles. 8. In the great, sublime karma family,🔽I will perfectly uphold 9. all the vows I possess. 10. I will perform the act of offering to the best of my ability.🔽For the sake of sentient beings,🔽I will properly generate 11. the unsurpassed, supreme mind of awakening.🔽I will uphold 12. all the vows as they are taught.🔽I will liberate those who are not liberated,🔽I will free those who are not free, 13. I will comfort those who are not comforted, 14. and I will bring sentient beings to nirvana. 15. Recite this three times. 16. If you are unable to uphold the vows in this way, 17. recite this verse: 18. I go for refuge to the Three Jewels. 19. I confess all my evil deeds. 20. I rejoice in all merits. 21. I take refuge in the Buddha’s enlightenment. 22. Thus, one should give refuge in the Three Jewels, and so forth. 23. Then, the vajra master should visualize Nairātmya, Bhūcarī, and Khecarī in the hearts, throats, and heads of the disciples. 24. Touching the vajra in the right hand to the heart, and so forth, one should bless with the three syllables together with light rays. 25. Offer the flower to the head. 26. Offer the lamp, incense, and food in front. 27. Offer the scent to the heart. 28. If the lamp is clear, the spiritual power 29. will be accomplished just as one wishes. 30. If it is middling, it is explained as middling spiritual power. 31. If the color is different, trembling, blazing, or blazing for a moment, 32. it is explained as an obstacle. 33. If it is extinguished, that is death. 34. Then, the branches of the trees such as the banyan, udumbara, and aśvattha, twelve fingerbreadths in length, 35. without living beings, unmoving, not dried out or cracked, arising from the top, well washed with fragrant water, 36. tied with flower garlands in three places, are placed in the disciple's hand. 37. Om Ah Jihva-samvartani Hum Phat. 38. Recite this three times and give it. 39. Then, the disciple, facing east or the maṇḍala, Paragraphs: $ 0 4 6 8 10 15 23 28 34 39 #
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Please segment these sentences into coherent paragraphs: 0. The Abhidharma masters say: 1. This defilement is by the great delusions, not by the minor delusions, because of mastery. 2. If this state is the most dull and obtuse, then the affliction that has arisen frequently before and is most proximate will arise in this state as defilement, because it is most acute. 3. Should one understand that the intermediate state is necessarily defiled in this way? 4. The verse states: 5. The other three. 6. The commentary explains: 7. The remaining three existences, namely the intermediate existence and so forth, each have three types: wholesome, defiled, and indeterminate. 8. Among the various existences, how many existences are associated with which realm? 9. The verse states: 10. The formless realm has three. 11. The commentary explains: 12. Excluding the intermediate existence, the remaining existences. 13. Why is it so? 14. Because the formless realm is not a separate location, one does not give rise to an intermediate existence in order to reach it. Since it is not counted in the desire and form realms, it should be understood that all have four existences. 15. The meaning of sentient beings being born based on causes and conditions has already been extensively explained. 16. If sentient beings have already been born, how do they abide? 17. The verse states: 18. The world abides through food. 19. The explanation is as follows: 20. The Buddha himself has realized and knows by himself, and teaches others, that all sentient beings are sustained by food. 21. The sūtra says this. 22. How many kinds of food are there? 23. There are four kinds. 24. The verse says: 25. Coarse food. 26. The explanation says: 27. Coarse food is either coarse or fine. Fine food is the food of sentient beings in the intermediate state, because they eat smells, and the food of gods and sentient beings at the beginning of the eon, because it does not produce waste. 28. This food all enters their bodies, like oil in sand. 29. Moreover, if the sentient beings are fine, their food is also fine, like the lice and so on. 30. Contact food is second, mental intention food is third, and consciousness food is fourth. 31. Among them, coarse food, the verse says: 32. In the desire realm. 33. The explanation says: 34. This food does not exist in the form and formless realms, because those born there are free from desire for it. 35. The verse says: 36. It takes the three sense bases as its essence. 37. The Treatise says: 38. In the desire realm, all forms, smells, tastes, and touches are called food because they are ingested by being taken in morsels. 39. First, they are held in the mouth and nose, and then swallowed in small bites. Paragraphs: $ 0 4 8 10 16 22 31 36 #
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Please segment these sentences into coherent paragraphs: 0. The meaning of that is the maṇḍala of the concise [sādhana], so one should enter the maṇḍala of the concise [sādhana]. 1. “As one wishes” means as one desires. 2. Then, the Bhagavān spoke the essence of all, which is to be connected with the statement “Then, the Bhagavān spoke the essence of all.” 3. The word “then” is immediately after the request, right after the request. 4. “All” and so forth specifies that. 5. Victorious over all three worlds is victorious over all, which is Vajra Hūṃkara. 6. Moreover, this one who possesses the body of the Vajra Wrath of the Joyful One is called that because he is victorious over the three worlds, such as Mahesvara. 7. The realm of sentient beings who have faith in Mahesvara and so forth is the world. 8. He is called the world's savior because he establishes and tames them in the path of the perfection of wisdom, which is naturally pure, by the method of Mahesvara and so forth. 9. He is the Lord of the World. 10. As for all pledges, the mind and mental factors of the buddhas and bodhisattvas, which are endowed with mindfulness and wisdom, and the mandala of the tathagatas, are the pledges. 11. All commitments means that all the buddhas and bodhisattvas do not transgress it. 12. Bestower of all powers means that by the method of the great jewel family, it bestows all mundane and supramundane powers upon all sentient beings. 13. Great Vajra Holder means that in the great maṇḍala of Vajrasattva, he is the great vajra holder who has gone everywhere, or 14. he is the great vajra holder of reality, or in other places, he is the great holder of the vajra of mind, which is characterized by great enlightenment. 15. Vajrasattva is the one who is consecrated in the heart. 16. And what is the Blessed One, Great Vajradhara himself? 17. By the yoga of consecration in the heart, 18. one attains the supreme consecration of oneself. 19. By that attainment every day, 20. one attains the state of Vajrasattva. 21. This is explained later. 22. The Teacher is the one who teaches the true path for the realization of the truth, who tames beings, and who makes them abide by his command. 23. The Protector is the one who protects from all fears of going to bad rebirths and so on. 24. The protection is the protection of sentient beings by the dhāraṇīs of the noble uṣṇīṣavijayā and so on, and by the karma-mudrās taught in this [tantra]. 25. The unimpeded power and valor 26. is as follows. 27. The ten powers of the tathāgatas and the power of the body are unimpeded, and the benefit for sentient beings through the four kinds of miracles is valor. Since those are unimpeded, 28. the unimpeded accomplishment of valor is the unimpeded performance of the activities for the benefit of sentient beings, which is the accomplishment of the unimpeded. 29. Since that itself is his valor, he is called the One with the Unimpeded Accomplishment of Valor. 30. What are the special qualities of the Bhagavat Great Vajradhara who taught all the essences? 31. What did he do? 32. He taught everything, it is said. 33. All those to be tamed by Vajrasattva and so forth are everything, and he acts to tame them all, thus he is the teacher of everything. 34. By accomplishing Vajrasattva and so forth, Vajrasattva and so forth are accomplished, and that is the purpose. 35. The mandala that is included in the commitments is explained as the wheel. 36. That itself is renowned as the commitment. 37. He is called that because he is the one who teaches that, and he is so called because he acts for the welfare of sentient beings by gathering them with that vajra-like, unbreakable, heroic strength. 38. The meaning of that is that the realm of sentient beings to be tamed by the emanated mandala is tamed. 39. All the powers of bliss are the commitments means that since they are powers and they are all, they are all powers. Paragraphs: $ 0 2 5 10 16 22 25 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Moreover, this practitioner, because the ālaya consciousness is the realm of all conditioned dharmas that are included in conceptual proliferation, 1. briefly includes those conditioned dharmas in the ālaya consciousness.🔽They are combined into one mass, one heap, one aggregate. 2. Having combined them into one aggregate,🔽... 3. Because of cultivating and repeatedly cultivating the cognition that takes true suchness as its object, 4. the transformation of the basis is uninterrupted. 5. It should be known that the ālaya consciousness has already been eliminated. 6. Because of this elimination, 7. it should be known that all defilements have already been eliminated. 8. Moreover, this transformation of the basis, because it is incompatible, should be known as able to counteract the ālaya consciousness. 9. Moreover, the essence of the ālaya consciousness is impermanent and has the nature of grasping and experiencing. The transformed basis is permanent and has the nature of non-grasping and non-experiencing, because the holy path that takes true suchnes 10. Moreover, the ālaya consciousness is accompanied by coarseness and heaviness. The transformed basis is ultimately free from all coarseness and heaviness. 11. Moreover, the ālaya consciousness is the cause for the arising of afflictions and the cause for the non-arising of the holy path. The transformed basis is the cause for the non-arising of afflictions and the cause for the arising of the holy path. 12. This is the essence of the cause for establishment, not the essence of the cause for arising. 13. Moreover, the ālaya consciousness prevents mastery of good, pure, and indeterminate dharmas, while the transmutation of the support allows great mastery of all good, pure, indeterminate dharmas. 14. Next, the characteristic of the cessation of this ālaya consciousness is that when this ālaya consciousness is just ceasing, one abandons two kinds of grasping. Although the body remains, it is like a transformation. 15. Why is this? 16. Because the cause of suffering in future lives is eliminated, one abandons the grasping of future lives. 17. Because the cause of all the defilements in the present life is eliminated, one abandons the grasping that is the support of all the defilements in the present life. Because all heavy burdens are eliminated, only the conditions of life remain. 18. Because of this, the Buddha’s scriptures say: 19. At that time, one only experiences the extreme of the body and the extreme of life, and so on at length, up to the complete cessation of all feelings in the present life. 20. Thus, it is established that the ālaya consciousness has the characteristics of defilement and purification.🔽In this way, the characteristics of mind, thought, and consciousness are established by means of ultimate truth. According to the principles 21. In other places, the principles of mind, thought, and consciousness are explained differently, because they are taught for the sake of those who are to be guided, who are of different capacities. The teachings are given in a way that is easy for them 22. Question:🔽If one possesses the ālaya consciousness, does one also possess the evolving consciousnesses? 23. If one possesses the evolving consciousnesses, does one also possess the ālaya consciousness? 24. Answer: 25. This should be made into four sentences: That is, there may be one who possesses the ālaya-vijñāna but not the evolving consciousnesses, namely one who is in a state of mindless sleep, one who is in a state of mindless faint, one who has entered the 26. There may be one who possesses the evolving consciousnesses but not the ālaya-vijñāna, namely an arhat, pratyekabuddha, irreversible bodhisattva, and tathāgata who is in a state with mind. 27. There may be one who possesses both, namely one who is in a state with mind and is other than the above. 28. There may be one who possesses neither, namely an arhat, pratyekabuddha, irreversible bodhisattva, and tathāgata who has entered the concentration of cessation, or one who is in the nirvāṇa realm without remaining support. 29. Treatise on the Elucidation of the Doctrines, Fascicle 17 Paragraphs: $ 0 3 8 14 22 24 29 #
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Please segment these sentences into coherent paragraphs: 0. Just as before, you were a lump of flesh. 1. Why don’t you look at the face in the mirror? 2. You, unwise one, who dwell in the self, 3. you are deceived, and so are to be pitied. 4. You are like foam, and like a bubble, 5. very fragile, and powerless to harm. 6. Seeing this, you will always be free of pride, 7. and in this way you will not see suffering again.🔽When he had reflected in this way, he saw that all things are impermanent, and he attained the fruit of stream-entry. 8. The crowd of people also knew this. 9. Then the prince, having seen the truth, said to that man: 10. The man pulled out the second eye and gave it to Kunala. 11. Then, with his fleshly eye removed, with the pure eye of Dharma, he said: 12. Even though my fleshly eye was removed,🔽I have obtained the pure eye, so difficult to obtain, 13. The eye of Dharma, which is not obtained by the lowly. 14. The king, though he had rejected his son's test, 15. Became the son of the king of Dharma, 16. And obtained the state of a great being. 17. Though he had lost his sovereignty, 18. By abandoning sorrow and suffering, 19. He obtained the sovereignty of Dharma,🔽Which destroys the sorrow and suffering of the world. 20. Then, seeing that Kunala’s eyes had been torn out, a great crowd of people cried out in unison. Some cut their clothes and ornaments. 21. Some rolled on the ground and wailed. 22. Some, holding clubs and hammers in their hands, strove to destroy the two men. 23. Others reviled the king: 24. “Alas, the king is powerful in anger! 25. Alas, the king is weak in wisdom!🔽Alas, the king is arrogant in his power, for he has done this to his only son!” 26. As they spoke in many such ways, they entered the city. 27. “This is not the order of King Aśoka,” said Kunāla. 28. Otherwise, this is the deed of the goddess Jayashri. 29. Having heard this, she said:🔽By whom this deed was done, 30. having experienced which, one's own purpose is accomplished, 31. may the one called 'king' be happy for a long time,🔽and may the goddess's life and strength be protected. 32. Then she heard that Sūryaprabha had gouged out Kunāla's eyes. 33. Having heard this, out of love for her husband, she went to Kunāla, 34. and after dismissing the attendants, 35. she saw Kunāla with his eyes gouged out, his body covered with blood, and fell down on the ground in a faint. 36. After she was sprinkled with water and revived, 37. she wailed with a loud voice: 38. Your eyes were so beautiful, 39. I see it as a great joy. Paragraphs: $ 0 7 10 14 20 27 32 #
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Please segment these sentences into coherent paragraphs: 0. The lotus is red lotus. 1. The sword of the vajra is green. 2. The four extremes of the four extremes are not mentioned in the four extremes of the four extremes. 3. All the characteristics are perfect. 4. This is the first of the three lines. 5. Otherwise, they will be inferior. 6. The order of the throne of the gods is to be known in the places of the signs. 7. The term perfection refers to the entrance to the doorways of the wisdom mandala. 8. It is not dependent on other actions. 9. The Buddha is the one who abides in the mode of characteristics. 10. Without doubt, one abandons the grasping and grasping that are attached to the truth. 11. The Tathāgata is the same as before. 12. The Great Mandala is also called Great Mandala. 13. This is the great mandala. 14. The collection of texts that teach this is the chapter. 15. This concludes the explanation of the second chapter. 16. The Blessed One, etc. , is the Vajrasattva. 17. The king of praise is the one that is described in the verses that are called the mandala. 18. The word prayer means to make requests. 19. All the sins. 20. The first is to kill, to give, to take, and to follow. 21. The fear is the same as before. 22. He is the supreme of all mandalas. 23. This is the main reason for the vajra and ḍākinīs mandalas mentioned here. 24. The mandala of the meditation of the deity is said to be the complete mandala of the meditation of the deity. 25. Then again, etc. 26. The name demon means the wind mandala, which is marked by two syllables, the two syllables, the syllable m and b. 27. On top of that, there is a fire with a full-colored letter. 28. The body of the crown of a skull is eaten by the body of a crown of a skull. 29. The winds move and the fire burns the chest. 30. Bless me with the letter OM. 31. The light rays emanating from the bindu of the bindu are the five elements that form the essence of all tathāgatas, which are the same as the nectar of wisdom. 32. The enjoyment of this is the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the enjoyment of the 33. The second is the A. 34. The pledge is broken. 35. The mantra of blessing is to be perfected. 36. What is it? 37. This is the mantra of the blessing. 38. The first is the oṃ. 39. Bless me with the three syllables. Paragraphs: $ 0 4 6 9 12 16 20 24 28 33 36 #
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Please segment these sentences into coherent paragraphs: 0. bhajāmukhahoḥ. 1. The rite is the generation in the form of Vārāhī. 2. Mukha means free from all conceptual elaborations, and it is shown. 3. Also, having generated the body of the pledge being and that into Vajravārāhī, imagine that from a black vajra hūṃ arises a white vyaṃ, which arises from a slightly red jewel. 4. The lotus has three petals, which arise from a red a, and the center arises from a white dyaṃ, which is empowered at the tip by a yellow dyaṃ. 5. With the left ring finger, which is located on the left side, and the tongue, one should say “si” and summon. 6. Recite the mantra: oṃ sarvatathāgata anurāgaṇa vajra svabhāva ātmako ’haṃ 7. The mind arises as mere joy at the base of the jewel. 8. After that, all objects of desire are desired in the center of the jewel. 9. Above that, at the tip, one should meditate on the nonconceptual peace. 10. And those who are in the lotus of the innate family are shown. 11. Having understood the divisions of joy, the hero and heroine summoned by the light rays of one's seed syllable bless the body. 12. The guru also inserts immeasurable conquerors, and one begins the joy of becoming of one taste. 13. In the moment between the supreme joy of the hero of separation from joy and the last joy, the bliss that does not deteriorate without relying on the bliss of the knowledge consort is the innate joy. 14. That which has no beginning, end, or middle, 15. that which is not other and not self, 16. that which is neither existence nor nirvana,🔽is the supreme great bliss. 17. The inconceivable reality is the gnosis of the wisdom consort empowerment. It becomes unmoving and is held and experienced according to one's ability. 18. Or else, forcefully draw it up to the forehead. 19. If one is unable to do that, then slowly release it and, having taken it with the tongue from the lotus, one should drink the bodhicitta of reality. 20. The wisdom-knowledge empowerment. 21. The goddess on the profound and vast path 22. gives the precious empowerment with the words. 23. The fourth is just like that.🔽Since it is said, the wisdom-knowledge empowerment itself is the arising of the sprout of bodhicitta.🔽The increase of meditation is the absence of obscurations. 24. The abiding in reality is the nature of all phenomena, the inconceivable nature of mahāmudrā, the nature of Vajradhara. 25. The fourth is to be called the “fourth empowerment.” 26. Having performed the fire sacrifice for peace, one should worship the maṇḍala with oneself, the disciples, and so forth. 27. Having performed the gaṇacakra, one should proclaim at night, “Do not speak of this procedure.” 28. One should accept a gift from the disciple, and he should offer whatever he can, such as a son, a wife, his body, wealth, land, and so forth. 29. If the guru is pleased, there will be spiritual power. 30. The Sage has said that it will not be otherwise. 31. Thus it is said. 32. Having made the bali offering to the directions outside and so forth, having entered inside, having made prostrations, 33. having made offerings with water for the feet and so forth, 34. having dedicated the virtue that arises from that, having circumambulated three times, having recited the one-hundred-syllable mantra at the southern door, one should request forbearance. 35. You have accomplished all the aims of sentient beings. 36. oṃ āḥ hūṃ vajra muḥ 37. The gnosis beings are requested to depart. 38. The pledge beings are dissolved into oneself. 39. One imagines that all phenomena are unborn, rings the bell, Paragraphs: $ 0 1 3 5 7 10 12 14 17 20 21 24 26 28 32 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The heart essence is a wish-granting jewel. 1. The empowerment of the protector is given by the mantra. 2. The teacher said, This is what I have learned. 3. Blessed One, I will take it. 4. Please make me a follower. 5. The mind of the superior is stable. 6. I will never let them go. 7. Thus recite the mantra. 8. The following is the explanation of the following. 9. From this day forward, you will become a buddha. 10. To the venerable Deva and the hero, 11. The great master of wisdom is the master of skillful means. 12. The offering is pleasant, and the offering is pleasant. 13. This is how you should dance. 14. The song of the king is like this: 15. I will practice the Dharma for all living beings. 16. You will sing songs. 17. Then, without yoga, you will quickly experience happiness. 18. Then he sang a song of Dharma meaning. 19. The offering is the offering of the offering. 20. The body of a buddha is immaculate. 21. The pure flow of the gods. 22. The king was baptized. 23. I have asked you to give me this gift of body, speech, and mind. 24. May all thoughts and afflictions be purified, And may the flower garlands and the flower garlands be filled with the flowers. 25. All the buddhas and so forth. 26. They will never be separated from you. 27. This is the ornament of the garland. 28. I offered incense to the Buddha. 29. The good deeds are the cause of happiness. 30. The body is the state of the Sugata. 31. Be content with wisdom. 32. The lamp of the Dharma is well lit. 33. The king of the lotus trees. 34. And the mind of the sentient being is ignorant. 35. May the lamp of wisdom shine, And discipline, concentration, and wisdom, And the wisdom of liberation, be seen. 36. The question of the immaculate buddhas. 37. May all beings attain enlightenment! 38. I offered this excellent food. 39. The six bodies are the six cravings. Paragraphs: $ 0 8 15 20 28 35 #
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Please segment these sentences into coherent paragraphs: 0. and burns very well, 1. the color is yellow in the pacifying [rites]. 2. It is praised by all the gods. 3. The vajra is pacifying, and likewise 4. the one to be accomplished is devoted to the retention [of the mantra]. 5. Moreover, the excellent [mantra] is blazing with one flame, 6. and the one with two flames is said to be for summoning. 7. The one with three flames is inferior, 8. but they bestow powers. 9. Having thus examined the signs, 10. the practitioner who is free of faults and obstacles🔽should exert himself 11. and begin the practice. 12. Then, the others,🔽which are smoky, blazing,🔽and whose flames are contrary to the rite,🔽which have much smoke and flicker, 13. which are difficult to ignite and burn a little, 14. and likewise the head of an ox,🔽the smell of a human corpse, and a foul smell. 15. The smell of an ass, and a foul smell. 16. The one who performs the homa is tormented by the flames. 17. The flames are agitated, and the fires are accompanied by obstacles, 18. agitated and the form is fearful.🔽Knowing that it is thus accompanied by obstacles, one should purify the fire and the abode of the deity, and having purified with the mudra and mantra of Vajrayaksha, 19. one should protect and thoroughly guard with the Vajravarada mudra, and offer oblations seven times with the mantra of the Amrita Samaya. 20. Then, having offered the libation in the same way, one should perform the homa as desired. 21. Also, with the eyes, etc., one should summon in the same way, and offer the seven oblations to all the substances in the same way. 22. Having performed the homa as prescribed in this way, in the end, in order to generate splendor, 23. one should offer seven oblations of ghee, reciting the syllable hūṃ and one's own mantra. 24. Then, having offered the libation, one should sprinkle the drinking water with the mudra of the drinking water and the mantra of all activities, and having performed the sprinkling, having made perfect offerings with the outer and secret offerings, h 25. with palms joined with flowers, 26. having bowed to the Blessed One, 27. Whatever I have done wrong 28. in this good deed, through my deluded mind, 29. since I have become a refuge for embodied beings, 30. may the Lord forgive me.🔽Whatever I have done here🔽through lack of resources, through incompleteness, 31. through lack of ability, O Lord, 32. may you forgive all of that. 33. With this, one should make the request. 34. Then, one should request the desired spiritual power, and request the departure in the sequence explained in the maṇḍala. 35. Then, having offered a libation in the fire house or maṇḍala, one should enter. 36. Then, having taken a flower with the thumb and ring finger, in the form of a blazing deity of fire, 37. one should request the deity to remain with the verse, “Oṃ, Agni, having come, please stay, having accepted all the offerings. ” 38. Then, having offered the welcoming water, the sprinkling, the burnt offering, and the sprinkling water for drinking, having offered the ghee oblation, having offered three ghee oblations from all the remaining oblation substances, then having offered 39. and the welcoming water, Paragraphs: $ 0 9 12 18 22 27 34 #
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Please segment these sentences into coherent paragraphs: 0. and later she attained Arahatship.” Thus the story of the Six Tuskers was told by the Elder in brief. The Fourth Birth Story. 1. Again, when Devadatta was a man, a forester, a wanderer without a fixed abode, the Bodhisatta was a bird, a partridge, a hermit. Then the forester killed the bird. Even so,🔽Devadatta was the more foolish.” This story was told by the Elder in the Sath 2. about Devadatta’s attempt to kill the Exalted One. 3. (The Tittira Jātaka is told.) “At that time they began a discussion in the Hall of Truth… 4. but I am the wise Tittira.” Thus did King Milinda explain the Daddara Jātaka. 5. The Fifth Jātaka is ended. 6. “Again, when Devadatta was the king of Benares named Kalābu, the Bodhisatta was a hermit 7. called Khantivādi. Then the king, being angry with the hermit, had his hands and feet cut off as if they were branches of a tree. 8. Still, Devadatta was more distinguished than he in birth and fame.” This statement was made by King Milinda 9. while residing at Jecavana, in the Catukkanipāta, in reference to a certain angry monk.🔽The Khantivādijātaka is told. “Why did the wicked monk… 10. Khantivādi… 11. “I am he.” Thus did King Milinda explain the story of the Hare. 12. Again, when Devadatta was a forest-dwelling hunter, the Bodhisatta was a monkey-king named Nala. 13. Then also the hunter killed the monkey-king together with his mother and his brother.🔽But Devadatta was still more wicked than he is now.” 14. This was said by King Milinda when he was staying in the Bamboo Grove. 15. It was said in the story of the Little River, which is in the Dukanipata, about Devadatta.🔽“One day the monks were discussing the qualities of the Buddha. 16. I was the king of the Supaṇṇas.” Thus did King Milinda explain the story of the White Bird. 17. In the past the Bodhisatta was a king of the nāgas named Paṇḍara. 18. For in this Birth Story the Bodhisatta was the King of the Supaṇṇas.” The Eighth Birth Story is ended. 19. And again, when Devadatta was a man, a forest-dweller with matted hair, then the Bodhisatta was a great pig named Tacchaka. 20. And in that case also Devadatta was the elder in years.” This story🔽was told by the Buddha while living in the Jeta Grove about two elder monks, Sathā and Rā, in the Sathā and Rā section of the Pakiṇṇaka. 21. “But Mahākosala, when he gave his daughter to Bimbisāra, … 22. … and the tree-spirit was myself.” 23. Thus the Buddha told this story of the past, and in so doing explained that the Bodhisatta 24. was a great pig named Tacchaka. For in this Birth Story the Bodhisatta was a tree-spirit. 25. The Ninth Birth Story is ended. 26. Again, when Devadatta was a king named Suraparicara, who had a palace in the air, 27. as high as the top of a man’s head, then the Bodhisatta was a brāhmaṇa named Kapila. In the same way, 28. the Cetiya-jātaka, which is told about Devadatta’s sinking into the earth, is also told in the same way. “On that day 29. the monks were the friends of the Dhamma. The brāhmaṇa Kapila was me.” Thus this Cetiya-jātaka 30. was told in the same way by King Milidara. The tenth jātaka. 31. Again, when Devadatta was a man named Sāma, then the Bodhisatta was a king of deer named Ruru. In the same way, 32. Devadatta was superior in birth.” This statement was told by King Milidara 33. while residing in the Jetavana, in the Sathā Thirteen Collection, about Devadatta, in the Ruru-māgarājajātaka. 34. and he said, “I am the one who is very helpful, but I am the one who is the deer with the broad antlers.” 35. Thus it was that King Milinda spoke in agreement with the story of the Deer with the Broad Antlers. 36. “And again, when Devadatta was a man, a hunter who roamed in the forest, then the Bodhisatta was a wild elephant. 37. That hunter cut off the tusks of that wild elephant seven times and took them away. Still, 38. Devadatta was not more than a mere animal.” This statement was made by King Milinda while he was staying in the Jeta Grove. 39. It was told in the Sathara Ekakanipata, in the Devadatta Mara Story, in the Sīlavan Naga King Story.🔽In the Dhamma Hall the monks said, “Devadatta… but I am the Sīlavan Naga King.” Paragraphs: $ 0 3 6 12 15 19 26 31 36 #
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Please segment these sentences into coherent paragraphs: 0. Sutra of the Stages of Concentration Practice, Scroll 6 1. Translated by Dharmarakṣa of the Yuezhi during the first year of the Yuankang era of the Western Jin 2. There are ten things for a Bodhisattva dwelling in the womb. What are the ten? 3. He wishes to teach and transform those who aspire to dwell in the Lesser Vehicle, those with weak and inferior minds. The Bodhisattva sees all these kinds of thoughts, and therefore manifests entering the womb. 4. Or he fears that these kinds of minds will give rise to thoughts, saying: 5. 'The Bodhisattva's transformative birth is naturally endowed with virtuous roots, and cannot be learned or attained.' 6. Therefore he manifests entering the womb. This is the first thing. 7. The Bodhisattva is for the sake of his parents, relatives, and those who cultivated virtuous roots together in the past, as well as for the sake of other people, and wishes to deliver them, and therefore manifests entering the womb. 8. Or there are people who have accumulated virtue in the past, and in the womb they should receive teaching and transformation. This is the second thing. 9. The Bodhisattva Mahāsattva's mind is never deluded, peaceful and orderly, and his thoughts are always concentrated. This is the third thing. 10. When the Bodhisattva is in his mother's womb, the assembly of sages never ceases to expound the Dharma. Bodhisattvas from the worlds of the ten directions, Śakra, Brahmā, and the Four Heavenly Kings all come to gather, manifesting innumerable, incalc 11. While in the womb, he manifests his eloquence and uses it to liberate others. These are the four things. 12. When the Bodhisattva is in his mother's womb, he gathers the great assembly and all the bodhisattvas wish to come and gather. Because of his original vows, he wishes to liberate them, so he expounds the Dharma and enables them all to be saved. These 13. In order to transform the people of the world and attain supreme perfect enlightenment, and because he wishes to be fully endowed with all virtues and adorn the site of enlightenment, he manifests birth in the human realm. These are the six things. 14. Although the Bodhisattva is in his mother's womb, he manifests his body throughout the trichiliocosm, just like seeing one's face in a clear mirror. 15. Their aspirations are subtle, and the students of the Great Vehicle, devas, nāgas, yakṣas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans each think in their minds: 16. 'We should go to bow our heads, take refuge, and make offerings to the Bodhisattva.' 17. These are the seven things. 18. When the Bodhisattva is in his mother's womb, there is a great Dharma gate called the Great Wisdom Treasury, which travels to other buddha lands in the farthest reaches. The Bodhisattvas in the womb all discuss and expound together. 19. For this reason, it causes the Bodhisattva to manifest entering the mother's womb. This is the eighth thing. 20. When the Bodhisattva manifests entering the mother's womb, there is a samādhi called the Repository of Purity, which is accomplished by the power of concentration, and he does not approach the mother's womb. 21. In Tuṣita Heaven, he enters purity, and while dwelling in the mother's womb, he also has nowhere to enter. This is the ninth thing. 22. Moreover, the Tathagata, the Arhat, has a great meritorious virtue called the Flower Treasury of Purity, and sees the karma of revering and making offerings to the Tathagata. 23. When these enlightened Buddhas are in their mothers' wombs, the holy intentions of the Bodhisattvas all pervade the ten directions with true greatness. 24. The assembly of Bodhisattvas has a practice called the Treasury of the Dharma Realm, which is expounded in order to enter the ultimate wisdom. 25. The Bodhisattvas, because of this, manifest the ten wholesome deeds, and abide in great peace in the subtle abode. 26. There are ten things by which the Bodhisattvas manifest their peacefulness. 27. What are the ten? 28. Namely, when the Bodhisattvas enter their mothers' wombs, from their initial resolve up to manifesting the stage of nonretrogression, they perfect the Buddha's work; 29. If they enter their mothers' wombs, they continue to manifest themselves in the Tuṣita Heaven; 30. Or they descend and manifest entering their mothers' wombs; 31. Having been born, they still remain in their mothers' wombs, manifesting as young boys; 32. Without leaving their mothers' wombs, they manifest themselves in the palace among the concubines; 33. Showing birth from the mother's womb, and again manifesting birth; 34. While firmly in the mother's womb, manifesting the practice of diligent effort, appearing to go to the Way-place, sitting under the tree, and attaining the right enlightenment of the Buddha; 35. Again manifesting turning the Dharma wheel while in the womb; 36. While in the womb, manifesting the attainment of extinction; 37. Wandering in the mother's womb, gradually encouraging entry into the great Way, while dwelling in that womb universally manifesting all bodhisattva practices, establishing the Tathāgata's ultimate great Way, and welcoming the Way-gate. 38. These are the ten matters of the bodhisattva's gradual and orderly practice. 39. The bodhisattva's cultivation of birth has ten matters. Paragraphs: $ 0 2 7 9 14 18 20 22 26 28 39 #
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Please segment these sentences into coherent paragraphs: 0. How should bodhisattva-mahāsattvas perfect the realization of emptiness? 1. Subhūti! 2. If bodhisattva-mahāsattvas realize that the intrinsic characteristics of all dharmas are empty, this is the bodhisattva-mahāsattvas' perfection of the realization of emptiness. 3. World-Honored One! 4. How should bodhisattva-mahāsattvas perfect the realization of signlessness? 5. Subhūti! 6. If bodhisattva-mahāsattvas do not contemplate any characteristics, this is the bodhisattva-mahāsattvas' perfection of the realization of signlessness. 7. World-Honored One! 8. How should bodhisattva-mahāsattvas perfect the knowledge of wishlessness? 9. Subhūti! 10. If bodhisattva-mahāsattvas do not dwell in the mind of the three realms, this is called the bodhisattva-mahāsattvas' perfection of knowing the wishless. 11. World-honored One! 12. How should bodhisattva-mahāsattvas perfect the purity of the three wheels? 13. Subhūti! 14. If bodhisattva-mahāsattvas are endowed with the pure ten wholesome courses of action, this is called the bodhisattva-mahāsattvas' perfection of the purity of the three wheels. 15. World-honored One! 16. How should bodhisattva-mahāsattvas perfect compassion for sentient beings, and not cling to sentient beings? 17. Subhūti! 18. If bodhisattva-mahāsattvas have already attained great compassion and adorn and purify their lands, this is called the bodhisattva-mahāsattvas' perfection of compassion for sentient beings, and not clinging to sentient beings. 19. World-honored One! 20. How should bodhisattva-mahāsattvas perfect the view of the equality of all dharmas, and not cling to it? 21. Subhūti! 22. If bodhisattva-mahāsattvas do not increase or decrease any dharmas, and do not grasp or dwell on them, this is called the perfection of bodhisattva-mahāsattvas' view of the equality of all dharmas, and not grasping or dwelling on them. 23. World-Honored One! 24. How should bodhisattva-mahāsattvas perfect the view of the equality of all sentient beings, and not grasp or dwell on it? 25. Subhūti! 26. If bodhisattva-mahāsattvas do not increase or decrease any sentient beings, and do not grasp or dwell on them, this is called the perfection of bodhisattva-mahāsattvas' view of the equality of all sentient beings, and not grasping or dwelling on it. 27. World-Honored One! 28. How should bodhisattva-mahāsattvas perfect the realization of the principle of truth, and not grasp or dwell on it? 29. Subhūti! 30. If bodhisattva-mahāsattvas truly understand the principle of all dharmas, although they realize it as it truly is, there is nothing to realize, and within this there is no grasping and no abiding. This is called the bodhisattva-mahāsattvas' perfectio 31. World-Honored One! 32. How should bodhisattva-mahāsattvas perfect the wisdom of forbearance in the unborn? 33. Subhūti! 34. If bodhisattva-mahāsattvas forbear all dharmas as unborn, unceasing, and unconditioned, and know that name-and-form are ultimately unborn, this is called the bodhisattva-mahāsattvas' perfection of the wisdom of forbearance in the unborn. 35. World-Honored One! 36. How should bodhisattva-mahāsattvas perfect the teaching of the principle of the single characteristic of all dharmas? 37. Subhūti! 38. If bodhisattva-mahāsattvas practice the non-dual characteristic of all dharmas, this is called the bodhisattva-mahāsattvas' perfection of expounding the principle of the single characteristic of all dharmas. 39. World-Honored One! Paragraphs: $ 0 3 7 11 15 19 23 27 31 35 39 #
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Please segment these sentences into coherent paragraphs: 0. They should be drawn in a counterclockwise circle until they meet that very corner. 1. The single-pointed spear is the form of an iron club with a peacock feather at the tip. 2. The single-pronged vajra is a spear.🔽The club is a club. 3. The zombie is a corpse. 4. The one to be drawn is the one to be placed. 5. The great mantra is a chicken.🔽The one who has done the preliminary practice 6. is the one who has done the prior service. 7. In front of him is in front of the maṇḍala. 8. The ten-syllable [mantra] is: 9. Oṃ hṛiḥ ṣṭṛiḥ vikṛtānana hūṃ phaṭ. 10. By that. 11. Those are all. 12. The obstacle is the one seeking an opportunity. 13. The one arisen is the one obtained. 14. Therefore, because of being fearless. 15. The knowledge is the practice. 16. The expression is for the sake of the desired attainment. 17. The commentary on the first chapter of the tantra called Shri Vajrabhairava. 18. Then, etc. - the killing by pressing down. 19. The sixteen are the four squares of the middle, excluding the four corners. 20. There, in the outer twelve, 21. one should write yama raja and so forth. 22. Here, one should write and distribute in the four corners. 23. The two triangles are two superimposed triangles. 24. The placed is the one to be placed. 25. The oystershell is the skull. 26. Having made the two ya's one, it is said to be endowed with the mantra of thirty-one syllables. 27. Moreover, etc. 28. Om yama raja sadom eya, 29. yama e dom ru na yo dya,🔽yama d yo ni ra yakshe ya, 30. yakshe yatsha ni ra ma ya phat phat. 31. This is the mantra of Yamantaka. 32. One should take earth from a charnel ground, etc., up to the king's door. 33. The earth on both banks of a river that flows to the ocean. 34. The five places are the head, forehead, throat, heart, and secret place. One should drive in a human bone dagger there. 35. [It is] just as stated above. 36. The seven anthill [earth] is the substance of earth from seven anthills, from a charnel ground, etc., up to the king's door. 37. Moreover, etc. The dust that adheres to the feet of the victim is the dust. And that is the skin. 38. One should fill [the holes] with dust, excrement, and earth. 39. The word sound is the word to be accomplished. Paragraphs: $ 0 4 8 17 20 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. He was angry and his eyes were open and his tears were cut. 1. The muzzles of the rails are the same as the muzzles of the rails. 2. The number of the lotus-like flowers is a hundred. 3. He is adorned with a garland of jewels. 4. The three heads are supported by six arms and four legs. 5. The skin of a human being is also the basis. 6. The great multitude of small insects. 7. He wore a garment and made it into a garment for his body. 8. From the fire that burns the world. 9. The great butterflies are the great butterflies. 10. He sits on a cushion that covers the vast land. 11. He is the one who overcomes the four demons. 12. The vajra holder, with a banner, 13. He ate a large amount of blood. 14. The great lion, the king of the gods, was brought to the throne. 15. He put it into the mouth of a great drunkard. 16. The arrow of violence is the blazing heart of Ishas great glory. 17. He held a small stone, a tripa, in his hand. 18. The sound of a terrible bell, and the great disturbance. 19. The heart of the great blazing glory. 20. He was a member of the Sakyapa clan. 21. He brought ten fields and made them his own. 22. He will then be given a body that is burning with blood. 23. She is the great mother of all buddhas. 24. I sang this song, and I sang this mantra. 25. All the demons of wrong views. 26. He was a member of the Sakyapa clan. 27. He brought ten fields and made them his own. 28. He will then be given a body that is burning with blood. 29. She is the great mother of all buddhas. 30. I sang this song, and I sang this mantra. 31. All the demons of wrong views. 32. The texture of the texture is correct. 33. He will gather the disciples and give them the empowerment. 34. The food that is stolen from the body is the food that is stolen from the body. 35. He put it in the mouth of the woman who drank the blood. 36. Come, Yoginī, emanate! 37. Wake up, yoginī! 38. Take it and train it, yoginīs! 39. Eat, eat, yoginī! Paragraphs: $ 0 3 6 10 14 20 23 32 36 #yin! 25. The bhikṣus transcend the immeasurable sphere of infinite space, and attain and dwell in the immeasurable sphere of infinite consciousness. This is called transcendence in this case. 26. Udayin! 27. I say that this is also not non-existent, not cut off, and not transcended. 28. What is the transcendence in this case? 29. Udayin! 30. The bhikṣus transcend the immeasurable sphere of infinite consciousness, and attain and dwell in the sphere of nothingness. This is called transcendence in this case. 31. Udayin! 32. I say that this is also not non-existent, not cut off, and not transcended. What is the transcendence in this case? 33. Udayin! 34. The bhikṣus transcend the sphere of nothingness, and attain and dwell in the sphere of neither perception nor non-perception. This is called transcendence in this case. 35. Udayin! 36. I say that reaching the sphere of neither perception nor non-perception is also not non-existent, not cut off, and not transcended. 37. Udāyī! 38. Is there any single fetter, whether many or few, that I say cannot be abandoned, cannot be cut off, cannot be overcome, that I say is not to be abandoned? 39. Venerable Udāyī replied: Paragraphs: $ 0 1 4 11 15 21 27 31 37 #
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Please segment these sentences into coherent paragraphs: 0. The generals of the Five Peaks in the four directions protect me. 1. Without the Way, all is incomplete. 2. May the talisman protect me in front. 3. May the wise respect me. 4. May good medicine be given to me. 5. May the divine talisman protect me. 6. May the hundreds of ghosts avoid me. 7. May the hundreds of spirits love me.🔽May the heavenly gate open for me. 8. May the earthly door release me. 9. May cool springs drink me. 10. May wind, frost, and rain remove obstacles from the Way.🔽Those who go against the talisman will perish. 11. Those who go against the talisman will die. 12. The talisman suppresses the ghosts of misfortune and misfortune, the new and old notes, the male and female ghosts. 13. The talisman suppresses the ghosts of the mountains, forests, and altars. 14. The talisman suppresses the ghosts that roam the heavens. 15. The talisman suppresses the ghosts with red tongues. 16. The talisman suppresses the ghosts of the five soils in the houses.🔽The talisman suppresses the ghosts that roam the earth's energy during the day. 17. The talisman suppresses the ghosts that die from stars.🔽The talisman suppresses the ghosts that die as guests. 18. The talisman suppresses the ghosts that die in battles and prisons. 19. After the disciple wears the talisman of the thousand Buddhas, 20. When going out in the four directions,🔽There will be a thousand paths without end, 21. And ten thousand paths without difficulty. 22. One will not have bad dreams while sleeping. 23. One will always obtain what one seeks. 24. One's wishes will be fulfilled. 25. The Dharma of the Thousand Buddhas is like a talisman. 26. What is ordered is urgent, like a decree. 27. The first is the talisman for opening the mind, the second is the talisman for increasing blessings, the third is the talisman for saving one's life, the fourth is the talisman for the five elements not harming each other, the fifth is the talisman f Paragraphs: $ 0 7 10 16 19 25 #
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Please segment these sentences into coherent paragraphs: 0. who uphold this Dharma discourse, 1. master it, 2. and believe in it 3. should be declared to have the highest miraculous abilities. 4. Why is that? 5. Blessed One, 6. whatever is cognized by the eye consciousness 7. is not a miracle. 8. Blessed One, 9. whatever is not believed in by the eye consciousness with regard to all phenomena, even for the time it takes to snap one’s fingers, 10. is the highest miracle.” 11. Then the venerable Subhūti said to the Blessed One: 12. “Blessed One, 13. those sons of noble family🔽who uphold this Dharma discourse, 14. who master it, 15. and who believe in it 16. are to be taught to be the best of meditators. 17. Why is this? 18. Blessed One, 19. this Dharma discourse 20. is the definitive burning away of all afflictions.” 21. Then the venerable Subhūti said to the Blessed One, 22. “Blessed One, 23. those sons of noble family🔽who uphold this Dharma discourse, 24. who master it, 25. and who believe in it 26. are to be taught to be the best of those who dwell without afflictions. 27. Why is this? 28. Blessed One, 29. this Dharma discourse 30. because they are free from all the enemies of the afflictions, and because they are unstained by any phenomena. 31. Then the venerable Mahākāśyapa said this to the Blessed One: 32. “Blessed One, 33. those sons of good family🔽or daughters of good family🔽who uphold this Dharma discourse, 34. who master it, 35. and who aspire to it 36. should be declared to be the supreme teachers of the qualities of purification. 37. Why is that? 38. Blessed One, 39. this Dharma discourse Paragraphs: $ 0 11 21 31 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the Saṃgraha Treatise says at the beginning, What is the aggregate of karmic formations?🔽It refers to the six types of volition. 1. It explains itself, saying, Because it is the leader. Second, volition is superior in creating various karmic actions. 2. Taking volition as a representative includes the other mental factors. 3. It does not only refer to volition. 4. Therefore, all mental activities arise based on contact. 5. Question: If that is so, why do the Abhidharma-samuccaya, the first chapter of the Abhidharma-samuccaya-vyākhyā, and the Abhidharma-skandha-pāda, 6. say that feeling has the activity of being based on contact? 7. The treatise [says]: 8. The Abhidharma-samuccaya, etc., say that [feeling] is based on contact because it is the closest and most excellent. 9. The commentary says: 10. This generally raises the reason why only feeling is based on contact. 11. What is meant by closest? 12. Is it also the most excellent? 13. The treatise [says]: 14. Because the characteristics grasped by contact are the most proximate and excellent. 15. The commentary says: 16. The characteristics of being agreeable, disagreeable, or both opposed, which are grasped by contact, 17. are extremely proximate to the characteristics of being beneficial, harmful, or both opposed, which are grasped by feeling.🔽Proximate means similar. 18. That is, the characteristics of being agreeable, etc., 19. and the characteristics of being beneficial, etc., 20. are extremely similar in their mode of activity. 21. Therefore, they are called proximate. 22. It is like the saying in the world that this thing and that thing are extremely similar. 23. Similarity and proximity are the same thing with a different name. 24. This explanation is because the objects are similar in appearance. Moreover, because feeling is more prominent than other mental factors in being initiated by contact, 25. when contact contacts suffering, etc., 26. feeling feels suffering, etc. 27. The states of the three feelings are the same as those of contact and feeling. 28. This explanation is because the modes of activity are similar, so it is said to be prominent. 29. The others do not experience the agreeable, etc., characteristics, 30. and the states of suffering, etc. 31. Therefore the Abhidharma-samuccaya, etc., do not say that it is the support. Question: 32. Contact is similar to the three combinations and is called the transformation of discrimination. 33. Is feeling similar to contact and called the contact of discrimination? Answer: This difficulty will be explained when we discuss feeling. 34. However, now in the Mahayana, 35. the substance of contact is real, 36. only the one master of the Sautrantika school says that the three combinations constitute contact. 37. He criticizes the Mahayana, saying: 38. It is said that contact is the three combinations. 39. How can it have a real substance? Paragraphs: $ 0 5 8 11 14 24 31 34 #
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Please segment these sentences into coherent paragraphs: 0. And the Ornament of the Mahāyāna Sūtras says:🔽The view of a self as large as Mount Meru 1. is not harmful,🔽but the view of emptiness 2. is harmful. 3. Because of the investigation of pride, which is not true.🔽The yogācāra should not apply emptiness 4. to those who are not fit vessels. 5. For those to whom it is applied inappropriately, 6. the nectar becomes poison. 7. Whatever views there are 8. that exist for embodied beings, 9. the method of emptiness is taught🔽in order to abandon those views. 10. Even if one hears the view of emptiness, 11. if the view of some is not destroyed, 12. they have an incurable view, 13. like a patient abandoned by the doctor. 14. Thus it is said. 15. We Mādhyamikas do not assert that. 16. Thinking of this point, 17. the master Nāgārjuna said:🔽Those who speak of emptiness 18. as nonarising, as empty, or as selfless 19. are meditating on a self in this life. 20. Thus, it is said. 21. If you refute the existence of things and assert that they are essentially nonexistent, then this would be the case. 22. But because we avoid the two extremes, 23. we refute nonexistence as well, in order to teach the middle way. 24. The cognition that things do not exist 25. Is not asserted to be like the object. 26. Because it is established by thought, 27. It is like the cognition of a human on a scarecrow. 28. Those who say, “Things are not exclusively existent because the moment of the cause has not ceased. 29. They are not exclusively nonexistent because the moment of the effect has arisen.🔽The cognition of that is the nature of both existence and nonexistence” are addressed as follows. 30. The cognition of existence and nonexistence 31. Because of this, the wise 32. Do not conceive of nonconceptuality. 33. Because of the way in which it is unborn, 34. The emptiness of emptiness and so forth 35. Is the emptiness of the identity of that.🔽Therefore, the wise do not even 36. View emptiness as emptiness. 37. Because all phenomena are not established,🔽The nonconceptual mind 38. Will not arise. 39. This is what Nāgārjuna asserts. Paragraphs: $ 0 3 7 15 21 28 34 37 #
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Please segment these sentences into coherent paragraphs: 0. Just as they saw those completely pure buddha realms, they looked at the arrays of qualities of completely pure buddha realms and contemplated aspirations. 1. Just as King Akṣobhya lived for seven years in such a state of happiness and excellence, and just as he saw such an array of qualities in the buddha realm and contemplated the aspiration for the array of qualities of a completely pure buddha realm, i 2. Mukuṭī, and Indragaṇa, and likewise all one thousand of the princes, the eighty-four thousand regional kings, and the other nine hundred and twenty million beings all went alone into solitude for seven years and entered into meditative equipoise. 3. In each of the ten directions, they saw as many world systems as there are atoms in a thousand buddha realms. 4. For seven years, they did not give rise to any longing for desire, 5. nor did they long for anger,🔽nor did they long for ignorance. 6. They did not become weary, 7. and they constantly saw the arrays of qualities of as many buddha realms as there are atoms in a thousand buddha realms in each of the ten directions. However, Mount Meru did not appear to their eyes, 8. nor did any other mountains, 9. nor did the celestial palaces of the gods appear to their eyes. 10. They all remained in that state of virtue for seven years, thinking about the array of qualities of a completely pure buddha realm just as they had seen it. 11. Some of them thought about the array of qualities of a completely pure buddha realm. 12. Some of them thought about the array of qualities of an impure buddha realm. 13. “Then, when the seven years had passed, the brahmin Sāgaradhvaja, knowing that the seven years were over, wished to offer the seven precious substances to the Tathāgata, the Arhat, the perfectly enlightened Buddha Ratnasaṃbhava. 14. He then bowed to the Blessed One with palms joined and said: 15. “Blessed One, 16. I have caused King Cakraprabha to take up the unsurpassed and perfect mind of awakening. 17. He has returned to his home 18. and, alone and secluded, he remains in meditative equipoise, not allowing anyone to approach him. 19. In the same way, I have caused those one thousand princes to take up the unsurpassed and perfect mind of awakening and have encouraged them. They have returned to their own homes 20. and, alone, they remain in meditative equipoise, 21. not allowing anyone to approach them. 22. They all went to their own homes, 23. and after going there, they stayed in solitary places, abiding in meditative equipoise. 24. And no one was allowed to approach them. 25. Bhagavān, you know the thoughts and conduct of beings, and you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potentia 26. Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potential.🔽Bhagavān, you know who has the greatest potent 27. Bhagavān, you know who has the greatest potential. 28. As he entered into samādhi, blue, yellow, red, white, orange, crystal, and silver-colored light rays emerged from his mouth. 29. Having emerged, they emanated Brahmā in front of those who were abiding in inner seclusion. Having emanated, he said this: 30. “Friends, come out! 31. The sacrifice of Bhikṣu Samudrareṇu has ended. 32. The Bhagavān will also go to wander in other places. 33. Friends, 34. go to see the Bhagavān and the saṅgha of bhikṣus, to pay homage to them and to honor them.” 35. rose up and urged King Cakraprabha to rise. 36. Urged on by them, he rose up and set out. 37. As the king set out, the gods in the sky sounded great drums, clay drums, and paṭaha drums, and so on, making musical sounds. 38. Then, in order to see the Blessed One and to serve the Blessed One, King Cakraprabha mounted his chariot and set out with his thousand sons, the eighty-four thousand regional kings, 39. surrounded and escorted by nine hundred and twenty million living beings, he left the city and went into the presence of the Blessed One. Paragraphs: $ 0 4 13 28 35 38 #
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Please segment these sentences into coherent paragraphs: 0. The Madhyamāgama says: 1. If one steals objects from a non-human shrine with a guardian, one commits a grave offense. 2. The Ten Recitations Vinaya: 3. If one steals objects from a Buddha shrine or offerings in a monastery, if there is a guardian, one commits an offense based on the value. 4. In the Sutra of Good Increase, one also commits a grave offense in relation to the person guarding the stūpa, not in relation to the Buddha. 5. Therefore, the precept is established based on the keeper of the object, as explained in the section on stealing other people's things. 6. If one steals to make offerings, there is no offense. 7. The Saṃghabhedavastu discusses stealing Buddha images, and the Ten Recitations Vinaya mentions stealing relics; 8. if one does so with a pure mind to make offerings, thinking He is also my teacher, there is no offense. 9. The Mahīśāsaka-vinaya states that stealing Buddha images and relics is a thullaccaya offense because it does not reach five māsakas; 10. if it reaches five, it is a pārājika offense. 11. The Saṃghabhedavastu says: 12. If one sells them, if a bird dies in a Buddha stūpa or other objects are obtained, they should only be used to make offerings to the stūpa, using them for other purposes is stealing. 13. Stealing the Dharma. 14. The Dharma is insentient and has no sense of ownership. The vinaya establishes a heavy offense based on the custodian. 15. The text says: 16. At that time, a bhikṣu stole another's sūtra. The Buddha said to calculate the value of the paper and ink as heavy, because the Buddha's words are priceless. 17. The Ten Recitations Vinaya, the Mahīśāsaka-nikāya's Dṛṣṭantipāda, and the Sthaviravāda's *Vibhāṣā all agree that the offense is determined by the owner of the scriptures. 18. The Five Part Vinaya states: 19. If one steals scriptures, the offense is determined by the value of the paper, ink, and labor of copying, and if it exceeds five coins, it is a pārājika offense. 20. The *Mūlasarvâstivāda-nidāna states: 21. If one steals scriptures, the offense is determined by the value, and if it exceeds five coins, it is a pārājika offense, and if it does not exceed five coins, it is a light offense. 22. In the *Pañcavargika-vinaya it states: 23. One should not blow dust off scriptures with one's mouth. The same standard applies to images. 24. If one burns old scriptures, one commits a pārājika offense, as if one were burning one's parents; 25. If one does not know that it is an offense, one commits a light offense. 26. The Ten Recitations Vinaya states: 27. If one borrows scriptures and refuses to return them, causing the owner to doubt, it is a sthūlātyaya offense, because the mind has not yet given up the scriptures. 28. The *Samyuktâbhidharmahṛdaya states: 29. If one steals and copies secret recipes, it is a pārājika offense. 30. Question: 31. As stated in the treatises, stealing images, relics, and offerings is not an offense, and stealing scriptures is also the same, and all are determined to be pārājika offenses? 32. Answer: 33. The Buddha can be worshipped with a distant mind, but the Dharma requires holding the text and reciting it. 34. Therefore, the *Saṃgītiparyāya says: 35. Not directly present offerings are called great offerings. 36. If one wishes to cite each other, one should also conclude the offense; 37. If a person makes an image exclusively for themselves, and it does not benefit others, it is not considered a grave offense; 38. If one makes a sutra for others, and it benefits those who can receive and use it, how can it be considered an offense? 39. As for stealing the Sangha's property, Paragraphs: $ 0 2 6 11 13 15 18 20 22 26 28 30 32 39 #ight concentration. 31. After the Buddha taught this sutra, the monks heard what the Buddha said, and joyfully undertook to follow it. 32. Thus have I heard: 33. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 34. At that time, the World-Honored One told the monks: 35. Those who go astray go against the Dharma and do not delight in the Dharma, while those who go rightly delight in the Dharma and do not go against it. 36. What does it mean to go astray, go against the Dharma, and not delight in the Dharma? 37. It means that a person with wrong views acts with the body and speech in accordance with their views, and whatever they think, desire, wish for, or do, they all follow along with it, and they will obtain all the undesirable consequences, the conseque 38. Why is this so? 39. It is because of the evil views, namely, wrong views. Paragraphs: $ 1 5 13 22 25 32 35 #
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Please segment these sentences into coherent paragraphs: 0. The householder’s daughter Saṅghā was fully ordained. The nuns appointed her to be the caretaker of the nunnery. 1. One day, the other nuns were invited to the house of a householder in town. 2. Only Saṅghā remained in the temple, sweeping. The venerable Udayī came to her and they stood and talked about how they had courted and how happy they had been when she came to live with him as his wife.🔽Later, Saṅghā said, “Noble one, it is time for 3. The nuns are coming back. 4. I must sweep.” 5. Later, the nuns came and asked, “What is wrong? Why didn’t you sweep?” 6. “Today I didn’t even put down the broom once.” 7. The sick nun was lying near where they were talking. She heard everything they said. 8. “She is a woman, and what she says is true. But she stands there talking only about noble Udayi.” 9. The nuns criticized her, and the monks heard about it. They reported it to the Blessed One. 10. He asked Udayi about it, and he admitted it. The Blessed One rebuked him, 11. and he prohibited standing and talking in the Vinaya. 12. The rest is the same as the previous version. 13. The particular is that if they stand together within an arm's reach, they will fall into a transgression. 14. The Buddha did not allow the nuns to eat food that they had requested themselves. 15. At that time, a famine occurred, and the Buddha said, “Monks, you should seek out your own relatives and patrons.” 16. The elder monks were invited to meals by faithful brahmans and householders. 17. But the Venerable Group-of-Six had no patrons. 18. So they went to beg from the Twelve 19. They said, “Noble ones, who will serve you?” 20. “Today you will give, and tomorrow there will be no alms, so you should seek out your own patrons.” 21. The nuns said, We are not allowed to do that. But if the faithful brahmins and householders give provisions to the elder monks, then make them our benefactors.🔽They asked, Do you have the power to do that?🔽They said, We are not allowed to do that. 22. The nun Chudapanthaka went for alms in Śrāvastī in the morning. She said to the benefactors of the elders such as Aśvajita Kauṇḍinya, You should give to those who have gone forth from the Śākya clan, who have reasoning and liberated eloquence, and wh 23. When asked, Who are they? he said, The group of six, the noble Nanda and so forth. Then he took it from there. 24. The elders' patrons also asked for alms, and the group of six, having obtained much wealth and filled their bags, returned. When asked, How did you get so much? 25. The nuns, Sthūlanandā and so forth, said, We did this.🔽 When asked, Are you able to ask for such things? they said, Why not? and Are we to sit here starving? 26. The monks ridiculed them and spread it around. 27. “From now on, it is not permitted for a nun to eat food prepared by a monk,” the Buddha decreed. 28. “Except for what was prepared previously,” means: In Śrāvastī there was a householder. 29. His work was to plow fields and to trade. 30. He plowed a field in a remote place and then went to trade. 31. When he returned, he went to see if the field was good or not. Near the field, a monk who was a beggar had built a hut and was staying there. The field was now full of barley, unlike before. 32. The householder thought, “The field is good because of that monk.” 33. He invited the monk to his house for a meal. 34. The householder said, “I invited a monk to come for alms.🔽I hope he hasn’t missed his meal.” The nun said, “If I call the monk who is begging for alms and he comes, will you give to him?” 35. “I will,” he said. The nun waited on the road. 36. She met the monk who was begging for alms. 37. “Noble one, this householder invited you because I praised your good qualities.”🔽“Did I tell you to praise my good qualities?” “I would rather not eat than to praise a downfall.” 38. She went back. 39. When this had happened, she told the Blessed One. Paragraphs: $ 0 1 5 10 14 18 22 27 28 34 #
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Please segment these sentences into coherent paragraphs: 0. The inner elements are the earth element, the water element, the fire element, and the wind element. 1. The four realms are the eyes, ears, nose, tongue, body, and mental sense organs, the five senses, feeling, perception, mind, and mental factors. 2. The mind and mental consciousness. 3. Thus, up to the thirteen branches of existence are explained. 4. All phenomena are called all phenomena. 5. The king said, I have no idea. 6. Protectors of Light Only those are called the dharmas of sentient beings. 7. What is the phenomenon called sentient beings? 8. There is no such thing as a sentient being. 9. Why? 10. Blessed One! 11. For example, the king of Kosala, Khyentse Gyalpo, is called the great ruler. 12. The king said, I have no idea. 13. The Great Drum is known as the Great Drum. 14. The Great Cakrasaṃvara. 15. The Dharma that is the combination of these three things is called the Great Drum. 16. The one who strikes him is called a great bow. 17. The king said, I have no idea. 18. When the winds move the drums without a man, they make a noise. 19. Blessed One, I pray! 20. What is the Dharma? 21. But it is not the Dharma. 22. The king said, I have no idea. 23. This is called the Great Cakrasaṃvara. 24. Nor is it a religion. 25. It is not a non-Dharma. 26. What is that? 27. It is not the same as any other thing. 28. This is not a phenomenon, nor is it a phenomenon. This is called the phenomenon that is not taught in many scriptures. 29. If there is a doctrine that is not taught in many scriptures, 30. There are three kinds of things in the world. 31. The king said, I have no idea. 32. This is called the unfolding of the teachings. 33. It is not how it arises. 34. And the woman is not a woman. 35. For example, what is it like? 36. The king said, I have no idea. 37. Light Keeper, you are the son of a father and mother. 38. This is the first of the three. 39. If the father and mother are unable to bear fruit, Paragraphs: $ 0 5 10 12 17 20 30 37 #
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Please segment these sentences into coherent paragraphs: 0. The emptiness within emptiness is the contemplation that can empty; 1. The realm of the nature of conceptual thoughts is that which is to be emptied. 2. Because ordinary beings cling to the nature of conceptual thoughts, the Thus-Come One teaches the dharmas of emptiness, non-arising, non-duality, and the separation of nature and characteristics. 3. Because emptiness has extensive and concise [explanations], the teachings of emptiness in various sūtras are not the same. This sūtra only explains seven kinds, which is in response to the capacities of the audience at that time, like prescribing med 4. See below. 5. What is the emptiness of characteristics? 6. It refers to the emptiness of the specific and general characteristics of all phenomena. Observing that they are accumulated through mutual dependence, they are discriminated as having no nature. The specific and general characteristics do not arise. 7. This is the inquiry and explanation of the emptiness of characteristics. 8. As for the emptiness of the specific and general characteristics of all phenomena, it means that all phenomena are originally devoid of the four natures of self, other, both, and independent existence. Sentient beings mistakenly grasp them as arising 9. The four natures are the four propositions. Using the four propositions to seek the characteristics of arising cannot be found, so it is called the emptiness of characteristics. 10. Accumulated through mutual dependence refers to the mutual dependence and opposition of the aggregates, realms, and sense bases. 11. Discriminated as having no nature means that when analyzed and sought, they all have no self-nature. 12. Since there is no nature, it is also non-existent, so it is said that characteristics do not arise. 13. As for the nature of self, other, both, and non-existence, this covers the above meaning. Self refers to self-arising, other refers to other-arising, both refers to co-arising, and non-existence refers to arising without a cause. Arising without a ca 14. Not abiding in characteristics means not abiding in characteristics. 15. What is the emptiness of intrinsic nature? 16. It is said that one's own intrinsic nature does not arise. This is called the emptiness of the intrinsic nature of all dharmas. Therefore, it is said to be the emptiness of intrinsic nature. 17. As for the emptiness of intrinsic nature, it means to contemplate all arising dharmas in the present thought as having no intrinsic nature of self-arising, which is called the emptiness of intrinsic nature. 18. The previous emptiness of nature and this further mention of the emptiness of nature, the previous is the investigation into emptiness, therefore the characteristics and nature are discussed in terms of cultivation. 19. This is originally the two emptinesses, therefore the characteristics and nature are both discussed in terms of nature. 20. What is the emptiness of activity? 21. It means that the aggregates are apart from self and what belongs to self, and are produced by causes, actions, and skillful means. This is called the emptiness of formations. 22. As for the emptiness of formations, the aggregates are apart from self and what belongs to self, the nature of the aggregates is originally free from grasping. 23. The self is formed from the aggregates, and actions arise from the self. 24. As for causes, they are the causes of what belongs to the self, meaning that actions arise from the causes of what belongs to the self, and skillful means come together and give rise to false grasping. If one investigates in accordance with the natur 25. Great Wisdom! 26. This emptiness of formations, which is the dependent arising of causes and conditions, is without self-nature. This is called the emptiness of the absence of formations. 27. As for the emptiness of the absence of formations, it is not apart from the previously mentioned formations. It is the thorough understanding that the aggregates arise in dependence on causes and conditions, and are without self-nature. This is the a 28. What is the emptiness of all phenomena being apart from verbal expression? 29. It means that because the nature of conceptualization is inexpressible, all phenomena are beyond words. This is called the emptiness of all phenomena being beyond words. 30. As for the emptiness of all phenomena being beyond words, it means that the falsely imagined nature of all phenomena cannot be obtained, so how could it allow for words? 31. This is the emptiness of being beyond words. 32. What is the emptiness of the ultimate truth of the holy wisdom of all phenomena? 33. It means the emptiness of the habitual tendencies of all views by attaining the holy wisdom of self-realization. This is called the emptiness of the ultimate truth of the holy wisdom of all phenomena. 34. The holy wisdom of self-realization is originally not supposed to be empty, yet it can empty those habitual tendencies of views. Once the objects are emptied, the ability to empty is also emptied, which is the emptiness of the ultimate truth. 35. What is the emptiness of each and every thing? 36. It means the emptiness of that which is not in this. This is called the emptiness of each and every thing. 37. Great Wisdom! 38. It is like the house of the mother of deer, which does not have elephants, horses, cows, sheep, etc., but is not without an assembly of bhikṣus. Saying that it is empty does not mean that the house itself is empty, nor that the nature of the bhikṣus 39. These are called the seven kinds of emptiness. Paragraphs: $ 0 5 15 20 25 28 32 35 #
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Please segment these sentences into coherent paragraphs: 0. Four is contemplation. 1. Five is single-minded concentration. 2. Tiantai says. 3. Although the names of the factors are the same, since there are four different places. 4. I am afraid that when practicing, the expedient means are used, and the eight kinds of holy seeds, etc. 5. Cause there to be differences in the five factors. 6. The Mahāprajñāpāramitā Śāstra asks question 19.🔽It should clarify the perfection of meditation. 7. Why does it clarify the meditation of worldly concentration? 8. The answer. 9. Because sentient beings only seek pleasure in the five desires and do not know the pleasure of meditation. 10. The bodhisattva knows this. 11. Therefore, he shows them the characteristics of pleasure. 12. Next, he causes them to enter the taste of the Way. 13. Now, although it clarifies the arising, it also shows people what to know. 14. If one does not know, there will be two losses. 15. First, one does not know the pleasure of meditation. 16. Second, one may mistakenly think it is something else.🔽Here is the corrected and aligned text: 17. Zhiguan fuxing chuan hongjue, Scroll 9, Part 1 Paragraphs: $ 0 2 6 8 17 #
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Please segment these sentences into coherent paragraphs: 0. 3. Clarifying the meaning of equanimity without possession. 1. 4. Clarifying the meaning of right mindfulness and knowing. 2. 5. Clarifying the meaning of experiencing bodily bliss. 3. 6. Clarifying the meaning of what is proclaimed by the sages, etc. 4. 7. Clarifying the meaning of sagehood. The fourth explanation of the phrase of the sūtra on the fourth concentration is divided into four parts. 5. 1. Clarifying the meaning of cutting off joy is divided into five parts. 6. 1. Clarifying the correct principle. 7. 2. Questioning. 8. 3. Listing the names. 9. 4. Explaining. 10. 5. Concluding. 11. 2. Clarifying the meaning of neither suffering nor bliss is divided into four parts. 12. 1. Establishing the cause. 13. 2. Revealing the effect is divided into two parts. 14. 1. Stating. 15. 2. Explaining, which is divided into four parts as in the treatise. 16. 3. Clarifying the purport. 17. 4. Concluding. 18. 3. Clarifying the meaning of pure equanimity and mindfulness is divided into three parts. 19. 1. Establishing the cause. 20. 2. Revealing the effect. 21. 3. Concluding. 22. The fourth, the meaning of being fully and peacefully abiding. 23. In the second extensive explanation, the eleventh major point is Citing scriptures to clarify the four formless concentrations, which is divided into five parts. The third part is Explaining the phrase of the scripture on the sphere of infinite space 24. The first is clarifying the meaning of the thought of form being surpassed, which is divided into three parts. 25. The first is stating the cause. 26. The second is revealing the effect. 27. The third is concluding. 28. The second is clarifying the meaning of the thought of obstruction being extinguished and disappearing, which is divided into three parts. 29. The first is stating the cause. 30. The second is revealing the effect. 31. The third is concluding. 32. The third is clarifying the meaning of not creating various thoughts, which is divided into three parts. 33. The first is stating the cause. 34. The second is revealing the effect. 35. The third is concluding. 36. The fourth is clarifying the meaning of entering the definition of boundlessness, which is divided into three parts as in the treatise. 37. The fifth is clarifying the meaning of being fully and peacefully abiding, which is divided into four parts. 38. The first is stating the cause. 39. The second is revealing the effect. Paragraphs: $ 0 4 11 18 22 23 28 32 36 #
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Please segment these sentences into coherent paragraphs: 0. We should not argue. 1. The highest practice of non-argument is the Dharma of the renunciant. 2. Venerable friends, what is called ‘nirvāṇa’— 3. what is the Dharma that will attain nirvāṇa? 4. Is it this body, or is it a being, 5. a living being,🔽a person, 6. or an individual? 7. “Who is born from a womb? 8. “Who is a human?🔽“Who is there to attain nirvana? 9. “What is there that will cease to exist through nirvana?” 10. They replied, 11. “Desire is exhausted. 12. Anger is exhausted. 13. Ignorance is exhausted through nirvana.” 14. The two emanations said, 15. “Venerable ones, is it because desire, anger, and ignorance exist 16. that they are exhausted?” 17. They replied,🔽“They are not within. 18. They are not without. 19. They are not apprehended as both.🔽They do not arise without being examined.”🔽This is the fear of the pride of those who are attached to nirvana. 20. “There is no being whatsoever who attains nirvana.” 21. Nor is it that the extinction of desire and so on is due to their existence. 22. For, the non-arising of those very things is just non-arising, and that is nirvana. 23. The two emanations said:🔽“Therefore, venerable ones, do not imagine, do not conceptualize!” 24. This is to be applied in order to the internal and external sense bases, as “I” and “mine.”🔽“Venerable ones, when you do not imagine and do not conceptualize, then you will not be attached.” 25. This is because desire does not arise.🔽“You will not be free from attachment.” 26. This is because there is no separation from non-arising. 27. That which is neither attached nor detached is called “peaceful.” 28. Venerable ones, morality does not cycle and does not attain nirvana. 29. Venerable ones, concentration, wisdom, liberation, and the vision of the wisdom of liberation also do not cycle and do not attain nirvana. 30. Venerable ones, when it is taught that one attains nirvana through those dharmas, those dharmas are empty, 31. isolated, and ungraspable. 32. Those who say that are called “peaceful persons.” 33. They do not cycle because they are not afflicted. 34. Not passing into complete nirvana means 35. that they are naturally in complete nirvana. 36. For them, there is no other state of peace than the one they have already attained. 37. Venerable ones, since there is no existent thing at all,🔽abandon the notion that thinks, “Nirvana is.”🔽Do not form the notion that thinks, “I will attain complete nirvana,”🔽and do not form the notion that thinks, “Nirvana is the absence of desire and 38. Do not form the notion that thinks, “The absence of desire and so on is nirvana.” 39. This is because it is an obstacle to abiding in the signless. Paragraphs: $ 0 2 7 10 14 20 23 28 37 #
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Please segment these sentences into coherent paragraphs: 0. ‘Or who is like you?’—knowing that she was a woman, he asks her in the masculine voice. 1. Thus, beginning from the feet up to the hair, she praised herself. The ascetic Alambusā remained silent. When the conversation had reached its conclusion, knowing that he was confused, she spoke this verse: 2. “This is not the time for questions, Blessed One, when the sun has set. 3. Come, friend, let us enjoy ourselves, both of us in equal measure. 4. Come, I will embrace you; be skilled in love-making.” 5. Herein, when Kassapa’s thought was thus, when your mind was thus affected, it was not time for questions. Sammā, young man, is an expression of endearment. Ratīnaṃ, of the pleasures. 6. Having spoken thus, Alambusā thought, “If I stand here, he will not come within the reach of my hands. I will go away as if I were going, 7. but I will not go far.” By her skill in the arts of woman she did not approach the ascetic, but went away in the direction from which she had come. 8. Pointing out that situation, the Teacher said: 9. “Having spoken thus, she went away, the celestial nymph of lovely form, 10. Alambusā, wishing to mix with him, who wished to mix with her.” 11. Then the ascetic, seeing her going away, thought, “She is going away,” and, cutting short his slow pace, his slow progress, he ran swiftly and seized her by the hair. Pointing out that situation, the Teacher said:🔽“Seeing her going away, he thought, 12. “He quickly left, and having cut off the slow one’s progress, 13. he went to the topmost tresses, and touched her. 14. “She, having turned around, the beautiful one, the lovely one, 15. having broken the celibacy, as if satisfied, she was pleased. 16. “With his mind he went to Indra, who was dwelling in the Nandana grove; 17. having understood her thought, Maghavā, the elephant of the gods, 18. “quickly sent a golden couch, with a footstool, 19. with a canopy of fifty (pieces of cloth), and a pillow. 20. “She, the beautiful one, having placed it on her chest, there she held it, 21. as if it was only a moment, she held it for three years. 22. “After three years, the one without passion, having awakened, the brāhmaṇa, 23. saw the green trees, and the sacrificial fire all around. 24. “The grove was in full bloom, and was resounding with the calls of the cuckoo, 25. having looked all around, he wept, and shed tears. 26. “He did not offer sacrifice, nor did he recite the mantras, the sacrificial fire was abandoned, 27. Who, in attendance on me, has formerly tempted my mind? 28. “While I was living in the forest, he who has taken away 29. the fire that was generated in me, like a boat in the ocean taking away a treasure filled with various jewels.”🔽Here, “has come” means “has arrived.” “She turned back, having turned away from him” means that she turned back, having touched his hair a 30. “She turned back, having turned away from him, and then turned back again” means that she turned back, having turned away from him, and then turned back again. “She was well-adorned” means that she was well-adorned with a beautiful appearance. “She e 31. When his celibacy was broken, just as Sakka had wished,🔽then that goddess, knowing that Sakka’s wish had been fulfilled, was satisfied. 32. The meaning is that she was satisfied with the joy and delight that arose in her because of the destruction of his celibacy. 33. “She went with her mind” means that she stood there, embracing him, thinking, “Oh, may Sakka send me a couch.” 34. With a mind that was intent, he went to Indra. In the Nandana Grove: because it is able to cause delight, it is called the Nandana Grove. 35. Dwelling in the Tāvatiṃsa heaven. The lord of the gods: the best of the gods. He sent: he dispatched. The reading is also “he sent” (pahiṇī). 36. With a retinue: with a following. With a canopy of fifty: covered with fifty canopies. 37. With a thousand: spread with a thousand divine cloths. They held him there: they held that Isisiṅga, placing him on their breasts, sitting there. For three years: for three years according to human reckoning,🔽sitting there, they held him, as if it we 38. Senseless: unconscious, devoid of perception. For he lay unconscious for three years, and then 39. he awoke, having regained his perception. As he awoke, seeing the waving of hands and so on, he was alarmed,🔽and he looked around. Paragraphs: $ 0 5 8 11 16 22 27 30 37 #
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Please segment these sentences into coherent paragraphs: 0. The one on the eighth level is not one with wisdom that is near, in comparison with a good person who is an ordinary person. The wisdom of one on the eighth level 1. is far, very far, extremely far, from the wisdom of a stream-enterer. … The one on the eighth level is not one with wisdom that is near, in comparison with a stream-enterer. The wisdom of a stream-enterer🔽is far, very far, extremely far, from the wis 2. is far, very far, extremely far, from the wisdom of an perfected one. The wisdom of an perfected one is far, very far, extremely far, from the wisdom of a solitary buddha. It is not near🔽it is not near. The solitary buddha is not one with wisdom that 3. in comparison with the Realized One, the perfected one, the fully awakened Buddha, is foremost, with wisdom that is not near. 4. and they ask about the obscure and the manifest, and the questions that are asked 5. are answered by the Fortunate One, and the Fortunate One’s answers are acceptable. Then 6. the Fortunate One shines forth there, in that he has wisdom that is foremost, that is not common, that is not shared, that leads to non-conflict, that leads to the destruction of suffering, that leads to the right way, that leads to the Deathless, th 7. This is the wisdom that is not common. 8. “It leads to abundant wisdom”: What is abundant wisdom? It is wisdom that overcomes passion, 9. it is wisdom that overcomes (other) things, it is wisdom that overcomes anger, delusion, rage, resentment, contempt, obstinacy, envy, selfishness, deceit, fraud, conceit, arrogance, intoxication, heedlessness, 10. all defilements, all bad actions, all volitions, all deeds that lead to existence, it overcomes all things. 11. and the understanding that overcomes is the understanding that is abundant. Greed is a foe; the understanding that crushes that foe is the understanding that is abundant. 12. Hatred is a foe… Delusion is a foe… All kamma that leads to becoming is a foe; the understanding that crushes that foe is the understanding that is abundant. 13. Abundance is called earth; he is endowed with the understanding that is as extensive as that earth, as spread out as that earth, as wide as that earth, thus he is one of abundant understanding. 14. Moreover, this is a designation for understanding: abundance, intelligence, ingenuity, it is what leads to abundance, thus it is the understanding that is abundant. 15. It leads to abundance of understanding. “What is the abundance of understanding? Here someone is devoted to understanding, 16. he has understanding as his practice, understanding as his resort, understanding as his destination, understanding as his domain, he is wise, 17. he has investigation, he has great investigation, he has the investigation of phenomena, he has the investigation of meanings, he has the investigation of language, he has the investigation of discernment, he has the investigation of penetration, he 18. just as one who is called a “leader of a group” or “leader of a crowd” is one who is greedy for a group or a crowd, or one who is greedy for robes, almsfood, or a lodging, 19. Just as one who is called “one who is devoted to the community” is called “one who is devoted to the community’s welfare,” and one who is called “one who is devoted to robes” is called “one who is devoted to the welfare of robes,” and one who is call 20. and they lead to an abundance of wisdom. This is the abundance of wisdom. 21. They lead to swift wisdom. What is swift wisdom? He fulfills the precepts quickly, quickly. 22. He fulfills the restraint of the faculties, moderation in eating, devotion to wakefulness, 23. the aggregate of virtue, the aggregates of concentration, wisdom, freedom, and the knowledge and vision of freedom.🔽He penetrates quickly, quickly what is possible and impossible. He fulfills the dwellings and the attainments. He penetrates quickly, 24. He develops quickly, quickly the foundations of mindfulness, the right efforts, the bases of spiritual success, the faculties, the powers, and the factors for awakening. 25. He develops the noble path quickly: he is quick-witted. He realizes the fruits of asceticism quickly: he is quick-witted. 26. He penetrates the kinds of direct knowledge quickly: he is quick-witted. He realizes the ultimate Nibbāna 27. quickly: he is quick-witted. They lead to quick-wittedness: this is quick-wittedness. 28. They lead to light-wittedness: “What is light-wittedness? He fulfills the precepts quickly: he is light-witted. … They lead to light-wittedness: this is light-wittedness. 29. They lead to mirthful-wittedness: “What is mirthful-wittedness? Here someone is full of joy, full of delight, 30. full of mirth, full of gladness, and he fulfills the precepts: he is mirthful-witted. … He realizes the ultimate Nibbāna 31. mirthfully: he is mirthful-witted. They lead to mirthful-wittedness: this is mirthful-wittedness. 32. What is understanding that is swift? Whatever material form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—🔽in short, all material form—is to be seen as it really is with correct w 33. Whatever feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—in short, all feeling—is to be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this 34. The eye is to be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’🔽Forms are to be seen as they really are with correct wisdom thus: ‘These are not mine, these I am not, these are not my self.’🔽Eye 35. Whatever feeling arises with eye-contact as condition …🔽Whatever perception arises with eye-contact as condition …🔽Whatever formations arise with eye 36. and having done so, he quickly penetrates to the deathless element of the cessation of materiality.🔽and having done so, he quickly penetrates to the deathless element of the cessation of aging-and-death. 37. Materiality … aging-and-death is subject to destruction, subject to fall, subject to fading away, subject to cessation.”🔽and having done so, he quickly penetrates to the deathless element of the cessation of aging-and-death. 38. This is the understanding that is quick.🔽“Understanding that leads to sharpness”: What is the understanding that leads to sharpness? 39. It is quick in cutting off defilements, Paragraphs: $ 0 8 15 21 29 32 38 #
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Please segment these sentences into coherent paragraphs: 0. 12. Pih-sa-tuo-la 13. So-mang-ti-ba-la-ni 14. Tu-lu-tu-lu 15. Mi-ji-ta-la-pu-shu-ba-mo-cha 16. Mi-pu-shi-ti 17. He-la-he-la 18. Mo-la-mo-la 19. Tu-lu-tu-lu 20. Mu-ga-he-li-na-ya 21. Ba-la-mu-yin-ju-lu 22. Ba-la-ti-ya 23. Mo-mo-pu-shu-ba-ba-li 24. Sha 1. With the ocean clouds of incense and flowers of the invincible kings, 2. Universally make offerings to the Muga King Avalokitesvara, all buddhas, bodhisattvas, mahasattvas, the mandala deities of the various clans, and all celestial spirits. 3. Warning Mantra: Namo ratna-trayāya, namaḥ | 4. Nri-ya-va-lo-ki-te-shi-va-ra-ya-bodhi-sat-va-ya 5. Maha-sat-va-ya-maha-ka-ru-ni-ka-ya-maha- 6. bodhi-sat-va-pra-na-sa-ma-ra-sa-ma-ra-ba-ga-van-sa 7. ma-ya-sa-va-ta-ka-ta-ma-shi-va-ti 8. Ba-ga-van-na-ri-va-lo-ka-ya-sa-va-sat-va🔽va-lo-ka-ni-ri-va-mu-ka-va-ti-ba-sha-ha-sa 9. ti-ti-siddhi-siddhi-siddha-mo-ra-ti 10. Buddha-dharma-sa-ti-ye-na-pu-ru-pu-ru 11. Sa-ma-ya-ma-ya-pra-la-ya 12. This is the mantra method. 13. The mantra practitioner empowers all the non-empty tathāgata dharmatā samādhis. 14. And those who sleep. 15. Avalokiteśvara embraces, recollects, and admonishes.🔽The mantra for purifying food is: Namo ratna-trayāya, namaḥ śrīye, 16. avalokiteśvarāya, bodhisattvāya, 17. mahāsattvāya, mahākāruṇikāya, tadyathā -🔽dūrī dūrī, vṛtraghātāya, buddharakṣita, 18. mārgāvarta, mārgāvarta, dūrvā dūrvā, sarva-vidyā-bhūta,🔽buddha dharma saṃgha satyena, mṛtyu mṛtyu, 19. mṛtyuṃjayāya, svāhā. 20. This is the mantra method for empowering food offerings. 21. Create the subtle and sweet food of the Unfailing King, 22. And make extensive offerings to all Buddhas, Bodhisattva Mahasattvas, the deities of the mandala of various families, and all celestial spirits. 23. The mantra for lamp light: Namo ratna-trayāya, namau buddhāya, namaḥ sanghāya, namaḥ śrī-vajra-vidyā-cakrāya, namaḥ śrī-vajra-vidyā-guru-ācāryāya, namaḥ śrī-vajra-vidyā-devatābhyaḥ, namaḥ śrī-vajra-vidyā-śrāvaka-āryāṇām, namaḥ śrī-vajra-vidyā-yakṣa-r 24. 17. Maṭa 18. Maṭa 19. Pravrājaka 20. Buddha🔽21. Dharma 22. Saṃgha 23. Śrī 24. Śrī 25. 17. Ma 18. Ma 19. Pravrta 20. Buddha 21. Dharmasangha 22. Sadhyanana 23. Svaha 24. This is the mantra method for empowering the lamp light. 26. With the lamp light ocean cloud of the invincible king, 27. Universally make offerings to attain the light of the body. 28. The mantra for fragrant water: Namas Lokeshvaraya 1. Namah 29. Sarvatathagataheshvaraya 2. Bodhisattvasangha 3. Mahabodhisattvasangha 4. Mahakarunika 5. Tadyatha 6. Om 7. Mrirmri 8. Padumavati 9. Padmakamalaya 10. Padmakamalaya 11. Padmakamalaya 12. Padmakamalaya 13. Padmakamalaya 14. Padmakamalaya 15. Padmakama 30. 13. Gāgā-lāśmi 14. Saṃjñā-ti 15. Sarva-bhikṣa-dharāmiṣu-datte 16. Amogha 31. 13. Gāgāra 14. Gānaralṣimi 15. Saṃjñāti 16. Sarva-buddha-bodhisattva-mahāsattva-mahākāruṇika 17. Ava-lo-ki-teśvara 18. Svāhā This is the mantra 32. It is said to empower the fragrant water. 33. With the fragrant water of the Unfailing King. 34. Vast ocean clouds universally make offerings. 35. The mantra for pure water is: Namo ratna-trayāya, namaḥ śrīye valokiteśvarāya, bodhisattvāya, mahāsattvāya, mahākāruṇikāya, tadyathā: 1. Dume dume, 2. Dume dume, 3. Padma padma, 4. Pūṃ pūṃ pāśupāśa chinna chinna, 5. Bhañja bhañja, 6. Dāḍhī dāḍhi, 7. 36. 12. Pārapāśamārī 13. Kṣetranāyaka 14. Sthāṇi sthāṇi 15. Sthāṇi vaṭa veti 16. Padmodbhava 17. Pāśapāśini 18. Svāhā 37. This mantra method empowers clothing. 38. With the heavenly wondrous clothing of the Unfailing King, 39. Adorned with ornaments, cultivate and practice. Paragraphs: $ 0 3 12 15 20 23 26 28 32 35 37 #
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Please segment these sentences into coherent paragraphs: 0. the upholder of the sublime Dharma is the perfections themselves. 1. Blessed One, 2. why is that? 3. Noble sons and daughters who uphold the sublime Dharma bring to maturity those beings who are to be brought to maturity through generosity by means of generosity. 4. Even by giving away all the major and minor parts of the body, they bring them to maturity. 5. Having brought them to maturity in this way, they are established in the true Dharma. This is their perfection of generosity. 6. Blessed One, 7. those sentient beings who are brought to maturity through discipline 8. are brought to maturity by means of the restraint of the six senses, and by means of the purification of the actions of body, speech, and mind. 9. Even by means of their conduct, they protect the minds of others and bring them to maturity. 10. Having brought them to maturity in this way, they are established in the true Dharma. This is their perfection of discipline. 11. Blessed One, 12. Those sentient beings who are to be ripened by patience, 13. even when they are abused, reviled, beaten,🔽and harmed by others, they do not have any malice, but think of them as being helpful. 14. They are ripened by having the excellent power of patience, 15. and even with the radiance of their faces they protect their minds and ripen them. 16. Having ripened them, they abide in the true Dharma. This is their perfection of patience. 17. Blessed One,🔽those sentient beings who are to be ripened by diligence, 18. they are ripened by having undaunted minds, being free from laziness, having great enthusiasm, and having the highest diligence. 19. Even if you are not able to do that,🔽 20. Even by means of their own restrained conduct, they protect the minds of those beings and bring them to full maturity. 21. In this way, by bringing them to full maturity, they abide in the sacred Dharma. This is their perfection of diligence. 22. Blessed One,🔽those beings who are brought to full maturity through concentration are those whose minds are undistracted, whose minds do not wander externally, and who are endowed with the supreme, undeluded mindfulness. 23. Even by means of their own restrained conduct, they protect the minds of those beings and bring them to full maturity. 24. Having brought them to maturity in this way, they abide in the sacred Dharma. This is their perfection of concentration. 25. Blessed One, 26. those sentient beings who are brought to maturity by wisdom are those who, without being lazy in answering questions about the welfare of sentient beings, give teachings and bring them to maturity by perfecting all treatises and all knowledge and ski 27. Even in the great centers of craftsmanship, they protect their minds and bring them to maturity. 28. Having brought them to maturity in this way, they abide in the sacred Dharma. This is their perfection of wisdom. 29. Blessed One, 30. Therefore, the perfections are not one thing, 31. and the one who upholds the sublime Dharma is not another. 32. Blessed One, 33. the one who upholds the sublime Dharma is the perfections themselves. 34. Blessed One, 35. through the power of the Thus-Gone One, I will now explain another great meaning, which I am inspired to teach. 36. The Blessed One said, 37. “Goddess, with the permission of the Thus-Gone One, you should speak. 38. ” Then the goddess Śrīmālā said to the Blessed One, 39. “Blessed One, Paragraphs: $ 1 6 11 17 22 25 29 36 #
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Please segment these sentences into coherent paragraphs: 0. In the ninth story, of those who preach the Dhamma in various ways, the Elder Kumārakassapa is meant. The Elder, it seems, was preaching the Dhamma to a certain man. 1. and he expounded the Dhamma to them, adorning it with many parables and reasons. 2. Therefore he became known as the foremost of those who expound the Dhamma. 3. This is the story of his past: In the dispensation of the Buddha Padumuttara he was reborn in the city of Haṃsavatī 4. in a wealthy family. When he reached manhood he heard the Dhamma expounded by the Buddha, 5. and seeing the Teacher place a certain monk in the foremost position among those who expound the Dhamma, he performed works of merit🔽and aspired to the position of that monk. Passing from that existence, he wandered through the round of existences an 6. In the dispensation of the Buddha Kassapa he became one of seven brothers who retired from the world. 7. He observed the moral precepts without transgression, and after his death was reborn in the world of the gods. 8. For one period of a thousand Buddhas he enjoyed the bliss of heaven, and then was reborn in the human world. 9. was conceived in the womb of a certain young woman of a certain family in Rājagaha. She first asked her parents for permission to retire from the world. 10. But not receiving permission, she went to the house of her husband and became pregnant. Not knowing this, her husband pleased her 11. and obtained her permission to retire from the world. The nuns, observing the signs of pregnancy, asked Devadatta, 12. who said, “She is not a nun.” They asked the Teacher, and the Teacher ordered Elder Upāli to investigate the case. 13. The Elder summoned the families residing in the city of Sāvatthi and the female lay disciple Visākhā, and in the course of his investigation said, 14. “The child was conceived before she retired from the world; she is not guilty of a breach of the Law.” The Teacher pronounced the following words of praise of the Elder, “The case has been well investigated.” 15. This nun gave birth to a son who was as beautiful as a golden image. The king of Kosala, Pasenadi, took the child and reared him. 16. and he was given the name Kassapa. Later, when he was fully grown, they took him to the Teacher, had him admitted to the Order,🔽and gave him the name Kumārakassapa. Because he was admitted to the Order in his boyhood, the Teacher said to the monks, “ 17. When the monks asked, “Which Kassapa? ” they replied, “Kassapa the boy.” 18. Henceforth, even when he was a full-grown man, they called him Kumārakassapa. Moreover, because he was the son of the king’s brother, 19. they called him Kumārakassapa. 20. From the time of his admission to the Order, he devoted himself to the practice of insight and to the study of the Buddha’s word. 21. Now the Great Brahmā, who had attained the Fruit of Non-Return and had been reborn in the Pure Abodes, was at that time surveying the world and saw Kumārakassapa. He thought to himself, “My friend is practicing insight and is on the point of attainin 22. “I will go and show him the door of insight, and I will show him the way to attain the paths and the fruits.” 23. Standing in the World of Brahmā, he formulated fifteen questions, and in the first watch of the night he appeared in the Blind Men’s Grove, the place where the Elder Kumāra Kassapa was staying. The Elder, seeing the light, said, “Who is there?” “I am 24. “For what reason have you come?” The Great Brahmā, in order to show the reason for his coming, recited the fifteen questions to the Elder, 25. and said, “You must learn these questions and go to the Tathāgata at dawn. 26. Except for the Tathāgata, there is no one else who can answer these questions.” Having said this, he returned to the World of Brahmā. 27. The Elder, on the following day, went to the Teacher, paid obeisance to him, and recited the questions in the same order in which the Great Brahmā had recited them. 28. asked the Teacher a question. The Teacher caused the Elder Kumāra Kassapa to attain Arahatship and then answered the question. The Elder 29. learned the answer by heart in the very manner in which the Teacher gave it to him, went to the Blind Men’s Grove, and there by developing Insight attained Arahatship. Thenceforth, whenever he preached the Law to the four assemblies, he adorned his d 30. The Story of the Elder Mahā Koṭṭhita 31. . In the tenth place, the words “Who had attained the analytical knowledges” are intended to show that the Elder Mahā Koṭṭhita was preeminent among those who had attained the analytical knowledges. For this Elder, having acquired mastery over the ana 32. and when he asked questions of the Great Disciples, and when he asked questions of the One of Ten Powers, 33. he asked questions only about the analytical knowledges. Thus it was by reason of his mastery in this respect that he became known as the foremost among those who have attained the analytical knowledges. 34. This is the story of his past life: In the dispensation of the Buddha Padumuttara he was reborn in the city of Haṃsavatī 35. in a family possessing great wealth. On a certain occasion he heard the Teacher preach the Law, and he saw the Teacher set a certain 36. monk up as foremost among those who have attained the analytical knowledges. He therefore made his Earnest Wish to attain that position himself.🔽He continued in the performance of good works during the remainder of his life, and after he had passed f 37. in a family of Brahmins. They gave him the name Koṭṭhita. 38. When he had reached years of discretion, he mastered the three Vedas. One day he heard the Teacher preach the Law, and faith arose within him. 39. He went forth and after he had been admitted to the Order he did his meditation subject and attained arahatship together with the analytical knowledges. Paragraphs: $ 0 3 9 15 20 30 34 #
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Please segment these sentences into coherent paragraphs: 0. Master Kumārajīva explains: 1. The teachings of the two vehicles 2. Use thirty-four mental states to attain enlightenment. 3. In the Mahāyāna, in a single thought, one suddenly greatly awakens. 4. And possesses omniscience. 5. Master Jizang explains: 6. Omniscience 7. Is the ultimate of wisdom. 8. It is as bright as the morning sun. 9. All darkness is illuminated together. 10. It is as clear as a still abyss. 11. All forms are reflected. 12. There is no knowledge, yet there is nothing that is not known. 13. Is it not only the omniscience of the Buddha? 14. Why is it so? 15. If there is a mind, there is a boundary.🔽If there is a boundary, there is a limit. 16. Once boundaries and limits are formed,🔽then one's wisdom has limits. 17. If one's wisdom has limits, 18. then what is illuminated is not universal. 19. The sage has no mind. 20. Without mind, there is no boundary.🔽Without boundary, there is no limit. 21. Once boundaries and limits are nonexistent, 22. then one's wisdom is boundless. 23. If one's wisdom is boundless, 24. then what is illuminated is infinite. 25. Therefore, with a single thought or moment, 26. one must know all dharmas. 27. Moreover, the place of practice 28. is the universal ground of the principle of suchness. 29. The myriad practices are universally realized as the path. 30. Then the path reaches everywhere. 31. The ground is present in all places. 32. If one can carry the place of practice in the chest 33. and leave the myriad entanglements outside the body, 34. even if one's form is in the midst of chaos🔽and one's traces are close to affairs, 35. the places one travels to 36. are all places of practice. 37. Therefore, the Chan Essentials Sutra says: 38. Qi Zhu Gai Bodhisattva addressed the Buddha, saying: 39. World-Honored One. Paragraphs: $ 0 5 15 19 27 37 #
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Please segment these sentences into coherent paragraphs: 0. The torma is the offering article. 1. The mantra for its purpose is 2. sarva dharma nam, which means all conditioned things, such as the object of offering, the one who offers, and the offering. 3. The phrase akāro mukhaṃ sarvadharmāṇām means the letter a is the face of all dharmas, that is, the pristine awareness of the reality of all objects. 4. From what? It is said: ādyanutpannatvāt. 5. That is, they are primordially unarisen. 6. They are unarisen in the sense of being permanent, in the sense of being devoid of the nature of subject and object. 7. The pristine awareness of their reality is their primordiality, that is, the meaning of the letter a. 8. By that very fact, the phrase oṃ āḥ hūṃ means the identity of the three, body, speech, and mind, which are the object of worship and the worshipper, and the pristine awareness of the sameness of all the bodies, speech, and minds of the tathāgatas. Th 9. In this regard, the mind itself, which is the emptiness of all these objects, is oṃ. 10. Moreover, the mind-only is the nature of emptiness, and the appearance of that is the clinging to the nature of emptiness, and the correct indication of the conventional is the syllable A. 11. The ultimate is beyond that clinging, and the seeing of the ultimate is the syllable HŪṂ. 12. Thus, the mind-only is without the concepts of subject and object, and the subsiding of all appearances in that is emptiness, which is free from the expression of definite experience, but it is supremely clear, and the body, speech, and mind all appe 13. Therefore, it is the body, it is speech, and it is the mind, and so it is the syllable HŪṂ. 14. The syllable PHAṬ is for the purpose of dispelling the various concepts. 15. The “tathāgatas” are the appearances of the five pristine consciousnesses. 16. The five seed syllables of the five families are the five buddhas, Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Akshobhya, respectively. 17. The mind that observes mere awareness is bhrūṃ. 18. The mind that is the equality of oneself and all buddhas is āṃ. 19. The mind of the lord that observes the purity of migrating beings is jriṃ. 20. The mind that pervades space with emanations is kṣaṃ. 21. Since it is a body, speech, and mind, it is hūṃ. 22. Thus it is said: 23. Hūṃ is the body, speech, and mind 24. arising from the three inseparable vajras. 25. Since it is good to gather all under control and to enjoy, it is ta. 26. Picu is excellent wool, and this is similar to wool because of its nature of protecting the disciple.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wick 27. Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra. 28. Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra. 29. Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra. 30. Picu is a vajra because of its nature of destroying the wicked. 31. Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked. 32. Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a vajra because of its nature of destroying the wicked.🔽Picubhadra.🔽Picu is a 33. It is added to the end of the mantra, before the svāhā sound. 34. The syllable oṃ is at the beginning of all mantras. 35. It is praised in that very [text] by the mere sight of the mind. 36. At the end, with the svāhā sound, it has the meaning of offering to that very [object].🔽Hum is for the purpose of destroying the wicked. 37. Phaṭ is for the purpose of killing the wicked. 38. Aka ca ta ta pa ya śa are the first syllables of the eight classes. 39. Yoginīs means Nairātmyā, Vajrī, inner Gauri, water yoginī, Vajradākinī, Pukkasī, Caṇḍālī, and Śavarī. Paragraphs: $ 0 3 8 15 22 25 33 #
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Please segment these sentences into coherent paragraphs: 0. The vajra queens who live there, 1. They will be delighted by meditation, offering, reciting mantras, and circumambulation. 2. The middle yogins turn away from the outer objects and so on and engage in the meditation of the mandala wheel. 3. The great and the small are not dependent on the meditation of the mandala wheel. 4. The first letter of the root text is the complete text of the first letter in the head of the body. 5. They are delighted to meditate on the form of a deity in that place, in the roots that dwell there, and in that place. 6. What is the meaning of this? 7. The middle of the great is generated in the absence of dependence on the letter Bön. 8. The roots of the people who lived there were especially devoted to the vajra goddess. 9. They enjoy meditation. 10. Anyone who is wise 11. It is only your mind that remains in the process of generation. 12. The nature of the individual appearances of the body, possessions, and so forth is emptiness, and compassion is the same as the state of the individual. 13. The ground and the transcendent nature are the complete wheel of the mandala. 14. All these stages of explanation investigate the nature of the mandala itself, its location, and the vajra goddesses who dwell there. 15. Then you should practice meditation on this and that. 16. All these things are done with pleasure. 17. How could I be right? 18. The instructions of the guru are included in the following. 19. The following is a brief explanation of the location. 20. He was perfectly faithful. 21. The first is the determination of the location and so forth. 22. He will attain the highest state, as beautiful as the moon. 23. All the births are due to this merit. 24. He was a buddha, and so on. 25. This was completed by the great scholar Shakyamuni, the great scholar of the Middle Way, who was known for his determination of the place and so forth. 26. This is the crown of the nine beings, the attendant of all beings, together with the gods, in the center of the eight sky gods surrounded by a snowfield, according to the precious eye of the holy one. 27. At the edge of the mountain of Ranjig, in the temple of the glorious Great Blissful One, 28. The translation of the text is from the translation by the monk Drampa. 29. nan Paragraphs: $ 0 4 8 14 19 25 28 #
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Please segment these sentences into coherent paragraphs: 0. taming, etc., should be desired separately, not by way of the single act of reflection as at the moment of the path. 1. Or “by oneself alone” may be taken to mean “by one’s own self in solitude.” “At the proper time” : at the time when one should approach them. 2. “Standing here” : standing in the place stated by the words “Here, dear Sir, is your share.” “One should practice” : 3. the practice of a noble wheel-turning monarch. “In the same way” : in the same way as stated below in the enumeration of ten and twelve kinds. 4. “One should show” : one should show without deficiency or excess. “In a place not fit” : in a place not fit for the performance of the rite. 5. and of lust. Of covetousness that is not equal : of covetousness that occurs with excessive strength even in a suitable object. 6. The appearance of the Wheel Treasure 7. When he is living : when he is living in the completed state of a Wheel-turning Monarch, not in the incomplete state, is what is meant. He says ‘when he is living in the completed state’ . But in what way is it completed? Herein, they say that it is 8. And this distinction is according to the keen, medium, and low order of the Wheel-turning Monarch’s zeal for the True Idea, and it is even more than that for the other . 9. The story of the second and subsequent Wheel-turning Monarchs 10. According to his own opinion : disregarding the ancient tradition handed down by the succession of teachers, according to his own desired interpretation. That is why he said ‘the ancient’ , and so on. 11. Do not spread : do not reach completion by being fulfilled; the meaning is that they do not become full. That is why he said ‘do not increase’ . 12. They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilor 13. They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilor 14. They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilor 15. They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilors who are born into the royal family and who are appointed to the highest offices of state.🔽They are the councilor 16. They 17. 91. Because of the greed for wealth and power: because of the greed for wealth and power that arises thus: “In this world now there are many poor people. 18. If wealth were to be distributed among them all, my wealth would be exhausted.”🔽In the higher and higher realms: in the higher and higher sense-desire realms called the six sense-desire heavens. 19. The fruit of kamma is called “the best.” But here it is said to be “going upwards” because it goes upwards to the best.🔽It is “bound for heaven” because it is directed towards heaven. 20. The ten distinctions: the distinctions in the fruits of divine life span, beauty, glory, happiness, and sovereignty, and in divine form, etc. 21. By the word “beauty” here one’s own bodily beauty is included, and by the word “form” external visible objects are included.🔽Well restrained: well restrained by thoroughly restraining it so that it cannot take what is not given through this existence 22. Root-cut: killed at the root by depriving it of life. 23. The meaning of the word caraṇa is “practice” . The meaning of the word cāritta is “sexual intercourse” , but because of the words “in the wives of others” , he says “misconduct” . 24. The view contrary to the right view that there is giving, etc., is the wrong view. 25. The meaning of the word atibalavalobho is “a very strong greed” , 26. by which one acts at the wrong time and in the wrong place. The meaning of the word micchādhammo is “a wrong, perverse, unfitting state of greed” . 27. Therefore he says “in men” , etc.🔽The meaning of the word bhāvo is “the state of being a mother” , etc.,🔽which is the state of mind that is preceded by loving-kindness and compassion, by which a person is called “a mother” , 28. “a father” , etc. The meaning of the word matteyyatā is “the state of being a mother” , etc., which is the arising of that state of mind and the action issuing from it. Therefore he says “in a mother” , etc. 29. The meaning of the word doso is “the state of being a wrong practice” , which is the wrong practice in what should be rightly practiced. 30. and by way of the absence of respectfulness, etc. But there is nothing to be said about the opposite of that, namely, the absence of disrespectfulness, etc., so he says, “The absence of that and the opposite of that are not-honouring.” 31. In one’s own family: among the elders in one’s own family, such as one’s great-grandfather, grandfather, father, elder brother, etc. 32. The description of the time when people lived for ten thousand years. 33. By the word “ya” the time is referred to. And this is a reflexive pronoun in the sense of “place,” so he says, “at the time when.”🔽Worthy of offerings: worthy of being offered. 34. The state of being his wife: the state of being his wife by means of the marriage rite. 35. The best of tastes: the best in the sense of sweetness and in the sense of medicinal value.🔽They will shine: they will shine forth by way of their opposite. Hence he says, “there will be no such thing as profitable.” 36. What a man! : such a one among one’s mother, etc., to whom else will he give? What a splendid man! 37. “Strong hate”: strong hate that arises through the wish to kill. “He hates”: he strikes,🔽the meaning is that he disturbs his mind with his own hard and cruel nature.🔽For hate is the juice of the burning of dependence. “He persecutes”: he destroys, be 38. because of the disturbance of the mind. “Intense”: sharp. But its sharpness should be understood as occurring even when the moisture in the body is not yet exhausted, 39. even when it has not yet reached the stage of putrescence. Hence he said: “Even in what is pleasant, etc.” Paragraphs: $ 0 6 9 12 17 23 32 36 #
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Please segment these sentences into coherent paragraphs: 0. Do you desire the vehicle of the śrāvakas? 1. Do you desire the vehicle of the pratyekabuddhas? 2. Do you desire unsurpassed 3. perfect complete awakening? 4. If you do not know what aspiration you desire, 5. then if I am to fully awaken to unsurpassed perfect complete buddhahood and liberate beings who have not crossed over birth, aging, sickness, death, misery, wailing, suffering, 6. mental unhappiness, and disturbance, liberate those who are not liberated, and bring to complete nirvāṇa those beings who have not attained complete nirvāṇa, does this king desire the splendor of the gods? 7. Or does he desire the splendor of humans? 8. Or is it the level of the śrāvakas? 9. Or is it the level of the pratyekabuddhas? 10. Or is it unsurpassed, perfect, complete awakening?🔽What is it that I desire? 11. Is it a god, 12. a nāga, a yakṣa, 13. a buddha, 14. a śrāvaka, 15. or a brahmin who is telling me this in my dream?” 16. “Noble son, 17. at that time the brahmin Sāgaradhararāja, the chief minister, saw in his dream a light that illuminated as many buddha realms in the ten directions as there are grains of sand in the Ganges River. He saw the blessed buddhas in those realms. 18. Those blessed buddhas said to the brahmin, ‘The petals of these lotuses are gold,🔽the stems are silver, 19. and the anthers are beryl. 20. The lotus stems were made of solid stone. 21. On all those lotuses appeared mandalas of the sun,🔽and above those mandalas of the sun appeared parasols made of the seven precious substances. 22. From each of those mandalas of the sun appeared sixty million light rays, and all those light rays entered the mouth of the brahmin. 23. My body became as large as a thousand leagues. 24. For example, he sees the pure body of the Bodhisattva as pure as a polished mirror, and he sees within the body of the Bodhisattva sixty myriads of koṭis of nayutas of bodhisattvas sitting cross-legged and practicing meditation on the perfections. 25. He sees the forms of the sun’s orb as a garland of flowers on his head, and he sees the parasols as high as the summit of the world in the sky above. 26. He sees various lotuses all around, and from those lotuses come divine musical instruments that surpass human instruments, and they make music. 27. Then he saw King Cakra, his body covered with blood, running with the face of a pig, 28. eating many kinds of animals, and after eating, leaning and sitting at the foot of an eranda tree, and various animals coming and eating the king, down to the point of throwing away his bones, and in the same way, being born again and again, with the 29. and being eaten by various animals, down to the point of throwing away his bones. 30. He also saw the princes, some with the face of a pig, 31. some with the face of an elephant, 32. Some had the faces of buffaloes,🔽some the faces of lions,🔽some the faces of wolves, 33. some the faces of foxes,🔽some the faces of dogs, 34. and some the faces of monkeys. 35. They saw him sitting under an eranda tree, his body smeared with blood, eating many kinds of animals, and then being eaten by many kinds of animals until only his skeleton remained. 36. They saw him, still in the same body, eating the animals again. 37. They saw some princes adorned with jasmine flowers, riding in buffalo carts, taking a wrong path and going off to the right. 38. Śakra, Brahmā, and the world guardians also came and said to the brahman, 39. “Hey, brahman, from among the lotuses that are all around you, you should first offer one lotus to the king. Paragraphs: $ 0 4 10 16 24 27 30 38 #
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Please segment these sentences into coherent paragraphs: 0. Therefore, the order is not fixed. 1. It means that there is a lineage due to the principle of dharmas. 2. Due to the lineage, one attains growth. 3. The third is to discuss in terms of reality. 4. There is no sequence. 5. It means that from the ten stages of faith onwards, up to the vajra stage, there are two lineages. 6. Fourth, for the sake of the conditions, to penetrate and block. 7. The Bodhisattva Hufa says: 8. The two lineages, when compared with each other, only have the dominant condition. 9. Because they are not of the same nature, there is no causal condition. 10. The dharmas of seeds do not take objects as conditions, so there is no condition as cause. 11. There is also no immediate condition. 12. Because they are seeds. 13. The nature, when compared with the non-discriminating cognition that first arises in the first ground, 14. Has the causal condition and the condition of growth. 15. There is no condition as cause and no immediate condition. 16. The two lineages, when compared with the subsequently attained cognition, 17. Have three conditions but no immediate condition. 18. When the two lineages are compared with the actual practice of the Buddha-fruit, 19. They have three conditions. 20. Excluding the immediate condition. 21. The master Huayue says: 22. The two lineages, when compared with each other, are of the same essence, so there are no four conditions. 23. The nature lineage has two conditions in relation to the fundamental wisdom of the first ground. 24. In relation to the subsequently attained [wisdom], there are three conditions. 25. This can be understood. 26. The superior army says: 27. The nature lineage has no substance. 28. Therefore, it is not discussed. 29. The cultivation lineage in relation to the non-discriminating wisdom of the first ground has two interpretations. 30. One says: 31. There is an enabling condition. 32. Why is it so? 33. Because they are both the truth of the path. 34. One says: 35. There is only the dominant condition. 36. Like the forbearance of suffering in the lesser vehicle has no homogeneous cause. 37. The fifth is the distinction in relation to the fruition of Buddhahood. 38. According to the meaning of protecting the Dharma, the nature lineage in relation to the enjoyment body is the direct enabling condition. 39. In relation to the other two bodies, it is not the direct enabling condition. Paragraphs: $ 0 3 7 21 26 37 #
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Please segment these sentences into coherent paragraphs: 0. The actual uncontaminated [dharmas] separately permeate and form the seeds by nature. 1. Therefore, it is called the stage of practice by nature. 2. It is said that it is obtained through previously cultivating the roots of goodness. 3. Tayang says: 4. The six sense bases are superior. 5. The Westerners have six explanations. 6. The first says: 7. It is attached to the six sense bases. 8. There is the superior function of the uncontaminated seeds, which are included in the six sense bases. 9. The second says: 10. There are two kinds of seeds of the two hindrances attached to the six sense bases, which are included in the six sense bases. 11. These two kinds of seeds of the two hindrances must be able to be eliminated, so they are called superior. 12. The above two explanations: 13. They rely on the gate of following the transformation. 14. If it is about the gate of true reality, 15. Only in the sixth sense base is there the seed of the uncontaminated, 16. Or the meaning of being able to eliminate the two hindrances. 17. Speaking in terms of the general number, it is said to be six bases. 18. Third, it is said: 19. Among the six bases, there is an excellent base, 20. Namely, the mental base. 21. The most excellent among the mental bases, 22. Refers to the seeds of the uncontaminated [dharmas]. 23. Or the seeds of the two hindrances that can be eliminated, 24. This takes the function as the substance. 25. Fourth, it is said: 26. The eighth consciousness has the seeing part and the seen part. 27. The five bases such as the eyes are the seen part. 28. The seeing part of the ālaya is the sixth base among them. 29. These six bases are all the seen and seeing parts of the fundamental consciousness. 30. Within the substance that is the support of these seen and seeing parts, 31. There is the excellent function of the seeds of the uncontaminated [dharmas]. 32. Or the function of the seeds of the two hindrances that can be eliminated, 33. This takes the excellent function within the substance as revealed by the seen [parts]. 34. Fifth, it is said: 35. Within the eighth consciousness, there are the excellent functions of the seeds of the six bases such as the uncontaminated eyes. 36. There are also impure seeds of the six sense bases such as form. 37. This is said based on the strong. 38. It is only called the six sense bases. 39. It is not called the twelve sense bases. Paragraphs: $ 0 3 6 9 12 18 25 34 #
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Please segment these sentences into coherent paragraphs: 0. These things are not my own or others. 1. They are like a river that is blown by the wind and is impermanent. 2. I will kill all my own bodies, which are not able to do me any good. 3. They will remain in samsara for as long as it lasts. 4. It is beautiful because it benefits me and others. 5. The Buddha said, I have been attacked by countless buddhas. 6. It is because it is engaged in harming those who are interested in the seeds of reality. 7. Therefore, the sūtras teach that there are many kinds of things that are unbearable in the maturation of abandoning the sacred Dharma. 8. Again, the Buddha said, I am a beggar. 9. It is very wide, very deep. 10. The sheep of the deer are not well trained. 11. I am confused, my enemies and mine. 12. I have now rejected the Great Vehicle. 13. The most excellent of ethics is discipline. 14. It is not the case with the view. 15. By practicing discipline, one will reach the higher realms. 16. The view will make him a supreme being. 17. He was overcome by the power of ignorance. 18. What is the correct obstacle? 19. There is no virtue in that. 20. What need is there to say that there is no liberation? 21. The seed of harm. 22. When he saw many monks, 23. For those who have developed a desire for the Dharma, 24. Who is not compassionate? 25. The meditation of the moon lamp. 26. This is the first chapter of the special chapter. 27. When we examine this system of others, we find that the light rays of reality are very bright. 28. They are as deep as a snow mountain, and they cannot be caught by a river. Therefore, those who want to be happy should avoid this and take it as a means of achieving greatness. 29. Furthermore, by analyzing our own and others extensive scriptural systems, we have already analyzed the summary of this, the ultimate, and so on, which is free from all elaborate collections of dependent origination. 30. The one who wishes to expand it. 31. Therefore, understand these. 32. The wise are not in the same position. 33. How could I see that there is no essence? 34. Thus, the Buddha said, I will protect them. 35. They will be revered and revered. 36. Who knows how the rules of others are mistaken in the coarse country, which is known even to the stupid and the lowly? 37. The Tathāgatas scriptures are excellent in beginning, middle, and end. 38. When they see that the pure wisdom of samsara, unmixed with the pure gold, is not disturbed by the pure, pure, pure, pure, pure, pure, pure, pure, pure, pure, pure, and pure, they are filled with the crown garlands of all the friends of humans, gods, 39. The two lotuses are beautifully made, and no one in the world can give rise to faith that is the essence of the practice without attachment to the self-knowing guru. Paragraphs: $ 0 5 8 13 18 22 27 34 38 #
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Please segment these sentences into coherent paragraphs: 0. he is compassionate to those who do not repay his kindness. 1. “There is another single quality: 2. he is respectful to those who repay his kindness. 3. “There is another single quality: 4. he is not proud of his ignorance. 5. “There is another single quality: 6. he follows those who are wise. 7. “There is another single quality: 8. It is not abandoning the mind of superior intention with regard to the roots of virtue. 9. “There is another single quality: 10. not following an unvirtuous mind. 11. “There is another single quality: 12. being pure in the three vows, without hypocrisy or flattery. 13. “There is another single quality: 14. respecting and serving Dharma teachers as one would a teacher or a guru. 15. “There is another single quality: 16. listening to the Dharma with a good ear, without mixing it with worldly matters. 17. “There is another single quality: 18. not being weary of saṃsāra, having purified the roots of virtue. 19. “There is another single quality: 20. being insatiable in making offerings to the tathāgatas, whether they are present or in parinirvāṇa. 21. There is another single quality: 22. to be a spiritual friend to all sentient beings without being asked. 23. There is another single quality: 24. not to dwell on, grasp, or be attached to anything. 25. There is another single quality: 26. to always be inclined toward going forth, having understood the faults of living in a household.🔽There is another single quality: 27. to engage in the activities of holy beings. 28. There is another single quality: 29. to accumulate the provisions for the path to awakening, having made a commitment.🔽There is another single quality: 30. not to be hostile toward those who have entered the same vehicle. 31. There is another single quality:🔽not to be discouraged from encouraging others to take up the mind of awakening. 32. There is another single quality: 33. It is to not let the secret mantras be scattered. 34. “There is another single quality: 35. it is to know how to seek the Dharma and arts. 36. “There is another single quality: 37. it is to see the Dharma by maintaining the truth of speech. 38. “There is another single quality: 39. it is to wash away the body with the water of Dharma. Paragraphs: $ 0,3,7,11,15,19,23,27,31,34,38 #
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Please segment these sentences into coherent paragraphs: 0. Later, if one gives rise to the aspiration to create a Buddha image, 1. repenting of past evil karma, 2. and vowing not to commit it again, 3. the sins they have committed, 4. All will be eliminated. 5. He is loved and respected by all people. 6. Why is this so? 7. Because the Buddhas have immeasurable and boundless excellent merits and virtues, 8. immeasurable and boundless great wisdom, 9. and immeasurable and boundless various rare merits and virtues such as samādhi and liberation. 10. Good man! 11. Suppose someone 12. grinds the worlds in the trichiliocosm into dust motes, 13. and further shatters those dust motes, 14. with each dust mote🔽equal to the number of dust motes in the worlds in the trichiliocosm. 15. There are as many worlds in the trichiliocosm as there are dust motes. 16. Suppose someone 17. takes a single dust mote 18. and with supernatural powers 19. goes to the east 20. in a single instant, 21. passing through as many worlds in the trichiliocosm as there are dust motes, 22. and the second, third, and subsequent instants 23. are all like this, 24. until the end of as many eons as there are dust motes. 25. In those eons, there are kṣaṇas. 26. Each kṣaṇa is taken as one eon. 27. Pass through that many eons. 28. In each kṣaṇa, 29. all cross over as many three-thousand great one-thousand worlds as the number of dust motes in the previous [eons]. 30. After doing this, 31. then put down this dust. 32. This person returns and takes another dust mote. 33. Again, in the east, 34. twice as many as before. 35. Put down the dust and return. 36. When reaching the third dust mote, 37. twice as many as the second. 38. In this way, it is twice as much as the previous in order. 39. Until it exhausts the number of dust motes. Paragraphs: $ 0 10 16 30 #
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Please segment these sentences into coherent paragraphs: 0. The meaning of the Tathāgata's nature seeks liberation without bondage. The king relies on it to be unshakable and at rest. The appearance of the border regions is the supreme teaching. Cease calamities, afflictions, entanglements, disputes, and extr 1. Equality and understanding gather and collect as meaning. The supreme difficulty of illness seeks calamities by itself. Following greed and desire, one does not know cause and effect. Having one's own power and ability, one does not know the blood ve 2. The right principles, causes and conditions, and absence of inverted fear, the equal reliance on the basis, the abandonment of the dharma of arrogance, the skillful means of giving, the absence of afflictions, the mastery over indulgence, the quiesce 3. The understanding of teaching and admonishment, the good seeking of giving, the true practices, the three kinds of dullness and weakness, the purity and abandonment, the attainment of characteristics, the dwelling place of tranquility, the cessation 4. How does one cultivate the eradication of calamities? 5. Understanding this kind of non-inverted abiding, being replete with causal practices, realizing the truth, the fundamental characteristics, and seeking the limits, the Bodhisattva gives rise to these words. 6. The king's system is vast and true, taming the borderlands and establishing the supreme, far from difficulties and calamities, giving to the hungry and thirsty. 7. Seeing their speech is well-calmed and far-removed, reducing defilements and binding places, the powerful sages and proud types abandon them, the ultimate power and function, pure giving. 8. Those are well-purified, with no hunger or thirst, this cause and place never not cultivated, true giving increasing hunger and thirst, leaving behind delusions and giving rise to speech. 9. Purely cultivating the system is inexhaustible, loving and enjoying the peace, the ten wholesome [actions] arise, such a pure and wonderful place, freely possessing sincere seeking, skillfully cultivating the cause of giving for sentient beings. 10. How do sentient beings freely uphold [the Dharma]? 11. The king is fully endowed with vast and excellent causes. Understanding the teachings and practices, such is the nature of unfettered truth. Skillfully and excellently understanding without dispute, cultivating the excellent appearance for a full yoj 12. In this place, the king can relieve hunger and thirst. The sage's words of instruction are sincere and true, and the time is right. Completely eliminating calamities, the appearance is indestructible. Understanding the nature of the realms, the desir 13. Such speech is the pure cessation of the causes of hunger and thirst, correctly performed, giving rise to teaching and guidance. The words of the Lord of the Heaven of the Thirty-three are true. 14. Thus, the ultimate supreme cause of the ten wholesome [paths of action] is the sixth consciousness, far removed from defiled evil, seeking to give with sublime speech, the essence of the fundamental supreme cause being non-erroneous. How can that ult 15. How does one understand and know the skillful means? 16. The place of the king is vast and tranquil. Such commands are accomplished through regulation, establishing movement to benefit infinitely, well removing hunger and thirst, with the most sublime speech. 17. How is the direction the highest in the world? 18. Cultivating and establishing in the border regions, the peace and tranquility of living beings, such is the correct principle. The Three Jewels are unshakable, abiding in stability, creating the fundamental, realizing the causal nature, leaving behin 19. The king is named Vast, sought but unobtainable. The ultimate of arrogance, sentient beings operate with the ten unwholesome meanings. Thus, giving, filling a yojana, arrogant sentient beings listen to and exhaust cessation. Sentient beings in the st 20. The mind of sentient beings can understand what is beneficial, and can cut off greed and desire. The power and function can be sought. That which is apart from self-nature is not inverted and is sought. The supreme virtuous conduct is the basis for s 21. Thus, in silence, without an angry or resentful mind, sentient beings practice the Dharma of virtuous conduct such as giving. That which is apart from hatred and aversion is the practice of emerging from entanglements. Abiding without inverted cultiv 22. The meaning of the Buddha's teachings, pure conduct, progress, bending and stretching, and benefiting, is the supreme pure and auspicious ultimate truth. Inverted calamities and inverted seeking cease completely. Such virtuous conduct attains secrecy 23. The meaning of the heavenly realm is to be guarded. Practicing without self, pure and wonderful support, virtuous conduct without dispute, understanding the nature of awareness, the nature of craving and love has no meaning of liberation, transmigrat 24. Understanding the superior cause of the Dharma of giving, the nature of goodness is originally without dispute, the three roots of goodness are fundamentally well-loved, and the meaning of auspicious transformation in tranquility. 25. Observing sentient beings' calamities of hunger and thirst, in this place the powerful king cultivates and reveres, truly without arrogance, nurturing and nourishing to perfection, the non-practice of afflictions and coverings, corresponding to far-o 26. The root of hunger and scarcity is understood to be the nature of destruction. The bodhisattva here is originally without defilement, the three roots of goodness secretly seek, the edge of the reflected image is far from hunger and thirst, the root i 27. The perfect cause of the ten wholesome [deeds] of the heavenly beings, knowing the cessation of the afflictions that are like torrents, the appearance of creation, desire without destruction, practicing giving, the basis of the teaching, able to end 28. The original practice of giving of the heavenly beings, the ultimate truth is called supreme, the appearance is pure, truly a great man, thus without dispute, peacefully abiding in the mountains and valleys, attaining tranquility, stable and unmoving 29. The appearance without dispute is the practice of the bodhisattva, attained in the mind ground, perfect and pure, the bodhisattva has the power, giving is the adornment, without limit, defilements and losses are reduced, always abiding, indestructibl 30. The root of the creation of disasters in places, sentient beings' wisdom understands their end, namely, the true separation of bodhisattvas. 31. What is the perfect appearance without bondage? 32. Observing places like this, worldly fears clearly understand defiled bonds, knowing the causes of places, they are truly separated, the causes of bonds are abandoned, listening to and hearing admonitions, the causes of the world can be abandoned by l 33. The images of transformation and change are not real in each, afflictions and love have no cause for pure conduct, the renunciant assembly observes their ignorance. 34. The faults of afflictions are forever severed by the Tathāgata, secret virtuous conduct is the pure supreme cause, meritorious virtue and upholding are in accord with true separation. 35. Sentient beings' skillful means, love, and delight are inverted, and there is no obtaining protection and mindfulness. This is where one should know the meaning of the city and benefits of the worldly view of self. The place of transformation is unde 36. The king protects the country, and there are no calamities. Fully hearing and upholding, one knows where it is. Listening to and hearing virtuous conduct, one observes the truth. 37. The king's realm is difficult to reach in the borderlands, with excellent characteristics and no calamities. The nature of nirvana is revealed without bondage. Generosity free from inversion is the truth of secret conduct. The supreme place is cultiv 38. What is the auspicious supreme holy path? 39. The practice of understanding is to not give rise to arrogance. Being replete with delicious food is to nurture the true. The appearance is boundless in this way. Paragraphs: $ 0,4,6,10,15,17,31,38 #
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Please segment these sentences into coherent paragraphs: 0. With his precious bow, he sang a song that was in the minds of all beings. 1. He will then dance with a single-pointed jewel, and then enter into the minds of those beings. 2. The incense of precious substances satisfies all beings. 3. And the precious flowers that are the food of the flowers are the delight of all beings. 4. The lamp is a lamp, because it dispels the darkness of delusion by holding a fire-stack. 5. He will hold a thunderbolt and give up all material possessions. 6. The precious hook is the self-existence of the qualities of body, speech, and mind that is the meaning of all knowledge, without doubt, happiness, suffering, and equanimity. 7. The ultimate is the half-specific, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the subtle, that is, the s 8. I am bound by the chains of the mindfulness of the Buddha, complete in a single instant, and I hold the nature of all the buddhas in my body. This is a jewel-chain. 9. It is the mind of all the buddhas. 10. The best of body is speech. 11. Since the body is the support, it is the body. 12. The thought of the one-pointedness of the path is the bell of the precious one. 13. What are the colors, ornaments, and marks of all these? 14. They are all shaped like a skull, and they are all different shapes. 15. The color of all great wealth is yellow. 16. The jewel flower is a seal and a crown is a jewel flower. 17. The twenty-four verses in this chapter state that the wheel of the mandala that establishes all things is the establishment of all things, together with the vajra of the vajra. 18. The first of the five lines of the Great Horse Mandala is explained in terms of the result. 19. The knowledge of all buddhas is to be known by other buddhas. 20. The unsurpassable enlightenment of the buddhas is the dharmakaya. 21. The ultimate is the absence of letters, since it is the basis of the body of perfect enjoyment. 22. The appearances of bodhisattvas, both in their relative actions and in their conduct, and in the bodies of yogins and yoginīs, arise from the secret mantra, and they are the great secret mantra, which is the embodiment of the three types of body, spe 23. The deities of the mandalas of the meaningful mantra are emanated and created. 24. The method for achieving this is as follows. 25. The Great Perfection of Wisdom. 26. The great bindu is the vital wind. 27. Since the meaning of the word is without letters, it is free from concepts. 28. The great emptiness is the expanse of phenomena. 29. Since the syllables are unchanging, there are five kinds of wisdom. 30. The empty sphere is the hundred-syllable unchanging syllable because it realizes the emptiness of the dependent arising of the wind. 31. The following is the explanation. 32. The five elements, the five aggregates, the five sense faculties, and the five objects are each of the five kinds of wisdom. 33. Thus, the absence of external elaborations is the nature of calm abiding, and the insight is the ultimate nonexistence. 34. That is why. 35. Sixteen are half-distinct. 36. The four great superficial elements are the yogin, the yogin, the yogin, the yogin, the yogin, and the yogin. 37. There are sixteen divisions. 38. The four meditative concentrations are: appearance, appearance, attainment, and luminous clarity. 39. Emptiness, extreme emptiness, great emptiness, and the eight emptinesses are the eight emptinesses. Paragraphs: $ 0 5 10 14 17 19 23 25 31 35 #
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Please segment these sentences into coherent paragraphs: 0. The next two verses from from town to town praise the above second part about arriving in the city. 1. However, there are two kinds of wholesome roots: 2. The first is the mutual generation of ordinary states, like going from town to town and from country to country; 3. The second is the mutual generation of enhanced states, like going from town to country. 4. The prose passage shows the enhanced states, but now it clarifies the ordinary states.🔽Sometimes obtaining and sometimes not obtaining means cultivating wholesome causes and obtaining wholesome effects is obtaining, cultivating indeterminate causes a 5. Moreover, definitely obtaining effects is obtaining, and conditions failing and not obtaining effects is not obtaining. 6. Hungry and emaciated means that the fruit of happiness cannot satisfy oneself, which is like hunger, and the causes of blessings cannot strengthen oneself, which is like emaciation. 7. The body gives rise to sores and scabs means that above it clarifies that goodness is small, and now it distinguishes that delusions are many. Externally, one receives slander and criticism, and internally, one is afflicted by various delusions and d 8. Hired labor, going back and forth - the fourth is the simile of father and son seeing each other, which has two parts: 9. First, a verse on the son seeing the father; 10. Next, a verse on the father seeing the son. 11. In the prose, there are three parts to the son seeing the father:🔽First, clarifying the conditions for seeing the father; 12. Second, clarifying the actual seeing of the father; 13. Third, giving rise to a mind of fearful avoidance. 14. Now, it is fully versified. 15. At that time, the elder - below, it is a verse on the actual seeing of the father. 16. In the prose, there are six sentences, but now only three are versified: 17. One line is a verse on the leader of the transformation; 18. Half a line is a verse on the assembly; 19. One line is a verse on the teaching method. 20. Since this is the true Dharma teaching, the listener is mentioned in the verse for three reasons. 21. Inside the gate refers to the gate of the ultimate truth, which is open and unobstructed. 22. Since the elder is inside the gate, it shows that the poor son is outside the truth. 23. Surrounded by relatives refers to the people who have attained the grounds and above, such as the Brahmins mentioned in the prose. 24. Attendants and guards refers to the people below the grounds, such as the officials, citizens, and servants mentioned in the prose. 25. Some are calculating refers to the teaching method. 26. It is not the elder himself who calculates, but rather he has others do it for him. 27. When the Buddha first attained enlightenment, he bestowed the teachings on the bodhisattvas in seven places and eight assemblies, and this is what it refers to. 28. Calculating refers to the meaning of few and many, such as the fifty-two stages with different levels of depth. 29. It is also like the hundred dharmas and ten gates of the first ground, the thousand dharmas and ten gates of the second ground, and so on. Recording refers to practicing the causes in the present and attaining the fruits in the future. 30. Calculating and clearly expounding the Dharma means to take notes and record the predictions. 31. The poor son saw his father - the third, praising the son's seeing the father and fleeing in fear. 32. Borrowing questions about the poor neighborhood - at that time, the Buddha had not yet expounded the teachings for humans and gods, but there were those with the capacity for humans and gods who prompted the Buddha to expound the teachings for humans 33. The elder was at that time sitting on a lion seat - the second, praising the father seeing the son. 34. There were three sentences above: 35. First, the place where the son was seen; 36. Second, seeing the son and immediately recognizing him; 37. Third, seeing the son and being overjoyed. 38. Now only two are praised, not the joy. 39. When he first attained enlightenment, he had not yet said that this was his son, so it is said to silently recognize him. Paragraphs: $ 0 8 15 31 33 #
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Please segment these sentences into coherent paragraphs: 0. Molajo, balabaja, and sanasina with cotton. 1. From these mentioned by name, one should make the net. 2. In the four corners, one should also put eyes. 3. In the corners of the courtyard, one should make eyes for attaching the net. 4. One should tie it there. 5. The net is also put on the eyes. 6. Since the wooden one becomes old and worn out, therefore it is made of iron. 7. Therefore, it should be made of iron. 8. A hole should be made in one side of it. 9. One side of the net should be left open. 10. After eating, the birds enter. 11. After the Saṅgha has eaten, the door should be opened to allow the pigeons and so on to enter with the leftovers. 12. At the time of the meal, it should be closed to prevent the birds from entering.🔽In the courtyard, a rain gutter should be made to cover the space between the pillars so that rain does not fall. 13. In the courtyard, a rain gutter should be made to cover the space between the pillars and the floor so that rain does not fall. 14. It should be placed in a bright place. 15. If it is covered like a roof and is dark, windows should be made. 16. If that is not possible, it should be covered with kitaka or reed. 17. If a mat is not available, a blanket or a mat made of reeds is used. 18. In the last month of the four summer months, the rainy season is over. 19. After the four months of the rainy season have passed, the blanket or mat made of reeds is returned. 20. The assembly’s courtyard should be circular.🔽The courtyard of the assembly should be circular.🔽In cold regions, the outer wall is extended. 21. In order to warm the courtyard, the outer wall is extended all around. The pillars are in a row. 22. In front, the wall is extended all around. The pillars are in a row. The windows are placed later. 23. Windows are placed in the middle of the wall in the courtyard where two or three monks are staying. 24. The upper and lower parts of the seat are made even. 25. The window is placed in the upper part of the wall. It is not too high. It is placed from the edge of the round seat and above.🔽A door and a lattice are inserted. 26. The window is covered with a door and a lattice. 27. One should make a place for eating, a place for fire, a place for gathering, and a place for walking. 28. One should make a dwelling place for those mentioned by name. 29. One should cover the side of a wall. 30. Until the monk has finished the temple, he should make a dwelling place by covering the top with grass, having approached the wall. 31. One should also examine an earthen cave. 32. It is not a fault to dwell in a cave. 33. Also, a lean-to. 34. Having made a lean-to like a wall, it is not a fault to dwell in a hole in the roof. 35. Also, a veranda. 36. Having inserted a stick into a hole in the wall, having covered the top of the stick with a wooden board, one should drive an iron nail into the middle of the wooden board and into the two pillars in order to prevent it from falling. 37. Also, a courtyard. 38. It is also not a downfall if you build a wall around the temple. 39. It is also not a downfall if you build a window in the wall. Paragraphs: $ 0 6 10 13 18 20 25 28 32 #
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Please segment these sentences into coherent paragraphs: 0. Here, skill is understanding. 1. It is comprehension. 2. This shows that he is learned in the meaning of the scriptures and is a great scholar. 3. Therefore, he is skilled in the antidotes and what is not an antidote. 4. Even if he is learned, if he becomes distracted, he will not be able to do what is proper. 5. Therefore, seclusion is explained in two ways: physical and mental. 6. The taste of seclusion is bringing to mind and manifesting the impurities, etc. 7. The attainment of that is realization. 8. In order to show that when the impurities, etc. are accomplished, tranquility is accomplished, he says contemplation. 9. Contemplation is cultivation. 10. Or else, what exists in this state of meditation is thought. 11. The one who is diligent is the one who definitely protects, the one who is good. The word suffering is a synonym for good. 12. It means heedful. 13. Therefore, having established heedfulness, one should practice tranquility.🔽 In order to demonstrate that this is the cultivation of the applications of mindfulness, he says, with mindfulness well-established, meaning that the mind is well-establishe 14. The meaning is that one is mindful of the body, etc., as objects, individually. 15. On the path of accumulation, one obtains the nature of the path of seeing in dependence on the foundations of mindfulness, but not in dependence on the others, because in dependence on them, one also obtains the vajra-like samadhi. 16. Obtaining the bliss of the undefiled is the exhaustion of craving. 17. In order to demonstrate that one obtains bliss through a tamed mind, not suffering, 18. he says, “One who is intelligent,” and so on. 19. Thus, the noble Ananda, having seen two sons of noble family go forth, said to the first, “Son of noble family, you have obtained the fruit of arhatship through engaging in virtue. 20. Beginning from that, the Blessed One spoke this. 21. The other eats a lot, sleeps a lot, and generates the view of sinfulness. Two verses are begun from these two. 22. Protecting the mind means turning away from the secondary afflictions such as covetousness and malice, or from objects, and engaging in virtue. This is the meaning of making it engage in virtue. 23. Speaking means expression. 24. Protecting from lies and so on, it connects one to speaking words that are beneficial, pleasant, and not harmful. This is the meaning of making it engage in virtue. 25. By oneself means by oneself. 26. By body means by the form aggregate. 27. The word and indicates that the collection of the path is just the coming together of the three, not by one alone. 28. Always means continuously. 29. It should be connected with the word “protection.” 30. The benefits of this are explained in order to abandon the ten misdeeds. 31. Abandonment is the complete rejection of the ten misdeeds. 32. Sorrow is inner torment, such as mental anguish. 33. One does not obtain suffering means that one does not obtain the suffering of the unfortunate realms due to affliction. 34. How could one obtain the suffering of existence if one is without affliction? 35. Thus, one who is established in the truth refers to the realization of the four noble truths. 36. One who delights in the truth refers to one who views and respects the truth. This indicates the path of cultivation. 37. One who is intelligent refers to one who has attained faultless knowledge. 38. The path of no-more-learning is taught. 39. The mind that is not guarded means that it is not guarded in all activities. Paragraphs: $ 0 5 8 11 16 19 23 30 35 #
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Please segment these sentences into coherent paragraphs: 0. Then, at this point in the text, Bhagavān Samantabhadra also displayed a very frightening form, saying, 1. Enter! means Abide in my teaching! 2. By this blazing vajra means by this one held in the hand. 3. Having made it blaze forth, I will reduce you all to ashes means I will reduce you to ashes like a pile of straw. 4. The request is in the form of the question, You are... and so on. 5. He is Samantabhadra because he is without attachment, aversion, and delusion. 6. That generation of the thought of all the Tathagatas means the generation of the thought of those who have exhausted the defilements. 7. It is peaceful because it is free from attachment, aversion, and delusion. 8. It is tamed because it has eliminated the defilements together with their traces. 9. It is beneficial to all sentient beings because it is Samantabhadra. 10. Granting fearlessness to all sentient beings is engaging in subduing all the difficult to tame. 11. Since you are of such a nature, why are we being burned? 12. When they made this request, then the Blessed One Vajrapāṇi said this in order to subdue them: 13. What did he say? 14. “Oh friends, by whom” and so on. 15. Since you are the one who acts in accordance with the word of all the tathāgatas, you are the one who kills sentient beings with such a wicked mind and sinful mind as you have. Therefore, I am Samantabhadra. 16. Then, they were frightened and said this: 17. We will do as you command. 18. Then, those who dwell in the three realms were introduced to the three refuges and the commitment to uphold them, and Bhagavat Vajrapāṇi was tamed, except for Maheśvara alone, because he was difficult to tame.🔽The remainder were comforted 19. and raised up.🔽Comforting means giving them fearlessness, and raising up means 20. raising them up. 21. This is the essence mantra for raising them up.🔽Then, as soon as he said this, 22. except for Maheśvara, who was difficult to tame, the others who had gathered from the three realms, along with the retinue of Viṣṇu, the lord of the three existences, and so on, were raised up from the hells and so on, and they all became bodhisattva 23. Then, by the power of the Blessed One, a gentle breeze blew, and they experienced divine bliss and felt completely refreshed. 24. They were frightened, meaning their minds became weak. 25. One who is able to turn back the harm that has arisen is fearless. 26. Because of being frightened by the fear of being blamed, one is unable to perform actions of body and speech, and that also becomes nonexistent. 27. From those two, horripilation arises.🔽 28. Horripilation means the hairs of the body stand on end. 29. Whoever is free from that is free from fear, anxiety, and the hairs on the body standing on end. 30. Looking at Bhagavat Vajrapāṇi means teaching with faith in that object. 31. The great being alone, with just the one syllable hūṃ, subdued and raised up all of us, the assembled lords of the three worlds, such as Maheśvara. 32. Then at that time, the Bhagavat said to the great bodhisattva Vajrapāṇi: 33. “Why do you not train him? 34. What is the point of letting his life be taken?” 35. “Do not let his life be taken! Sustain him!” 36. Why is that? 37. Therefore, he will also become a holy being.🔽Then Vajrapani thought, “I will do just as he has said.” 38. The essence by which one is revived from death is the essence that revives the dead. 39. He spoke that. Paragraphs: $ 0 4 12 16 18 21 23 24 31 32 37 #
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Please segment these sentences into coherent paragraphs: 0. Great Wisdom! 1. As for the icchantikas who abandon all wholesome roots, they may sometimes give rise to wholesome roots due to the Tathāgata's spiritual power. 2. Why is this? 3. It is because the Tathāgata does not abandon any sentient beings. 4. Therefore, the bodhisattva icchantika does not enter parinirvāṇa. 5. This investigates and explains the reason why the bodhisattva icchantika does not enter parinirvāṇa. 6. As for originally in parinirvāṇa and so forth, the sūtra says: 7. All sentient beings are the characteristics of nirvāṇa, and cannot be extinguished again. 8. However, the bodhisattva is not ultimately not in parinirvāṇa, it is just that they understand that cultivation is identical to nature, and are apart from the characteristics of nirvāṇa. 9. May sometimes give rise to wholesome roots and so forth, the text is evident and can be seen. 10. Furthermore, Great Wisdom! 11. Bodhisattva-mahāsattvas should be well-versed in the three natures. 12. What are the three natures? 13. Namely, the imagined nature, the dependent nature, and the perfected nature. 14. The distinction of the three natures is the key point of this sūtra. It has been briefly explained before, and will now be discussed in detail. 15. Subhūti! 16. The imagined nature arises from characteristics. 17. Subhūti addressed the Buddha, saying: 18. World-Honored One! 19. How does the imagined nature arise from characteristics? 20. The Buddha told Subhūti: 21. The dependent nature and the characteristics of phenomena appear as the characteristics of phenomena. There are two kinds of attachment to the imagined nature, established by the Tathāgatas, Arhats, and Perfectly Enlightened Ones, namely, attachment 22. Attachment to the characteristics of names and forms refers to attachment to internal and external phenomena; 23. Attachment to the characteristics of phenomena refers to attachment to the specific and general characteristics of those internal and external phenomena. 24. These are called the two kinds of characteristics of the imagined nature. 25. That which arises from conditions and supports is called dependent arising. 26. As for the imagined nature arising from characteristics, it arises from the characteristics of dependent arising. 27. Dependent arising means that from causes and conditions, phenomena arise. When phenomena manifest, two kinds of attachments arise. 28. As for the characteristics of characteristics, the characteristics of phenomena are not one. 29. The establishment by the Tathāgata refers to the Tathāgata expounding the imagined nature to sentient beings, in order to make them understand that delusion is not delusion. 30. The characteristic of attachment to names and appearances refers to attaching to names and appearances within internal and external dharmas. 31. The characteristic of attachment to the characteristics of phenomena refers to not understanding emptiness in those dharmas of internal and external sense bases, and attaching to specific and general characteristics. 32. That which arises from conditions and supports clearly illustrates the nature of dependent arising. 33. Support refers to causes, meaning that dharmas arise from causes and conditions. 34. There are causes and conditions of the six sense faculties and their objects, and causes and conditions of karma and afflictions, and karma and afflictions arise from the six sense faculties and their objects. All dharmas, mundane and supramundane, d 35. What is the perfected nature? 36. It refers to that which is apart from the characteristics of names, appearances, and conceptual thoughts, which is attained by the wisdom of the sages and is the realm of practice for those who have realized the wisdom of the sages. This is called th 37. Perfected means accomplished. 38. Apart from the characteristics of names, appearances, and conceptual thoughts means that the buddhas and sages observe dharmas born from causes and conditions as empty, provisional, and the middle way, apart from all conceptual thoughts, and accompli 39. That which is attained by the wisdom of the sages refers to correct wisdom, and the wisdom of the sages who have realized refers to the way things are. Combining these two dharmas forms a single nature, which is the tathāgatagarbha mind. Paragraphs: $ 0 1 6 10 15 17 20 35 #
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