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Dharmamitra 35

Please segment these sentences into coherent paragraphs: 0. penetrated the peaceful state, the bliss of the allaying of formations. 1. “For whose sake have you shaved your head? You appear like an ascetic; 2. but you do not delight in the heretical doctrines. Why do you wander about, confused? 3. “Heretical doctrines are outside of this; they are based on views. 4. They do not know the Dhamma; they are not skilled in the Dhamma. 5. “There is one born in the Sakyan clan, a Buddha without equal; 6. He taught me the Dhamma, the transcending of all views. 7. “The suffering, the origin of suffering, the overcoming of suffering, 8. And the noble eightfold path that leads to the stilling of suffering. 9. “Having heard her words, I lived delighting in her dispensation, 10. And attained the three true insights. I fulfilled the Buddha’s dispensation. 11. “Everywhere delight has been destroyed, the mass of darkness has been shattered. 12. Know this, O Evil One: you are defeated, O Death!” 13. She uttered these verses. 14. Herein, having established mindfulness means having well established mindfulness by way of the development of the foundations of mindfulness, in the body, etc., by way of the foul, suffering, impermanence, and not-self. Bhikkhuni means she refers to 15. Nibbana is the footing; he penetrated it by penetrating it with the penetration of realization. With the stilling of formations: 16. He penetrated the state of nibbana with the penetration of realization. The stilling of all formations: the cause for the stilling of all formations. Bliss: supreme bliss. 17. The verse “For whom did you shave your head? ” was spoken by Mara. Herein, the meaning in brief is this: In this world there are many 18. views and there are many teachers of views, the sectarians. Among them, for whom did you shave your head? 19. You are not only shaven-headed, but you appear to be an ascetic by wearing the yellow robe. 20. And you do not approve of the heretical doctrines: you do not approve of the heretical doctrines that are the resort of ascetics, wanderers, and the like. 21. What is this that you wander about in delusion? What is this that you, having abandoned the straight path to nibbana laid down by the heretical doctrines, follow today a crooked path that is merely temporary? You wander about in delusion, you wander 22. The Elder Nun, having heard that, rebuked her with a reply beginning with “Outside here are sectarians” . Herein 23. Outside here are sectarians : outside here the Dispensation of the Fully Enlightened One are the sectarians, the many-hooded ones, the many-headed ones, and so on. 24. For they bind creatures with the snare of craving and with the snare of view, and they bind them again and again, thus they are called sectarians . Consequently he said 25. “They are dependent on views” . They are dependent on the kinds of eternalist view. They have taken up the kinds of view. The meaning is that they have adopted the kinds of view. And since they are dependent on views, they are dependent on sectarians 26. . Those sectarians who are dependent on the kinds of eternalist view do not know as it really is the Dhamma that occurs thus and occurs thus. They are not skilled in the Dhamma 27. . They are unskilled in the Dhamma that ceases thus and ceases thus. For they are confused about the path of occurrence too. 28. how much more so one who is bound to return? 29. Having thus shown the unprofitableness of the doctrines of the sectarians, he now answered the question, “Who was it that went forth in the Sakyan clan? “ 30. with the words, “There was one born in the Sakyan clan.” Herein, the transcending of all views is the means for transcending all views, the riddance of the net of views. The rest is as already stated. 31. The Commentary on the Sister Cālā’s verses is finished. 32. The verses of the Elder Nun Upacālā 33. The verses beginning with “The wise one, the one with eyes” are those of the Elder Nun Upacālā. Her story is the same as that of the Elder Nun Cālā. For this nun, too, after going forth, set about insight and attained Arahantship, and then spoke this 34. The nun whose faculties are developed,🔽Has penetrated the peaceful state 35. Not frequented by the low-grade man. 36. She spoke this verse. 37. Herein, she is called “possessed of mindfulness” because she was possessed of the highest mindfulness and carefulness in the earlier stage of her career, and 38. because she was possessed of the highest mindfulness in the attainment of the fullness of mindfulness after developing the noble path. 39. She is called “possessed of insight” because she was possessed of the noble insight that penetrates into the rise and fall of the aggregates in the earlier stage of her career, and Paragraphs: $ 0 1 3 5 7 9 11 13 14 17 22 26 29 32 34 36 #

Please segment these sentences into coherent paragraphs: 0. They themselves will fall from the happiness of the higher realms and liberation. 1. They will also cause others to fall from the paths to the higher realms and liberation. 2. They themselves will not understand or comprehend this profound perfection of wisdom. 3. They will think that it should be rejected. 4. They will also cause others to hold the same view. 5. Ānanda, 6. I do not rejoice in those people 7. proclaiming this profound perfection of wisdom. I do not like to hear them, 8. let alone see them. 9. What need is there to mention living with them? 10. Why is that? 11. Ānanda, 12. such people are corrupters of the sublime Dharma. 13. They are like rotten wood and are on the side of the dark forces. 14. Ānanda, 15. those who think of listening to such people will also be in a difficult situation. 16. Ānanda, 17. you should understand that anyone who criticizes the perfection of wisdom is a person who has gone to the very end of that. 18. That person who is corrupt, who criticizes the true Dharma, is a person who is in the hells, in the animal realm, or in the world of Yama. 19. He said, “Lord, Blessed One, 20. the extent of the body of that bad person who criticizes the true Dharma and is reborn in the lower realms has not been declared by the Blessed One.”🔽The Blessed One said, 21. “Ānanda, 22. Ānanda, put aside the description of the size of the body of the person who disparages the true Dharma and is reborn in the lower realms. 23. Why is that? 24. If one hears the size of the body of the person who disparages the true Dharma, 25. they will vomit blood from their mouth, 26. or they will die, 27. or they will experience suffering that is almost like death.🔽Because if they hear that, it would not be suitable for the pain of grief to pierce their heart, 28. to dry up their throat, and to make them wither, the Blessed One did not give permission to the venerable Ānanda to describe the size of the body of the person who disparages the true Dharma in this way. 29. Then the venerable Ānanda said this to the Blessed One: 30. “Reverend Lord! 31. What kind of body will those who disparage the sacred doctrine assume when they are born in the lower realms? 32. What kind of body will they assume?” 33. The Blessed One replied, 34. “Ānanda, 35. the body that they will assume will be one that has been created and accumulated through the karma of being deprived of the sacred doctrine, and they will experience suffering in the hells for a long time, and likewise they will experience suffering 36. He replied, “Reverend Lord! 37. It is just as you have said! 38. Reverend Lord! 39. This is a son of noble family, Paragraphs: $ 0 5 11 15 19 21 29 36 #

Please segment these sentences into coherent paragraphs: 0. The combination. 1. The sutra says: Moreover, good man! 2. It is like innumerable and boundless water mirrors, which depend on light to manifest various different appearances of reflections in the sky. 3. The commentary says: 4. It raises the metaphor of the sky having no substance. 5. First, it raises the metaphor to illustrate, and later it explains the difficult points. 6. The water mirror is a metaphor for the capacities of sentient beings. 7. Relying on light is a metaphor for the power of original vows. 8. Space is a metaphor for the suchness of dharmas and the wisdom of suchness. 9. Reflected images means that the transformation bodies appear due to the combination of the light of original vows and space, the suchness of dharmas, etc., and the various activities for benefiting others are manifested. 10. Some say: 11. Reflected images in space means that when there are no clouds or obstructions in the sky, one can see reflections in water or mirrors. 12. Space and reflections refers to the blue sky seen by worldly people, and the reflections of the blue sky appearing in water or mirrors. 13. Space is not blue, but what is seen as blue is like the transformation bodies appearing above the suchness of dharmas and the wisdom of suchness. 14. Or it is only a metaphor for the manifestation of responses to the capacities of sentient beings, not for the manifestation of transformation bodies in accordance with the principle of suchness. 15. This is based on the Vijñaptimātratā philosophy and the understanding of An Huì who does not recognize the seen and the seeing. 16. Sutra: Space is precisely the signless. 17. Commentary: 18. This is an explanation of the difficult points. 19. Because emptiness has no form or color, it is used as a metaphor for the Dharma body. 20. Sutra: Good sons! 21. The disciples who receive this teaching in this way are the Dharma body's shadow. 22. Commentary: 23. The combination. 24. First, it clarifies the body that is seen, and later it clarifies the reason for having a body, combining them without difference. 25. If it follows the sutra translated by Paramārtha, it should say the assembly that receives this teaching is the able to attract the conditions. 26. The disciples are the bodhisattvas, who are also able to manifest the two transformation bodies. Manifesting the two transformation bodies is the Dharma body's shadow. 27. As before, first it raises the metaphor of the Buddha's parinirvāṇa, and later it raises the metaphor of the bodhisattva's meditative absorption of cessation. 28. Another explanation:🔽This text says the disciples who receive this teaching in this way are the able to attract the conditions. 29. The Dharma body's shadow - this text is concise and should say the transformation bodies seen by the disciples are the Dharma body's shadow. 30. Previously doubted that the Tathāgata's Dharma body is without discrimination, how can it give rise to the two bodies of response and transformation? 31. Not doubting that disciples can give rise to them. 32. However, although the suchness of dharmas, etc. are without discrimination, by the power of vows, it causes disciples to see them above their minds, and the activities of response and transformation are born. 33. The sūtra says: By the power of vows, various appearances are manifested in the two kinds of bodies, but there are no different appearances on the ground of the Dharma body. 34. The commentary says: 35. It clarifies that the bodies of response and transformation have a reason for combining into no difference. 36. No difference is the same as the Dharma body's appearance without discrimination. 37. The phrase in the two kinds of bodies refers to the two bodies of response and transformation. 38. Or what is manifested by the Buddha or what is manifested by bodhisattvas is called the two kinds of bodies. 39. Although different appearances are manifested, there is no distinction or different appearances on the ground of the Dharma body. Paragraphs: $ 0 1 3 10 16 17 20 23 28 34 #

Please segment these sentences into coherent paragraphs: 0. Kyurura, Pipiling, Dongkara, 1. Bhiji, Ga, and Dowa ri, 2. Tsitaka, and Tawa, 3. are to be taken in equal parts.🔽When given with cow's urine, or in pills, 4. they conquer even the most severe leprosy. 5. As it is said: 6. The powders of Kyurura and so forth, taken in equal parts, should be mixed with cow's urine and drunk, 7. or else boiled and made into pills. When given, they conquer even the most difficult to cure, or severe, leprosy, and eliminate it. 8. The three hot medicines, the three fruits, 9. sesame, and Gojey powder, 10. mixed with butter and honey, 11. made into pills of seven parts each, 12. conquer all forms of leprosy, 13. and become a nutrient and a rasayana. 14. As it is said:🔽One part of the three hot medicines, two parts of the three fruits, 15. three parts of sesame, 16. The fourth part is Gojye. 17. The fifth is Mar. 18. The sixth is honey. 19. The seventh is sugar. 20. This medicine, with these seven parts made equal, conquers all types of leprosy, becomes a rasayana, and increases complexion and strength.🔽Somaraja, citraka, 21. kyerpa, smoke, and bone, 22. Gojye, insect medicine, and the three fruits, 23. If relied upon, completely conquer leprosy. 24. In this, 25. if one relies upon and consumes the medicine of somaraja and so forth made into pills and powders, it completely conquers and eliminates leprosy.🔽Somaraja, ghee, 26. Gojye, citraka, varahi, 27. Haritaki, langali,🔽black sesame, and pippali, 28. made into pills and powders, 29. conquer all types of leprosy. 30. In this, 31. It is a mixture of powders such as somaraja, mixed with molasses and iron.🔽 32. The powders of somaraja, etc., mixed together, made into a lump with molasses and salt, will also cure leprosy. 33. By this, as many powders of somaraja, etc., as there are, double the amount of molasses, and salt, 34. and the measure is not explained, 35. but the powders and molasses are to be doubled. 36. Langali, visha, 37. somaraja, pipiling, 38. its root, cow dung, essence, iron powder, sour gruel, 39. and a paste of sesame oil will cure leprosy. Paragraphs: $ 0 3 8 14 20 25 27 32 36 #

Please segment these sentences into coherent paragraphs: 0. Fourth, asking about the characteristics of the establishment of mindfulness. 1. Second, a brief answer is divided into four. First, answering the characteristics of the body is divided into three. 2. First, a summary. 3. Second, the explanation is divided into fourteen. 4. First, two bodies are established based on the distinctions in continuity. 5. Second, two are established based on the distinctions of pervasiveness and non-pervasiveness. 6. Third, two are established based on whether or not the mind is grasped. 7. Fourth, two are established based on whether or not they are suitable. 8. Fifth, two are established based on the distinctions in form. 9. Sixth, two are established based on whether or not they are rotten. 10. Seventh, five are established based on the distinctions in destinies. 11. Eighth, two are established based on the distinctions of abiding and non-abiding. 12. Ninth, establishing two based on the distinction between internal and external. 13. Tenth, establishing two based on whether or not the continuum abides. 14. Eleventh, establishing three based on faculties. 15. Twelfth, establishing three based on level. 16. Thirteenth, establishing three based on good and evil. 17. Fourteenth, establishing three based on states. 18. The third concludes. The second answer to abiding in cultivating body contemplation is divided into two. 19. First, a heading. 20. Second, the explanation is divided into three. 21. First, establishing the contemplated dharmas. 22. Second, establishing the contemplator. 23. Third, clarifying the function, divided into three as in the treatise. The third answer to the essence of mindfulness is divided into two. 24. First, establishing the objects of mindfulness. 25. Second, establishing the essence of mindfulness. The fourth answer to the characteristics of mindfulness has two different approaches. 26. The first approach clarifies the characteristics of mindfulness based on the three wisdoms, divided into two. 27. First, explaining the correct principle, divided into two. 28. First, clarifying mindfulness. 29. Second, clarifying the meaning of mindfulness. 30. Second, concluding. 31. The second different approach clarifies the characteristics of mindfulness based on the three dharmas such as guarding mindfulness, divided into three. 32. First, a heading. 33. Second, the explanation is divided into three. 34. First, clarifying the section on protection and remembrance, divided into two parts. 35. First, stating. 36. Second, explaining. 37. Second, clarifying the section on being unstained by objects, divided into two parts. 38. First, stating. 39. Second, explaining. Paragraphs: $ 2 4 18 24 26 31 #

Please segment these sentences into coherent paragraphs: 0. When your wisdom🔽Destroys the darkness of ignorance, 1. Even the sun 2. Is not as bright as a firefly. 3. Your speech, mind, and deeds 4. water, and the sky 5. are as if sullied. 6. Whatever is good in the world 7. is all surpassed by that.🔽The qualities of the Buddha 8. are not surpassed by the afflictions and worldly dharmas. 9. Having attained the precious Dharma,🔽you have become supreme.🔽That itself is to be compared and 10. you are to be compared with it.🔽Whatever is said 11. by comparing it to something else🔽is merely the delight of the speaker, 12. a mere expedient and flattery. 13. This is the third chapter, the praise of the incomparable. 14. You are victorious over Mara 15. and cause all beings to have faith. 16. When I contemplate reality, 17. It is not so wonderful that the great🔽should be patient with the weak.🔽But it is a great wonder if the weak 18. can show patience to the strong.🔽It is not so wonderful if the patient 19. are patient with those who are different from them, 20. but it is a great wonder if they are patient 21. with those who are the same as them.🔽It is not so wonderful if the patient🔽are patient with those who are weak,🔽but it is a great wonder if they are patient 22. with those who are strong. 23. It is not so wonderful if the patient🔽are patient with those who are hostile,🔽but it is a great wonder if they are patient🔽with those who are friendly.🔽It is not so wonderful if the patient 24. are patient with those who are equal to them,🔽but it is a great wonder if they are patient🔽with those who are inferior to them.🔽It is not so wonderful if the patient🔽are patient with those who are inferior to them,🔽but it is a great wonder if they ar 25. with those who are superior to them.🔽It is not so wonderful if the patient🔽are patient with those who are equal to them,🔽but it is a great wonder if they are patient 26. with those who are superior to them.🔽It is not so wonderful if the patient🔽are patient with those who are superior to them,🔽but it is a great wonder if they are patient🔽with those who are equal to them.🔽It is not so wonderful if the patient🔽are patie 27. are patient with those who are superior to them,🔽but it is a great wonder if they are patient🔽with those who are equal to them. 28. It is not so wonderful if the patient🔽are patient with those who are equal to them,🔽but it is a great wonder if they are patient 29. with those who are superior to them.🔽It is not so wonderful if the patient🔽are patient with those who are superior to them,🔽but it is a great wonder if they are patient🔽with those who are equal to them.🔽It is not so wonderful if the patient 30. are patient with those who are equal to them,🔽but it is a great wonder if they are patient 31. with those who are superior to them.🔽It is not so 32. You are free from attachment and anger.🔽You are not attached to arhats 33. Or hostile to non-Buddhists. 34. Your mind is not changed by🔽Attachment and anger. 35. What praise can there be for you?🔽You are not attached to good qualities 36. Or fond of those who have them. 37. Oh! Your mind is 38. Pure and completely good. 39. Your faculties are pure Paragraphs: $ 0 7 9 13 14 17 32 #

Please segment these sentences into coherent paragraphs: 0. One should know that the mantra of the syllable oṃ is on the moon maṇḍala in the heart of the gnosis being in the heart. 1. One should meditate on that consciousness as nondual. 2. From that, the mind which has reached the vajra, i.e., the cessation of the non-flowing of the conceptualization of subject and object. 3. When it is born in that, 4. then that yogin becomes like a wish-fulfilling gem, fulfilling the wishes of all sentient beings. 5. The yoga of the drop is the attainment of the drop of mantra. The rest is as before. 6. And in all of them 7. by the aspiration for the natural and so forth 8. the drop is born subtle, secret, 9. and indicated by the small and so forth. 10. The yoga is the approach and so forth, just so. 11. Because it is the indicator of reality, it should be seen in this way. 12. nectar light rays that arise from the white oṃ on the moon in the center of the white wheel at the crown, throat, and heart cakras that abide in one’s own wheel. 13. Since those nectar light rays pervade each atom, one will be accomplished as similar to Vairocana and will remain for an eon.🔽Also, meditate on all the mantras abiding in the individual hand implements of Akṣobhya, Amitābha, and so on, abiding in one 14. Since this is an illustration, 15. the three families are explained to be the principal ones. 16. He is the person who knows the reality of the pledge of the mantra of all the Tathagatas. 17. This concludes the eleventh chapter of the Sri-Guhyasamaja, the Ornament of the Vajra Essence. 18. Then, after the desire of the disciples who ask, “How should one practice diligence and the five nectars? 19. What is the principal result of which one?,” etc., 20. the teacher, who turns the realm of sentient beings away from the paths of the miserable realms and cyclic existence and shows them the paths to the higher realms and liberation, 21. the producer of the desire for the Tathagatas, etc., for the sake of all sentient beings without exception, 22. the producer of the supreme intuition, who establishes that Tathagata in the continuum of sentient beings, 23. The pledge is the very vajra that illuminates the three vajras, which is speech itself, since it is not harmed by those [objects] of valid cognition and scripture, and is therefore a vajra. 24. It is a pledge because it is not to be transgressed, being equal to space, and it is of the nature of that [vajra], since it is nonconceptual by nature. 25. The phenomena themselves are pure by nature, and they are also just that, by means of reality. 26. The play is for the sake of sentient beings to be trained, who have various interests, in the conventional sense, and it is of the nature of the mantras and so forth that are to be explained. 27. It should be cultivated by yogins and yoginīs, since it brings about the attainment of the goal of the supreme person, and is therefore excellent. 28. In this regard, some say that a great forest is fifteen yojanas in size, and is devoid of villages and so forth. 29. The syllable mam is said to be the seed of Manjushri. 30. For the sake of the power of invisibility, one should visualize that very Manjushri in one's own mandala. 31. Every day, in four sessions, 32. endowed with the yoga of the three samadhis, 33. one should practice for the sake of the supreme power. 34. The common and supreme powers 35. are attained by the rite, in the intervals of the sessions, of visualizing the seed syllable on the moon in the body, speech, and mind wheels of Manjushri, together with light rays, by one who has attained the signs. 36. Having actualized the meaning of reality, one should repeatedly engage in the emanation and so forth right there. 37. If one does that, one will become equal to Manjushrivajra. 38. That which accomplishes the supreme commitment of Manjushrivajra is made invisible by one's desire. 39. Having attained the supreme and having attained the permission of the deity, the yogi/nī of Manjushrivajra or any other should make a pill of the five nectars in the proper proportion, the size of which will be explained, with copper Paragraphs: $ 0 5 12 18 23 28 31 38 #

Please segment these sentences into coherent paragraphs: 0. Naked means without clothes. 1. Wanderers refers to non-Buddhist ascetics. 2. Downfall is as before. 3. Except for giving in order to separate them from their sick and sinful views. 4. If one gives food and drink with one’s own hand, there is an infraction. 5. If one gives the five types of suitable food and drink, but not with one’s own hand, there is an infraction of wrongdoing. 6. The origin story for the prohibition against going to see an army in formation took place in Śrāvastī.🔽At that time, the king of Kosala was attacked by some hill people. He sent an army with its leader to subdue the hill people, but the army was defe 7. The king’s order was proclaimed everywhere: “All those who make a living with weapons should go.” The army included cavalry, infantry, and so on. 8. The group of six said to the people who were going out of the temple, The fat man is coming like a great army! They went out to see the army. They said to the people, This poor man, who is like an elephant or a pig, will not go to the village of the 9. You should go, but you cannot return! Because of that, they were embarrassed and frightened. They turned back on the road. 10. Then the king asked, Why did they turn back? They told the king what had happened. 11. The king was angry. He heard the case and laid down a training rule prohibiting looking at an army. 12. The monk is one of the group of six. 13. The rest is as above. 14. Army means an army that wants to fight. 15. An army is one with one branch, two branches, three branches, or four branches. 16. One with one branch is an elephant division. One with two branches is a cavalry division. 17. One with three branches is a chariot division. 18. One with four branches is an infantry division. 19. If the monastery is on the road, one may go by the road. If the army comes to the monastery, or if one is summoned by the king, a minister, a general, or the people of the country, 20. or if the eight kinds of disasters occur, 21. there is no fault in seeing the army. 22. The basis for the rule that it is not permitted to stay and watch an army for more than two days is in Śrāvastī. 23. The king remained in that very city, not having gone to the village of the mountain tribe. 24. The ministers discussed the matter and said, 25. It is fitting to summon the householder Anāthapiṇḍada, who is wise and powerful. A messenger was sent to summon him, and he was brought. 26. But even after a long time, he did not return. 27. King Prasenajit, who was friendly with Anāthapiṇḍada, asked, Householder, are you unhappy to be separated from your wife and children? 28. What is the problem? He replied, I am not unhappy to be separated from my wife and children, but I am unhappy because the noble monks are not there. 29. Then the king sent a letter saying, Monks, come here! The elder monks were unable to go because of their old age. 30. The group of six said, “We promised the king and his ministers that we would teach the Dharma.” 31. The group of six went to the army and stayed there for many days. They were given the best food and drink and they joked around. 32. “You poor people! Your elephants are like pigs!” 33. “Your horses are like donkeys!” They grabbed the tails of the horses and rode around on them.🔽“You people are like grass!” They put their hands on the necks of the men and pushed them around. 34. The men became depressed and sat there thinking. The king saw them and asked, “What is the matter?” 35. The monks said, “We are not allowed to stay in the army for a long time.” The king reprimanded the group of six. 36. Having criticized them, This is not the work of an ascetic, he established the rule that they should not stay in the army for more than two nights. 37. The phrase because of such and such conditions means that they were summoned by the king, the general, and the people of the country. 38. The phrase the monks refers to the group of six and others like them. 39. The phrase the army means one with one branch and so on, as above.🔽The phrase if they go to see it means that they go with the desire to see it. Paragraphs: $ 0 6 15 22 30 36 #

Please segment these sentences into coherent paragraphs: 0. Second, the explanation. 1. The fifth clarifies the activity of the four dharmas such as food and drink, divided into two. 2. First, the sūtra is presented. 3. Second, the explanation. The second clarifies the five activities at the time of abiding, divided into four. 4. First, a general question. 5. Second, a brief answer, divided into five as in the treatise. 6. Third, a detailed explanation, divided into four. 7. The first clarifies the three bodily activities such as walking and so forth, divided into two. 8. First, the sūtra is presented. 9. Second, the explanation. 10. The second clarifies the verbal activity, divided into two. 11. First, the sūtra is presented. 12. Second, the explanation. 13. The third clarifies the three mental activities such as lying down and so forth, divided into two. 14. First, the sūtra is presented. 15. Second, explanation. 16. Fourth, clarifying the two dharmas of day and night together has two approaches, divided into two. 17. First, based on waking to clarify the dharma of abiding in the day. 18. Second, based on the method of lying down to clarify the dharma of abiding in the night. 19. Fifth, concluding summary. The third clarifies the four dharmas of abiding in right mindfulness when walking and abiding. It is divided into six parts. 20. First, a general question. 21. Second, a brief answer, divided into two parts. 22. First, clarifying the characteristics of right mindfulness in the two dharmas of walking and abiding. 23. Second, clarifying the scope. 24. Third, listing the names, divided into four as in the treatise. 25. Fourth, explaining the four dharmas, divided into four. 26. First, based on events. 27. Second, based on places. 28. Third, based on time. 29. Fourth, based on karma to clarify the activities. 30. Fifth, clarifying the benefits of the four dharmas, divided into seven as in the treatise. 31. Sixth, concluding. The third clarifies the concluding summary. 32. The ninth among the fourteen, based on the nature of good friends, clarifies the meaning of provisions, divided into two. 33. First, extensive analysis. 34. Second, clarifying the concise meaning. 35. The first text is divided into six parts. 36. First, a general question. 37. Second, a brief answer. 38. Third, questioning. 39. Fourth, citing the sutra and listing the names, divided into eight as in the treatise. Paragraphs: $ 0 5 8 10 13 16 19 24 32 36 #

Please segment these sentences into coherent paragraphs: 0. The two are called things and truths. 1. How are your goddesses? 2. This is the union of the gods. 3. The wheel is turned. 4. This is the birth of the six mandalas. 5. The great ocean is the great quality. 6. The supreme is the supreme of all worlds. 7. The desire for happiness in all accomplishments. 8. This is the perfect bliss of the accomplishments of going to space and so forth. 9. The Buddha said, Blessed One, all beings are Vajrasattva, Manifestation, and so forth. 10. The dakinis, the illusory, the supreme, are the most excellent of the accomplishments of the paths of space, and so forth. 11. The vajra-sattva who is truly joined with all the goddesses is fortunate. 12. He is the one of the gods, the one of the gods. 13. Since you do not transgress, you will understand the pledge. 14. This is the thought that is understood through words. 15. The third is the commentary on the third. 16. In this way, the Blessed One has demonstrated the nature of the three kinds of investigation: the application, the application, and the extreme application, and has attained the unimpaired wisdom in all. 17. It is characterized by the meditation of all the practices. 18. This is because the sublime, supreme, and supreme attainment of all kinds of good fortune is the essence of the conception of the glorious samaya. 19. This is what he says. 20. This section will examine the two other investigations by means of the following and the following. 21. The goddess is called the equal of all the gods. 22. He was a good friend to all the goddesses. 23. Therefore, since he has achieved the state of a goddess, he is fortunate. 24. Because of this, it is the supreme desire to enter the female world. 25. The joys of the joyous experience are the joys of the joyous experience of the joyous experience of the joyous experience of the joyous experience of the joyous experience of the joyous experience of the joyous experience of the joyous experience of 26. When he was born, he was attracted to all the goddesses. 27. The yoga of all the practices is accomplished. 28. I will sing this song here. 29. The contact is the contact of bliss. 30. The way they live is to enjoy themselves by enjoying pleasure. 31. This is how the result of the vajra-mindedness is shown. 32. The Buddha is said to be the cause of the practice of the effects of the manifestation of the Buddha, etc. 33. The perfection of enlightenment, the perfection of jewels, the perfection of dharma, and the perfection of karma. 34. The perfection of generosity, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of concentration, the perfection of wisdom, the perfection of wisdom, the perfection of wisdom, the perfection of wisdom 35. The perfection of wisdom, the perfection of method, the perfection of prayer, the perfection of power, and the perfection of wisdom. 36. They are all the perfections, the forms of the Samantabhadra, and so forth, and they are the enlightenment of the unborn, the joyful, the stainless, the luminous, the radiant, the radiant, the radiant, the radiant, the radiant, the radiant, the radia 37. They are the twelve luminosities: the difficult to see, the clear, the long, the unmistaken, the excellent intelligence, the clouds of Dharma, and everywhere. 38. The word truthless is the term truthless. 39. They are free from the power of the demons. Paragraphs: $ 0 9 16 21 28 32 38 #

Please segment these sentences into coherent paragraphs: 0. The mantra of the oblation 1. The consecration is the stabilization of the mind in meditation. 2. The accomplishment of samadhi is the exhaustion of all obscurations. 3. In this way, practice in the three times, or meditate without interruption.🔽 Whatever actions you perform, 4. with the face of a buffalo,🔽 with a single mind in the three samadhis, 5. the form of blazing wrath,🔽 you should strive to keep in mind the protection and destruction of sentient beings.🔽 In this way, you should generate the same attitude toward sentient beings🔽 that you have toward enlightenment. 6. The great hero, the nature of time,🔽 is the ultimate purity. 7. The eight faces are the eight periods of the day,🔽 and the ninth pervades everything. 8. The two horns are the half-moons, 9. the sixteen are the lunar digits.🔽The nine faces should be known as the 10. planets and the lunar mansions.🔽The feet are the twelve houses🔽and also the four seasons. 11. The weapons are the sixteen emptinesses🔽and also the sixteen compassions. 12. The elephant skin is the great obstacle🔽and the fear of samsara is torn. 13. The form of the six🔽destroys great hatred.🔽The form of the fierce one is the other color 14. of great love.🔽The skull ornaments are inexhaustible. 15. All the deities of the maṇḍala🔽are the time of natural origination. 16. The mantras🔽are the purity of the three kāyas. 17. The first of the names of the inner deities is oṃ,🔽and the last is hūṃ phaṭ. 18. The ends are the vessel for drinking the pure🔽substances, the maṇḍala of the factors of enlightenment. 19. The color is pure, and the tathāgatas🔽should be known as manifest.🔽This is the pure summary;🔽the extensive [version] is in the Mañjuśrī Tantra. 20. Whatever merit I have obtained🔽through composing this sādhana, 21. by that merit, may the world🔽be liberated from suffering.🔽Having extracted a little from the🔽three hundred vajra-heruka concepts 22. and the Mañjuśrī Tantra,🔽whatever is slightly excessive or lacking 23. in this compilation of the glorious sādhana,🔽may the scholars forgive me. 24. Whatever I have heard previously, 25. Therefore, this is the measure of accomplishment. 26. The sādhana of glorious Vajrabhairava composed by the great master Āryadeva is complete. 27. It was translated and finalized by the paṇḍita Avadhūtipa and the translator Khyira Lhewangpo. 28. The sādhana called Vajrabhairava Paragraphs: $ 0 3 6 11 15 20 24 26 #

Please segment these sentences into coherent paragraphs: 0. The Tathāgata also does not abide anywhere, and does not abide apart from all dharmas. 1. The Tathāgata is not the Tathāgata because of form, the Tathāgata is not the Tathāgata because of the absence of a basis, the Tathāgata is not the Tathāgata because of the absence of a basis in form, the Tathāgata is not the Tathāgata because of form 2. Because dharmas are without a basis, form is without a basis; 3. because feeling, perception, mental formations, and consciousness are without a basis, the Tathāgata is without a basis. 4. The Tathāgata is not based on the absence of a basis for feeling, perception, mental formations, and consciousness, and feeling, perception, mental formations, and consciousness are not based on the absence of a basis for the Tathāgata. 5. The Tathāgata is not based on the absence of a basis for the Dharma of the Tathāgata, and the Dharma of the Tathāgata is not based on the absence of a basis for the Tathāgata. 6. The Tathāgata is not based on the absence of a basis for the śrāvakas, pratyekabuddhas, up to the knowledge of all modes, and the knowledge of all modes is not based on the absence of a basis for the Tathāgata. 7. The knowledge of all modes is not based on the absence of a basis for the Dharma of the Tathāgata, and the Dharma of the Tathāgata is not based on the absence of a basis for the knowledge of all modes. 8. Moreover, Kauśika! 9. The Tathāgata is not united or separated from the dharmas of form, and is not united or separated from the dharmas of feeling, perception, mental formations, and consciousness. He is not united or separated from the five aggregates apart from them, a 10. In the state of omniscience and Tathāgatahood, there is no aggregation or dispersal. One does not aggregate or disperse the dharmas of omniscience, nor does one aggregate or disperse apart from the Tathāgata of omniscience. 11. Moreover, Kauśika! 12. In these dharmas, there is no aggregation or dispersal. It is established by this majestic power, and there is abiding. 13. Just now, Kauśika, you asked again: 14. Where should bodhisattva-mahāsattvas seek prajñā-pāramitā? 15. Do not seek form, do not seek apart from form. Do not seek feeling, perception, formation, or consciousness, do not seek apart from consciousness. 16. Prajñā-pāramitā, in form, feeling, perception, formation, and consciousness, in all dharmas, is neither aggregated nor dispersed, has no form and no appearance, and cannot be grasped or held. It is a single characteristic, the characteristic of non-e 17. Furthermore, Kauśika! 18. Bodhisattva-mahāsattvas practice prajñā-pāramitā, and up to sarvajña, they do not seek anything, and do not seek sarvajña from elsewhere. 19. Why is it so? 20. Seeking prajñā-pāramitā and sarvajña, in all dharmas there is no aggregation and no dispersion, no form and no appearance, and it cannot be grasped or held, and thus it is of one mark, the mark of non-existence. 21. Why is it so? 22. Kauśika!🔽Prajñā-pāramitā has no form and is not different from form, it has no feeling, perception, formation, or consciousness and is not different from consciousness. Consciousness is not different from prajñā-pāramitā, and it is also not different 23. Prajñā-pāramitā is not different from sarvajña, prajñā-pāramitā and tathāgata, prajñā-pāramitā, have no form and are not different from form, and are also not different from feeling, perception, formation, and consciousness; 24. Prajñāpāramitā is also without different consciousnesses. Samyak-saṃbodhi is not prajñāpāramitā, and prajñāpāramitā is not different from samyak-saṃbodhi. Tathāgata's prajñāpāramitā has no form and is also not different from form. 25. Feeling, perception, mental formations, and consciousness are also like this, being without different consciousnesses and also without basis.🔽Prajñāpāramitā has no dharmas of form and is also not different from dharmas of form. Feeling, perception, m 26. Prajñāpāramitā has no basis of form and is also not different from the basis of form. Prajñāpāramitā has no dharmas of form and is also not different from dharmas of form. Feeling, perception, mental formations, and consciousness are also like this. 27. From the śrāvakas and pratyekabuddhas up to samyak-saṃbodhi, it is also like this. There are no dharmas of form in samyak-saṃbodhi, and there are also no dharmas of form that are different from samyak-saṃbodhi. 28. Prajñāpāramitā has no basis of samyak-saṃbodhi and is also not different from the basis of samyak-saṃbodhi. 29. Prajñāpāramitā has no essence of sarvajña, and it is also not separate from the essence of sarvajña. 30. Śakra, Lord of the Devas, said to Subhūti: 31. This is the great prajñāpāramitā of the bodhisattva-mahāsattvas, which is without distinction and without limit. 32. The bodhisattva-mahāsattvas should learn from this, and the srotāpannas, sakṛdāgāmins, anāgāmins, arhats, pratyekabuddhas, bodhisattvas, and buddhas should learn from this. 33. The bodhisattva-mahāsattvas learn this Dharma in order to transform sentient beings and purify the buddha-land, and attain anuttara-samyak-saṃbodhi. 34. Subhūti said to Śakra, Lord of the Devas: 35. It is so, Kauśika! 36. This is the great prajñāpāramitā of the bodhisattva-mahāsattvas, which is without distinction and without limit. One should learn in this way. 37. Because all the three vehicles are born from this, and bodhisattva-mahāsattvas themselves attain anuttarā-samyak-saṃbodhi and become arhats. 38. Form is boundless, this is the boundless pāramitā of all bodhisattva-mahāsattvas. 39. Why is it so? Paragraphs: $ 0 8 11 13 17 22 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. Many bad understandings and bad realizations from the past. 1. Now finally become a carefree monk. 2. Although the eye towards the higher has not yet fully opened, 3. Yet I have understood the matter of the past. 4. It is truly immeasurable. 5. This is something to rejoice in. 6. Yi also followed in a single word, 7. Stepping on solid ground. 8. Now they are all vigorous, 9. Only now do I know that my mind in the past was not in worldly matters. 10. After the first month of the second year of Yiyou, 11. Pu came to take leave. 12. Returning to Changxi to visit his mother. 13. And asked for a Dharma talk, so I wrote the above words with a confident brush to give to him. 14. Jian Shan had Chan Master Fayan, the foremost heir of the Dharma, who was known as Zang Liu. 15. That person, 16. Scolding the Buddha and cursing the patriarchs, 17. Possessing the eye to discern the Dharma, 18. Is no less than the ancient master Pang. 19. Try presenting this to that old man. 20. There will certainly be criticism. 21. Also ask that old man to serve as a witness together. 22. Return before summer. 23. The ultimate final great matter of causes and conditions. 24. Do not be like a hammer falling into a well. 25. In the realm of a practitioner, even a thousand miles is like facing the wind. 26. I will not write any further. 27. Showing the Chan practitioner Miaodao. Chan Master Dingguang Miaodao asked Yunmen: 28. This mind, this nature, deluded and enlightened, facing and turning away - how is it? 29. Please point out the essential. 30. Yunmen remained silent for a long time without answering. 31. Miaodao asked again. 32. Yunmen laughed and said: 33. If we discuss the essential, 34. it cannot be pointed out to others. 35. If it could be pointed out, 36. it would not be essential. 37. Miaodao said: 38. Isn't there a skillful means to enable students to approach it? 39. Yunmen said: Paragraphs: $ 0 10 15 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. The embrace of the lotus,🔽and seeing, and being passionate, 1. and all the purposes of the hands, 2. how are the mudras accomplished? 3. Dancing, singing, and great laughter, 4. playfulness, and speaking, how are they? 5. Form, sound, and likewise smell, 6. the chief, taste, and touch, 7. flowers, incense, supreme scent, 8. and the supreme lamp, what are they?🔽How are all the offerings accomplished? 9. How are they accomplished by offering? 10. The Victorious One asked these questions 11. to the one with the vajra garland. 12. Then the Blessed One, the Great Samantabhadra, having entered the samadhi called Vajra Enjoyment of the Analysis of All Questions, brought forth these questions of all the Tathagatas: 13. Wisdom is well-explained as the mother, 14. The father is skilled in means. 15. By relying on this, 16. Liberation from the village is accomplished. 17. Endowed with the practice of traces, 18. Both are considered demons, 19. Explained as liberated and not liberated. 20. That is called a yogi. 21. Secret mantra is explained as the mind, 22. The essence is also like that. 23. When established in the mind, 24. The mantra adept will be successful. 25. Liberation is the ocean of Dharma. 26. The seal with which the deities are sealed 27. is accomplished by this seal. 28. Siddhi is unsurpassed bliss, 29. all the wisdom of the vidyā mantras, 30. explained as the perfection of the vidyā mantras. 31. Knowing that, one will be accomplished. 32. Having been accomplished, there are three kinds of bliss. 33. Wisdom is the introduction of wisdom, 34. and likewise, summoning. 35. It is known as requesting departure. 36. It is the stabilization of bondage. 37. Pleasing is the complete satisfaction. 38. Urging is explained as the arousal. 39. Becoming one-pointed in thought Paragraphs: $ 0 8 12 21 28 33 #

Please segment these sentences into coherent paragraphs: 0. The formless is connected with form; the formless is removed from the formed. 1. The unmoving is connected with movement; the non-doer has the nature of a doer. 2. The hard has form even in the formless; the form of those is desire. 3. The field of concentration is stated thus: “In what is without breath, etc.” In some place, in the case of the place of the breathing ones, the quality of the breathing ones, 4. the quality of the Dhamma is placed, is imposed, in the object which is without breath, in the object which is devoid of breathing ones, by the method of following the right way of the Lord of the world. 5. In the same way above also, in the appropriate way. In the object which is without form, in the object which is devoid of form, in some place, in every place, it follows. 6. In the object which is without body, in the object which is without mass, in the object which is not compact, the quality of the hard, of the strong, of those aforesaid concentrations, 7. form is the example. The desires are mentioned in the order in which they are mentioned. 8. In the exposition, by the plural “concentrations,” he points out the field of the concentrations which are shown by the plural.🔽“In what is without breath, etc.” In some place, in some object, the quality of the breathing ones, the quality of the sen 9. the quality of the Dhamma is placed, is imposed, in the object which is without breath, in the object which is devoid of breathing ones, by the method of following the right way of the Lord of the world. In some place, in the object which is connecte 10. The Dhamma is in the formless, in the object devoid of form,🔽In some cases the Dhamma is in the tasteless, in the object devoid of taste, 11. And in some cases the Dhamma is in the unliquid, in the object devoid of liquid,🔽In some cases the Dhamma is in the non-doer, in the object devoid of a doer, 12. And in some cases the Dhamma is in the unsolid, in the object devoid of a body. 13. The example for these six determinations is form. “In the non-living, in the living” is stated. It may be so. There are no living beings in the horse,🔽And form is excluded,🔽And form is associated,🔽And taste is excluded, 14. And it occurs together with taste,🔽And it is other than liquid,🔽And it is associated with liquid, with the state of being a liquid,🔽And it is other than the doer, 15. And the state of the doer does not exist, 16. And there is no body in the horse. This is the analysis. 17. The Description of Determination 18. The Dhamma of the living in the non-living, 19. Lord, with the full-moon face of your topknot, even by day the white lotuses 20. Rejoice, as it were, with their meeting, when the sun has set. 21. “Uṇṇāpuṇṇindunā” is the first verse. “Lord” : he addresses the Blessed One as the one who is the refuge for the world’s three orders of beings. 22. With the meeting, the union, of the full-moon face of the topknot-hair-tuft, which is called the “topknot,” the white lotuses, the white water-lilies, the white lilies, 23. even by day, when the sun has set, rejoice, as it were, with their meeting, when the sun has set. I surmise that they rejoice well. 24. Herein, the “meeting” of the moon-like face, which is not a hand, and the “rejoicing” of the white lotuses, which are not hands, 25. is a simile in terms of the world’s conventions, since the simile is based on the fact that the topknot is a man and the white lotuses are women.🔽So this well-known fact is called “simile” . And the word that expresses that is a conventional expressi 26. So too in the following verses as appropriate. 27. Herein, the simile of the hand is stated in the first stanza with the words “The moon” , etc., namely:🔽The moon, which is called “the moon’s mark” , that is, the circle of hair called “the mark” , 28. and the night-lilies, which are called “the night-lilies” , that is, the white and blue water-lilies,🔽rejoice, as it were, in the day too, by opening, through the cause of their mutual contact, which is the conjunction of the moon and the night-lilie 29. The moon’s delight in the night-lilies is known by the word “rejoice” , which is accompanied by the word “indeed” . Herein,🔽the three meanings, namely, the conjunction, which is called “the hand’s meaning” , the disappearance of sleep, and the rejoic 30. are established as the hand’s meaning, in the three things called “the moon’s mark” , “the night-lilies” , and “the moon” , 31. which are not hands, by superimposition by the understanding, in the sense of disregarding the world’s usage. 32. The text that illustrates that is to be regarded as a simile in the sense of proximity to that . The moon is full, and it is the moon, thus it is the moon’s mark . They have gone away from sleep, thus they are the night-lilies . 33. In the juices of compassion, 34. People are drowning, as if in the juices of immortality, 35. Happy are they, their faults destroyed, O Lord, who bow to your lotus feet. 36. “Compassion” and so forth. O Lord, people who are bent on your lotus feet by way of bowing, beings who wander in the three worlds, 37. in the juices of compassion, in the juices of mercy, in the qualities, as if in the juices of immortality, as if in the juices of nectar. “Passion and so forth, 38. courage and so forth, qualities and so forth, love and so forth, juices and so forth” is the Amarakosa lexicon. Drowning, sinking, 39. their faults destroyed, their faults of wind and so forth destroyed, on the side of immortality, elsewhere their faults of passion and so forth destroyed, they are happy, they have attained happiness, bodily and mental bliss, O Lord, who bow to your Paragraphs: $ 0 3 6 8 13 18 21 27 33 36 #

Please segment these sentences into coherent paragraphs: 0. there are again four kinds of four sentences. 1. In this way, the first characteristic and the first sentence, 2. opposing the remaining two characteristics and the four sentences, 3. there are eight kinds of four sentences. 4. Using the first characteristic and the remaining two sentences as the head, 5. opposing the remaining two characteristics and each four sentences is also like this. 6. The first characteristic and the remaining three sentences as the head, 7. opposing the remaining three kinds of eight sentences, 8. altogether forming twenty-four kinds of four sentences. 9. Using the second characteristic and the four sentences, 10. Regarding the third characteristic, there are four sentences. 11. Each of the three characteristics has four kinds of four sentences. 12. Again, it forms sixteen kinds of four sentences. 13. In this way, it totals forty kinds of four sentences. 14. There is being and there is not being. 15. Fearing that the text is too extensive, I have only briefly shown it. 16. Regarding the previous sentences, I will summarize them in a verse: 17. Regarding the three characteristics of the property of the probandum, 18. each is mutually absent in the three characteristics, and should be considered as inconclusive. 19. Indeterminate, contradictory, and so on. 20. The word and so on indicates all the incomplete errors. 21. The errors in the similar example and the dissimilar example, 22. are all included here.🔽The three characteristics of the property of the probandum, 23. are the three characteristics of the reason. 24. Because the meaning is explained based on these three characteristics. 25. Because the reason directly establishes the property of the probandum, the characteristics are broad and pervasive. 26. Each is mutually absent means 27. there are four types of this. 28. The first is each. 29. The three characteristics each correspond to their own property to form a sentence. 30. The first characteristic has three, 31. and the latter two each have four. 32. Second, there is mutual absence. 33. The three characteristics mutually lack each other, and the corresponding phrases are omitted. 34. There are many explanations in ancient and modern times. 35. Now, I only take the three characteristics of the property of the probandum. 36. There are three kinds of four-line phrases in this verse. 37. There is one kind of two-line phrase. 38. Third, each pair has mutual absence. 39. Using the three phrases of the first characteristic, Paragraphs: $ 0 14 17 22 30 36 #s free from the afflictions. Paragraphs: $ 0 3 16 20 27 33 #

Please segment these sentences into coherent paragraphs: 0. This child has great virtue from his past blessings. 1. His aspirations and strength are pure and far-reaching, not greedy for worldly affairs. 2. He will surely leave the household life and attain the fruit of non-attachment. 3. Although young, his thoughts were pure and his conduct was compassionate and generous. 4. He had few desires and was content, always observing that worldly pleasures are impermanent and fragile. 5. He never gave rise to even a moment of thoughts of fondness and delight. 6. At that time, his parents saw him like this. 7. They were very sorrowful. 8. and said to each other: 9. When this child was born, 10. an astrologer predicted: 11. he will surely leave the household life. 12. Now, what means can we devise to cut off his intention? 13. Reflecting to himself, 14. he thought: In the world, the only thing that can be indulged in is beautiful form. 15. I shall select a fine and upright wife for him to cut off his intention. 16. When he reached the age of fifteen, he wanted to find a wife for him. 17. Kāśyapa, upon hearing this, became deeply sorrowful. 18. He said to his parents: 19. My aspiration is pure, I do not need a wife. 20. In this way, he said it up to three times, but his parents would not listen. 21. Thereupon, Kāśyapa knew that the matter was difficult to avoid, 22. so he devised a strategy and said to his parents: 23. If you can find a woman with a golden complexion and appearance surpassing the world, 24. only then will I open my mind and accept her. 25. If you cannot find such a person, I will not marry at all. 26. At that time, his parents, out of respect for him, did not go against his words. 27. They immediately invited and summoned the brāhmans to go throughout the country,🔽saying: 28. If there is a woman with a body of true golden color and an extremely beautiful appearance, 29. I will marry her. 30. The Brahmins then conspired together, 31. Casting gold into a human form with extraordinary features. 32. They carried it together and traveled to various villages, 33. Loudly proclaiming, 34. If there are women, 35. Who see this golden deity and worship and make offerings to it, 36. In the future they will surely attain subtle wisdom and a body of true golden color. 37. When the women heard this, they all came out to pay respects. 38. At that time, there was a woman with a face like a beautiful pearl and a body of purple golden color. 39. Her nature was gentle and her wisdom was profound and far-reaching. Paragraphs: $ 0 6 9 16 21 27 30 38 #

Please segment these sentences into coherent paragraphs: 0. One possesses three when Dharma knowledge of the truth of cessation and perseverance for subsequent knowledge of the truth of cessation arise. 1. One possesses three when subsequent knowledge of the truth of cessation and perseverance for Dharma knowledge of the truth of path arise. 2. One possesses four when Dharma knowledge of the truth of path and perseverance for subsequent knowledge of the truth of path arise. 3. The path of meditation is not mentioned in the Abhidharmakośa, but it is mentioned in the autocommentary. 4. One abiding in subsequent knowledge of the truth of path possesses six perfect knowledges if one has not obtained freedom from attachment to the summit of existence or if one degenerates from that state. 5. One who previously or later obtains freedom from attachment possesses one.🔽One who previously obtains freedom from attachment or one who obtains freedom from attachment later possesses one perfect knowledge that is the elimination of factors associat 6. One who is a serial abandoner possesses one perfect knowledge that is the elimination of factors associated with the summit of existence alone if one abides in subsequent knowledge of the truth of path or abides in the liberated path. 7. Until one has attained freedom from attachment to the form realm.🔽 8. One possesses one perfect knowledge when one obtains the status of an arhat, because the others are included in the perfect knowledge of the abandonment of all the defilements.🔽If one regresses from the status of an arhat, one possesses two perfect k 9. If one regresses from the status of an arhat, one possesses two perfect knowledges, because one possesses the perfect knowledge of the abandonment of the defilements of the realm of immateriality.🔽If one regresses from the status of an arhat, one pos 10. If one regresses from the status of an arhat, one possesses two perfect knowledges, because one possesses the perfect knowledge of the abandonment of the defilements of the realm of immateriality.🔽If one regresses from the status of an arhat, one pos 11. There is no error, because it is asserted that there are five due to the name of complete knowledge being given to the abandonment of objects to be abandoned by the path of seeing that are objects of the desire realm alone and objects of the realms o 12. Why is the state of a nonreturner established by abandoning objects to be abandoned by the path of meditation? 13. Those abandoned by the mundane path are objects to be abandoned by the path of meditation. 14. That which is not produced is due to the power of the ārya path. 15. Therefore it is designated as its result. 16. Since it does not obtain complete knowledge of objects to be abandoned by the path of seeing that are objects of the desire realm, four possibilities exist. 17. There is abandonment but not obtainment of complete knowledge. 18. There is abandonment but not complete knowledge and there is complete knowledge but not abandonment. 19. There is also the presentation of complete knowledge and abandonment.🔽Complete knowledge but not abandonment is the perseverance for Dharma knowledge of the truth of origin that stops the objects to be abandoned by seeing the truth of suffering of th 20. Complete knowledge and abandonment is the perseverance for subsequent knowledge of the truth of the path that obtains the previously obtained abandonment of objects to be abandoned by seeing the truth of suffering of the form and formless realms and 21. If one enters the state of ascertainment in dependence on the actual basis of absorption, then one obtains the obtainment of the previously abandoned objects to be abandoned by the path of seeing that occur in the form and formless realms.🔽The obtain 22. The obtainment of the objects to be abandoned by the path of seeing is obtained in dependence on the level of unrestricted access concentration because it is the antidote to those that are not obtained in the actual basis. The obtainment of those tha 23. So too, the ninth uninterrupted path free from attachment to the desire realm abandons objects to be abandoned by the path of seeing of the three realms and the eight types of affliction that are objects to be abandoned by the path of meditation in t 24. The ninth uninterrupted path free from attachment to the fourth absorption abandons the nine types of affliction of the three levels of the third absorption and the eight types of affliction of the fourth absorption and the diamondlike samadhi abando 25. Abandoning all of these is complete knowledge. 26. The state of abandoning and complete knowledge that is posited in any context is abandoned by the uninterrupted path. 27. One who is free from attachment to the desire realm is the perseverance for Dharma knowledge of the truth of origin. 28. Those who are to be abandoned by seeing the desire realm are the perseverance for subsequent knowledge of the truth of origin.🔽Those who are to be abandoned by seeing the form and formless realms are the subsequent knowledge of the truth of origin an 29. In the same way, one should analyze those who are freed from attachment previously in the appropriate manner. 30. On the path of meditation, one obtains the nine aspects of the small of the small uncontaminated path of release that abandons the nine objects to be abandoned by the path of meditation that are the afflictions of the desire realm, the four absorptio 31. These perfect knowledges are the result of freedom from attachment to the realms, except for the aspects. 32. Even though one is free from attachment to the desire realm through the subsequent knowledge of the truth of path, one does not obtain the result. 33. One is free from attachment to the entire realm of desire and free from attachment to the form realm. 34. One is free from attachment to the realms, but one does not obtain the result there and one does not combine the perfect knowledges in those realms. 35. One both obtains the result and is free from attachment to the realms in the result of nonreturn. 36. So too, one who obtains the result of arhat is said to obtain the result of arhat, because at that time the first seven perfect knowledges are combined and one perfect knowledge is posited. 37. One who degenerates from arhat discards only one perfect knowledge. 38. That is the perfect knowledge abandoning that which is to be abandoned by the path of seeing. 39. Doesn't one who degenerates from freedom from attachment to the desire realm discard only one perfect knowledge, the perfect knowledge that exhausts attachment to the form realm? Paragraphs: $ 0 3 7 12 16 21 25 30 35 #

Please segment these sentences into coherent paragraphs: 0. The monk is in the village, or elsewhere, and so he cannot be held by his own hand. The monk himself is in the village and so he takes it by his own hand and eats it. 1. The self is the self. 2. I have spoken to the one who has received the blessing. 3. The word my own hand is not a patron. 4. And he followed them and did this. 5. The subsequent refutation of the appropriation of others is the knowledge of one's own appropriation. 6. Here, the text says that a monk who is in the monks summer home is not in the village, so he is not there, is he eating or working hard? 7. If he takes something from someone who is there and then takes it and places it on his head, he will fall. 8. There is no drink. 9. Therefore, the recipient of the gift is a resident in the city. 10. Generosity is not different from giving. 11. Both are also considered to be faults in the same branch of the same. 12. If you say, The one who relies on the path enters a village for the sake of merit, you should understand this from the text that explains this method in order to teach the monk who is staying in the village. 13. The word substantial in the Abhidharma-sutra, which is the abbreviation of uncompounded, indicates that the aggregates of merit and equanimity are present here, and that the opposite aspect is present here. 14. The text says: Summer house is not a village. 15. This is the first time that I have been taught that there is no drinking. 16. Nor is it a monks place. This is not the city itself. 17. Here, the text is from some texts such as the request. 18. There is a monk who is just a householder, and monks who have gone into a house where the monk is not near, and who, having taken food and food, will not fall. 19. Since the monk is staying with the monk, he will take it from the monks other household. 20. The monks position is not different from the monks. 21. Therefore, it is also the same as the previous one. 22. If one eats the sky above the city, it is a sin. 23. If the one who is to be destroyed is not present, then the one who is to be destroyed is not the one who is to be taken. 24. The meaning of the phrase the action that is posited is that it is posited before someone who is not present. 25. Here, the text says: If a monk takes something left in the village and eats it, it will not fall. 26. If you take it without any intention, you will not be in this unpleasant situation. 27. But it is not given, and it is taken. 28. Therefore, this is the word of trust. 29. The first is confession of having taken food from a nun. 30. What is the agent for the second confession? 31. Therefore, the monk or the other monks should not eat or drink. 32. The monk who does not engage in the ritual of giving or giving is the one who does it. 33. The word eat means to gather the leftover food and the strong. 34. The term combining refers to this. 35. This is the explanation of its essence. 36. Therefore, the following words are for the monks who are not engaged in the practice of the yoga of the five senses. 37. The other monks. 38. The mantra is the mantra of a monk who relies on the one who has eliminated the downfalls. 39. Is it the agent of all the monks who have become like this? Paragraphs: $ 0 6 14 18 25 29 32 38 #

Please segment these sentences into coherent paragraphs: 0. The monk and the dharma giver. 1. The householder is a layman. 2. Is it not the same as the noble ones? 3. But how is it different? 4. The same is true of the fortunate. 5. It is equal to the lotus. 6. The meaning of the word similar is the same. 7. If it is the same, it is not contradictory to say that it is not the same because it is the same with the second. 8. This is not the case. 9. Here, since the word cause is not expressed, it is not the same as the cause itself. 10. For example, the term fear of the group of terror is used. 11. Therefore, we reject causes like this. 12. The same is not refuted. 13. Since it is unconditioned, it is neither a cause nor an effect. 14. Therefore, it is not the same. 15. Others say that it is not the same to say that it is a refutation by virtue of all refutations. 16. There is no other thing that is like decay, and no other virtue. 17. The source of the name of the universe is eternal. 18. The past and present do not prevent the future, so only the future is attained. 19. There are five types of cessation. 20. It is the specific refutation of impermanence, the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the r 21. The term production refers to the cessation of impermanence. 22. It is a hindrance to the existence of things that are present. 23. But not in the world. 24. The term permanent refers to the permanent. 25. This is because the meditative stabilization that causes birth and the absorption of the mind is to be reversed. 26. They are temporary obstacles to the future mind and to the future mind. 27. The reason for this is that the refutation is to be excluded from the refutation by means of a specific analysis of the characteristics of the immediately preceding expression. 28. Examination is the wisdom that is achieved through reasoning and analysis. 29. It is not obtained by him. 30. What is it? 31. Without it, it is obtained through the absence of conditions. 32. Therefore, I will say this. 33. The same thing as the cause is the immediate, the object, and the owner. 34. The four conditions are four. 35. Three or two are also possible. 36. All obstacles are found. 37. The result of the aggregates is that they are not completely destroyed, so they are permanently prevented from arising. This is called unconditioned and is the attainment of a substance. 38. For example, the mind and the eyes are distracted from the same body. 39. The eyes and mind are the other factors. Paragraphs: $ 0 4 9 15 18 23 30 37 #

Please segment these sentences into coherent paragraphs: 0. It is not self-cognition. 1. And it is not reasonable that another cognition remembers the cognition of the object. 2. That is not so. 3. Because 4. if it were experienced by another cognition, 5. one would not apprehend the completion of a short vowel, a three-mora syllable, a half-month, a month, and so on, 6. because the letters or moras do not remain for a long time. 7. For example, the combination of two short vowels does not exist at the time of the two moras. 8. If they do not remain, it is not possible to apprehend the remaining moras, such as the first mora, together with the remaining moras, such as the second mora. This was explained earlier. 9. Therefore one does not apprehend short vowels, three-mora syllables, months, and so on. 10. When one apprehends each mora, one does not apprehend long vowels and so on. 11. For example, it is like the expression “short and long.” 12. But if it is reflexive awareness, then how is it that it apprehends long and so on? 13. The cognition that has the aspect of long is posited as the apprehension of long. 14. But if it is because the letters are arranged, 15. then it is the apprehension of the letters that are arranged that apprehends long and so on. 16. Here Nāgārjuna explains: 17. If it is a stick, it is not arranged. 18. Because cognition appears all at once, 19. the letters are not arranged, but are long. 20. If the letters are arranged, do the letters appear all at once to a single cognition or do they appear in sequence? 21. If they appear in sequence, 22. then if they appear all at once to a single cognition, then how could the letters be long, because they appear all at once to a single cognition? 23. Because it is posited as long in dependence on the mere appearance of the sequence of letters, and the sequence itself is not a letter. 24. But if you think, “Let us not have this fault,” and you apprehend the letters in sequence, 25. then here we say:🔽How can the parts of letters, 26. which have a sequence and are not mixed, 27. produce a cognition that is not sequential? 28. How can the parts of letters, which have a sequence, that is, which have the nature of earlier and later, which are not mixed, that is, which do not remain, and which are not combined, produce a single cognition? 29. Because if the object is experienced, the cognition is different from the object, and if the object is not experienced, the cognition is without an object. 30. How can there be a sequential cognition? 31. But if you say that these very letters that have the nature of long and so on are known to be long and so on, 32. Therefore, because they are distant and in one place, they are the same cognition.🔽The sound of the latter 33. increases while abiding in the former. 34. If the cognition of long and so on is the same, 35. then at the time of the first, the cognition would not abide for a long time, 36. because the first sound heard and the last sound heard would be long.🔽But if the cognition of long and so on is the cognition of the former and latter parts,🔽then long would not be one.🔽But if the cognition of long and so on is the cognition of the f 37. But if the cognition of long and so on is the cognition of the former and latter parts,🔽then long would not be one. 38. But if the cognition of long and so on is the cognition of the former and latter parts, 39. then long would not be one.🔽But if the cognition of long and so on is the cognition of the former and latter parts,🔽then long would not be one. Paragraphs: $ 0 12 16 20 25 32 37 # Some people believe that this is because they are in accord with their beliefs. 39. This is the explanation. Paragraphs: $ 0 6 13 18 22 26 33 38 #

Please segment these sentences into coherent paragraphs: 0. Composed by Ārya Saṃghabhadra 1. Translated by Tripiṭaka Master Xuanzang on imperial command 2. Chapter 9: Distinguishing Dependent Origination, part 3, section 9. Having explained ignorance, we will now explain name-and-form. 3. Form has already been explained, but what is name? 4. Verse: 5. Name refers to the four formless aggregates. 6. Discussion: 7. The Buddha said that the four formless aggregates are called name. 8. Why is it called name? 9. Because it can express and summon, that is, it can express and summon various objects. 10. If that is so, it should not completely include the formless and non-associated dharmas, because they have no objects. 11. It is not so. Expressing and summoning only exists in the formless realm, just as explaining the name form, without any error. 12. The Buddha said that because it obstructs and changes, it is called form. Although past and future unmanifest form and subtle particles have no obstruction and change, they can be called form, because in the formless realm there is no obstruction and 13. The name form that obstructs and changes is not completely established. 14. Thus, in the formless realm, there may be intimation, because there is no form there. This is also reasonable and not contradictory. Therefore, there is no error in including non-associated [phenomena] in name. 15. Moreover, because it is subtle, it is given a name according to the principle in each case, and is designated as name. 16. Non-intimation, etc. can also be called name, because their basis is apprehended by direct perception. 17. Moreover, it is able to universally seek in all realms, stages, destinies, and births, and therefore it is established as name. 18. Non-outflows and formless [dharmas] cannot be called name, although they are not what is being discussed here, they are similar to this. 19. Moreover, in the formless realm, it is said in general according to the feelings of the speaker, and there is no need to question it. 20. The elder's idea is that it is called name because it conforms to and establishes the continuity of each sentient being, and it is able to be the cause, conforming to that meaning. 21. If so, then form dharmas should also be called name, because they are also able to be the cause and conform to that. 22. The Buddha said that earth, etc. establish the bodies of sentient beings, because the sutra says that the person is precisely the six elements. 23. Moreover, there is no scripture that says only the formless aggregates constitute the body of sentient beings. However, there is a scripture that says the continuity of sentient beings is caused by form, etc. Therefore, their explanation of the name 24. Isn't it that the Buddha said this verse: 25. Name can overshadow everything, there is nothing that surpasses name; 26. Therefore, in the one dharma of name, all follow its sovereign functioning. 27. What does this citation prove? 28. Does the verse show that the continuity of sentient beings is only accomplished by formless dharmas? 29. Or does it show that formless [dharmas] strongly attract form, and that formless [dharmas] are the accomplishing cause in the continuity of sentient beings? 30. If it is said that all the continuities of sentient beings are not accomplished by formless [dharmas], this is also unreasonable, because for those without mind, only form accomplishes the continuity. 31. It has already been established that sentient beings without mind do not have attainment, etc. as their accomplishing cause. 32. Moreover, each sentient being has the aggregates of the three realms as a single continuum, so the various material dharmas are also the causes of the continua of all sentient beings. 33. Otherwise, one would either obtain without making or lose after making, which would be an overextension. 34. If the material dharmas of the various states of the continua of one sentient being were not universal, then the formless realm would be the same. 35. Moreover, one should carefully consider the meaning of this verse: does it say that the four aggregates such as feeling are called name, or does it say that that which can express the meanings of specific characteristics is called name? 36. It is like the term color of an ox, which is based on name and called name. However, in this case, it should only say that which can express the names of all material and immaterial dharmas is called name. Only this has the power to surpass all dharm 37. Moreover, the twelve sense bases are called all dharmas. How can feeling, etc. surpass the twelve sense bases? 38. If it is said that they are all the objects of feeling, etc., then the name in this case only refers to mental consciousness and its associated dharmas. 39. If you say that the other dharmas are called name because they are similar to it, then the error is not committed. But then you should not quote this verse as proof that name is the cause of the continuity of sentient beings. If only mental conscious Paragraphs: $ 0 2 4 6 9 15 20 24 28 35 #

Please segment these sentences into coherent paragraphs: 0. The earth is the place where the environment is. 1. The one who is proud will be able to move his parts. 2. This is like the wealth you have gained. 3. The qualities of the wise are known by the wise. 4. In the village, the faulty ones are misbehaving. 5. They are like a lotus, and they are very numerous. 6. I have not seen anything good. 7. Even though you have good qualities, you do not trust them. 8. The water of the ocean is called the square. 9. Who can trust the tortoise in the well? 10. The Buddha said, I have done this through various means. 11. Some people are not necessarily bad. 12. The wood is made from wood. 13. It is not gold, like a mirror. 14. Even if someone else is a saint, 15. They are pacified by their own qualities. 16. The unruly are like the wrinkles of iron. 17. The force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the force of the 18. The self is not a bad thing. 19. The path of knowledge is also a cause of confusion. 20. The lamp is a lamp that shines. 21. And move in the sky in a wrong way. 22. How can the fault of a violent person change the fault of a faultless word? 23. But that is not the case with the harmdoer. 24. The harmful effects of the contaminants are not renewed. 25. What is the wealth of the great self? 26. Then, gradually, the degeneration occurs. 27. The sun has been protecting you for a long time. 28. At the end of time, they will burn the living creatures. 29. The nature of the phenomena is unstable. 30. And they will be stable for the living. 31. The silver is mixed with water. 32. Why can't they be mutually exclusive? 33. The gentle and sharp words of the wicked are the most powerful. 34. How to apply it to the heart? 35. The sharp sword and the wind are not like fire. 36. If they practice, they will lead sentient beings astray. 37. In dreams, there is no light. 38. When the sun shines, they die. 39. It is like a heart that is harmed by harm to others. Paragraphs: $ 0 3 10 18 25 29 33 #

Please segment these sentences into coherent paragraphs: 0. Excluding the concentration faculty, the dharmas associated with the remaining right view are called the concentration faculty and right view. 1. What is neither the concentration faculty nor right view? 2. Answer: 3. The concentration faculty not associated with right view, and the other mental factors, form, the unconditioned, and mental factors not directly associated with mind, are called neither the concentration faculty nor right view. 4. Right intention is also like this. 5. Are the dharmas associated with the concentration faculty also associated with right view? 6. Answer: 7. So it is. 8. If the dharmas are associated with right view, are they also associated with the concentration faculty? 9. Answer: 10. So it is. 11. Are the dharmas associated with the mindfulness faculty also associated with right view? 12. Answer: 13. Either they are the mindfulness faculty but not right view, 14. What is the mindfulness faculty but not right view? 15. Answer: 16. Those with right view and those with right view that are not associated with the faculty of right mindfulness but are associated with the faculty of equanimity are said to be associated with the faculty of equanimity but not with right view. 17. What is meant by right view but not associated with the faculty of equanimity? 18. Answer: 19. Those associated with right view but not with the faculty of equanimity are said to be associated with right view but not with the faculty of equanimity. 20. What is meant by those associated with the faculty of equanimity and right view? 21. Answer: 22. Excluding the faculty of equanimity, those associated with the remaining right view are said to be associated with the faculty of equanimity and right view. 23. What is meant by those not associated with the faculty of equanimity and right view? 24. Answer: 25. Those not associated with right view but associated with the faculty of equanimity, as well as the remaining mental factors, form, the unconditioned, and mental factors not directly associated with mind are said to be not associated with the faculty 26. The same applies to right intention. 27. Are those dharmas associated with the faculty of equanimity also associated with right effort? 28. Answer: 29. Either they are associated with the faculty of equanimity but not with right effort, 30. What is meant by those associated with the faculty of equanimity but not with right effort? 31. Answer: 32. Those that are equanimity but not right effort are called the factors of enlightenment of mindfulness and equanimity, but not right effort. 33. What are those that are right effort but not the factors of enlightenment of mindfulness and equanimity? 34. Answer: 35. The factors of enlightenment of mindfulness and equanimity are called right effort but not the factors of enlightenment of mindfulness and equanimity. 36. What are those that are both the factors of enlightenment of mindfulness and equanimity and right effort? 37. Answer: 38. Excluding right effort, the other factors of enlightenment associated with mindfulness and equanimity are called both the factors of enlightenment of mindfulness and equanimity and right effort. 39. What are those that are neither the factors of enlightenment of mindfulness and equanimity nor right effort? Paragraphs: $ 0 2 5 11 14 17 20 23 27 30 33 36 39 #

Please segment these sentences into coherent paragraphs: 0. At that time there were elder bhikṣus who traveled among the people with many acquaintances and obtained much robe material to be divided by the present bhikṣus' saṃgha, which was difficult to divide. They were afraid and did not dare to divide the r 1. The bhikṣus told the Buddha about this matter, and the Buddha said: 2. One should make an announcement like this: 3. 'Come to such-and-such place to divide the robe. 4. ' If the robe can be divided, it should be divided. 5. They did not know when to divide it. 6. One should make a sign, measure the time, measure the shadow, make smoke, blow a conch, beat a drum, beat a gavel, announce when it is time, come oneself, or send someone to come, and then give a share. 7. Those bhikṣus moved the bedding, the Buddha said: 8. You should not move it. 9. Some rooms had a lot of bedding, some rooms had little bedding, the Buddha said: 10. From now on, those who live in the old rooms, the monastery superintendent, those who manage the construction, or those who get the rooms in turn, should ask before moving. 11. After those bhikṣus moved the bedding, when they left they did not return it to its original place, and other bhikṣus used it again. The Buddha said: 12. You should put the bedding back in its original place and leave. If you do not, you will be dealt with according to the rules. 13. At that time, the dwellings collapsed and the bhikṣus were afraid to move the bedding, thinking: 14. The Buddha has said this: 15. 'You should not move the bedding.' 16. The bhikṣus told the Buddha, and the Buddha said: 17. If the dwellings collapse, you should move the bedding. 18. They moved the bedding to another dwelling, but did not dare to sleep in it, and it became rotten. 19. They told the Buddha, and the Buddha said: 20. You may use it when sleeping. 21. The Buddha allowed them to use it when sleeping, but the bhikṣus did not wash their feet or wipe their feet before using it as a body-covering cloth. The bhikṣus told the Buddha, and the Buddha said: 22. You should not use it as a body-covering cloth without washing and wiping your feet. 23. Since the Buddha did not allow it to be used as a body-covering cloth, the bhikṣus were afraid and did not dare to touch it with their hands or feet. 24. The bhikṣus told the Buddha, and the Buddha said: 25. From the armpits to the knees should not be used to cover the body. 26. At that time, the laypeople gave the bhikṣus clothes to cover the body, but the bhikṣus were afraid and did not dare to accept them. 27. They told the Buddha, and the Buddha said: 28. You should accept the clothes given by the laypeople. 29. After they had repaired the damaged dwellings, they did not restore the bedding. The bhikṣus told the Buddha, and the Buddha said: 30. If the dwellings have been repaired, the bedding should be restored. 31. If it is not restored, it should be dealt with according to the rules. 32. Those bhikṣus moved the fixed bedding from this dwelling to that place. They told the Buddha, and the Buddha said: 33. You should not move the fixed bedding from this dwelling to that place. 34. In some countries, the people rebelled and there was fear, and the dwellings were also damaged. They were afraid and did not dare to move the bedding, thinking: 35. The Buddha does not allow moving the fixed bedding from this dwelling to that place. 36. The bhikṣus told the Buddha, and the Buddha said: 37. If there are such circumstances, it is allowed to move. 38. When they moved the bedding, they were afraid of touching it and did not dare to cover it, saying: 39. The World-Honored One does not allow making a covering cloth. Paragraphs: $ 0 7 11 13 18 21 26 29 32 34 #

Please segment these sentences into coherent paragraphs: 0. As for the scriptures on his body, he would give them to others. They were both eminent monks. 1. Which of the four should be cultivated first? 2. The host said: 3. Good! Good! There is nothing that is not good. 4. Not good! There is nothing that can be good. 5. Therefore, whether these four are accomplished or not lies with me. 6. Whether they are possible or not does not depend on external things. The ability to cultivate or not to cultivate lies with the person. 7. It is not due to external things. Why is this? If one is poor, then one benefits oneself alone. 8. If one is rich, then one widely bestows and saves many.🔽If one is extravagant, then one strives for propriety. 9. If one is frugal, then one approaches benevolence. 10. This is the wise and intelligent. 11. If one is poor, then one reaps what one has sown. 12. If one is rich, then one's family eats a lot. This is the meaning of the hexagram Da Xu. 13. The reality of Da Xu is to use it to nourish the wise. 14. The wise are not fed in the family. If one is extravagant, then one usurps and is disrespectful. 15. If the Ji family and others are frugal, they are as solid and ignorant as Yan Ying. 16. They are all solid and ignorant, which is foolish and vulgar. 17. Therefore, sages are not separated by poverty or wealth. 18. Whether in poverty or wealth, they are all sages. 19. The wise are not separated by extravagance or frugality. 20. Whether in extravagance or frugality, they are all eminent monks. 21. An ancient said: 22. Frugality is the respectfulness of virtue. 23. Luxury is the greatest evil. 24. But if one is not virtuous, not frugal, and evil with abundance, it truly becomes a disaster-causing womb. How can one not be wary of it? 25. The Book of Changes says: 26. Abundant in its house, 27. but its family is covered in vines. 28. Peering through its door, 29. it is empty, with no one inside. 30. For three years, it does not see anything. Vines cover and block it. 31. The Yi is the hexagram of abundance, with the top six lines being the words. 32. Its meaning says: 33. Lacking virtue and having wealth is a disaster for the body. 34. Within three years, one will surely suffer its calamity. 35. Therefore, it says it is empty, with no one inside. But silk, cotton, and leather 36. are what the sage's compassion allows. 37. If one practices it now, it is a lack of virtue. 38. If one goes against it, it is in accord with the Way. 39. This is delusion. Regarding those who are attached to silk and cotton as lacking virtue. Paragraphs: $ 0 2 7 11 17 21 25 32 38 #

Please segment these sentences into coherent paragraphs: 0. And meditate on the seal of offering and giving.🔽At his heart, one should meditate 1. on the first Buddha, 2. and on the eight tongues, as before, 3. one should meditate on the mantras.🔽One should arrange the mantras 4. “Oṃ, homage to Vāgīśvara!” 5. In the center of that wheel, 6. the Bhagavān generated from oṃ, 7. called “Lord of Speech,”🔽yellow-colored, adorned,🔽with the five-crested crown, 8. completely covered with various garments,🔽with a jewel in the left hand, 9. and a sword of wisdom in the right hand. 10. Likewise, at his heart, 11. on a moon, the syllable oṃ, 12. one should meditate on the mantra.🔽Beautiful, with a charming gait, 13. endowed with the seed syllable, 14. and then, as before, expand and gather.🔽Then, as before, from the middle of the mandala, 15. from the syllable, 16. meditate on the unborn, non-arisen A. 17. From that, the Bhagavān 18. known as Bodhisattva Vajra, 19. white in color, youthful, 20. with the crown of the five families, 21. adorned with ornaments, 22. his body fully complete, 23. in his two right and left hands 24. he holds a vajra and a bell. 25. In his heart, the Bhagavān🔽Vajradhara is meditated upon.🔽In his heart, an eight-spoked wheel 26. is meditated upon. 27. The nine mantras are arranged in pairs: 28. Oṃ arpa cāṇāya te namaḥ. 29. The mantra is arranged. 30. In the center of its hub, 31. the Bhagavān generated from A 32. The syllable arapacana 33. is white in color and adorned with the ornaments of a child. 34. It is endowed with five locks of hair 35. and is adorned with various silk garments.🔽It holds a book and a sword 36. in its right and left hands, respectively. 37. One should visualize it at one’s heart 38. on a moon disc, the syllable a. 39. As before, one should expand and withdraw Paragraphs: $ 0 4 12 14 25 30 37 #

Please segment these sentences into coherent paragraphs: 0. He was certain that he had the fortune to be a monk. 1. To teach, Bodhisattvas first have compassion. 2. Great accomplishment for sentient beings Is the benefit of oneself and others. 3. The first is compassion. 4. The suffering of others is the suffering of the right person. 5. I will protect all sentient beings who are in pain. 6. Therefore, be free from the heat of compassion. 7. The first chapter of the chapter on the Dharma of the Nagarjuna says: 8. Compassion precedes all actions of non-cognition. 9. Who is wise and who is wise? 10. The Malakrama says: The king wants to have a perfect harvest. 11. The seed of compassion is like water, which increases. 12. The first thing I do is to worship compassion, which is like the ripening of a place. 13. The classification of the factors of production is definitely taught. 14. There are three types of sentient beings. 15. It is the object, the object, and the non-objective. 16. The three types of compassion for the child and emptiness are the means. 17. The essence of emptiness is compassion. 18. The three types of discrimination are explained by the division of the object. 19. The difference in the compassion that is observed is the difference in the compassion that is observed. 20. The suffering of the lower realms and the suffering of the transition will be one day. 21. The second is the generation of sentient beings who are depressed. 22. Compassion is the compassion that is directed toward sentient beings. 23. All phenomena that are permanently deprived are like reflections. 24. The Bodhisattvas view is that of the wisdom of the light. 25. The arising of phenomena is compassion that focuses on phenomena. 26. The first is calm and non-objective. 27. The focus of the Buddhas teaching is the focus of the Buddhas teaching. 28. Compassion is the key to the development of compassion that is without reference. 29. The moment itself is the nature of wisdom and method. 30. In order to enter the mind, the meditator should not engage in the meditation of others. 31. Yes, it is. 32. The Bodhisattvas and Buddhas are worshiped differently. 33. In the same way, those who practice the gateways of secret mantra practice the same. 34. The divisions of the dominant, intermediate, and supreme faculties are different. 35. Yes, he said. 36. Now I will explain the stages of the teaching of the mantra system. 37. Through the stage of creation and completion, the Secret Mantra is taught in two ways. 38. The method of this approach is asserted to be many, relying on the two stages. 39. The teaching of the transcendent state of Vajradhara also concerns actions and conduct. Paragraphs: $ 0 7 10 14 21 26 32 36 #

Please segment these sentences into coherent paragraphs: 0. and transmigrates in the cycle of birth and death. 1. Second, nonretrogression in practice, 2. is having attained the first ground, 3. the true contemplation of consciousness only, 4. and abandoning the mind of the two vehicles. 5. One will not regress in benefiting others. 6. Third, 7. regressing in mindfulness. 8. Having entered the eighth ground and above, 9. one truly attains effortless wisdom that operates spontaneously, and in both concentration and distraction, 10. one attains mastery. 11. There is no regression in mindfulness. 12. Fourth, non-regression in abode. 13. Although there is no textual evidence, 14. it is established based on principle. 15. What is it? 16. As the Abhidharma-vibhāṣā-śāstra explains, 17. a śrāvaka arhat who regresses in faculties, 18. attains the fruit in the desire realm among humans, 19. encounters the five conditions for regression, 20. fears losing the holy fruit, 21. and gives rise to afflictions to be eliminated by the path of cultivation. 22. Namely, traveling far, being sick, 23. enjoying reciting scriptures, 24. enjoying reconciling disputes, 25. and enjoying managing monastic affairs. 26. If one attains the fruit in the heavens, 27. one does not encounter the conditions for regression, 28. and one attains non-regression. 29. Entering parinirvāṇa without remainder. 30. The practitioner is also like this. 31. The first three non-regressions, 32. have not yet attained among humans. 33. If in the Saha world wandering in birth and death, 34. this is their constant abode. 35. Because of this defiled realm, 36. one encounters five conditions for regression. 37. First, having a short life and many illnesses. 38. Second, having great evil conditions and companions. 39. Ruining the pure mind. Paragraphs: $ 0 6 12 16 29 31 #

Please segment these sentences into coherent paragraphs: 0. ‘It should not be made obscure’: words of indirect-statement should not be made. 1. It develops into the heavy: it reaches maturity through heaviness. The meaning is that it becomes evident through its density. 2. In the other way: in the way of being of small understanding. 3. By the method of the day’s abiding: 4. ‘Taking up, hearing, questioning, Teaching, and memorizing— 5. By the method of these five ideas The day’s abiding is declared’ . 6. By the method of the day’s abiding stated thus.🔽By the method of association through affection: by the method of associating with a dear person. 7. A companion in discussion: he has a companion who is wise, who has the discussion-wisdom. 8. Do not fear: when fear of self-reproach, etc., has arisen, do not fear on account of this much. 9. The one who has made merit, who has made a refuge against fear, who is possessed of knowledge, who is established in right endeavour, will soon go forth, will go forth, will proceed, in the vehicle of the mundane and supramundane profitable. 10. The first address: some say this is the first address. The address is the statement of the king. 11. ‘One who acts respectfully’: one who acts without breaking up the doing of good, the teaching of good, and the thinking of good. 12. ‘When he is rebuked he should be helped with the True Idea’: when the pupil is rebuked for wrong practice or for wrong speech, then he should be helped with the True Idea, with the nature of things, by whatever means, in the special qualities beginni 13. The questions of Meṇḍaka are questions about the deep, the knotty, and the hidden. 14. ‘He strives for increase’: he makes effort by means of the giving of the four requisites, etc., for the increase of the learning, the practice, and the teaching. 15. ‘He has the same pleasure and pain as the Community, and he is a master of the True Idea; 16. He shares out, as is fitting, and he increases the Conqueror’s True Idea; 17. He is intent on right view, and he does not praise another Master; 18. He is well guarded in bodily action, etc., and he delights in unity; 19. He is not a miser, and he has gone to the Buddha for refuge, etc.; 20. These are the ten qualities of an adherent declared by Nāgasena’ . 21. These are the three stanzas. 22. ‘The fifth is light, all the seventh, the second and fourth twice, 23. The sixth is heavy, the rest are considered indeterminate.’ 24. They are spoken of with the characteristics given. 25. ‘Common to the world’ means the same as the world of beings, 26. ‘Those whose minds are not yet made pure’ means those who have not yet attained the fruit of arahatship; 27. ‘By the jewel of knowledge’ means the Blessed One, who has the knowledge of omniscience, which is the basis of the path to arahatship, who is all-knowing, 28. all-seeing, endowed with the ten powers, endowed with the four confidences, with analytical insight fully developed, 29. with the six direct knowledges, with knowledge not held in common, endowed with the eighteen qualities exclusive to a Buddha, his knowledge of the path to arahatship 30. gives the qualities of the ten powers, etc., the knowledge of omniscience, which is the knowledge of all knowable things, is the end of the path. By the Blessed One’s 31. knowledge of omniscience, which is the jewel of knowledge, each of his thoughts 32. ‘Are destroyed’ means are turned away from their natural state, are lost. 33. They became lustreless, like a courtesan who has approached the most excellent of assemblies, 34. like a courtesan who has approached the most excellent of assemblies, the most excellent of assemblies being the Blessed One, the most excellent of assemblies being the most excellent of assemblies, the most excellent of assemblies being the most exc 35. Four māṇikas make one doṇa, and four doṇas one khāri. 36. Twenty khāris make one vāha, and ten of those one tumba. 37. A nāḷi is a path, and a nāḷi is a tumbula. 38. One doṇa is one ammaṇa, and ten doṇas one vāha. 39. The measure of a vāha as given in the Abhidhānappadipikā is “one cart-load.” But in the Vinaya Commentary it is said to be “two cart-loads.” Paragraphs: $ 0 3 6 9 11 15 21 25 35 #

Please segment these sentences into coherent paragraphs: 0. Question: 1. If one gives rise to the heat stage, does one become free from desire? 2. Answer: 3. Some say: One does not become free from desire. 4. Why is it so? 5. That practitioner delights in giving rise to the peak stage, not to the patience in the summit. 6. Again, some say: If that practitioner knows for himself that he has the power to give rise to the peak stage, he will then give rise to the peak stage; 7. If he knows for himself that he has no power and cannot give rise to the peak stage, he wishes to become free from desire. 8. Why is it so? 9. If he becomes free from desire, my place of rebirth will be superior. 10. Question: 11. If one gives rise to the wholesome roots of penetration based on the fundamental stages, is there retrogression? 12. Answer: 13. Some say: Heat and summit have retrogression, but patience does not have retrogression. 14. Why is it so? 15. Because these wholesome roots are the dharmas of non-retrogression. 16. The judges say: 17. One should not say this. 18. Why is it so? 19. If one is born in the fundamental stage and cultivates the roots of goodness that penetrate, one attains correct determination in this very body. 20. Why is this? 21. Because these roots of goodness all lead to the birth of the holy path. 22. If one relies on the stage of non-access concentration, this is indefinite. 23. Question: 24. If one is born in the state of heat through relying on the concentration of non-access, and also gives rise to the peak, patience, and the supreme worldly dharmas, does one attain correct determination? 25. Answer: 26. Some say: If one is born in the state of heat through relying on the concentration of non-access, and up to being born in the supreme worldly dharmas, one attains correct determination. 27. The same is so for the first concentration up to the fourth concentration. 28. Again, some say: If one is born in the state of heat through relying on the concentration of non-access, and next gives rise to the heat, peak, patience, and supreme worldly dharmas of the first concentration, one attains correct determination. 29. The same is so for the intermediate concentration, the second, third, and fourth concentrations. 30. There is another explanation: if one is born in heat and summit based on the preliminary concentration, one then gives rise to the peak, patience, and supreme worldly dharmas in the first concentration, and attains right determination. 31. The same is so for the intermediate concentration, second concentration, third concentration, and fourth concentration. 32. There is another explanation: if one gives rise to heat, summit, and patience based on the preliminary concentration, one then gives rise to patience in the first concentration, and patience gives rise to the supreme worldly dharmas, and one attains 33. This then explains the gradual Dharma of the śrāvaka. 34. Question: 35. How is it for the bodhisattva? 36. Answer: 37. The bodhisattva gives rise to the dharmas of heat up to the supreme worldly dharmas based on the fourth concentration, and attains right determination. 38. There is another explanation: the bodhisattva gives rise to the dharmas of heat, summit, and patience based on the first concentration, and the same is so for the second and third concentrations. In the fourth concentration, he gives rise to heat, su 39. Question: Paragraphs: $ 0 2 10 12 16 23 26 34 36 39 #

Please segment these sentences into coherent paragraphs: 0. or the observation of four practices, 1. or the observation of the distinctions of six things. 2. The observation of three things is as follows: 3. First, observation with characteristics; 4. Second, seeking observation; 5. Third, the observation of investigation. 6. Fourth, the observation of practice.🔽This refers to the practice of discernment 7. in regard to various phenomena.🔽The practice of thorough discernment,🔽the practice of thorough investigation, 8. and the practice of thorough observation. 9. Sixth, the observation of the distinctions of phenomena.🔽The observation of the object of meaning, 10. the observation of the object of phenomena,🔽the observation of the object of characteristics, 11. the observation of the object of categories,🔽the observation of the object of time, 12. and the observation of the object of principles. 13. What is attention? 14. It refers to the seven kinds of attention. 15. The characteristics of understanding and so forth are as explained above. 16. What is instruction? 17. It refers to the five kinds of instruction.🔽First, the instruction of teaching. 18. Second, the instruction of realization. 19. Third, the instruction of sequence. 20. Fourth, the instruction of non-distortion. 21. Fifth, the instruction of spiritual powers. 22. What is virtue? 23. It refers to the immeasurable liberations and so forth. 24. As explained in the verses.🔽What is enlightenment? 25. It refers to the three kinds of enlightenment. 26. First, the enlightenment of the śrāvakas.🔽Second, the enlightenment of the pratyekabuddhas. 27. Third, the supreme, perfect enlightenment. 28. What is the holy teaching? 29. It refers to granting refuge, 30. establishing precepts,🔽establishing lectures, 31. establishing teachers and disciples, 32. teaching on giving, teaching on precepts, 33. teaching on rebirth in the heavens, 34. rebuking the pleasures of desire, 35. demonstrating the faults of desire, 36. expounding the defiled and pure dharmas, 37. teaching liberation and detachment, 38. praising merits, 39. and so forth in detail. Paragraphs: $ 0 2 13 16 22 24 28 #

Please segment these sentences into coherent paragraphs: 0. They also would not be able to know the mental wisdom realm and practices of a single pratyekabuddha. 1. Brahma Heaven. 2. This is the third, fourth, and fifth treasure simile distinctions. 3. Furthermore, Brahma Heaven. 4. Set aside the arhats. 5. Even if the four continents were filled with all pratyekabuddhas, 6. With the power of their wisdom, 7. If they wanted to contemplate and measure the mental wisdom realm, realization, sequence of entering great vows, profound forbearance, questions and answers, explanations, and various deportments of a bodhisattva who has been reborn once in a mother' 8. They would not be able to know it. 9. They would not be able to contemplate and measure it. 10. They would not be able to discriminate it. 11. They would not be able to listen and explain it. 12. Up to not being able to obtain even a small portion of that Dharma. 13. Only the Tathāgata, Arhat, Perfectly Enlightened One can know it. 14. Brahmā! 15. This is the sixth supreme treasure simile distinction of the bodhisattvas. 16. Furthermore, Brahmā! 17. This Jambudvīpa is filled with heavenly treasures as described in the above similes, 18. up to the treasures on the peak of Mount Sumeru. 19. The treasure called majestic flower, 20. I will now explain the majestic light and virtues of this treasure. 21. I will further draw other similes to illustrate a small part of it. 22. This is difficult to believe, 23. except for those who have realized it. 24. Brahmā! 25. If one takes the supreme treasure majestic flower 26. and places it on the peak of Mount Sumeru, 27. this great ocean is 84,000 yojanas deep. 28. Below it there are the palaces and abodes of the nāgas, asuras, garuḍas, and others. 29. All the various treasures and precious jewels in the great ocean, 30. by the spiritual power of the greatly virtuous nāgas, 31. the precious necklaces all have light. 32. Although the asuras are mostly deceitful, 33. their divine powers and adornments also have superior radiance. 34. In this way, all the lights 35. if they encounter the majestic flower, 36. the radiance of all the jewels will be extinguished and will not appear. 37. It is like when the sun appears in the Brahma Heaven, 38. it can completely outshine the light of all the fireflies, causing them to disappear and not appear. 39. The situation is like this. Paragraphs: $ 0 4 14 17 25 37 #

Please segment these sentences into coherent paragraphs: 0. Next, the vase made of the four treasures refers to the four virtues of Vairocana's treasure, placed in the four corners of the womb as explained above. 1. Having empowered it with the Akṣobhya mantra, the four bodhisattvas each hold a vase. Samantabhadra is the treasure of inexhaustible vows and practices, Maitreya is the treasure of inexhaustible benefit to sentient beings, Sarvanīvaraṇaviṣkambhin is 2. Next, Samantabhadra is the pure bodhicitta that pervades the Dharma realm. Maitreya is this pure mind giving rise to roots, sprouts, stems, and leaves in the womb. Sarvanīvaraṇaviṣkambhin is the wonderful adornment of flowers and fruits on the king o 3. In this way, the cycle of mutual generation is endless. Therefore, using this four-treasure vase filled with various precious medicines and grains soaked in pure perfumed water, it is used to sprinkle the inconceivable Dharma realm mind in the center 4. One should know that one kind of precious vase still corresponds with one bodhisattva, one vajra, and one messenger. Using the method of orientation to correspond with it, then it can be known. 5. Whenever one wishes to perform the abhiṣeka, use the mantra for discerning activities to empower the seat objects and place them on the lotus flower platform. 6. The ācārya further protects the disciple's body according to the Dharma. First, use the Acalanātha-vidyārāja to remove all obstacles, next use the three kinds of samayas to empower the three places, and empower the branches with vajrasattva. Then, ha 7. All the unguents, flowers, lamps, and argha water, having already been empowered according to the Dharma, are the same as the above method. 8. The ācārya should first offer that fragrant water, next use the unguents to smear all over his body, adorn his body with flower garlands as necklaces, next offer incense to fumigate it, and arrange the lamps in front of him along with the various foo 9. In general, there are thirteen offerings for these objects, namely the four vajras, four bodhisattvas, four messengers, and the disciple. 10. The disciple's offerings should be the most abundant, just like making offerings to the principal deity. 11. It is also possible to place them in the great maṇḍala for offering. When it comes time for the abhiṣeka, one should simply hold their name and invite them to empower the disciple. 12. The four bodhisattvas should be placed in each of the four directions in the first courtyard. 13. The messengers are on the left and right of the gate below the Tathāgata. 14. Also prepare a new, clean white umbrella, on which hang flower garlands and white silk. Also use the Akṣobhya mantra to remove impurities and obstacles, and hold it with the mantra of Mahāvairocana Tathāgata. 15. The ācārya himself holds it to cover above, and also has other people hold a pure yak-tail whisk and fan, and an incense burner, all empowered with the mantra for accomplishing tasks. 16. Also place clothes and various auspicious objects in the box, namely gold coins, mirrors, cakra jewels, śaṅkha shells, and so forth, and make offerings with a bottle containing the four jewels, and play music to attract the mind. This tune is fully c 17. When offering perfume, there is a tune for offering perfume. Flowers, lamps, food, and drink are all the same. 18. Each song is a mantra, and each dance is a mudrā. Even if there is no one who understands, the ācārya should play it himself. 19. If one is unable to do so, it is not called mastering all arts. 20. As for grasping the mind, it is like when worldly people see beautiful sights and sounds, their minds become intoxicated and their emotions are focused on that, no longer paying attention to other things. 21. Now, this vajra music that can move people's hearts is also like this. It is like when the Bodhisattva Aśvaghoṣa himself played the Rāṣṭrapāla Sūtra, and when the five hundred princes heard it, they all at once left home and entered the path, which i 22. In the Guhyasamāja, it only says If one can discern, one should make music. 23. The sūtra says auspicious verses and so forth, with many beautiful and wonderful words. There are generally three kinds of these verses: 24. First, called auspicious, second, called auspicious, and third, called extremely auspicious. They are all ārya verses. 25. Using these to congratulate and comfort the mind, they also have the function of empowerment. The ācārya should recite them himself. 26. Next, in the following text, I will just present one kind of auspicious, which is already roughly complete for use in this world. 27. When reciting this verse, one should hold a white whisk and fan his body with it. 28. After praising and reciting are finished, the ācārya should again bow his head to all the deities of the maṇḍala. For the sake of abhiṣeka, he should sincerely say, Holding the jeweled vase, slowly circumambulate the maṇḍala three times, and again pe 29. Arriving at the disciple's location, first use the letter ra to create fire, burning his body until it becomes ashes. Then use the four vases in sequence to pour over him. 30. After pouring, visualize this ash as the letter vaṃ, its color pure white. From this, the five letters are born, namely a va raṃ hūṃ ka. Hold the five cakras. 31. Next, say the letter aṃ above his head, transforming into the central womb realm. 32. Moreover, from this letter, five layers of light flames are born. One layer completely encircles above the throat. Wherever it shines, the deities appear accordingly, immediately forming the first maṇḍala courtyard. 33. Next, a single layer of light completely encircles above the heart, and the deities appear accordingly, forming the second layer maṇḍala. 34. Next, a single layer of light completely encircles above the navel, and the deities appear accordingly, forming the third layer maṇḍala. 35. At that time, the disciple completely becomes the maṇḍala body. If further explained, it is the body of the universal Dharma realm. 36. Next, lead them to one place. The ācārya personally puts on the robe, crowns them with white silk, anoints the body with incense, adorns them with flower garlands, burns incense and lights lamps for proper offerings, and ties the vajra thread and arm 37. Moreover, the ācārya first uses the letter ra to empower the vajra, the letter kṣa to empower the clear mirror, the Dharma wheel, and the Dharma conch, and uses mantras to empower the wheel and the śaṅkha. 38. Then, in front of the disciple, polish their eyes with a golden spoon and recite a verse, contemplating the letter Ra gate to purify the impurities and obstructions in their eyes. 39. Next, present a clear mirror in front of them and recite a verse, contemplating the letter Mo gate to purify the impurities and obstructions in their minds. Paragraphs: $ 0 5 8 12 16 22 28 32 37 #

Please segment these sentences into coherent paragraphs: 0. By the destruction of the taints, he has realized within himself with direct knowledge, 1. This is called the unbinding that is due to non-clinging. 2. These are the seven stations for consciousness and the two bases for the manifestation of consciousness.”🔽The second section on the seven stations for consciousness is finished. 3. The Book of the Tens 4. The Undetermined Section 5. With Tissa 6. Thus have I heard. 7. On one occasion the Blessed One was dwelling at Rajagaha on the Vulture Peak Mountain. 8. Then, when the night was well advanced, two devatās of surpassing beauty🔽illuminated the entire Gijjhakūṭa Mountain and approached the Blessed One. 9. After approaching and worshipping the Blessed One, they stood at one side. 10. While standing at one side, one devatā said this to the Blessed One: 11. “These, venerable Sir, are the nuns who are liberated.” 12. Another devatā said this to the Blessed One: 13. “These, venerable Sir, are the nuns who are well liberated without grasping.” 14. This is what was said. 15. The Teacher approved. 16. Then those devatās, after rejoicing in and welcoming what was said by the Fortunate One, after worshipping and circumambulating the Fortunate One, disappeared right there. 17. Then the Fortunate One, having understood the significance of it, on that occasion uttered this exalted utterance: 18. “Those who are liberated in mind, and those who are well liberated, 19. and came to me, bowed, 20. and stood to one side. One of them said to me, 21. ‘Sir, these nuns are liberated.’ 22. Another said, 23. ‘These nuns are well liberated without remainder.’ 24. This is what those gods said, 25. and after saying it they bowed down, circled me three times, and disappeared right there.”🔽On that occasion Venerable Mahāmoggallāna was sitting not far from the Buddha. 26. He thought, 27. “Which gods know 28. whether someone has a remainder of clinging or not?” 29. Now at that time a monk called Tissa had recently died and reappeared in a certain Brahmā world. 30. And there too they knew him as 31. “Tissa the Brahmā, the Great Brahmā, the Unconquered Conqueror, the All-Seeing, the All-Powerful, the Lord of Sorts, the Maker and Creator, the Best, the Ordainer, the Father of Those Worthy of Offerings, the Teacher, the Buddha, the One Proclaiming 32. Then, just as a strong man might extend his flexed arm 33. or flex his extended arm, the Venerable Mahā Moggallāna disappeared from the Vultures’ Peak and reappeared in that Brahmā world. 34. Tissa the Brahmā saw the Venerable Mahā Moggallāna coming in the distance 35. and said to him:🔽“Come, good sir Moggallāna! 36. Welcome, good sir Moggallāna! 37. It is long, good sir Moggallāna, since you found an opportunity to come here. 38. Sit down, good sir Moggallāna; this seat is for you.” 39. He sat down on the appointed seat. Paragraphs: $ 0 6 14 18 25 29 35 #

Please segment these sentences into coherent paragraphs: 0. The previous objection says if it is said to be at one time, the meaning is also not possible. Now the answer is that at one time there is this meaning, which is especially suitable to reverse the false objection. 1. Therefore it says If your intention is like the two eyes of a person... and so on, which directly takes their intention and refutes it. 2. It clarifies that although they are both simultaneous, there is actually the meaning of mutual causality, like the flame having light, existing at one time and yet mutually causing each other. 3. If your intention is that the body is not prior... is the third answer to the objection that defilements are prior, and it is also in two parts: 4. This first summarizes their objection, and from Why is it so? it correctly refutes it. 5. But there are two ways of reading this text: one says: 6. If it is said that if the body is prior, because there is no cause and condition it is called non-existent, this is a summary of the objection. 7. You should not say... is the refutation. 8. You should not say that all exist with causes and conditions. This clarifies that all dharmas truly have causes and conditions.🔽However, it is not necessary to analyze the sentence in this way. Simply say that you should not say that all dharmas have 9. However, this is the meaning of spontaneity, without causes and conditions. It is said that you should not say that all dharmas have causes and conditions. 10. However, these three teachers of non-Buddhist paths say there are twenty-five principles, all of which arise from each other, which is the meaning of causes and conditions, but it is different from the meaning of causes and conditions in Buddhism. 11. The Buddhist teaching takes the past as the cause and the present as the result. Their teaching simply takes the arising from each other in the present world as causes and conditions. 12. Moreover, like the Ṛkṣa-bāhu, there are dependent principles and primary principles. For example, the five great elements produce the five sense organs. The five great elements are the primary principles and the five sense organs are the dependent pr 13. For example, the fire element produces the eyes, enabling them to see forms. Forms are the merit of the fire element. 14. It is also like the great element of space that can hear sounds, and sound is the unique quality of the ear, and so on. 15. If you say you do not see... below, it again takes their meaning to refute it. 16. If you say you do not speak because you do not see the cause of the body, why do you not speak of the present seeing of the vase coming from clay? 17. Seeing and not speaking is contrary to the mind. 18. If you see and do not see... below, this clarifies who is discussing your seeing and not seeing? 19. It just says that the present discussion of all dharmas is from causes and conditions. 20. Good sons, if you say that all dharmas have their own nature... below is the fifth refutation of the second difficulty of the nature of the five great elements. 21. First, it refutes their earth element, and the Buddha turns their meaning. 22. Butter and wax are their earth, but butter and wax are not fixed, sometimes being water and sometimes being earth, this is not fixed, and it will be refuted later. 23. White wax and other things are brought up as the five great elements, and so on. 24. Why are the three great elements and the four great elements not considered causes and conditions? There are two pairs here: 25. The first is that your theory speaks of the existence of five great elements, while the latter speaks of fragrance as earth and color as fire, as explained in the chapter on the characteristics of fragrance in the treatise. 26. The Vaiśeṣika theory does not speak of fragrance as water and color as earth, so why are they not considered causes and conditions? 27. The second pair is that the former is your theory that a pot comes from clay and a garment is obtained from thread, so why are they not considered causes and conditions? The latter is your theory that wetness is the great element of water. Even if it 28. Moreover, when water freezes, it is not called earth, so it is still called water. 29. Why is it that when waves move, they are not called wind? This is a horn-like parallel question. 30. If it is a parallel question, it should be said that water originally has the nature of flowing, but when it freezes it does not flow yet is still called water; 31. Wind's nature is originally movement. There should be a substance that is not moving. Still, it is not called wind. 32. If this text is interpreted in the manner of a correlative analogy, water's nature is originally flowing. When frozen, it does not flow but is still called water. 33. Wind's nature is originally movement. Waves are already moving, so they should be called wind. 34. Although waves are moving, they cannot be called wind. 35. Water, not flowing, cannot be called water. 36. Another explanation: 37. This is a hypothetical difficulty. 38. Like water, its nature is originally flowing. Encountering cold conditions, it freezes and does not flow, yet still follows its original nature as water; 39. Wind, its nature is originally movement. Encountering water conditions, it is stirred and forms waves. It should still follow its original nature as wind. Paragraphs: $ 0 3 5 10 15 20 24 28 36 #

Please segment these sentences into coherent paragraphs: 0. The first is believing in the differences of various vehicles; 1. the second is believing in the differences between the mundane and nirvāṇa; 2. the third is believing in the differences between this and that body. 3. In order to counteract these three kinds of attachments, three kinds of equalities are expounded, which should be known. 4. The first is the equality of vehicles, bestowing predictions on śrāvakas, because there is only the Mahāyāna and no Hīnayāna; 5. the second is the equality of the mundane and nirvāṇa, because the Tathāgata Prabhūtaratna has entered nirvāṇa, the mundane and nirvāṇa are equal; 6. Third, equality of body. The Tathāgata Prabhūtaratna has already entered nirvāṇa, yet he still manifests his body. One's own body and the body of others are equal in the Dharma body, without distinction. 7. This is because those who are free from afflictions, out of arrogance and views, make distinctions in the activities of their own and others' bodies, not knowing that the Buddha-nature and Dharma body are equal. They think, I have realized this Dharm 8. In order to counteract this, the prediction given to the śrāvakas should be understood. 9. Is it because those śrāvakas will truly become Buddhas that they are given predictions, or will they not become Buddhas? 10. If they will truly become Buddhas, why do bodhisattvas cultivate immeasurable merits for innumerable eons? 11. If they will not become Buddhas, why give false predictions? 12. As for the predictions given to those śrāvakas, they attain a determined mind, but not because they have accomplished the Dharma-nature. 13. The Tathāgata, relying on the equality of the three, expounds the teaching of the One Vehicle. Therefore, because the Dharma body of the Tathāgata is no different from the Dharma body of the śrāvakas, he gives them predictions. It is not because they 14. Therefore, the merits of the bodhisattvas are complete, while those of the śrāvakas are not yet complete. 15. As for giving predictions, it is shown in six places. Five are predictions of the Tathāgata, and one is a prediction of a bodhisattva. 16. As for the predictions of the Tathāgata, it is because Śāriputra, Mahākāśyapa, and others are well-known to the assembly, and their names are different, so they are given individual predictions. 17. For the five hundred people such as Pūrṇa Maitrāyaniputra and the twelve hundred people, their names are the same, so they are given predictions at the same time. 18. Those with the same name, whether learners or those beyond learning, are not well-known to the assembly, so they are given predictions all at once. 19. As for giving predictions to Devadatta, it shows that the Tathāgata has no enemies. 20. The prediction given to the bhikṣuṇīs and celestial maidens shows that whether women are at home or have left home to practice the bodhisattva path, they will all attain the fruit of buddhahood. 21. As for the prediction given to the bodhisattvas, it is as shown in the chapter on the Bodhisattva Never Disrespectful, who demonstrated paying homage and praising others, saying: 22. I do not slight you, for you will all become buddhas, showing that all sentient beings possess the buddha-nature. 23. As for the prediction given to the śrāvakas, there are four kinds of śrāvakas: 24. 1. The determined śrāvaka; 25. 2. The arrogant śrāvaka; 26. 3. The śrāvaka who has regressed from the resolve for enlightenment; 27. 4. The transformed śrāvaka. 28. The Tathāgata gives predictions to two kinds of śrāvakas, namely the transformed śrāvakas and those who have regressed but have rekindled the resolve for enlightenment. 29. The Tathāgata does not give predictions to the two kinds of śrāvakas, namely the determined śrāvakas and the arrogant śrāvakas, because their faculties are not yet mature. 30. The prediction given by the bodhisattvas is given in order to skillfully cause them to give rise to the resolve [for enlightenment]. 31. Moreover, based on what meaning does the Tathāgata say that the three vehicles are called the One Vehicle? 32. Based on the meaning of sameness, he bestows predictions to the śrāvakas. 33. The meaning of sameness is because the Tathāgata's Dharma body and the śrāvakas' Dharma body are equal and without distinction. 34. Because the śrāvakas and pratyekabuddhas have different vehicles, there are distinctions, because they are not the Great Vehicle. 35. The Tathāgata says that not apart from my body is the meaning of unsurpassed. In all the teachings of the śrāvakas and pratyekabuddhas, this meaning is not explained, because they are unable to understand it. Therefore, the bodhisattvas' practice of 36. As for the meaning of unsurpassed, the remaining sūtras clarify the meaning of unsurpassed. The meaning of unsurpassed has ten aspects that should be known. 37. First, in order to demonstrate the unsurpassedness of the seeds, the analogy of rain is given. 38. The practices you are engaged in are the bodhisattva path means that those who have regressed from the aspiration for enlightenment but have rekindled it, their previously cultivated wholesome roots are not extinguished, and they are the same as thos 39. Second, it shows the supremacy of practice, speaking of the past events of the Tathāgata Mahābhijñājñānābhibhū and so forth. Paragraphs: $ 0 3 7 9 12 15 23 31 36 #

Please segment these sentences into coherent paragraphs: 0. If one objectifies emptiness and so on, how can that intuition be nondual, since it is the entity of the objectifier and the object? 1. Therefore, the fourth syllable is ka. 2. Not dwelling anywhere means that the remaining syllables are elided from ka and a, since they do not dwell anywhere. 3. All things are emptiness, and that itself is signlessness and inexpressibility. 4. Moreover, one's own mind is the appearance of all things, the complete cessation of the error of duality, 5. the nature of the clear light of nonappearance. 6. Therefore, this indivisibility is considered to be the nature of the nonduality of the objectifier and the object, which is mere self-awareness. 7. At that time, how is it said to be emptiness and so forth? 8. It is said to be emptiness and so forth because it is known to be so. 9. This teaches the supreme reality of glorious Heruka. 10. The meaning of the statement is that it should be brought to mind from time to time. 11. The benefits of those who do so are stated beginning with “they bring under control” and so forth. 12. “They bring under control” means 13. they will be tamed in another life. 14. This concludes the explanation of the seventh chapter of the commentary on the difficult points of the Hevajra Tantra called A String of Pearls. 15. The wheel, the maṇḍala, the city of great liberation, and the abode of the original purity have the same meaning. 16. Moreover, it is twofold, divided into the support and the supported. 17. because those three meditative concentrations are inseparable. 18. Moreover, the application that is not mentioned in the chapter on the deities will be explained here. 19. Therefore, it is said: 20. Then, etc. 21. The circle of yoginis is the circle of the yoginis Nairatmya, etc., with her as the chief. 22. The realm of space is the realm of space that appears infinite, like one's own appearance, by meditating on the enlightenment of emptiness, having made the appearance of one's own mind non-existent, by the appearance of the various things. 23. The imagination of the bhaga in the realm of space is the bhaga that is similar to the bhaga in the sense of being triangular, or by the fact that it destroys all obscurations. 24. The bhaga of the great source of phenomena, which is white like the autumn moon, is to be contemplated. 25. The meaning is that one should contemplate the wheel of the support in the middle of that source of phenomena. 26. How? 27. It is said, “the wheel, etc.” 28. This is the teaching. 29. The explanation of this is “the wheel, etc.” 30. The word “wheel” and so on refers to the maṇḍalas of earth, water, fire, and wind. 31. The word “element” is the meditator. 32. Or, the wheel is the maṇḍala. 33. This is the maṇḍala of earth itself, expressed by the word “wheel,” because it is the principal one. 34. And that is earth itself. 35. Therefore, it is said: 36. The wheel is the water mandala, which is prior to the golden mandala. 37. Therefore it is said: 38. “Water is prior.” 39. Reason is right knowledge. Just as that has a clear nature, so too is fire. Paragraphs: $ 0 3 7 9 14 15 18 21 24 30 39 #

Please segment these sentences into coherent paragraphs: 0. The empty and numinous mind shines alone. 1. The traces of dreams and illusions 2. Are completely extinguished. 3. Therefore, when earth and water collapse and flow, 4. And fire and wind disperse and cease, 5. One follows the principle of suchness. 6. The fundamental matter is commendable. 7. Therefore, I composed a verse in praise of him: 8. Dharma joy is his food, 9. Compassion is his home. 10. Faith in the Buddha is his refuge. 11. View the body as borrowed. 12. Abide in right mindfulness and be diligent alone. 13. Pursue external objects and have no leisure. 14. Idle in the light of myriad phenomena. 15. The eyes are lively under the eyebrows of the skull. 16. When they die, it is like a dream butterfly or a cicada in the dew. 17. When one attains it oneself, it is like a cloud-shaped rhinoceros or a fragrant musk. 18. The spirit wanders in true purity, the autumn water is the same as the sky. 19. The mind seal is wondrously bright, the wind and moon break the night. 20. Chan person Ji initiated the idea of begging for fields. The eyes of Chan person Ji are clear and bright, watching the spinning shuttle. 21. The hands and eyes of Chan monks have a thousand uses. 22. One should know that the white snow and upper room rice 23. Comes from the yellow cloud and負郭 fields. 24. Water the mouth of the 金溪 river with flowing golden water. 25. Plow and till the smoke on the ridge of the curtain. 26. Who is the one who mixes mud and water? 27. The full Chan of investigation has no extra meaning. 28. Chan person Xu initiated the idea of begging for fields. The mind of Chan person Xu is vast and open, begging and wandering. 29. The conditions for begging are determined everywhere. 30. Opening the field, the great meaning, I casually stretch out my hand. 31. Understanding the meaning, forgetting words, I secretly nod my head. 32. The ox ploughs back, the mountain moon dawns. 33. The golden knife cuts off the wild clouds, autumn. 34. Sitting cross-legged for a long time, the whole body is full of food. 35. One full meal, clearly a hundred worries. 36. Setting out early from Ninghai.🔽Passing through Fengzhou on the way to Shounan, setting out early from Ninghai. 37. Passing through Fengzhou on the way to Shounan, the fragrant rain of dawn is red. 38. Chiseling the cliff, the stone steps are empty. 39. Encouraging the returning birds, the spring is halfway over. Paragraphs: $ 0 7 12 20 28 36 #es surrounding a tāṃ syllable, in the center of which is oṃ hṛīṃ such and such a person’s name vaśī kuru hṛīṃ svāhā tāṃ. 38. Visualize this wheel in the cranial aperture of the Bhagavatī at the heart. 39. This wheel🔽is inserted into the cranial aperture of the Bhagavatī at the heart. Paragraphs: $ 0 3 5 7 9 12 15 17 24 26 38 #s and then requests that means having requested ghee, to then request oil, and having requested oil, to then request ghee. 35. If requesting other things, it is the same. 36. If a bhikṣuṇī requests this and then requests that, it is a niḥsargika pāyantika offense. 37. This niḥsargika should be relinquished to the bhikṣuṇī saṃgha, to many people, or to one person. It cannot be relinquished to a separate assembly. If it is relinquished, but the relinquishment is not accomplished, it is a uștraka offense. 38. If you wish to relinquish it, you should go to the community, bare your right shoulder, remove your leather shoes, pay homage at the feet of the community, kneel with your right knee on the ground, join your palms together, and say like this: 39. Elder nuns, please listen! Paragraphs: $ 0 3 4 23 25 31 34 36 #

Please segment these sentences into coherent paragraphs: 0. The leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the leaks of the 1. The lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the lotus of the 2. The lemon juice of the tsuru tsuru is called savabhāva. 3. The three are the three syllables of the vajra syllables, the three syllables of the vajra syllables, and the three syllables of the vajra syllables. 4. Harā Harā Vajra Dharaya Saṃbhavaha 5. Prahara Prahara Vajra Prabhavajra 6. The first is the Matiṣṭiravajra. 7. Pratiṣṭha, Vajra! 8. Mahavāja! 9. Apatti Havajra. 10. OM GAVAJRA 11. The third stage is laughter. 12. A. A. B. B. C. 13. The Buddha said, Sāya, Vajra, Dhara, and Saṃbhavaha! 14. Dharadar! 15. Dhiridhiri. 16. I am a guru. 17. Sarvabhadra, Kulam, Ajatana, Savajra, and Ha! 18. Amukma, Mairavapta, 19. The name of the place is Samantabhadra. 20. The path of Sarvabha is Ajataya, Mahabala, Lekata, Veta, and Thale. 21. Acala, dont worry. 22. Ativajra. 23. Mahabharata. 24. In the world. 25. Ajatte, Zabhala, Zabhala, 26. The king said, Tis the time of the king. 27. Now, Hāḍhaṭe Jobhati. 28. The first is the Dīlitībhāṇa. 29. Mahabharata. 30. Vajra Amkusha Jambhala Yeshe Jambhala! 31. The fourth stage is the mantra. 32. All the mantras are a cycle of cyclic existence. 33. He protected and ruled peace. 34. The first letter is shown in the figure. 35. You should know how to stop it. 36. The white cloth of the pure silk. 37. The leaves of the excellent tree. 38. The leaves of the leaves are yellow and the leaves of the leaves are fine. 39. What is the use of a red cloth or a piece of wood? Paragraphs: $ 0 2 6 11 16 19 23 30 34 36 #

Please segment these sentences into coherent paragraphs: 0. They are the ones who are truly embraced. 1. I praised him. 2. They are filled with joy. 3. I taught the Dharma correctly. 4. They are taught to be correct. 5. I praised him. 6. He was very happy and went on ahead. A layman saw the Blessed One coming from a distance. 7. When he saw this, he thought, This is what I have done. 8. If you wish to do this, please tell the Blessed One, the householder, that you are doing this. 9. The Blessed One will not be killed. 10. The Sugata will not be killed. 11. The eye of the world will not be lost very quickly. 12. Destruction: Darkness does not quickly arise in the support. 13. The Buddha who has been practicing for three countless kalpas will not quickly disintegrate. 14. We will not quickly lose our spiritual wealth. 15. The layman went to the Blessed One, bowed his head to his feet, and said, I am going to see the Blessed One. 16. He circumambulated the Blessed One three times. 17. The goddess of both sons and daughters was placed on the ground. 18. Blessed One, I prostrate my hands together. 19. The king said to the Blessed One, I have no choice but to go. 20. Reverend Lord, 21. The householder is the one who has the most beautiful and hidden houses. 22. Why? 23. Reverend Lord, 24. The householder Pal-bzang had dug a large hole in the outer gate to kill the Blessed One and the monks. 25. The fire burned and was filled with smoke. 26. If I had a banner on my head, I would not have thought that I would have done the Blessed One and the Saṅgha of the monks a little harm. 27. The Blessed One said, I am the one who has the power to do this. 28. Lord, do not think this. 29. Lord, even though I am an animal, my body cannot be burned. What do you mean, said the Blessed One, I have attained full enlightenment. 30. I have extinguished the three fires of desire, the fire of hatred, the fire of ignorance, and the fire of the fire, and this fire is no place for me to burn. 31. Reverend Lord, 32. How could it be that it is a place for animals to live? 33. The Blessed One said, I am the one who has the power to do this. 34. Lord, in the past, there was a thick forest on this island of Jambudvīpa. 35. The leaves are excellent. 36. The flowers are excellent. 37. The result is excellent. 38. There was a beautiful garden. 39. There lived a monk, a friend of a rabbit, in the forest. Paragraphs: $ 0 6 15 19 24 28 34 #

Please segment these sentences into coherent paragraphs: 0. those sons of a good family or daughters of a good family who train in it do not think of harming themselves, 1. do not think of harming others, 2. and do not think of harming either of the two. 3. Why is that? 4. Because they do not apprehend a self, 5. do not apprehend another, 6. do not apprehend both, 7. do not apprehend form, 8. do not apprehend feeling, perception, volitional factors, or consciousness, 9. the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, 10. the detailed and thorough knowledges, the distinct attributes of a buddha, and up to the knowledge of all aspects are non-apprehensible. 11. Since they are non-apprehensible, they do not think of harming themselves, 12. they do not think of harming others, 13. and they do not think of harming either of the two. 14. They also attain unsurpassed, perfect, complete awakening 15. and they also look after all sentient beings. 16. Why is that? 17. The tathāgatas, arhats, and samyaksaṃbuddhas of the past also trained in this knowledge-mantra 18. and fully awakened to unsurpassed, perfect, complete awakening. 19. Those tathāgatas, arhats, and samyaksaṃbuddhas who will appear in the future will also train in this perfection of wisdom 20. and fully awaken to unsurpassed, perfect, complete awakening. 21. Those tathāgatas, worthy ones, perfectly complete buddhas who have arisen in the world systems of the ten directions have also trained in this perfection of wisdom and🔽have fully awakened to unsurpassed, 22. perfect complete enlightenment. 23. Kauśika, 24. further, wherever this perfection of wisdom is written out in letters and kept,🔽even if it is not taken up, 25. not read aloud, not recited, 26. not mastered, 27. not properly paid attention to, 28. demons or non-humans looking for an opportunity will not find an opportunity there. 29. Why is that? 30. In order to make offerings to this perfection of wisdom, the sons of gods in the desire realm, the sons of gods in the form realm, and the sons of gods in the formless realm who are present in this world system of the great trichiliocosm,🔽and the son 31. immeasurable world systems,🔽all of them will constantly and always protect, 32. guard, and conceal those sons of a good family and daughters of a good family. 33. “Kauśika, those sons of gods will come to where this perfection of wisdom is written out and kept, and they will honor,🔽revere, 34. respect,🔽and make offerings to this perfection of wisdom. 35. And after making offerings they will go away. 36. “Kauśika, 37. if those qualities and benefits like that occur in this life 38. for someone who writes out and keeps this perfection of wisdom,🔽what need is there to mention someone who writes out this perfection of wisdom 39. and holds, keeps, reads aloud, recites from memory, masters, and properly pays attention to it? Paragraphs: $ 0 11 14 17 23 29 36 #

Please segment these sentences into coherent paragraphs: 0. Now, the six good manners in eating, the five kinds of smacking sounds, 1. the five kinds of separating grains, 2. the five kinds of licking the hands, 3. and so on, should be explained in order. 4. One should eat food well. 5. This is like the body of the five lower sutras. 6. Not too small morsels. 7. Here, morsel means that which is put into the mouth and chewed to be swallowed. 8. One should train not to make it too small. 9. Not too large morsels. 10. One should train to eat food with morsels that are not too large. 11. Appropriate morsels. 12. One should eat in moderation, in a way that is suitable for oneself and in a way that is acceptable to the world.🔽One should not open one’s mouth before opening one’s mouthful. 13. One should not open one’s mouth before opening one’s mouthful. 14. One should not speak with one’s mouth full. 15. One should not speak with one’s mouth full.🔽One should not make smacking sounds while eating. 16. One should not make smacking sounds while eating.🔽One should not make slurping sounds.🔽One should not make smacking sounds.🔽One should not make slurping sounds.🔽One should not make smacking sounds. 17. One should not make slurping sounds. 18. These are the different kinds of sounds that are made by the mouth. 19. One should not eat food with the tongue extended means that one should not eat food with the tongue hanging out.🔽One should not separate the grains means that one should not eat grains of rice, etc. that are not mixed together. 20. In the case of food that has grains, one should not eat the grains one by one. 21. Here the prohibition is because of the transformation of the food, not because of its permanence. 22. One should not make disparaging remarks about the food means that one should not disparage the food. 23. One should not fill the cheeks means that one should not eat filling the two cheeks and moving them back and forth. 24. One should not smack the lips means that one should not eat smacking the lips with the tongue. 25. One should not eat food that is cut off in morsels. 26. One should not lick one’s hands. 27. One should not lick one’s bowl. 28. One should not shake one’s hands.🔽One should not shake one’s bowl. 29. One should not lick one’s hands means 30. one should not lick one’s hands if food is sticking to them.🔽One should not lick one’s bowl means 31. one should not lick the bowl with one’s fingers. 32. One should not shake one’s hands means 33. one should not shake one’s hands if food is sticking to them. 34. Or, one should not shake food that is sticking to one’s hands onto one’s tongue. 35. One should not shake one’s bowl means 36. one should not shake food, etc., that is in one’s bowl. 37. Or else, he should not weigh the food in his bowl with his hand to see if it is heavy or light. 38. He should not crush it, making it into the shape of a stupa. 39. He should not crush the food, making it into the shape of a stupa, and then eat it. Paragraphs: $ 0 4 6 12 16 19 23 29 38 #

Please segment these sentences into coherent paragraphs: 0. not a sentient being,🔽not a life-force, 1. not a living creature, 2. not a human,🔽not a person, 3. not a female,🔽not a male, 4. not an intersex person, 5. not me, 6. not mine, 7. and not anyone else’s. 8. “Similarly, the water element, the fire element, the wind element, the space element, and the consciousness element are not a self, 9. not a sentient being,🔽not a life-force,🔽not a living creature, 10. not a human, 11. not a person, 12. not a female,🔽not a male, 13. not an intersex person, 14. not me, 15. not mine, 16. and not anyone else’s. 17. “What is ignorance? 18. In these six elements, there is the perception of a single entity, the perception of a whole, the perception of permanence, the perception of stability, the perception of eternalism, the perception of pleasure, 19. the perception of self, the perception of a sentient being, the perception of a living being, the perception of one who is born, the perception of one who is nourished, the perception of a human being, the perception of an individual, the perception 20. and the perception of “mine.” 21. Such various kinds of ignorance are called “ignorance.” 22. “Since there is ignorance, there is the engagement of desire, hatred, and delusion toward objects. 23. The desire, hatred, and ignorance with regard to those objects are called “the formations conditioned by ignorance.” 24. The individual cognition of things is consciousness. 25. The four appropriative aggregates that arise together with consciousness are name-and-form. 26. The faculties that are based on name-and-form are the six sense spheres. 27. The coming together of the three is contact. 28. The experience of contact is feeling. 29. The attachment to feeling is craving. 30. The increase of craving is grasping. 31. The karma that is produced by grasping and that produces a new existence is becoming.🔽The arising of the aggregates from that cause is birth. 32. The ripening of the aggregates that have arisen is aging. 33. The destruction of the aggregates after they have aged is death. 34. Mental anguish is sorrow. 35. The expression of sorrow is lamentation. 36. Pain is the experience of suffering associated with the five groups of consciousness. 37. Mental pain is the suffering of the mind associated with the activities of mind. 38. Moreover, all the secondary afflictions such as these are called disturbance. 39. Among them, there is ignorance because of great darkness. Paragraphs: $ 0 8 17 22 24 31 34 #

Please segment these sentences into coherent paragraphs: 0. How does it accomplish that supreme merit? The author of the treatise is about to set forth a verse to explain this section of the sūtra, first raising a question and doubt, asking how this section of the sūtra accomplishes the merit of upholding the 1. Then he answers with a verse. 2. And this section of the sūtra is only explained with one verse in the treatise. 3. Respecting the two places - this one sentence explains the two sūtras on people and places: 4. First, explaining respecting the place where the Dharma is spoken; 5. Second, explaining respecting the person who can speak. 6. This should say respecting the two places, because of cultivating and realizing the great essence; 7. It should also say not respecting the two places, because of cultivating afflictions: 8. First, not respecting the place where the objects are given; Second, not respecting the person who gives the objects. 9. But because the verse is concise, it is not discussed. 10. Because of cultivating and realizing the great essence explains the above respecting the two places. 11. Therefore, it only says to respect the place where the Dharma is expounded, not the place where wealth is given up. Because by upholding and practicing even a single four-line verse of this sūtra, one can realize the great essence of the Dharma body, 12. Moreover, the second line of this verse should be extensively explained according to the order of the following prose section of the treatise, which clarifies the two sections of the sūtra on the name of the sūtra and the Tathāgata's non-expounding o 13. That cause is the habitual afflictions clarifies that although the giving of the seven treasures is abundant, the merit of taking form is the cause of humans and gods, and is the Dharma of defiled bondage, therefore it is said that that cause is the 14. This subdues the merit of defilement clarifies that the cause of the thirty-two marks surpasses the merit of giving with form. 15. Although the merit of the thirty-two marks is superior to the merit of previous giving, it is still not as good as the merit of upholding a single verse of the sūtra. It clarifies that the merit of upholding this sūtra not only surpasses the causes o 16. What does this mean? and so on, below this it explains this single verse, and sequentially explains the sūtra. 17. Respecting the two places refers to the upper sentence in the verse, which explains the first and second sentences in the sūtra. 18. The first is the place where it is spoken, the second is the person who can speak and so on, the upper sentence says to respect the place, and now it lists it. 19. Because of respecting the sūtra and treatise, it cites this person and place to encourage making offerings. 20. Not the seven treasures and so on means that the merit of giving the seven treasures is a cause of afflictions, so it does not encourage people to make offerings. This is abandoning wealth and people. 21. Because this Dharma gate is the supreme cause for all realized dharmas explains the second line of the verse, and explains the third and fourth sub-lines of the sutra text, clarifying that the buddhas of the ten directions all say that they, due to u 22. As the sutra says... up to ...the Tathāgata has no Dharma to speak cites the sutra to conclude, and then further explains. 23. What is the meaning of this? In this sutra it says the Tathāgata has no Dharma to speak, and the treatise author explains it as the meaning of the realized dharmas of the buddhas of the ten directions being the supreme cause for speaking the same. 24. How is this so? 25. It is explained: Because there is not a single Dharma that only the Tathāgata speaks and other buddhas do not speak, thus explaining the meaning of the Tathāgata having no Dharma to speak, and the sutra's meaning of being the supreme cause for the bu 26. The sutra from Those precious treasures explains the third line of the verse, and interprets the fifth sub-phrase of the sutra, which is the cause of defilement by afflictions. 27. The merit of giving those precious treasures is a cause of defiled afflictions explains the meaning of the merit of giving the seven treasures as a cause for having outflows. 28. Because it can accomplish the affairs of afflictions clarifies that the fruits obtained from the above causes are the affairs of the five aggregates of humans and gods in the three realms. 29. This cause is far removed from the cause of afflictions clarifies that the merit of upholding the sutra is not a cause of afflictions. 30. Therefore means that the merit of giving the seven treasures is a cause of afflictions, while the merit of upholding the sutra is not a cause of afflictions. Therefore, this analogy of the dust particles on the ground is explained, clarifying that th 31. As the sutra says... and so on, citing the sutra about the worlds of dust motes and so forth, is the conclusion. 32. Why is it said like this? is the question. 33. Why does the sutra say these are dust motes, and also say the Buddha says they are not dust motes? Why are there such contradictory statements? 34. It explains that those dust motes are not the substance of greed and so forth, clarifying that the dust motes of the earth in the three thousand worlds are not the dust motes of the defilements of greed, anger, and so forth, so it says they are not d 35. For this reason they are called dust motes of the earth means that because they are the neutral dust motes of the earth, not the dust motes of greed and so forth, they can only be called dust motes of the earth. The meaning of the worlds is the same 36. What does this clarify? means that the previous statement that the dust motes of the earth are not the defilements, what meaning does this clarify? 37. It is explained that the merit is the cause of defilement by afflictions. This directly brings out the meaning of the analogy, to clarify that the merit of giving the seven treasures is the defilement of afflictions. Therefore, it explains the two an 38. Therefore, in the external indeterminate dust, that merit and wholesome roots are close means that the merit of giving the seven treasures is the cause of defilement by afflictions, and can attract the rewards of humans and gods in the three realms, 39. The external indeterminate dust is not the cause of defilement by afflictions, and cannot attract results, so it is not called close. Paragraphs: $ 0 3 6 10 16 21 26 32 36 #

Please segment these sentences into coherent paragraphs: 0. “These, O great king, are the king of the geese and the general of the geese. 1. This is the king of the geese, and that is the general of the geese.” 2. “But how did these birds come into your possession? 3. How did the fowler come to be in the presence of these great lords?” 4. “The fowler set his snares, O king, in the marshes, 5. in whatever place he thought would be a proper place to catch birds. 6. “The king of the geese, however, avoided the snare, 7. and the bird that was not caught addressed me in these words.” 8. “It is very difficult for the ignoble to attain the highest state; 9. The bird, devoted to the Dhamma, was sent away by the king. 10. “Having given up his own life, worthy of life, 11. he sat down without complaining and asked for the king’s life. 12. “Having heard his words, I attained confidence; 13. then I released the bird and gave him permission to go in peace. 14. “The bird, grateful to the king who had released him, 15. spoke these words, pleasant to the ear, to the king: 16. “Rejoice, hunter, together with all your relatives, 17. just as I rejoice today, seeing the lord of the birds released. 18. “Come, I will teach you how you too can obtain 19. this gain. Dhataraṭṭha will not see any evil in you.🔽“Having brought us both quickly to the city, 20. show us to the king, 21. unbound, as we are by nature, standing in a cage on both sides. 22. “O great king Dhataraṭṭha, these are the lords of the swans; 23. This is the King of Geese, and this is the Commander. 24. “No doubt the King, seeing the King of Geese, 25. Will be pleased, delighted, and will give you much wealth.” 26. “So I brought both of them here, 27. As both were approved by me.🔽“This bird has gone thus, 28. The King of Geese, the most righteous of birds. 29. For a hunter like me, he should arouse compassion. 30. “And I see no other gift for you, Your Majesty,🔽Than all the hunters in the village, 31. So see them, O Lord of Men.” 32. Herein, he said, “I will produce it by my own work,” and he accomplished it by bodily action. 33. Having gone to the King, he raised the King of Geese higher than the perch on which the King was sitting, and he lowered the Commander a little. 34. Having raised both of them, he said, “The King of Geese and the Commander are going to see the King. 35. “Hurry up, hurry up!” and urging the people on, “Such a beautiful one, golden-coloured,🔽 36. “Come out, come out,” urging the people to come out, and as the people, their hearts melting with admiration, were praising him, saying, “We have never seen such beautiful golden-hued swans, so fortunate in their beauty,” he went quickly to the city. 37. “Hatthattā” means “having come into your hands.” “Pattā” means “having reached.” 38. “Mahantā” means “having attained great glory.” “Dhataraṭṭha” means “the king of swans.”🔽“How did you come by this?” means “How did you come by these lords, by these kings, by these masters?” 39. “Issaramidhamajjhagā” is another reading, which means “How did you come by their lordship?” Paragraphs: $ 0 4 8 12 16 22 27 32 37 #

Please segment these sentences into coherent paragraphs: 0. The Compendium of the Bodhisattva's Discourses, Fascicle 6 1. Composed by Venerable Vasumitra 2. Translated by Tripiṭaka Master Saṃghabhadra of Kaśmīra during the Fu Qin period 3. The Chapter on Pleasure, the first chapter of the Chapter on Pleasure. The World-Honored One said: 4. There are two kinds of pleasure that those who have left the household life should not pursue, namely the pleasure of being attached to desires and the pleasure of having nothing to do in this world. 5. What is meant by the pleasure of being attached to desires? 6. What is meant by the pleasure of having nothing to do in the present? 7. Some say:🔽The pleasure born from recollecting past desires is called the pleasure of being attached to desires. 8. The pleasure born from recollecting present desires is called the pleasure of having nothing to do in the present. 9. Some say: 10. The pleasure born from the characteristics of afflictive desires. 11. This is called the pleasure of being attached to desires. 12. The pleasure born from the characteristics of desires. 13. This is called the pleasure of having nothing to do in the present. 14. Some say: 15. The characteristics of greed and desire are the pleasures that arise from it, which is called being attached to desires and pleasures in desires. 16. The pleasure of mental joy, the pleasure of desire, the pleasure of sleep, and the pleasure of obtaining benefits are called present desires and pleasures. 17. Moreover, being attached to desires and pleasures, and the pleasure that arises from the body and mind that one has already obtained, is called being attached to desires and pleasures in desires; 18. The pleasure that arises from the body and mind due to the equality of the mind that one has already obtained is called the pleasure of nothing to do in the present. 19. Furthermore, the Venerable Śāriputra said: 20. Virtuous ones! 21. This collection of twelve practices attains the noble Dharma. 22. What is the meaning of these words when they are spoken? 23. The answer is: 24. Abiding in various places, creating a place to stay. 25. Abiding in the place of wisdom, abiding in the place of suitability, this is called one's own dignified conduct. 26. If one is biased in granting predictions, then one is attached to a single matter. If one discriminates the meaning and principles, then one expounds discrimination. If one asks about doubts, then one expounds one's doubts. If one discusses tranquili 27. Or there is observation and seeing, without deceit or deception, with a simple nature. This is called one's own deportment; 28. Discriminating the meaning of the faculties is the deportment of others. 29. Having already attained a human body and been born in a central country, having attained the body of an arhat, with the faculties of the eyes, ears, and mind all pure, manifesting their true events, with defiled practices and afflictions the mind is 30. The disciples of the Tathāgata who are well accomplished, in relation to their minds there is no error or confusion, attaining the holy Dharma and widely distributing it, encompassed by wisdom expounding the subtle Dharma without doubt, upholding and 31. Those who pour forth the teachings spread them to others, and among those of equal Dharma, they give the gift of the Dharma. 32. For this reason, they give their own dignified conduct to others, practice various forms of pure conduct, and manifest the four formless concentrations that have long benefits. 33. They attain the sages and are born in those good realms, manifesting the five formless concentrations that are all to be avoided. Their faculties are complete, manifesting the six formless concentrations that are all to be avoided. 34. What has never been practiced before, manifesting the seven formless concentrations that are all to be avoided. 35. The six abodes, manifesting the eight formless concentrations that are all to be avoided. 36. Furthermore, those who are born through the causes and conditions of the sages and the various entrances manifest the dignified conduct of others. 37. The Buddha appears in the world and speaks the subtle Dharma, for this reason; 38. Therefore, the dignified conduct of the power of the heroic man and the various entrances are joyful. Manifesting the turning and speaking of the Dharma, having already abided, they then seek to expound. 39. Their faculties are complete, manifesting the merits created in the past. Paragraphs: $ 0 3 7 9 14 19 24 27 30 37 #

Please segment these sentences into coherent paragraphs: 0. The three listed in the current text are both self-practice and other-practice. It should be known that the words have self and other, but the meaning must be both. 1. Second, below but the former, it distinguishes the characteristics based on the four teachings. 2. Because the vow must be based on the four truths, if not based on the truths it is called a mad vow. 3. What is it? 4. Since the four are called truths, one can carefully understand the characteristics of delusion and enlightenment, the state of suffering and joy, and based on this one can give rise to a vow to save suffering and bring joy. 5. If one is not truthful in the Dharma, and merely gives rise to a mind to save and liberate, it will ultimately become a mad and simple vow. 6. This has two parts: 7. First, an example of the previous section. 8. Second, below If the three, it clarifies the vow based on the four teachings and the truths. 9. One must know that the provisional and the real each have their own principles and phenomena, so the four teachings clarify the characteristics of the truths. 10. The teachings of arising and ceasing, non-arising, immeasurable, and formless all clarify how bodhisattvas give rise to vows based on them. 11. First, the Tripiṭaka. 12. This teaching is for those who are heavily deluded about the truth, and explains the two causes and two fruits of the mundane and supramundane, which are not identical with true reality, and therefore mutually arise and cease. 13. Bodhisattvas contemplate this and give rise to vows of activity, with beings to be liberated, afflictions to be severed, dharmas to be understood, and Buddhas to be accomplished. 14. All four have activity, as is so in the truths. 15. Question: 16. The three treasuries speak of cessation as not being the truth of cessation. 17. Now this text relies on cessation to give rise to the fourth vow. How can it be said that the truth of cessation is the principle of non-action? 18. Answer: 19. The essence of the truth of cessation is the two nirvanas. Although it is not the truth of cessation, it can accord with principle. Therefore it is said that cessation causes the merging with truth. 20. The path is the cause of cessation. Suffering and accumulation go against principle. Since the Buddha has already merged with truth, he accomplishes the vow of Buddhahood by contemplating truth and giving rise to it. 21. Second, below Furthermore, is the common teaching. 22. The two causes of extraction and bestowal and the two fruits are largely the same as the previous teachings, but the teachings of this teaching are given to those whose delusion of the truth is light, so all phenomena are the same as principle. The f 23. Contemplating these four truths and giving rise to the four vows, the truths are like emptiness and the vows are also like illusions. 24. As for if there is a single dharma that surpasses nirvana, the Mahāprajñāpāramitā Śāstra, fascicle 50, first quotes the sūtra as saying: The minds of the celestial sons thought: 25. What kind of person should listen to what Subhūti says? 26. Subhūti knew what the celestial sons were thinking and said: 27. Listen to the dharma like an illusory person, without listening, without hearing, without knowing, without realizing. 28. It goes on to say: The Buddha is also like an illusory transformation, and the dharma of nirvana is also like an illusory transformation. 29. The commentary says: Among all sentient beings, the Buddha is the foremost, and among all dharmas, nirvana is the foremost. 30. Hearing that these two are like illusions, one is startled and doubtful, thinking that Subhuti has erred in his explanation. 31. Is it the fault of the listener? 32. Therefore, he asks Subhuti again. 33. Subhuti said: 34. Because these two dharmas both arise from false dharmas, the dharmas belong to causes and conditions and have no fixed reality. 35. Subhuti had this thought: 36. If there were a dharma that surpasses nirvana and can be made like an illusion, how much more so for nirvana. 37. Third, the Distinct Teaching. 38. This teaching is for those who are heavily deluded about the Middle. Although it discusses non-action, the effect does not extend to the cause. Therefore, when first giving rise to the mind, one only relies on the immeasurable. 39. The phenomena that are expounded, the myriad things, are all deluded about the nature of the Tathagata's treasury and arise from that. Paragraphs: $ 0 3 6 11 15 18 21 24 37 #e sentient beings to aspire and vow towards it; 28. may those sentient beings who hear my name aspire to be born in my land. 29. World-Honored One! 30. If, when their lives are ending, I do not appear before them, do not teach the Dharma, and do not give rise to wholesome thoughts, may I not attain supreme perfect enlightenment; 31. If the lives of those beings end and they fall into evil destinies, or if they are reborn in my country but cannot receive the human body, let me forget all the right teachings and not be able to manifest them, and let me not be able to fully accompl 32. After I attain enlightenment, in all buddha-lands there will be those who commit the five heinous crimes, up to those who are afflicted by the wrong paths and fall into the wilderness. Let them, after their lives end, be reborn in my country, their b 33. They will forget much, violate precepts, be foul-smelling, have many illnesses, short lives, and lack offerings. Those beings will have short lifespans. At that time, for the sake of those beings, in the Saha world, in as many four-continent worlds a 34. Having attained enlightenment, I will teach the Dharma in one phrase. For those beings who seek the vehicle of the hearers, I will enable them to understand the teachings of the canon of the hearers; 35. for those beings who seek the vehicle of the solitary realizers, I will enable them to understand the teachings on dependent origination; 36. for those beings who seek the unsurpassed Great Vehicle, I will enable them to understand exclusively the teachings of the Mahāyāna; 37. There are sentient beings who have not yet perfected their merits and virtues but wish to seek enlightenment. For them, I will explain the Dharma of giving; 38. There are sentient beings who lack merit and virtue and wish to be reborn in the heavens. For them, I will explain the Dharma of precepts; 39. There are sentient beings who fear each other and have turbid and evil minds. For them, I will explain the Dharma of loving-kindness; Paragraphs: $ 0 8 10 19 23 29 34 #

Please segment these sentences into coherent paragraphs: 0. He who has lost mindfulness is muṭṭhassati. The state of that is muṭṭhassatitā. 1. He says, “Muṭṭhassatitā is the state of muṭṭhassati.” And the state of muṭṭhassati is a state opposed to mindfulness,🔽not merely the absence of mindfulness. Asampajañña is ignorance, 2. since it is said: “Herein, what is asampajañña? It is unknowing, 3. non-penetration, … confusion, the root of what is unwholesome, transcending clear knowing” . For just as avijjā is the opposite of clear knowing, 4. since it is to be abandoned by clear knowing, so asampajañña is the opposite of clear knowing. But since the absence of clear knowing 5. is due to the presence of its opposite, it is said that asampajañña is the state of unknowing. 6. Mindfulness has the characteristic of non-forgetting.🔽The mind that stands with it is as if it were a gourd in water,🔽which does not sink or float but stays put.🔽Non-forgetting is non-loss.🔽The characteristic of that is non-forgetting.🔽The Descriptio 7. The characteristic of mindfulness is non-forgetting. It is non-forgetting because it does not forget the sign of the object by letting that be lost. Its characteristic is non-loss of the sign of the object. Its function is to prevent forgetfulness. I 8. The characteristic of envy is the concealing of another’s virtue, like the concealing of water that has got on to the body by means of a water-wringing cloth. 9. For that is called envy because it conceals the virtues of others. 10. It is called spite because it is a state of ill-will that arises in a person who is well-versed in the scriptures, in the way beginning, “They have taken up such and such a person who is as ignorant as I am and as unlearned as I am and made him their 11. Seizing a pair is the seizing of an equal, though unequal, by making it equal to oneself. 12. It is spite because it splits, like splitting with a saw. The meaning is that it makes others’ virtues equal to one’s own by splitting them, as it were, with the teeth. 13. The characteristic of avarice is the begrudging of honour, etc., given to others. Avariciousness is the state of being avaricious. 14. And that is of five kinds as non-sharing of dwelling, etc., thus it is said, “Stinginess is the state of being miserly in five ways” . 15. Its characteristic is that of not bearing to share one’s own good fortune with others.🔽Its function is to conceal one’s own evil.🔽It is manifested as the state of a cheat. 16. A cheat is a person who conceals his own faults.🔽He is called a cheat because he is a trader in the many ways of cheating. 17. For a cheat is like a greedy bee. 18. He is placed in hell as soon as he is born, thus he is born and placed in hell as soon as he is born, as soon as he is brought and put there. 19. The unprofitable kinds of root-cause 20. “They are called ‘those that increase suffering’ because there is an increase of suffering in them. For they increase suffering, they cause it to arise again and again, and so it is said that ‘there is an increase of suffering in them.’ The same meth 21. The Vinaya Refrain 22. “Grounds for the training rules”: for the special benefits, for the special advantages. For they are the reasons for the announcement of the training rules. 23. “The two reasons” means the two grounds for the training rules. 24. Or else, atthavaso is the same as attho, “benefit,” and vaso, “ground.” The meaning is that there are two benefits, two grounds.🔽Or else, attho should be taken as meaning “reason,” as in the expression “the state of non-greed is a property of the Dha 25. The meaning is that the state of non-greed is a single component of the Dhamma. In the same way, here sikkhāpada means “a component of the training,” “a single part of the training.” 26. The meaning of the word “section” should be understood here as follows. “The training precept is laid down”: the section of the training is established. 27. “For the well-being of the Sangha”: the well-being of the Sangha is like the well-being of the gods, as in the passage “Well-being, monks, is the relinquishment of sensual desire, the relinquishment of ill will, the relinquishment of confusion.”🔽“For 28. They are called people because they are ashamed of the bad conduct of others. For the restraint of these people. 29. For if there were no training rules, they would harass the Sangha, saying, “What have you seen? What have you heard? What have we done? What training rule have you laid down against us? Why do you restrain us?” 30. But when they are, the Community, having shown them the training precept, will suppress them by means of the True Idea, the Discipline, the Teacher’s Dispensation. 31. That is why it is said ‘for the restraint of degenerate persons’. 32. For the ease of well-behaved bhikkhus: for the ease of well-behaved bhikkhus who are dear and virtuous.🔽For dear and virtuous bhikkhus who do not know what should and should not be done, what is blameable and not, the limit and the non-limit, 33. are fatigued in trying to perfect the three trainings, 34. and they are over-scrupulous about what should and should not be done, what is blameable and not, the limit and the non-limit, 35. and they are not fatigued, they are not over-scrupulous, in trying to perfect the three trainings. 36. So the announcing of the training precept is conducive to ease for them. Or alternatively, the restraint of degenerate persons 37. is the ease of these . For when there is a person of bad virtue, the Uposatha is not held, 38. The Invitation is not held, the acts of the Community do not go on, there is no unity, the monks are not of one mind. 39. They are unable to devote themselves to recitation, questioning, and meditation. But when the unvirtuous are suspended, Paragraphs: $ 0 6 8 13 18 21 26 32 37 #

Please segment these sentences into coherent paragraphs: 0. Prajñāruci also came out. Jiamu, year 5. 1. In the second year, a total of the great number of monks and nuns in the world. 2. There were more than 2 million of them, and over 30,000 temples. 3. From this point until the end of the Yichang era, less than 30 years.🔽Chengming came out for 60 years. Xinyu, year 7. 4. In the third year, the Vinaya Precepts, 1 fascicle. 5. 1 fascicle of the Sūtra on Slandering the Buddha. 6. 1 fascicle of the Treatise on the Completion of Karmic Actions and so forth.🔽壬戌 8 8 4 7. 癸亥 9 9 Wuding 1st year 8. 甲子 10 10 In the first month of the 10th year, an edict was issued to relax punishments and reduce taxes. 9. To broaden learning and scholarship.🔽To emphasize ritual and education. 10. To ban cursive script. 11. 乙丑 11 11 3 12. 丙寅 Zhongdatong 1st year 12 4 13. 丁卯 Taiching 1st year 13 5 14. 戊辰 2 Hou Jing defected from Wei and fled to Liang. 15. Liang enfeoffed him as the King of Henan. 14 6 己巳 3 Hou Jing rebelled. 16. In the 5th month, the Emperor passed away. Emperor Jianwen ascended the throne. 17. The Eastern Wei abdicated to the Gao Qi. Geng Wu, Great Treasure 1st year, Prince Xiangdong was in Jiangling.🔽Jian Wen secretly ordered Wang to be the chancellor. 18. Qi Tian Bao 1st year, Huan's second son Yang established. 19. This is Emperor Wenxuan. Xin Wei, Tian Zheng 1st year, Emperor Jing established Jian. 20. Changed the era name to Tai Shi 1st year. 21. Jing killed Jian and established himself.🔽Changed the era name.🔽Qi 2nd year, Ren Shen, Cheng Sheng 1st year, Xiang Dong was in Jiang. 22. Lingshi ascended the throne and changed the era name to Tian Zheng 1st year.🔽Qi 2nd year, Gui You. 23. In the fourth month, he ordered the great general Wei An Gong Wei Chi Xiang to attack Shu. In the eighth month, he captured Qin Wang Su Zhi and sent him to Chang'an. 24. Qi 4th year, Jia Xu. In the first month, he pacified Jiang Ling and the land entered Yue Yang. 25. Later Yuan Qi Wang Kuo established. 26. In the fourth month of the second year, the maps, records, and classics of the Liang state were sent to Chang'an, and were destroyed by the Western Wei. 27. In the third year, Chen Yongding Yuan Ba Xian established, succeeding the end of Liang.🔽Still the capital was Jiankang.🔽In the second year of the Zhou, Emperor Ming Di Jue Yu Wen Hei Tai's son called Zhou Yuan.🔽The Sutra of the Supreme Refuge, two sc 28. In the second year of the Wu Dynasty, the elder brother of Jue, Yu, was deposed and Jue's younger brother Yu was established. 29. This is Emperor Ming.🔽In the second year of the Wu Dynasty, Emperor Wu Cheng Yuan was established.🔽In the first month, Emperor Yang's son Yin was established, and the era name Huang Jian was established. In the eighth month, Emperor Yang's younger br 30. In the third year of the Wu Dynasty, Emperor Wu Di Yong was established, Emperor Ming's younger brother.🔽Tian Jia Yuan Qian was established. 31. Xinsi, Emperor Wu Yong, Baoding Yuan, 2, Daining Yuan, Yan died, his younger brother Zhan succeeded to the throne 32. Renwu, 2, 3, Heqing Yuan 33. Guimai, 3, 4, Mahāyānasaṃgrahabhāṣya, 15 fascicles, translated by Paramārtha, or 12 fascicles, 2 34. Jiashen, 4, Buddha's Crown Dhāraṇī and Its Functions, 1 fascicle,🔽translated by Jñānayaśas 35. Wuzhi, 5, 3, Abhidharma of Dharmasamuccaya, 7 fascicles, 36. translated by Narêndrayaśas, Yiyou, 5, 6, Prajñāpāramitā of the King of Victory Sūtra, 7 fascicles, 37. Bingxu, Tianhe Yuan, Tiankang Yuan, Xu succeeded to the throne, 2, 38. Dinghai, 2, Guangda Yuan, 3, Month of the Treasury Sūtra, 12 fascicles, 39. translated by Narêndrayaśas, Wuzilao, 3, 2, Bodhisattva's Seeing Reality Samādhi Sūtra, 14 fascicles, Paragraphs: $ 0 7 14 18 22 28 31 37 #

Please segment these sentences into coherent paragraphs: 0. The first of those without a vowel is the same as the first of those without a vowel. Therefore, ta is the same as ta of dhatte. 1. What is the purpose of abhyastam? 2. What is meant by the letter a? 3. vibhatī. 4. du bhrīñ, to hold. 5. anti, as before, to destroy. 6. When the two are expressed, the i of bhinna and māṃ is elided. 7. What is meant by “without a quality”? 8. dadāti. 9. The a of the kṛt and so on is elided by the vikaraṇa. 10. It is just the letter a. 11. The a of the vikaraṇa of the kṛt and so on is elided in all the roots without a quality. 12. The first vowel is elided as before.🔽kṛnanti, kṛṇvanti. 13. prānnanti, prīṇanti. 14. du kṛiñ, to exchange the substance. 15. prīñ, to satisfy. 16. anti and ante. 17. From kṛt and so on, na. 18. This elides the a. 19. i elides the ā. 20. Since it is said that it is also in ātmanepada without the letter a, it is elided. 21. lunti, lunti. 22. alunta 23. lunaccheda 24. varttamānasya ante 25. pañcāmīyaḥ, hyastānīyaḥ | 26. kṛtādīnām naḥ | 27. suādīnām hrasvaḥ | 28. ā deśe | pūrvasya deśe | 29. aguṇā iti kim? 30. kṛntāti, stabhati, 31. stambhati, skambhati, 32. skumbhati | parato naḥ kṛtādīnām a-kāro vyajyate | 33. pūrvoktaḥ prabandhaḥ | 34. stabhanti, stumbhanti, 35. skambhanti, skumbhanti | 36. ete sūtra-sambhavāḥ | 37. antīti brūmaḥ | vyākhyāyām naḥ pratyayaḥ | 38. ā deśe | ubhayānām adādimādyasya varṇasya ā-kāraḥ | 39. nādāḥ, nādāḥ | Paragraphs: $ 0 1 3 6 8 10 14 17 21 26 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. No, World-Honored One. 1. That fire, being covered, is unable to do anything. 2. The Buddha said, Kauśika. 3. You should contemplate and fully understand the three kinds of teachings and the Dharma door of the treasury of karmic activities spoken by the Tathāgata. 4. Kauśika. 5. You should contemplate the Tathāgata, the World-Honored One, the lion's exertion samādhi. 6. Kauśika. 7. You should now remember that the Tathāgata, the Worthy One, the Perfectly Enlightened One, appeared in a defiled and evil world. 8. At that time, you already planted wholesome roots. 9. The results of skillful means in that assembly were obtained as the sixth bodhisattva-mahāsattva. 10. Ānanda. 11. At that time, the Heavenly King Śakra heard this past event from the Buddha. 12. He was then able to recall the past, when he had given rise to the bodhi mind and practiced bodhisattva deeds under nine koṭīs of tathāgatas. 13. Having recalled this, he gave rise to great joy. 14. Due to the power of the tathāgatas' perfuming and cultivation, 15. he diligently practiced without rest, the Dharma and meaning uninterrupted. 16. Therefore, he asked the Buddha and obtained empowerment. 17. Ānanda. 18. At that time, the Heavenly King Śakra rose from his seat. 19. He bared his right shoulder, touched his right knee to the ground, 20. joined his palms, and spoke a verse to the Buddha, saying: 21. Who knows the Buddha's teaching and enters this dhāraṇī gate? 22. Who is able to ask with discrimination, skillfully and unobstructed? 23. Knowing the time to speak, the sage does not speak at the wrong time. 24. Well understanding the proper course, the Tathāgata opens the Dharma eye. 25. Ānanda. 26. At that time, the Heavenly King Śakra recalled the past, when he had made vows and practiced under nine koṭīs of buddhas. 27. It is as if one clearly sees a dream. One can remember all the events of the day. 28. This is also like this. All the activities of the past 29. are clearly known without any doubt. 30. That is to say, one is fully aware of the dwelling places at that time. 31. And even though the forms and appearances are not present now, one is fully aware of them. 32. Up to the thoughts and discriminations of that time, all the activities that were done, 33. are also fully known without making any distinctions. 34. At that time, one further thinks like this: Where does this dream come from? 35. One then contemplates and knows that it arises from conditions. 36. At that time, when the Heavenly Emperor Śakra knew that this dream arose from conditions, 37. he immediately contemplated it with the thoughts in the dream. 38. He contemplated the world and saw the various dwelling events of the past. 39. Having known this, he further contemplated and measured with the expedient means of the past dream. Paragraphs: $ 0 10 18 25 36 #

Please segment these sentences into coherent paragraphs: 0. Turning away from the teaching and wandering in birth and death is precisely the time of losing each other on the way, so it must also be combined; 1. The last three parables are the teaching methods of Shakyamuni's entire life, from the exoteric to the esoteric, from the beginning to the end, so they must also be combined. 2. The other parables have already made this clear, so there is no need to combine them. 3. World-Honored One! 4. The great and wealthy elder combines with the meaning of the father. 5. We are all like the Buddha's disciples combines with the meaning of the disciples. 6. Bodhisattvas are the true disciples, while the two vehicles are not true, so they are called like. 7. Moreover, in the past they began to study the Mahayana, but their stage and practice were still shallow, so they are called like the Buddha's disciples. 8. If they attain true non-arising, then they are true disciples. 9. The Tathāgata always says that we are his disciples explains the above statement we are all like the Buddha's disciples. 10. The Tathāgata always says that we are his disciples, it is not that we are proclaiming it ourselves. 11. Moreover, the Buddha's eye illuminates and knows that in the past we received the Mahayana teachings but turned our backs on them and entered the five destinies. Now we have attained enlightenment again. Although we have been wandering in delusion an 12. World-Honored One! 13. We, because of the three kinds of suffering... is the second part, which combines with the parable of losing sight of each other on the way. 14. After turning away from the principles of the Great Vehicle, there are generally two things: 15. First, experiencing the suffering of the three realms; 16. Second, delighting in and clinging to the Lesser Vehicle. 17. Therefore, the Mahāprajñāpāramitā Śāstra says, There are two things that cause a bodhisattva to regress: 18. First, craving the three realms; 19. Second, delighting in the Lesser Vehicle. 20. Because of the three kinds of suffering means that because of craving the three realms, one experiences the three kinds of suffering. 21. The so-called three kinds of suffering are: first, suffering of suffering; 22. second, suffering of change; 23. third, suffering of conditioned existence. 24. Some say: 25. Painful feelings are suffering within suffering, so they are called heavy suffering. 26. Some say: 27. The mind is the essence of suffering. When conditions oppress and give rise to suffering, the essence and conditions are spoken of together, so it is called suffering of suffering. 28. The Saṃgītiparyāya says: The desire realm is the suffering of suffering, the form realm is the suffering of change, and the formless realm is the suffering of conditioned existence. 29. Although the desire realm has all three kinds of suffering, it is only called the suffering of suffering because the desire realm has painful feelings; 30. The form realm has no suffering born from external oppression, but only the suffering of the perishing of karmic retribution; 31. The formless realm not only has no suffering born from external oppression, but also the suffering of the perishing of karmic retribution is not evident, but only suffering due to being driven by impermanence. 32. Where there is heavy, there must be light, then the desire realm has all three sufferings, the form realm has two sufferings, and the formless realm has only one suffering. 33. The Abhidharma-kośa explains the three sufferings in terms of the three feelings. Painful feeling is suffering as suffering, because painful feeling is painful when arising and painful when abiding. Because it is painful in both these times, it is ca 34. Pleasant feeling is suffering as change, because pleasant feeling is not painful when arising and not painful when abiding, but only painful when perishing, thus it is called suffering as change. 35. Neutral feeling is called suffering as conditioning, because neutral feeling is not painful in the three times, but only cut by impermanence, thus it is called suffering as conditioning. 36. Delusion and ignorance below is the second, attachment to the Lesser Vehicle. 37. When they were ordinary people, they experienced the three kinds of suffering but did not know how to escape. Now they are weary of the three kinds of suffering and do not seek the Great Vehicle but delight in and cling to the Lesser Vehicle. The rea 38. Today, World-Honored One, below, combines with the third analogy of enticing them to return home. 39. Above, there are two parts: Paragraphs: $ 0 3 12 24 27 33 37 #

Please segment these sentences into coherent paragraphs: 0. This is in sequence with the previous section. 1. It is exactly the same as the first two parts of the Huayan. 2. According to the Treatise on the Stages of Concentration, 3. The ten faiths are the causal seeds. 4. From the ten abodes onwards, 5. One understands the skillful means. 6. The first ground partially attains it. 7. From the eighth ground onward, it is fully perfected and continues. In the Buddha ground, it is ultimately perfected. 8. The treatise states: Thus, it is accomplished. 9. It concludes the result by means of the cause. 10. The first sentence concludes the two fruits of the dependent and the proper, which are above. 11. There are three causes below all because of. 12. The perfections, etc. are the two causes of conditions and understanding. 13. They are collectively called nourishing and perfuming. 14. The inconceivable perfuming is the perfuming of the direct cause. 15. Fully endowed below explains the name. 16. Because the reward is the meaning of repaying the cause. 17. The above dependent and proper are all immeasurable. 18. In order to repay the cause, they are perfumed and cultivated by the inconceivable without outflows. 19. Therefore, the commentary states without obstruction. 20. It means that the dependent and the proper do not hinder each other. 21. The large and the small mutually enter each other. 22. Each faculty and each sense field all pervade the Dharma realm. 23. They mutually manifest without end. 24. There are six phrases for this. 25. Namely, the dependent appearing in the dependent, the proper appearing in the dependent, and so forth. 26. Therefore, it is said to be unobstructed. 27. As for inconceivable matters, horizontally they have no boundaries and vertically they have no end. 28. They do not destroy various characteristics. 29. Each and every one is all-pervading, superior, and pure. 30. How can they be reached by the conceivable? 31. The ten perfections refer to giving, morality, patience, vigor, meditation, wisdom, skillful means, vows, power, and knowledge. 32. As for profound practice, 33. they all accord with the nature. 34. As will be explained below. 35. Within the Dharma of suchness, 36. deeply understanding the characteristics of cultivation that manifest in the present and so forth. 37. The two causes refer to giving rise to understanding. 38. Both the enabling cause and the revealed cause are called the giving rise cause. 39. The direct cause is precisely the revealed cause. Paragraphs: $ 0 2 8 15 20 27 32 35 #

Please segment these sentences into coherent paragraphs: 0. Why is that? 1. If the one who receives is pure, the eight liberations, nine successive concentrations, and ten universal bases are pure, and if the cognition of the all-knowing is pure, there is no duality, no division, no discrimination, and no interruption. 2. Subhūti! 3. If the one who receives is pure, the four establishments of mindfulness are pure, and if the four establishments of mindfulness are pure, the cognition of the all-knowing is pure. 4. Why is it so? 5. If the one who receives is pure, the four establishments of mindfulness are pure, and if the cognition of the all-knowing is pure, there is no duality, no division, no discrimination, and no interruption. 6. If the one who receives is pure, the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are pure, and if the four right efforts up to the eightfold noble path ar 7. Why is it so? 8. If the one who receives is pure, the four right efforts, up to the eightfold noble path are pure, and omniscience is pure. Because in this way, there is no duality, no division, no distinction, and no cutting off. 9. Subhūti! 10. Because the one who receives is pure, the emptiness gate of liberation is pure, and the emptiness gate of liberation is pure, omniscience is pure. 11. Why is it so? 12. Because if the one who receives is pure, the emptiness gate of liberation is pure, and omniscience is pure, there is no duality, no division, no distinction, and no cutting off. 13. Because the one who receives is pure, the signless and wishless gates of liberation are pure, and the signless and wishless gates of liberation are pure, omniscience is pure. 14. Why is it so? 15. Because if the one who receives is pure, the signless and wishless gates of liberation are pure, and omniscience is pure, there is no duality, no division, no distinction, and no cutting off. 16. Subhūti! 17. Because the recipient is pure, the ten grounds of the bodhisattva are pure, and because the ten grounds of the bodhisattva are pure, the wisdom of omniscience is pure. 18. Why is it so? 19. Because the purity of the recipient, the purity of the ten grounds of the bodhisattva, and the purity of the wisdom of omniscience, are non-dual, not divided, not separate, and not cut off. 20. Subhūti! 21. Because the recipient is pure, the five eyes are pure, and because the five eyes are pure, the wisdom of omniscience is pure. 22. Why is it so? 23. Because the purity of the recipient, the purity of the five eyes, and the purity of the wisdom of omniscience, are non-dual, not divided, not separate, and not cut off. 24. Because the recipient is pure, the six supernormal powers are pure, and because the six supernormal powers are pure, the wisdom of omniscience is pure. 25. Why is it so? 26. If the one who receives is pure, the six supernormal knowledges are pure, and if the cognition of the knowledge of all modes is pure, there is no duality, no division, no discrimination, and no interruption. 27. Subhūti! 28. If the one who receives is pure, the ten powers of a Buddha are pure, and if the ten powers of a Buddha are pure, the cognition of the knowledge of all modes is pure. 29. Why is it so? 30. If the one who receives is pure, the ten powers of a Buddha are pure, and if the cognition of the knowledge of all modes is pure, there is no duality, no division, no discrimination, and no interruption. 31. If the one who receives is pure, the four grounds of self-confidence, the four analytical knowledges, great loving kindness, great compassion, great joy, and great equanimity, and the eighteen distinctive qualities of a Buddha are pure, and if the fo 32. Why is it so? 33. If the one who receives is pure, the four forms of fearlessness up to the eighteen distinctive abilities of the Buddha are pure, and the cognition of the all-knowing one is pure. 34. Why is it so?🔽Because the one who receives is pure, the cognition of the all-knowing one is pure. 35. There is no duality, no division, no distinction, and no interruption.🔽Subhūti! 36. Because the one who receives is pure, the cognition of the all-knowing one is pure. 37. Why is it so?🔽Because the one who receives is pure, the cognition of the all-knowing one is pure. 38. There is no duality, no division, no distinction, and no interruption. 39. Subhūti! Paragraphs: $ 2 9 16 20 27 35 39 #

Please segment these sentences into coherent paragraphs: 0. they are either the same as or different from the stage of originally attaining the fruit. 1. The first two fruits must be the same in terms of stage. 2. This is because both are based on the stage of not yet attained. 3. The stage of non-returner and the fruit of arhat are not fixed in terms of stage. 4. Either based on the original stage, 5. or above or below. 6. There are differences. 7. If the non-returners rely on the lower to train the faculties and do not attain the higher fruit, 8. the arhats are not like this. 9. This is because they are like originally attaining the fruit. If the Correct Interpretation says that the non-returners rely on the lower to train the faculties and do not attain the higher fruit, why does the Evaluator in the Sixty-seventh of the Ab 10. It should be said: 11. If one has already attained mastery over the higher stages, 12. However, those who rely on the lower stages to transform their faculties and so on 13. also obtain the pure path of the upper stages. 14. However, when transforming faculties, one does not obtain the formless realm. 15. This is because they definitely do not have the fruit of non-return. The explanation says that the correct principle only refers to those who are not in control in the upper stages. 16. The Abhidharma-mahāvibhāṣā comprehensively refers to those who have attained mastery in the upper stages. 17. Each refers to one meaning and does not contradict each other. The question is: Those who attain the fruit of non-return relying on the upper stages, 18. later relying on the lower stages to cultivate the transformation of faculties, 19. in those upper stages they should all be in control. 20. How is it that the correct principle says that it is based on those who are not in control and do not cultivate the upper stages? The explanation says: Those who attain the fruit relying on the upper stages, 21. in those upper stages all attain mastery. 22. In order to attain the fruit, they exert effort to suppress and give rise to it, but it is not mastery. 23. There are those who rely on the lower stages to transform their faculties and some who do not attain the upper stages. 24. In the state of post-learner, there are nine distinctions. 25. This is the eighth explanation of the nine post-learners. 26. Immovable has two types. 27. Later, one attains through the training of faculties. 28. Previously, one originally attained. 29. The remaining text can be understood. 30. In the stage of learner and post-learner, there are two for each of the three paths. 31. Below this, the second major text clarifies the seven kinds of sages. 32. In this regard, 33. first, it clarifies the establishment of the seven people. 34. Second, it clarifies the liberation through wisdom and liberation through both. This is the first, clarifying the establishment of the seven people. 35. Based on those seven names, two questions are asked. 36. The first two lines answer the first question. 37. The last two lines answer the second question. 38. The treatise says: up to establishing liberation through both. 39. This explains the first two lines. Paragraphs: $ 0 7 10 17 20 24 30 35 #

Please segment these sentences into coherent paragraphs: 0. The prophecy of the land of Lith. 1. The Land of Lith. 2. Homage to the Three Jewels! 3. Six generations after the birth of the king of the country of Lith, 4. At that time, the king of the Seven Stages, named Binya, was in the kingdom of Khyri. 5. The next day, I went to the Sakya Mountain, near the temple of the Prāṇaṅgika. 6. There lived a certain arhat named Garda. 7. The disciple who was training in the discipline of the bhāṇi saw the prophecies of the Buddha, the banner of the bhāṇi, and asked the arhat. 8. How long will the images of the holy Dharma and the stūpas of the Buddhas nirvāṇa remain in these three countries, in Lithang, in Sukhāvik, and in Anas? 9. Who will destroy it? 10. The enemy said, I am the one who has the power to destroy. 11. It is good to have such doubts. 12. After the Buddha Śākyamuni passes into nirvāṇa, he will remain in the image of the Dharma for two thousand years. 13. In these three countries, the Chinese, the Redskins, the Soviets, the Ghogs, and the Hor, and so on, will come from far and wide to make war and cause strife. 14. The Buddha destroyed the Dharma, and the stūpa was almost completely destroyed. 15. They will also come to discuss the necessities of the monks livelihood. 16. In these three countries, Anas and the rest of the world were disturbed by many non-Christian enemies. 17. Most of them will be burned and destroyed. 18. The monks of these temples will also come to Lhasa. 19. The monastery of the country of Li. 20. There were five hundred bodhisattvas who lived in the stupa. 21. He lived in the state of a great being, for fifty days. 22. He was born in a household and lived there for two hundred and fifty years. 23. The temple of the great Tōshas will be destroyed by the feet of the Buddha of the Eon of Goodness, and will become a palace that will remain forever. 24. Through their greatness, compassion, and blessings, the stūpa of the country of Lithang, the holy Dharma practices, and the extensive and long-lived lives of these noble ones spread far beyond the rest of the world. 25. Many kings fought and fought for their country. 26. The king who has won the victory will become a great benefactor of the land of Lithium. 27. They will not destroy or paint, and they will come to worship. 28. At that time, King Red-Faced rose to power and conquered many other lands. 29. At that time, a bodhisattva was born as King of Red Faces. 30. The holy Dharma will be born in Tibet. 31. He also brought in the Dharma teachers from other parts of the country, and the scriptures and the sūtras. 32. In the land of Red Face, they built many temples and stupas. 33. Two monasteries were established. 34. The king, the ministers, and so forth, all practiced the holy Dharma. 35. At that time, the king of the Red Face will rule over the country of Li. 36. The three deities, the sacred Dharma, the stupa, and so forth, are not to be written down. 37. I will build it and worship it. 38. The king of the Red Face will practice the holy Dharma for seven generations. 39. For seven generations, the king did not harm the stūpa of the Three Jewels in other lands. Paragraphs: $ 0 3 5 12 19 24 28 35 #

Please segment these sentences into coherent paragraphs: 0. Those who disparage the well-spoken teachings of the perfect Buddha 1. should be known as demons who always teach wrong views to people. 2. Just as the sun's orb is covered by petals, 3. the well-spoken essence is immeasurable, the domain of the Buddhas. 4. The Lamp of Concentration, composed by the master Ārya Asaṅga, the eye of the essence for yogis, is complete. Paragraphs: $ 0 4 #

Please segment these sentences into coherent paragraphs: 0. The defilements of desire, existence, ignorance, and views - how can such beings who are attached to various defilements escape the suffering and distress of birth and death? 1. It is like two oxen yoked together, with someone beating them from behind. How can they not pull the heavy load? 2. This kind of sentient being is also like this. With the four streams as the heavy burden, dwelling in the four yokes, how can they escape birth, old age, sickness, and death? 3. Only by seeking skillful means can one attain liberation. Seeking skillful means means to be harmonious with parents, siblings, and relatives. When impermanence arrives, each goes their separate way. Therefore, it is said, Being oppressed by birth, o 4. For all sentient beings whose desire and love have not yet been exhausted, birth, old age, sickness, and death always pursue them from behind. 5. For those whose desire and love have already been exhausted, there is no more birth, old age, sickness, and death. Therefore, it is said, Birth, old age, sickness, and death can only be escaped by seeking skillful means. 6. If one can extinguish that craving, in the three existences there will be no more craving, 7. The bhikṣu has already severed craving, and in tranquil extinction returns to nirvāṇa. 8. If one is able to extinguish that craving, craving is a disease and various sufferings gather. It is seen and praised by the devas and humans of the world. Therefore it is said, If one is able to extinguish that craving. 9. In the three existences there is no craving again. Having already severed craving, already severed heat, already severed the various afflictions, already removed sorrow and worry. 10. The three existences are the existence of desire, the existence of form, and the existence of formlessness. 11. Therefore it is said, In the three existences there is no craving again. 12. The bhikṣu has already severed craving. Those who are bound, wrapped, and held by craving, the bhikṣu breaks through the afflictions, this is called a bhikṣu. Wearing tattered robes and carrying a bowl is also called a bhikṣu. Therefore it is said, T 13. Returning to nirvana in quiescence, there is also no place for this thought. This is not accepting, this is completely without conceptual attachment. Therefore, returning to nirvana, there are also no traces of afflictions, and there are also no trac 14. Enduring suffering out of love, craving and attachment to the world, 15. Sorrows and worries grow day and night, like vines sprouting. 16. As for enduring suffering out of love, those with minds that cannot let go are beset with many harms, and there is no place they are not attached to. Therefore, it is said, Enduring suffering out of love. 17. As for craving and attachment to the world, it is difficult to let go, difficult to part with, and one holds onto it without forgetting. 18. As for the world, the five skandhas are also called the world, and the accumulation of suffering is also called the world. Therefore, it is said, Craving and attachment to the world. 19. As for sorrows and worries growing day and night, one always has sorrows and worries, has heat and distress, has illness and pain. 20. Now I will draw an analogy. The wise understand through analogies. 21. The mat is like creeping vines. The mat is born like creeping vines. 22. People are confused by affection and love, unable to abandon emotional desires, 23. Thus worries and love are many, gurgling and filling the pond. 24. As for people are confused by affection and love, affection and love are firm and enduring, hidden in the mind and consciousness, unable to let go. Because of this affection and love, one cannot attain realization by skipping stages, cannot return on 25. As for worries and love are many, because of this affection and love, one increases suffering and distress that penetrates the bones and marrow, just like flowing water flowing into a pond, or like lotus flowers in a pond that are not stained by the 26. This is also like this. Affection and love entangle and bind the mind deeply and firmly. Washing away the mind of love with the water of liberation, it is also not stained. Therefore it is said, gurgling and filling the pond. 27. Virtuous ones, I will now explain, all of you in the assembly listen together. 28. Together pull out the root of craving, like selecting fine new [cotton], 29. By pulling out the root of craving, without worry, what fear is there? 30. Virtuous ones, I will now explain - the one who is called the Tathāgata, the Omniscient One, the One with the Three Insights and Six Supernormal Powers, the One Endowed with All Characteristics, who discerns all dharmas. 31. Virtuous ones is the name for the great assembly, who have accomplished the dharmas of the sages, whose practices and dharmas surpass those of the Three Realms, and who have accomplished all that needs to be done. Therefore it is said, Virtuous ones, 32. All of you in the assembly listen together - the assembly refers to the kṣatriyas, brāhmaṇas, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, who all gather in one place, contemplate the fundamental teachings, and all attain their wishes. Therefore it is 33. Together pull out the root of craving - what is ignorance? 34. As it is said, all those who go towards these five destinies from this world to the next, with ignorance as the root, all arise from craving. 35. There are also those who say that there is a deluded mind before and attachment to love afterwards. 36. Therefore it is said to uproot the root of love. 37. Like selecting fine new ones, the reason for speaking of selecting fine new ones is due to two causes and conditions: 38. First, to cure illness, second, to trade. 39. Contemplating and selecting the good ones to take, the sick are cured, and the traders make profits. The practitioner is also like this. The root of love is deep and solid, so wisdom must be used to discern. Those beings who should practice will then Paragraphs: $ 0 4 6 14 20 27 33 #

Please segment these sentences into coherent paragraphs: 0. “Śāradvatī­putra, 1. in the same way, the light of the bodhisattva’s wisdom cannot be outshone by any of the afflictions.🔽“Śāradvatī­putra, 2. it is like this: 3. even a small antidote to poison can eliminate a great deal of poison. 4. “Śāradvatī­putra, 5. in the same way, even a small amount of the bodhisattva’s wisdom-antidote can eliminate a great deal of the poison of the afflictions. 6. “Śāradvatī­putra, 7. it is like this: 8. a single stream of water falls from the sky and, having fallen, becomes of different tastes due to the different types of vessels. 9. “Śāradvatī­putra, 10. in the same way, the bodhisattva accomplishes the single taste of the wisdom of liberation. 11. He teaches the Dharma differently to beings with different faculties. 12. Śāradvatī­putra, 13. it is like this: 14. Wherever the gold of the Jambū River appears, all jewels become dim. 15. Śāradvatī­putra, 16. in the same way, wherever a precious bodhisattva appears, all śrāvakas and pratyekabuddhas become dim. 17. Śāradvatī­putra, 18. it is like this: 19. Whenever a universal monarch appears, all minor kings pay homage to him. 20. Śāradvatī­putra, 21. in the same way, whenever the son of a Dharma king arouses the mind of awakening, the world with its gods, humans, and asuras pays homage to him.” 22. “Śāradvatī­putra, 23. it is like this: 24. For beings who have not created merit, a rain of gold does not fall. 25. Śāradvatī­putra, 26. in the same way, for beings who have not planted the roots of virtue, the mind of awakening does not arise. 27. The noble Gaganagañja Sūtra also says, 28. “Śāradvatī­putra, 29. it is like this: 30. Without the seed of sugarcane, sugar is not produced. 31. Śāradvatī­putra, 32. in the same way, without the seed of the mind of awakening, the unsurpassed, perfect, complete awakening of the bodhisattvas is not accomplished. 33. Śāradvatī­putra, 34. it is like this: 35. There is no form that appears that is not seen as medicine by the king of physicians, Jivaka.” 36. Śāradvatīputra, 37. in the same way, there is no phenomenon that the bodhisattva who practices the perfection of wisdom does not see as awakening. 38. Śāradvatīputra, 39. it is like this: Paragraphs: $ 0,4,12,22,28,36 #

Please segment these sentences into coherent paragraphs: 0. After turning the back, the stone man returns to his position. 1. Raising the head, the jade horse passes through the pass at the beginning. 2. In every dust and every buddha land, one sees one's own body. 3. Only then does one believe in Cao Mountain's well-peering at the donkey. 4. Leitan Yun'an's occasional composition, Leitan Yun'an's occasional composition, the sun's color and the half-wall of the cloud hut are red. 5. The frost forest is just warming up, and the birds cry in the wind. 6. Not knowing that the person is inside the window of vines, 7. Closing the eyes, the incense burner permeates, and a hundred worries are empty. 8. Next Rhyme, Transcendent, with the Great Master of Breaking the Cassia, and also a Letter to the Abbot Next Rhyme, Transcendent, with the Great Master of Breaking the Cassia, and also a Letter to the Abbot Three strips of bamboo in the waist. 9. Tranquil, lying in the family forest. 10. The mechanism is deep, silent at Dayang. 11. The use is swift, at Changsha's peak.🔽Empty valley, creek singing jade. 12. Sparse bamboo, moon leaking gold. 13. The uncle of East Mountain is here. 14. This way has not yet floated and sunk. 15. Borrowing Xuedou's Rhyme to Send Off Layman Chaoran Zhao, at the Time of Being at Leitan Borrowed Xuedou's Rhyme to Send Off Layman Chaoran Zhao, at the Time of Being at Leitan One gulp, completely drink up the West River water. 16. The style of Master Ma suddenly rises. 17. Old Pang bows down, continuing the fragrant dust. 18. Ancient and present, who is like this? 19. Chaoran's way, interacting with such a person. 20. Southward journey, vast intention, not yet forgiving. 21. Wind clear, bones outstanding, eyes cold and blue. 22. Jade well, ice pond, frozen and not melting. 23. Alone lying on the bed, in Vimalakīrti's room. 24. Without dwelling, without reliance, liberated and overflowing. 25. Vastly silent, then fully revealed. 26. The gate of non-duality opens like the sun. 27. Buddha's affairs are complete, creating a sense of return. 28. Leaving the door, the forked road is as flat as the palm. 29. Arriving home, the children and wife are alone in the house. 30. Facing each other without words, truly enjoying the reward. 31. The new dwelling on the southern slope, by the mountain stream and bamboo grove. 32. I, the lazy one, live in seclusion. 33. Content all my life with the taste of simplicity. 34. The three periods of time do not contain this idle mind. 35. The valley clouds have not yet formed the intention to emerge from the peaks. 36. The pine wind can make the sound of the rapids. 37. With whom can I share this perfect mood? 38. I imagine there is a forest of Wangzhou where Zhi Dun is. 39. Seeing off monk Song to live in a hut. Seeing off monk Song to live in a hut. The worldly dust and noise long afflict people. Paragraphs: $ 0 4 8 15 23 31 39 #

Please segment these sentences into coherent paragraphs: 0. The afflictions will be eliminated. 1. When you eat delicious food and drink, 2. They should avoid attachment to the world. 3. They think that they are impure and that they will eventually become impure. 4. When you feel soft touch, 5. Think of it as something to touch. 6. Why do we have to talk so much? 7. Wherever the afflictions increase, 8. Even a house is a good thing. 9. They should be abandoned. 10. The afflictions are not increased. 11. They are the best friends for practicing. 12. They are like the eyes. 13. I will begin from this day forward. 14. Until the essence of awakening is attained. 15. They will always be excellent and will always be practicing the pure path. 16. Day and night are not over. 17. Meditate on this in three sessions. 18. They are like a lamp that blocks life and effort, And without breath. 19. You should always meditate without elaboration. 20. When he rose, he was proud. 21. They are marked by signs and symbols. 22. Think of the pride of the gods as stable. 23. When the night comes, 24. The Tathagata is asleep. 25. The world is free from concepts, and the self is asleep. 26. In short, all phenomena are the same. 27. It is like a dream. 28. The meditation of the yogin is the principal. 29. Do not speak with your body or speech. 30. The Dharma is the Dharma. 31. The ten classes, etc. , 32. They are not distracted by the afflictions. 33. I will work hard to do it. 34. I will never be attached to death. 35. They are not attached to anything. 36. Meditate on whatever you do. 37. I dedicate my merit to all sentient beings. 38. The pure bodhisattvas are the ones who are the best. 39. The meditator who has begun to meditate on the yoga of the path is the one who has begun to meditate on the path of the path. Paragraphs: $ 0 6 13 23 29 37 #

Please segment these sentences into coherent paragraphs: 0. Forming a canopy means that the three vehicles initially differ, but later become one, covering all beings in this world. 1. The world becoming one means that the mind of wisdom is unobstructed, the pure lands are not different, and there is only the One Vehicle, no other. 2. Above, the spiritual powers are shown to be eight different kinds. The treatise only explains three: 3. The meanings of sticking out the tongue, snapping one's fingers, and clearing one's throat. The other sutras have five, but since they are not superior, they are not explained. 4. Three are not found in many other sutras, so they are explained from the superior perspective. 5. Moreover, these three kinds of entrustment and application are explained in detail, while the other general ones are not explained because they are not the main focus. 6. The sūtra says, At that time the Buddha told... up to practicing as taught. 7. The commentary says: 8. Below it says to entrust. 9. There are five, of which there are four here: 10. First, concluding the previous spiritual power as immeasurable and difficult to conceive; 11. Second, for the sake of entrusting, speaking of the virtues as difficult to fathom; 12. Third, showing that all four are taught in this sūtra: the path of skillful means and truth, the power of spiritual penetrations, the principle of the Buddha's treasury, and the profound matters of wisdom; 13. Fourth, concluding by encouraging bestowal. 14. The sūtra says, In whatever country... up to and enter parinirvāṇa. 15. The commentary says: 16. Fifth, encouraging rejoicing and making offerings. 17. First stating, then explaining. 18. The explanation is because of four meanings, one should make offerings, because the wondrous principle of the Dharma body is complete here. The place of the path is called the site of the path, the place of attaining the path, the place of attaining 19. The following three are explained separately. 20. The sutra says: At that time, the World-Honored One... manifested immeasurable spiritual powers. 21. The commentary says: 22. There are sixteen verses, divided into two parts: 23. The first four verses are about spiritual powers, and the last twelve verses are about entrustment. 24. This is the first. 25. There are three parts: 26. One verse is the intention of the manifestation, two verses are the five spiritual powers, and one verse is in accordance with the Buddha's mind. 27. The sutra says: Because of entrusting this sutra... one cannot reach its limit. 28. The commentary says: 29. The following twelve verses are about entrustment. 30. There are three parts: 31. Two verses are about the boundless, eight and a half verses are about specific praise, and the last half verse is about concluding encouragement. 32. This is the first. 33. Praising the merit of upholding the sutra encourages many people. 34. The sutra says: Those who can uphold this sutra... will ultimately abide in the One Vehicle. 35. The commentary says: 36. This is the specific praise. 37. There are five parts: 38. One and a half verses are about seeing the Buddha, two verses are about joyful praise, one verse is about attaining the Dharma, one and a half verses are about being able to speak, and two and a half verses are about being able to benefit. 39. Among the abilities to speak, the meaning of all dharmas is the unobstructed understanding of meaning; Paragraphs: $ 0 6 14 20 27 34 #

Please segment these sentences into coherent paragraphs: 0. I am a monk of the Arya-Bunya-Sopka. 1. Reverend Lord, 2. The basis of this mantra is the arising of the mind. 3. The woman who is being bitten on the tongue is the one who is being bitten. 4. The letter should be understood as not being the source of all the fear of lightning. 5. Is it root poison? 6. Toxic to the teeth or to the tongue? 7. The poison from the limbs will not last long. 8. May I be happy and free from all my fears and harm. 9. The Blessed One then gave the blessings to the kings of Śakra, Brahma, and the world, and the nāgas. 10. The good ones. 11. They have faith in many people and are committed to many peoples happiness. 12. It is good to teach the words of the secret mantra of the wandering ones in order to follow this Dharma teaching. 13. He will protect those who are asleep, weeping, and who are very thirsty. 14. The Blessed One said this to the monks, the Śakra, the Brahmā, the world rulers, the nāga lords, the gods, humans, asuras, and so forth. 15. The world itself, which is the essence of the essence, praises the words of the Blessed One. 16. The Indian preceptor Jinamitra, the Dhanasāla, and the great monk Lotsāwa Bande Yeshe translated and translated the text, which was also translated and confirmed in a new translation. 17. nan Paragraphs: $ 0 1 9 12 16 #

Please segment these sentences into coherent paragraphs: 0. the god who holds the life-force of the wind.🔽I make offerings and prostrate 1. to the northwest direction and the hosts of spirits,🔽to the king of wealth, the lord of spirits, 2. the yaksha who holds a club in his hand.🔽I make offerings and prostrate 3. to the northern direction and the hosts of spirits,🔽to the king of obstructors, the lord of spirits, 4. the god who leads with power.🔽I make offerings and prostrate 5. to the northeast direction and the hosts of spirits, 6. to all the hosts of gods above,🔽the sun, moon, great planets, 7. planets, and constellations, I make offerings🔽and prostrate. 8. I pay homage to the nāgas below, the earth gods, the great-handed holders of the earth, 9. and to the spirits who know the sacred pledge, I make offerings and pay homage. 10. The well-known hundred-chapter sādhana of Vighnāntakṛt🔽From the east, Indra with his retinue, 11. please accept these offered bali cakes. 12. The lords of fire, Yama, Nairṛtī, Rākṣasa, the lord of water,🔽the lord of wind, the lord of wealth, 13. the lord of Īśāna, spirits,🔽the sun and moon above, the great Brahmā, 14. all the gods, the nāgas of the earth,🔽the mountain gods together with the hosts of yakṣas, 15. each and every one, 16. accept with great delight the torma, incense, flowers,🔽incense, and perfume, 17. and eat them. 18. Then, also give the torma to the obstructing spirits:🔽“Hum! Whatever spirits dwell on Mount Meru, 19. in the pleasure groves, in the celestial realms, 20. in the eastern and western mountains, in the abodes of the sun and moon,🔽and whatever spirits dwell in all the mountains,🔽in all the rivers, in the riverbeds, 21. and whatever spirits dwell in the precious🔽places, in the ponds, lakes, streams, and pools,🔽in the wells, ravines, and springs,🔽in the villages, cow pens, cities, forests, 22. and in the charnel grounds, 23. In temples, in empty houses and in the houses of the gods,🔽In monasteries, in stūpas, in the dwellings of the tīrthikas, in the dwellings of the sages, 24. In monasteries, in the houses of elephants, in the treasuries of the kings, 25. In the streets, in the courtyards, in the town squares,🔽In the crossroads, in the houses of the solitary tree,🔽In the charnel grounds, in the great forests, 26. In the dwellings of lions, elephants and bears, in the solitary places, in the great terrifying forests, 27. In the good islands, in the places where they dwell,🔽In the places where they are pleased and satisfied,🔽With flower garlands, ointments, incense,🔽Praise, lamps and offerings respectfully presented, 28. Having accepted these, may they be satisfied and happy. 29. and make the request from the place of the deities.🔽Then, offer the bali cakes to the individual classes of six beings, 30. and make the prayers of auspiciousness and aspirations for the completion of the empowerment.🔽The wise one should dissolve the mandala as appropriate. 31. As in the ablution ritual,🔽perform the activities of the music. 32. The ritual of the mandala of Vajravidāraṇa 33. composed by Ācārya Jñānavajra is complete.🔽Homage to the Three Jewels! 34. I go for refuge to the Three Jewels,🔽confess each nonvirtue and misdeed, 35. rejoice in the virtue of beings,🔽and take to mind the enlightenment of the buddhas.🔽I go for refuge until enlightenment🔽to the Buddha, Dharma, and supreme Sangha, 36. and for the sake of benefiting myself and others,🔽I will generate the supreme mind of awakening. 37. Having generated the mind of enlightenment for the sake of accomplishing that,🔽I invite all sentient beings 38. to practice the supreme conduct of enlightenment.🔽May I attain buddhahood for the sake of benefiting migrating beings. 39. The vase and the disciples should be consecrated,🔽and the maṇḍala should be anointed with the five elixirs. Paragraphs: $ 0 6 10 18 29 33 34 39 # Paragraphs: $ 0,8,15,25,33,39 #

Please segment these sentences into coherent paragraphs: 0. For the rite of prosperity, on the yellow moon. 1. For the rite of separation, in the heart of a bull and a tiger. 2. In this way, the places are to be drawn in accordance with the rites. 3. The Wheel of Pacification 4. The first and last ya syllables 5. are to be deleted, and the two ni 6. are placed outside in the middle, 7. and the remaining syllables are arranged as one wishes. 8. This is the explanation of the second chapter of the Vajrabhairava Yoga Tantra. 9. The intention stated in the tantra 10. is that without mantra, there is no accomplishment. 11. Therefore, in order to have no doubt about this mantra, 12. Then, and so forth, he declares the contemplation of the mantra collection. 13. Then is easy to understand. 14. The letter ya is hatred itself.🔽The letter kṣe is said to be delusion. 15. The letter ma is said to be slander. 16. Me is the enemy-killing desire. 17. The letter da is envy.🔽Ya tsa is the hammer and club, 18. and the letter ni is Padmanate. 19. The letter ra is the chief sword. 20. The letter ja is the goddess Cārucā. 21. The letter sa is also Vārāhī. 22. Do is said to be Sarasvatī. 23. Ru is the nature of Gaurī. 24. Na is the nature of Nairātmyā. 25. The skull is Yamāntaka.🔽Those seventeen letters 26. are to be contemplated as the nature of the seventeen deities. 27. Having invited the wisdom mandala, which is the nature of the seventeen deities of Yamantaka, from the place of the heart seed syllable with light rays, 28. one should offer the respectful water and so forth. 29. One should engage in the previously drawn maṇḍala with the application of the hammer and so forth. 30. One should accomplish the rite with the recitation of the mantra, meditating on oneself in the sequence taught in accordance with the rite. 31. Those are the explanations of the third chapter of the Vajrabhairava Yoga Tantra. 32. Since it is said that if one does not focus on the deity, it will not be accomplished, in order to focus on the deity, 33. the chapter on the means of accomplishment is taught beginning with “then.” 34. Then is immediately after the thought of collecting the mantra. 35. The Vajrabhairava sādhana is the means of accomplishing the self to be accomplished. 36. By that means, Vajrabhairava is accomplished. 37. The perfect explanation is the perfect meaning. 38. Here, the guru's instruction is explained. 39. The instruction is as follows: Paragraphs: $ 0 3 8 13 25 31 35 39 #

Please segment these sentences into coherent paragraphs: 0. Hearing this, the Elder Nun thought, “This Mara is a fool to deny Nibbāna, which I have experienced for myself. 1. So he thought and then he spoke this stanza:🔽“Sensual desires are like a sword and stake, 2. The aggregates are the chopping block,🔽What you call sensual delight, 3. That now is an aversion to me.🔽“Everywhere delight is destroyed, 4. The mass of darkness is shattered,🔽Thus know this, O Evil One, 5. You are defeated, O Death!” 6. Herein, as to the words Sensual desires are like a sword and stake, sensual desires are to be regarded as a sword and a stake because of the piercing of the person who has taken his stand on them. 7. As to the words The aggregates are the chopping block, the aggregates are the chopping block because of the cutting up of the person who has taken his stand on them.🔽As to the words The chopping block is the cutting up, the cutting up is the cutting 8. What you call sensual delight, that now is an aversion to me: 9. You say that sensual pleasure should be enjoyed and indulged in, but now that I have no more craving for it, 10. it is like vomit to me. I have no need of it. 11. Herein, the reason is given in the verse beginning, “All joy is destroyed in me” . Herein, know this: “All craving and ignorance 12. are abandoned by me” . Therefore, Death, you are defeated and frustrated by me, who have gone beyond the range of your power of destruction, you who are a mere worm. 13. The meaning is: I am not to be frustrated by you. 14. So Mara, reproached by the bhikkhunl in this way, vanished right there and then. And the bhikkhunl spent the rest of the day in the Blind Men’s Grove, enjoying the happiness of the fruition attainment. In the evening she returned to her own dwelling 15. The Commentary on the Sister’s Verses is finished.🔽Somā’s Verses 16. The verses of the Elder Nun Somā, beginning with the line, “That goal which seers may gain” . This bhikkhunī too had made her resolve for the going forth under former Buddhas, 17. and so they stored up fresh fresh wholesome kamma, the fruit of which was that they were reborn in the time of the Buddha Sikhī. 18. In the time of the Buddha Sikhī they were reborn in a great Kṣatriya family, and when they grew up they became the chief queens of King Aruṇa.🔽The story of the past is the same as that of the Elder Nun Abhayā. 19. But in the story of the present, this Elder Nun, as she passed from birth to birth among gods and men,🔽was reborn in this dispensation in Rājagaha as the daughter of the king’s chaplain. 20. She was given the name Somā. When she grew up, she received the faith on the occasion of the Buddha’s visit to Rājagaha,🔽and she became a lay devotee. Later, when she became disgusted with the world, she went forth into homelessness among the nuns.🔽A 21. Therefore it is said: 22. “In the city of Aruṇavatī, the king was named Aruṇa; 23. I was the wife of that king, and I restrained him from his evil course. 24. “As far as the sea-shore, etc. The Teacher’s word is done.” 25. All the rest of this story is the same as that of the Elder Nun Abhaya. 26. But when she had attained Arahatship, she dwelt in Savatthi, rejoicing in the bliss of Deliverance. One day she entered the Blind Men’s Grove to meditate,🔽and sat down at the foot of a certain tree. Then Mara, in order to disturb her meditation,🔽appr 27. recited this Stanza, 28. “That state which is to be attained by the Seers, a state difficult to attain, 29. That state is not to be attained by a woman of limited understanding.” 30. The meaning of this Stanza is as follows: The state which is to be attained by the Great Seers, the Buddhas, etc., who are called “Seers” because of their searching out the Aggregates of Virtue, etc., 31. is difficult to attain, difficult to accomplish, by others. That state which is called Arahatship, 32. The place of supreme comfort is not to be reached by a woman whose understanding is two fingerbreadths wide, whose understanding is inferior. 33. For from the time they are seven or eight years old women are always cooking rice. When the water boils they drop in the rice and they do not know whether the rice is cooked or not. But when the rice grains burst open and stick together, 34. they take the vessel down from the oven, remove the lid, and test it with two fingers. That is why they are called “two fingerbreadths wide.” 35. When the Elder Nun heard this, she replied to Mara in the verse: 36. “What can womanhood do when the mind is well composed, 37. When knowledge is present, and one sees the Dhamma rightly? 38. “Delight is destroyed everywhere, the mass of darkness is shattered; 39. Know this, O Evil One: you are defeated, O Death!” Paragraphs: $ 0 6 11 14 16 19 26 30 36 #

Please segment these sentences into coherent paragraphs: 0. The Buddha definitely says there are mental factors. 1. If it is said that there are definitely separate numbers outside of the mind, 2. they have nothing to do with the mind. 3. When there is no mind, 4. why do they not arise separately? 5. Moreover, if there are definitely separate numbers outside of the mind, 6. the consciousnesses that arise from the mind should also have separate bases. 7. If there are separate bases, 8. this meaning is not correct. 9. How is it not correct? 10. In their school, it is said: 11. The characteristics of the three natures of mind are each different. 12. Like the desire realm ground, 13. when a wholesome mind arises, 14. twenty-two numbers are associated and arise together. 15. When an unwholesome mind arises, twenty-two numbers are associated and arise together. 16. When a neutral mind arises, 17. twelve numbers are associated and arise together. 18. When a wholesome mind arises from a neutral mind, 19. twelve of the same numbers 20. can have a basis. 21. As for the remaining separate numbers excluding the mind, what is their basis? 22. If they arise without a basis, then mental factors have no immediate condition. 23. The sūtras and treatises do not allow this. 24. If there is no separate basis, 25. As for arising based on the mind, 26. it has the same basis as consciousness. 27. It clarifies that it is not a principle outside of the mind. 28. How is it that the very essence of the mind simultaneously 29. has the various distinctions of the meanings of feeling, thought, and activity, etc.? 30. It is not the same as the establishment of the Chengshi school in sequence. 31. Within the very essence of one mind, 32. according to the distinctions in meaning, 33. it is not the same as the establishment of different essences in the Abhidharma. 34. Both meanings are inclusive, 35. therefore it is not a matter of dispute. This is the first section. 36. Next, in the deluded consciousness, it counters the mistaken attachments. 37. There are six mistaken attachments. 38. First, attachment to definite non-existence. 39. Some people hear that there are only six consciousnesses and no seventh consciousness, Paragraphs: $ 0 10 24 36 #

Please segment these sentences into coherent paragraphs: 0. not what even the gods did for me, 1. not what even my ancestors did for me, 2. not what even the ascetics and the brahmins did for me,🔽not what even my friends,🔽companions,🔽relatives, 3. and kinsmen did for me. 4. You have dried up the ocean of blood and tears, 5. liberated me from the mountains of bones, 6. closed the doors to the lower realms, 7. opened the doors to heaven and liberation, 8. and pulled me out of the realms of hell beings, animals, and hungry ghosts.🔽You have placed me among the gods and humans.” 9. And he said: 10. By your power, I have closed the path to the lower realms, 11. Which is full of many terrible misfortunes, 12. And opened the path to the higher realms,🔽Which is full of merit. 13. I have attained the path to nirvana. 14. Relying on you, who are so pure, 15. Today I have attained pure eyes, free of faults, 16. And have attained the state that is peaceful and pleasing to the noble ones. 17. I have crossed the ocean of suffering. 18. You are worshipped by gods, demigods, and humans. 19. You are free of birth, aging, sickness, and death. 20. It is extremely rare to see you in a thousand existences. 21. Sage, today I have seen you, and my life has meaning. 22. Then, bowing down, with a necklace hanging down, 23. I bowed down at your feet, and great joy arose. 24. I circumambulated the conqueror clockwise, 25. He turned toward the world of the gods and flew up into the sky. 26. Then the former hell-being, the young god, was like a merchant who had gained profit, like a farmer who had abundant crops, like a hero who had won a battle, like a patient who had been completely cured of every disease. 27. He went to his own abode in the very same attire in which he had come into the presence of the Blessed One. 28. His attendant, the elder of the saṅgha, an arhat, was sitting in the food row. 29. Another attendant was distributing water to the saṅgha. 30. When the elder of the saṅgha took the water in a bowl, 31. he touched it with the tips of his fingers and it was very cold.🔽He thought, 32. He thought,🔽 33. “We drink this very cold water, 34. but the preceptor drinks boiling copper🔽in the great Avīci hell.” 35. He began to look into the great Avīci hell, 36. but he did not see him there. 37. He looked into the realms of animals, hungry ghosts, humans, and other hells,🔽but he did not see him there either. 38. He began to look into the realms of the gods, 39. and he saw that he had been reborn among the gods of the Heaven of the Four Great Kings. Paragraphs: $ 0 4 9 10 14 18 22 26 28 33 35 #

Please segment these sentences into coherent paragraphs: 0. Since both suchness and wisdom are without discrimination, how can they respond and transform, speaking and benefiting? 1. Is it like painting in the sky to create an adornment? 2. It is extremely difficult to understand and believe. 3. The meaning is also not contradictory. 4. Sutra: Good sons! 5. How can the suchness of dharmas and the wisdom of suchness be non-dual, yet attain mastery and accomplish activities? 6. Commentary: 7. Below is the explanation of doubts, in two parts: 8. First, stating the doubt; later, explaining with a metaphor. 9. This is stating the doubt. 10. There are two kinds of doubts: 11. First, doubts of those beyond the world; second, doubts of worldly people. 12. Moreover, both learners and those beyond learning have doubts. 13. Sutra: Good sons! 14. It is like the Tathagata entering nirvana, by the power of vows, various activities are all accomplished. 15. Commentary: 16. Below is the explanation with metaphors, in four metaphors: 17. The first two metaphors are for those beyond the world, the last two are for worldly people. 18. For those who have transcended the world, first the Buddha's extinction is used as a metaphor, without discrimination yet able to benefit others; 19. later, inferior examples are used to illustrate the superior. 20. The first text has two parts: 21. first the metaphor, then the combination. 22. This is the metaphor. 23. It raises the intention of the two vehicles' people to understand nirvāṇa, thinking that after the Buddha's extinction, the body and wisdom are non-existent, the same as suchness without characteristics. Believing that after-death transformative even 24. Like after nirvāṇa, the golden coffin rises again to manifest the two feet, and the various activities of the relics' transformations are all manifested. Therefore, it is raised as a metaphor. 25. The sūtra says: The Dharma is like suchness, the wisdom of suchness is sovereign, and the events are accomplished, also like this. 26. The commentary says: 27. The combination with the Dharma can be known. 28. The sūtra says: Furthermore, the bodhisattva-mahāsattva enters the samādhi of no-mind, relying on the power of previous vows, and from the dhyāna samādhi arises, performing various activities. 29. The commentary says: 30. Second, an inferior example is used to illustrate the superior. 31. The text also has two parts: 32. Namely, metaphor and combination. 33. The first. 34. Since the bodhisattva's cessation of thought does not operate the six consciousnesses and is without discrimination, there are also various transforming activities. 35. Question: 36. Why not cite the inferior metaphor of the two vehicles? 37. Answer: 38. Because the two vehicles enter the concentration of cessation and cannot give rise to activities. 39. In the second chapter of the Vimalakīrti-nirdeśa-sūtra, Vimalakīrti reproaches Śāriputra, saying: Paragraphs: $ 0 4 6 13 15 25 28 35 39 #

Please segment these sentences into coherent paragraphs: 0. The moon is seen in the center of the mandala. 1. Then he spoke to the buddhas. 2. This is the teaching of the bodhicitta. 3. This is the explanation of the great and vast teachings. 4. Therefore, the way of attaining perfect enlightenment, as explained in the Compendium of All Concepts, is also different. 5. In this case, there is no fault, because it is something else. 6. Then, generate the mind of Samantabhadra. 7. The essence of the vajra words is explained in the following way: 8. The second thought is the fifth vajra. 9. This is the very clear light. 10. This is the essence of the text. 11. Om Tishtavajra. 12. This also indicates that when one attains the state of attainment by means of direct enlightenment, one abides on the level of the tathāgatas by virtue of the five-branch characteristic of omniscience. 13. This is how the central wisdom vajra, which is skilled in destroying all wrong views, is shown to be the characteristic of the pure expanse of phenomena. 14. The other bases are explained as mirrorlike, evenness, discrimination, and the wisdom of accomplishment. 15. The two mouths reveal the power of the ten directions of the manifestation of the wisdom of the tathāgatas. 16. Then, OM VAJRA AUTMKO AND AMPAHAM 17. This is the essence of the statement. 18. The vajra that generates the mind of the Tathagata Samantabhadra enters the vajra realm of the body, speech, and mind of the Tathagata Samantabhadra. 19. The vajra is very clear and firm, and it is very long thought. 20. I will be proud of the body, speech, and mind vajra of all tathāgatas. 21. The realm of bodies is also the realm of many tathāgatas. 22. The ornaments of the Buddhas teachings appear as the sphere of speech. 23. The space of the mind is the seal of the mind, and it is to be understood as the characteristic of a sword, a wheel, a diamond, a jewel, and so forth. 24. Therefore, this teaching on the stability of meditation should be understood as blessing the characteristic of nirvana, the abode of omniscience. 25. Then, the essence of the text is as follows. 26. The vajra of wisdom, which is located on the mandala of the moon, is the body of the Blessed One, the manifestation of the Buddha, by the way of the radiance and the assembly of many rays of light. 27. The Buddha, the Buddha, is destroyed by the sunlight mandala. 28. He examines the infinite sphere of support, and he sees that it is the self. 29. The essence of this is as follows. 30. OM SARVA TATHAGATA SATA AHAM 31. This verse also summarizes the bodies, speech, and minds of all tathāgatas, just as the causes of light are harmonious throughout the wisdom. 32. All these qualities are clearly explained in the Great Vehicle, the peak vajra. 33. They are pure and beautiful, And they are as pure as space. 34. They are free from all negative actions. 35. The supreme one who has relinquished concepts, Who sees all the defilements of afflictions as before, Like the moon. 36. It is the result of love and compassion. 37. He is the one who brings benefit to all sentient beings. 38. The great bodhisattva is perfectly pure, and the buddha is without faults. 39. And all the virtuous qualities are perfect. Paragraphs: $ 0 6 11 16 25 30 33 #

Please segment these sentences into coherent paragraphs: 0. And also black in particular, 1. Purified from the first maṇḍala, 2. The last is thoroughly examined. 3. First, the vajra is thoroughly placed, 4. after that, the jewel, 5. and the lotus and karma yoga 6. are explained in stages as the level of accomplishment. 7. This is the knowledge of all seals. 8. Then, the Blessed One, the Constant One, declared the knowledge of the seals of all tathāgatas:🔽All phenomena are sealed by the seal of complete liberation, purified by the non-duality of duality and non-duality.🔽All phenomena are sealed by the seal 9. All phenomena are sealed by the seal of exhaustion and freedom from desire, endowed with the door of exhaustion, the limit of exhaustion, and the culmination of exhaustion. 10. Since the limit of sameness is pure, all phenomena are sealed with the seal of not deprecating anything. 11. Since the five eyes are transcended, all phenomena are sealed with the seal of space. 12. Since all sentient beings possess the entire realm of space, all phenomena are sealed with the seal of the nature of space. 13. Since the realm of phenomena is all-pervading, all phenomena are sealed with the seal of indivisibility. 14. Since all phenomena are not different from the mind of awakening, all phenomena are sealed with the seal of the mind of awakening. 15. Since the realm of phenomena has the characteristic of being indivisible, all phenomena are sealed with the seal of the realm of phenomena. 16. Since they are devoid of intrinsic nature, all phenomena are sealed with the seal of emptiness. 17. Since they are free from harm, all phenomena are sealed with the seal of selflessness. 18. Since they are momentary, all phenomena are sealed with the seal of impermanence. 19. Since they are subject to birth, aging, and death, all phenomena are sealed with the seal of suffering. 20. Since they are suchness from the beginning and in the end, all phenomena are sealed with the seal of suchness. 21. Since they are primordially pure, all phenomena are sealed with the seal of the limit of reality. 22. Since they are the sameness of the conditioned and the unconditioned, all phenomena are sealed with the seal of emptiness. 23. Since it is free from conceptualized objects, all phenomena are sealed with the seal of signlessness. 24. Since it is free from all hopes, all phenomena are sealed with the seal of wishlessness. 25. Since it is the nature of non-entity, all phenomena are sealed with the seal of impermanence.🔽Since it is the characteristic of the complete aggregation of the five aggregates, all phenomena are sealed with the seal of suffering. 26. Since it is the selflessness of nature, all phenomena are sealed with the seal of selflessness. 27. Since it is utterly unmoving, all phenomena are sealed with the seal of peace. 28. Since it is pervaded by ultimate truth, all phenomena are sealed with the seal of truth. 29. All phenomena are sealed with the seal of the stainless, because of the non-abiding of life. 30. All phenomena are sealed with the seal of non-disturbance, because of the certainty of the ultimate. 31. All phenomena are sealed with the seal of reality, because of the cutting off of the extremes of the past and future. 32. All phenomena are sealed with the seal of non-superimposition, because of the groundlessness of the ground of beings. 33. All phenomena are sealed with the seal of destruction, because of being created by a creator. 34. All phenomena are sealed with the seal of non-arising, because of not arising by nature. 35. Because they are not produced by nature, all phenomena are sealed with the seal of non-cessation.🔽Because they do not cease, all phenomena are sealed with the seal of primordial non-arising. 36. Because they are free from all conduct and activity, all phenomena are sealed with the seal of the absence of conceptual elaboration. 37. Because form is not seen, all phenomena are sealed with the seal of the absence of characteristics.🔽Because of the complete determination of the basis, all phenomena are sealed with the seal of non-application. 38. Because the discordant class is not observed, all phenomena are sealed with the seal of non-denial. 39. It is sealed with the seal of the absence of ripening of the results of actions of all phenomena because all formations are absent. Paragraphs: $ 1 8 16 25 29 35 #

Please segment these sentences into coherent paragraphs: 0. The absence of a focus is taught to teach the meaning of the absence of a focus to the mind, the afflictions, and the ground consciousness. 1. This is because it shows the gathering of the self-grasping nature. 2. The secret is the secret of the secret. 3. The Buddha said, I am the one who has the power to do this. 4. The secret is the essential quality of mantra, which is achieved through the meditation on the generation stage. 5. The secret is the body that is blessed by the complete self, which is the luminous clarity, through the stages of instantaneous and systematic reversals. 6. The name Great Vajradhara is used to refer to the twelve types of illusion. 7. The name prince is used because it is a magical body that serves the welfare of others. 8. This is because it is the natural absorption of the essence of luminosity. 9. AMO is supreme enlightenment. 10. The supreme is the emptiness that is the attainment of the stage of direct enlightenment, the complete enlightenment free from the characteristics of enlightenment, such as the śrāvakas. 11. The way to do this is characterized by the stages of concentration and the seal. 12. The appearance of this is the characteristic that makes the object of interest luminous. 13. This is because the essence of the union is the gathering of mindfulness. 14. The A is free from elaborations. 15. This is the first of the three. 16. It is free from the elaborations of the two kinds of belief. 17. The meaning of the truth is clear. 18. This is the meaning of the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words they are the same as the words 19. The meaning of the truth is to show that causes and effects are not different, that there is a division between learning and not learning. 20. The name Thank you is derived from the name of the teacher, the Blessed One, Vajrasattva, who was the master. 21. We are the bodhisattvas. 22. Vajrasattva, 23. The first is called the state of the head. 24. The six tathāgatas are worthy of attaining the six. 25. The word acquisition means realization. 26. The name of the king is Gönpo. 27. The term "misguided" is used because, at the time of the present dispute, it is not possible to quickly liberate oneself through the desire-based and Nepalese vehicles through the lack of insight. 28. We are the assembly. 29. The name of the protector will remain the same as before. 30. The name of the teacher is You. 31. The path is the main three stages of the Mahayana path of practice, which are the three stages of the path of practice of mantra, and which are the main stages of attaining the state of great Vajradhara. 32. The world is in the darkness because the various aspects of the path of the Blessed One are disturbed by hearing. 33. We are the bodhisattvas. 34. The name of the protector will remain the same as before. 35. The one who accepts the appearance of wisdom. 36. The essence of the dharmakāya is the method of clear light. 37. The word to be joined means to be joined. 38. Because the light rays are created to make a vessel. 39. The Blessed One said, You are my son. Paragraphs: $ 0 3 6 9 14 20 23 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. He unfolds his sitting mat again, and the abbot dismisses him as before. 1. He puts away his sitting mat and steps forward again, saying, At this time, the season is respectful. We respectfully consider... 2. The abbot's health is good and he is at ease. I will now return to my original position and bow. 3. Perform three prostrations with opened sitting cloth. 4. The abbot replies with one prostration. 5. The first person to lead the greeting bows. 6. Move to the left side to join the end of the line. 7. The third person quickly goes up. 8. The words and etiquette are the same. 9. The head of the group stands below the attendant's shoulder. 10. Wait for everyone to finish the greeting.🔽The deputy head quickly goes to the original standing place. 11. The head of the group returns to his original position. 12. Lead the group to bow in unison and withdraw. 13. The deputy head leads the group to go first. 14. The head of the group is at the end. 15. Stand outside the door of the monks' quarters on the lower hand side. 16. The deputy head leads the group to enter the quarters from the right side of the lower section. 17. Turn around to measure the number of people, many or few. 18. Do not be restricted by the number of rows. 19. The deputy head quickly goes forward to join the head of the group's shoulder. 20. Wait for the abbot to arrive. 21. Together with the group, welcome him with a bow and turn to enter the quarters. 22. The assembly should look out for each other, forming a line, advancing and retreating in steps. 23. The head monk turns to the incense burner and bows in greeting.🔽He says, In a moment, I respectfully wish that the Venerable Abbot's daily life is filled with blessings. 24. We have been heavily favored with the appointment.🔽It is proper to express gratitude with a bow. We are now granted this honor. 25. Our feelings of gratitude are beyond words. The assembly escorts him out.🔽The head monk stands outside the gate. 26. The vice head monk continues to lead the assembly, circling and staying in the upper position. 27. The head monk and the others exit in order. 28. He invites the attendants to enter. 29. He says, We are fortunate to be able to rely on you. 30. We are deeply grateful for your kindness. The head monk escorts the attendants out. 31. Next, he invites the dual order officials to enter and bow in greeting. 32. He says, In this very moment, I respectfully wish that the Venerable Seat, the General Supervisor, and all the Chan Masters have many blessings. 33. We are able to rely on you and are deeply grateful for your kindness. 34. The head of the practitioners' quarters escorts the dual order officials out. 35. Then he returns to the upper section and stands. 36. The assistant official leads the assembly from behind the Guanyin shrine and turns out in front of the incense burner. 37. He still looks at the end of the row. 38. When everyone is standing in position, they face the head of the practitioners' quarters. 39. They perform a prostration with unopened sitting cloth. Paragraphs: $ 0 3 7 10 15 23 26 31 36 #

Please segment these sentences into coherent paragraphs: 0. Whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you do, whatever you 1. The emptiness of that and that. 2. The word going everywhere means that, like the consciousness that arises from the blessing, one goes everywhere. 3. This is because I have examined myself. 4. Or else, the five are all-pervading. 5. These are called the great earth. 6. All the parts of the great earth arose from the mind. 7. The mind also touches, feels, and feels. 8. The nature of the mind is the nature of the mind, the nature of the perception. 9. And whatever is with them goes everywhere. 10. Because it exists, it is meaningful, it is not bound. 11. The path is to go. 12. It is because it is a meaningful thing to possess. 13. They are swift, as the tathāgatas think. 14. This is because it travels through all the world systems, which cannot be measured in a single instant. 15. The name Victor means that he has conquered the unwholesome. 16. The word "victorious" means "victorious" because it is the year of the victorious ones. 17. The enemy is the afflictions. 18. Because he has overcome them, he will overcome his enemies. 19. The four wheels are called the four wheels. 20. What is the wheel like when they arise? 21. What is simultaneity? 22. Therefore, the words of the antidote are as follows. 23. The wheel of the Buddha is the beginning of the wheel. 24. He will number eighty thousand. 25. He had a golden, silver, and copper wheel. 26. They will have one island, two islands, three islands, and four islands. 27. The father will prepare his own country for his visit, And the armor will not harm the king. 28. They are not two together, just as the Buddha is. 29. Thus, the wheel of perception is transformed. 30. Or, as it is said in the Tantra of the Supreme Blissful One. 31. Because it is the form of a wheel, it is the wheel. 32. Therefore, it is called great power. 33. Because it is great, it is powerful, and it is the four branches of the army. 34. The one who has it is very powerful. 35. The master of the assembly is the supreme one, and the lord of the assembly is the one who has mastery over the assembly. 36. This is the meaning of the text. 37. The assembly is the assembly of the hearers. 38. The name the foremost among them means the foremost among the assemblies. 39. The master of the assembly is the assembly of the king. Paragraphs: $ 0 2 6 10 15 19 24 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. What is the latent tendency of desire for sensual pleasure? 1. It means to be greedy for, to be greedy equally for, to grasp, to guard, to cling to, to love, and to delight in various desires. 2. What is the latent tendency of anger? 3. It means to harbor anger towards sentient beings, to wish to harm them, to be rooted, to be obstructed, to hate, to be fierce, to be violent, to be angry now and in the past, and to cause sentient beings to harm each other. 4. What is the latent tendency of attachment to existence? 5. It means to be greedy for, to be greedy equally for, to grasp, to guard, to cling to, to love, and to delight in various forms and formless [realms]. 6. What is the latent tendency of pride? 7. It means to be proud, to be proud now and in the past, to be arrogant, to be conceited, and to despise others. 8. What is the latent tendency of ignorance? 9. It means to be without knowledge of the three realms. 10. What is the latent tendency of views? 11. It means the five defiled views. 12. What is the latent tendency of doubt? 13. It means to be undecided about the truths. 14. What is the first abode of consciousness? 15. It means sentient beings with different bodies and different perceptions, like humans and some gods, which is the first abode of consciousness. 16. Among these, the first means according to calculation, gradual, sequential, and continuous order, this is the first. 17. The form, feeling, perception, volition, and consciousness bound to that are collectively called the abode of consciousness. 18. What is the second abode of consciousness? 19. It means the sentient beings with form, with different bodies but the same perception, like the Brahmakāyika gods at the beginning of the eon, this is the second abode of consciousness. 20. Among these, the second means according to calculation, gradual, sequential, and continuous order, this is the second. 21. The form, feeling, perception, volition, and consciousness bound to that are collectively called the abode of consciousness. 22. What is the third abode of consciousness? 23. It means the sentient beings with form, with the same body but different perceptions, like the Ābhāsvara gods, this is the third abode of consciousness. 24. Among these, the third means according to calculation, gradual, sequential, and continuous order, this is the third. 25. The form, feeling, perception, volition, and consciousness bound to that are collectively called the abode of consciousness. 26. What is the fourth abode of consciousness? 27. It refers to sentient beings with form, with a single body and a single perception, like the gods of universal purity. This is the fourth abode of consciousness. 28. Here, the fourth means that according to counting, gradual sequence, regular succession, and serial order, this is the fourth. 29. The form, feeling, perception, volitional formations, and consciousness associated with that are collectively called the abode of consciousness. 30. What is the fifth abode of consciousness? 31. It refers to formless sentient beings who have transcended all perceptions of form, eliminated perceptions of resistance, and do not think about various perceptions. They enter the sphere of infinite space and abide in it fully, like the gods of the 32. Here, the fifth means that according to counting, gradual sequence, regular succession, and serial order, this is the fifth. 33. The feeling, perception, volitional formations, and consciousness associated with that are collectively called the abode of consciousness. 34. What is the sixth abode of consciousness? 35. It refers to formless sentient beings who, transcending the sphere of infinite space, enter the sphere of infinite consciousness, abiding in fulfillment, like the gods of the sphere of infinite consciousness, this is the sixth abode of consciousness. 36. Here, the sixth means that according to counting, gradual sequence, regular succession, and serial order, this is the sixth. 37. The feelings, perceptions, mental formations, and consciousness associated with it are collectively called the abode of consciousness. 38. What is the seventh abode of consciousness? 39. It refers to formless sentient beings who, transcending the sphere of infinite consciousness, enter the sphere of nothingness, abiding in fulfillment, like the gods of the sphere of nothingness, this is the seventh abode of consciousness. Paragraphs: $ 0 4 8 14 18 22 26 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. It is said that he possesses the beauty of glory. 1. That is illustrated by an example. 2. Because he possesses a beautiful complexion, he enters, outshining the king's retinue. 3. In the determination of the meaning of the treatise, 4. he says, by the different types of form and name, because of possessing ignorance and because of destruction. 5. Name is the aggregates that are not form. 6. Thus, it is shown that the five aggregates are not surpassed because the form body is endowed with beauty and because feeling, etc., are free from ignorance. 7. And that is of nine kinds. 8. The two kinds of body that are not surpassed are distinguished. The first is a member. 9. The second is a near-member because it explains the beauty of feeling, etc. It is explained in nine phrases. 10. The beauty of the form body is a member only because it is distinguished by another phrase. 11. And in every case, the members and near-members should be applied by way of the explanation. 12. The phrase without interruption means that the teaching and explanation are uninterrupted. 13. The phrase purified and cleansed means that the four principles of reason are purified and cleansed. 14. The four principles of reason are:🔽1. the principle of dependence,🔽2. the principle of cause and effect, 15. 3. the principle of nature, and 16. 4. the principle of proof by valid testimony.🔽The first principle is that all things depend on causes. 17. Therefore, all things are for the sake of results. 18. Therefore, there is no permanent thing. 19. Because all things are impermanent, and impermanence depends on causes. 20. The principle of cause and effect is 21. that a special result is definitely produced. 22. For example, the eye produces eye consciousness, but not the other consciousnesses. 23. The first is the principle of effects,🔽and the second is the principle of causes. 24. The principle of logical possibility is the establishment of the object to be established by means of a reason that has the three marks. 25. This is the subject that causes understanding. 26. The first two are the subject that causes generation. 27. The principle of nature is the intrinsic nature of phenomena that abide as their specific and general characteristics. 28. For example, fire is only hot and water is only wet, and nothing else. 29. By knowing those, one attains the end. 30. “By whomsoever it is suitable” means that not everyone understands everything. 31. “Ignorance” means 32. that it is as if there is no opportunity for reasoning to establish the acceptability of the inconceivable qualities of a Buddha. 33. Since they are not the domain of sophistry, there is no opportunity for reasoning to establish the acceptability of the qualities of a Buddha. 34. “Because of the understanding of that” means 35. because of the realization of that. Therefore, because of the four reasonings, 36. one is able to teach all phenomena to those to be tamed by way of refuting objections. Therefore, it is called “the confidence of reasoning.” 37. This is taught in the sūtras by “entering into the analysis of the wisdom that is completely purified.” 38. How is that? 39. The knowledge of the four principles is the knowledge of the four principles. Paragraphs: $ 0 3 7 12 14 20 27 30 38 #

Please segment these sentences into coherent paragraphs: 0. At that time the treasurer thought to himself, “For a long time I have lived here without seeing the Ten Powered One. 1. It is not proper for me to go to the Teacher empty-handed.” Accordingly he sent five hundred carts laden with sesamum. 2. Taking with him oil, honey, ghee, and other things, he caused a proclamation to be made in the city, saying, “Let all those who desire to see the One of Ten Powers go with me.” 3. Surrounded by two thousand men, he set out to see the Teacher. 4. Devas on the road thirty leagues in length prepared a reception for him. He went into the presence of the Teacher, saluted him with the Five Rests, 5. and at that moment a rain of flowers of five colors fell from the sky. 6. The Teacher preached the Law for him, expounding the Law of the Six Sense Controllings in accordance with his disposition. For a half-month 7. he gave alms to the One of Ten Powers, and the rice, oil, honey, ghee, and other things which were brought to him from his own house were not exhausted. 8. The reception which was prepared for him by the people of Rājagaha was sufficient. When he had seen the Teacher and was returning to his own city, he gave all that had been brought in carts to the Congregation of Monks. When the carts were empty, 9. and as soon as they were born the gods filled the seven treasures. 10. As soon as they were born, the deities filled the seven treasures. The people talked about it, saying, “How great is the honor and respect that the householder Citta has received!” The Teacher, hearing the talk, uttered the following Stanza in the Dh 11. “The faithful one, endowed with virtue, who is honored and respected, 12. Wherever he goes, there he is honored.” 13. From that time forth he went about surrounded by five hundred lay disciples who were Arahants. 14. Later on, the Teacher, assigning the lay disciples to various positions, assigned Hatthaka to the position of head of those who preach the Dhamma. 15. The Story of Hatthaka Āḷavaka 16. In the fourth place, he shows that of those who gather a company by means of the four means of gathering a company, Hatthaka Āḷavaka is the chief. They say that in the dispensation of the Buddha Padumuttara he was reborn in the family of a wealthy ma 17. and later, while listening to the Teacher preach the Law, he attained the fruit of the third path. 18. When he was reborn again, he heard the Teacher preach the Law, and seeing the Teacher set one lay disciple in a certain place, endowed with the four means of grasping firmly, 19. he made a vow, saying, “May I also obtain that place.” For a hundred thousand cycles of time he passed back and forth between the world of the gods and the world of men, and then in the dispensation of the present Buddha he was conceived in the womb 20. Now the story of this matter is as follows: One day, it seems, King Āḷavaka went to the forest to hunt.🔽Following a deer, he killed it, cut it up, and carrying it on the end of his bow, turned back and came out. 21. As he was tired with the heat of the sun, he entered the shade of a banyan tree and sat down. 22. As he was leaving the city, a deity who dwelt in a tree, in order to test him, seized him by the hand and said, “Stop! Stop! 23. You are my prey.” The king, being firmly seized, saw no other way of escape, and therefore said, “Every day I will send you one man with a mess of rice-porridge.” So saying, he entered the city. From that time forth he sent from the prison one man wi 24. In this manner he continued until the prison was emptied of men. Then they began to seize men of mature years. “When they seize men of mature years,” thought he, “there will be a disturbance in the kingdom.” Therefore he gave orders that they should 25. Thereupon they began to seize young boys. From that time forth the mothers of children and pregnant women began to flee to other kingdoms. 26. At this time the Teacher, surveying the world at dawn, beheld the young man of Āḷavi, and saw that he was capable of attaining the three lower grades of Fruition. 27. Seeing the conditions, he thought: “This prince, who has been seeking his wish for a hundred thousand aeons, has passed away from the world of the gods🔽and has been reborn in the house of the king of Āḷavaka. Not being able to find another prince, th 28. Seeing the conditions, he thought to himself, “This prince, who has been seeking his opportunity for a hundred thousand cycles of time, has now passed away from the world of the gods and has been reborn in the house of King Āḷavaka. Since they have n 29. The ogre replied, “You may enter, but it is not proper for me to announce you to Āḷavaka.” 30. So he went to Āḷavaka, who was absent, having gone to a meeting of the ogres in the Himalayas. The Teacher entered the palace 31. and sat down on the couch of Āḷavaka. 32. At that moment Sātāgira and Hemavata were on their way to the meeting of the ogres in the Himalayas, passing through the sky over the palace of Āḷavaka. 33. As they were not aware of his going, they became curious as to the reason, and looking about, they saw the Teacher seated in the abode of Āḷavaka. 34. They went to the Teacher, saluted him, and then went to the assembly of the Yakkhas and announced the joy of Āḷavaka, saying, “It is a great gain for you, friend Āḷavaka, that the Supremely Enlightened One, the foremost person in the world of men and 35. is seated in your abode. Go and hear the Law in the presence of the Teacher.” Āḷavaka, hearing their words, thought to himself, “These are talking about a certain shaveling monk who is seated on my couch.” Angry and displeased, 36. overcome with rage, he said, “To-day I shall have a battle with that monk. In that battle🔽you are to be my allies.” Raising his right foot, he stepped upon the summit of a mountain sixty leagues in height; the mountain broke in two parts and fell awa 37. From this time on the story of the battle of Āḷavaka should be related in detail. 38. but he was unable to do anything to the Tathāgata, although he fought with him in various ways all night long. 39. He approached the Teacher and asked him eight questions, and the Teacher answered them. At the conclusion of the lesson, the king was established in the Fruit of Conversion. Paragraphs: $ 0 4 8 15 20 26 29 35 38 #

Please segment these sentences into coherent paragraphs: 0. and abiding in the bestowal of the true, 1. having generated the deity yoga, 2. resides just as it is. 3. The vajra of speech, with effort, 4. should take up what arises from the lotus. 5. Having mixed the blood and semen, 6. in order to make offerings to the supreme master, 7. having poured it into a human skull, 8. with the vajra water of feces and urine, 9. then, 10. having summoned the disciple, 11. having blessed him with the blessing of all buddhas, 12. together with the innate seal, 13. that commitment should be given. 14. The abode of all powers, 15. the path of the blessing of the buddhas, 16. The vajra disciple is aware of that reality, and is thus entrusted with the assembly. 17. The pledge of the consort is 18. as stated in the Tantra Bestowing the Mahāyāna Lineage: 19. “She is very beautiful, with wide eyes, 20. always delights in bodhicitta, 21. is perfectly like Māmakī, 22. and is delighted by the removal of clothing.” 23. Having made perfect offerings to her, 24. she abides in the lotus of the consort. 25. The disciple who engages in conduct as before 26. is consecrated by the second vajra holder 27. with the words of auspiciousness, 28. various melodies, and parasols, victory banners, and so on. 29. He is offered garlands, sandalwood, and so on.🔽The disciple is established as firm in the pledge 30. through the consecration of the precious consort. 31. The disciple, with palms joined, 32. The permission should be given to him, 33. just as it is taught in the tantra.🔽“Whichever Dharma-vajra you desire, 34. turn the wheel of Dharma. 35. The wheel of Dharma of the buddhas and bodhisattvas is unsurpassed. 36. Spoken by Vajrasattva, 37. explain it, O supreme buddha. 38. ” By teaching in that way,🔽the disciple is completely given the special permission 39. of the consecration of the precious seal, Paragraphs: $ 0 14 17 25 29 33 38 #

Please segment these sentences into coherent paragraphs: 0. The flowers of enlightenment and samādhi, the adornments of spiritual powers and enjoyment, 1. Understanding emptiness as a bathing pool, the essential pure wife of the liberation gates, 2. The sweet dew of understanding the Dharma as food, playfully enjoying the three vehicles. 3. This practice is the most honored, the most wonderful, surpassing this, 4. For hundreds of thousands of koṭis of kalpas, never once giving rise to laziness. 5. Respectfully serving the pure lands of the sages, understanding the joy of non-abiding in the multitudes, 6. Establishing wisdom and all wondrous joys, perfecting omniscience. 7. Heroically contemplating the various countries, the heavenly rain extinguishing all defilements, 8. The myriad wonders can still be exhausted, and space can also be measured. 9. In a single moment, one can understand the thoughts of the multitudes, 10. Praising the Buddha's disciples, inexhaustible for hundreds of thousands of kalpas. 11. Wishing to attain pure merit and virtue, wisdom cannot surpass it, 12. Delivering from various sufferings and hardships, enabling them to stand in eternal peace. 13. Reaching the inexhaustible and impartial, peacefully abiding in body, speech, and mind, 14. One should firmly establish one's mind, practicing like vajra. 15. When Samantabhadra Bodhisattva spoke these words, the trichiliocosm shook in six ways, its great light universally illuminated the ten directions, and stringed and wind instruments sounded without being played. 16. The celestials and people all rejoiced, the śrāvaka disciples all came to take refuge, the bodhisattvas all spoke of its truthfulness, and the entire assembly was delighted, all giving rise to the intention for unsurpassed perfect enlightenment. 17. Universal Wisdom Bodhisattva again addressed the Buddha, saying: 18. Does the Way come from words or from wordlessness? 19. The Buddha said: 20. It comes from both words and wordlessness. 21. They fall into the difficulties of the five destinies and birth and death, the five aggregates, the six deteriorations, the fetters of views, the twelve links of dependent origination, the sixty-two views, the unrest of agitation, the twelve seas, an 22. The medicine is given according to the illness, with no illness and no medicine. The three poisons and various defilements are all serious illnesses, up to true wisdom, which is called being without illness. 23. For those bound by causes and conditions who do not understand the path, the Buddha explains and elucidates the text, speaking of foam, bubbles, plantain trees, wild horses, shadows, echoes, illusions, dreams, the moon, and confusion, to resolve thei 24. All these things are false, arising from causes and conditions. 25. Not greedy for worldly affairs, practicing the Dharma medicine of the path - the six pāramitās, four equalities, and four kinds of giving - by upholding and practicing these, one attains the path. 26. Understanding that all teachings are originally without words, there are some buddha lands without the five aggregates, six sense faculties, three poisons, and the bonds of causes and conditions, and therefore no written teachings. 27. Without body, without speech, empty, tranquil, and silent, understanding the absence of the three realms, not dwelling in conditioned existence, not abiding in unconditioned existence, and not dwelling in between - this is called attaining from the a 28. Samantabhadra asked again: 29. Now the assembly has gathered here, some deeply understand and have penetrating faculties, some are of middling capacity and can advance or retreat, and some are of inferior capacity and do not understand their direction. 30. Those who have realized do not have doubts, but those of middling and inferior capacities all have uncertainties. 31. Why is this? 32. I heard you ask about two hundred matters earlier, and Samantabhadra Bodhisattva answered with two thousand. Each of them thought in their minds: 33. 'Things are troublesome and noisy, I don't know which matters to follow and which to abandon?' 34. I wish the Buddha would explain and resolve their doubts. 35. Why are there two hundred matters and two thousand answers? 36. The Buddha said: 37. Excellent, excellent! 38. Your question is truly wonderful. It will resolve future doubts and prevent learners from being confused by the scriptures. 39. The Buddha said: Paragraphs: $ 0 3 7 11 15 17 19 22 25 28 32 36 39 #

Please segment these sentences into coherent paragraphs: 0. Since that shows that if the pervader is not different, the pervaded is also not different, it shows that being a unity and being a plurality are mutually exclusive. 1. But it does not prove that the opposite of that, being a plurality and being a unity, are not mutually exclusive. 2. The reason “being a unity and being a plurality” is not a valid reason. 3. Because it is impossible for the meaning of contradiction to be like that. 4. If you say that we also commit the fallacy of overextension, 5. If, in the same way, the non-existence of consciousness is refuted here, then impermanence and origination would be refuted. 6. But you Sāṃkhyas do not refute anything in that way, because you refute consciousness with impermanence and origination. 7. If you say that is what is to be refuted, 8. then it is said that it is not possible to do that. 9. That refutation is not possible. 10. Why is that? 11. Because it is not established that origination and impermanence are contradictory for other conscious beings. 12. Because of the consequence of origination or impermanence,🔽the non-existence of consciousness 13. is not a logical reason that refutes origination, etc. because the opposite of the consequence, the non-existence of consciousness, is reversed by the reversal of origination, etc. 14. If it is asked, “What is it like to be unestablished?” 15. The reductio is as follows: Whatever is arisen or impermanent is unconscious, 16. like a pot, for example. 17. Here, the opponent does not establish the contradiction of being conscious and being arisen, and so on. 18. Therefore, the opponent sees the mind itself as arisen and impermanent. 19. The reversal of the reductio is: Whatever is conscious is not arisen, and so on, 20. like the existent consciousness of the self, for example. But this is also not established for the opponent because of the contradiction of being conscious and being impermanent, and so on. 21. If it is asked, “What is it like?” 22. The opponent says, “The arising of that which lacks a previously existing basis,” and so on. 23. If it is asked, “How is that not established?” 24. If the sentient being exists as having birth and impermanence,🔽then birth, etc., would not exist, and the sentient being would abide in birth and destruction, and these contradictions would not be established, because it is seen that the sentient bei 25. If you say that the contradictions of the two halves of the syllogism are not established, because the sentient being is seen to be both permanent and impermanent, 26. we reply, what is the contradiction in the two halves of the syllogism? 27. The word “also” means that not only are permanence and impermanence contradictory,🔽but also birth and non-birth, and so on. 28. The word “also” means that not only are permanence and impermanence contradictory,🔽but also birth and non-birth, and so on. 29. Because of the admission that the object, etc., are empty of the nature of the manifold, as previously explained in the statement, “the connection is a manifold of parts,” there is no connection of the object, etc., 30. with time, with another substance, or with a universal, because the one being that and the manifold being connected with that are mutually exclusive, since they are characterized by the exclusion of one from the other. 31. Therefore, in order to enter into the Madhyamaka, one should understand that the universal is not different from the particulars, like blue and yellow, 32. and that the universal is a manifold, and that the opposite of the reductio, “if there were no difference, there would be no manifold,” 33. is like the case of a single manifest thing, the object, etc., being ascertained. 34. And the reason that proves that the universal is not different is understood. 35. Vasubandhu and so on.🔽If it is argued: Although the application to one and to many are contradictory, the universal has the nature of both, 36. it is said: The contradictory... If the application to many, that is, the nature of many, is accepted as one, 37. one is relinquished. 38. If it is not relinquished, that is, if one is not accepted, the acceptance of the nature of many does not occur, 39. because it is impossible. Paragraphs: $ 0 4 7 14 21 24 29 35 #

Please segment these sentences into coherent paragraphs: 0. Then, in the Union with Buddha Tantra: 1. The fourth is also like that. 2. After that, 3. the initiation of the awareness-woman 4. is conferred on the disciple. 5. Then, the permission is given.🔽In front of the disciple's seat, or in some cases on the seat, is a dharma source arisen from bhrūṃ.🔽Recite oṃ vajra-hetu-maṃ.🔽In the right hand, recite oṃ vajra-bhāṣa-raṃ. 6. From the letter āḥ arises a conch. 7. Give the bell to the disciple and have him ring it. 8. “ All things have the characteristic of space. 9. Space has no characteristic. 10. From the union of space and the state of evenness, 11. all things, the supreme, are manifest as evenness.🔽From this day forward, 12. by merely generating the mind, 13. you will be completely filled🔽with the unsurpassed Dharma. 14. Turn the wheel of Dharma.” 15. “ All things, the supreme” means the supreme of all phenomena. 16. Since it is free from all obscurations, it is the absence of intrinsic existence. 17. “ Manifest” means to be actualized through meditation. 18. The Dharma should be practiced in the same way. 19. Thus, by being devoted to that, one should turn the wheel of Dharma. 20. Thus, having given the general permission, for the purpose of giving the special permission, the disciples are visualized in the form of Vairocana and so forth. 21. For the sake of benefiting all sentient beings, 22. in all worlds, everywhere,🔽turn the wheel of Dharma 23. with various methods of taming. 24. The nature of wisdom and method 25. is like a wish-fulfilling gem. 26. Free of the fear of nonarising, 27. benefit sentient beings in that way. 28. With these verses, one should give the authorization, substituting the words “vajra,” “jewel,” “lotus,” and “activity” for the word “dharma.” 29. With that, [the student] should prostrate. 30. “Whatever the master commands, 31. I will do just that.” 32. The ritual of authorization. 33. Then, holding an umbrella over his head, 34. having made him circumambulate, 35. at the door of the maṇḍala, with palms joined, 36. together with the umbrella, he should recite: 37. “This disciple has been offered🔽to uphold the tantras.🔽” 38. Having offered this supplication to the maṇḍala master, 39. the other umbrella should be placed aside, and the pleasing words to the disciple should be spoken: Paragraphs: $ 0,5,11,15,20,30,33,38 #

Please segment these sentences into coherent paragraphs: 0. the one of great wisdom was ordered to kill me; 1. thinking of that, I am unhappy, 2. there is no fault in you, queen.” 3. “Now you will come back from the abyss, 4. having heard what, does your mind tremble? 5. Who is he? What did he say? O you of great wisdom, 6. Come, let us hear your words.” 7. “‘The questioner, the great sage, the one who is skilled in questions,’ 8. If you have thought about this, O lord of the people, about the fault, 9. You have not concealed it from me, 10. The secret has been revealed to me.” 11. “The evil deed that Senaka did in the Sāla Grove,🔽The unrighteous deed, 12. You have not concealed it from me, 13. The secret has been revealed to me.” 14. “Pukkusa, O lord of the people, 15. A disease has arisen for you, not to be cured by medicine, 16. You have not concealed it from me, 17. The secret has been revealed to me.” 18. “This disease is unrighteous, 19. Kāmadeva has struck the lord of men, 20. You have not concealed it from me, 21. The secret has been revealed to me.” 22. “The precious jewel with eight angles, sublime, 23. Sakka gave to your grandfather, 24. Today it has come into the hand of the lord of gods, 25. You have not concealed it from me, 26. The secret has been revealed to me.” 27. For a secret is well kept only by a secret, 28. For a secret is not well kept by revealing it. 29. The wise man should keep it to himself until it is accomplished, 30. But when it is accomplished he may speak of it as he wishes. 31. One should not reveal a secret matter, 32. But should keep it as one does a treasure. 33. For it is not good to make it public, 34. A secret matter, if one knows it. 35. One should not confide a secret to a woman,🔽Nor to one who is not a friend,🔽Nor to one who is a flatterer, 36. Nor to one who is a flatterer in his heart.🔽The man who reveals a secret matter that is not yet understood, 37. The man who reveals a secret matter that is not yet understood, 38. Out of fear of a breach of confidence, 39. He endures as if he were a slave.🔽As many as know the secret matter Paragraphs: $ 0 3 7 11 14 18 22 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. Or, at the end of the body, 1. He saw that he was doing good for sentient beings. 2. They have no attachment to their own happiness. 3. He will abandon the reliance on them. 4. These physical bodies and phenomena are for the benefit of others only. 5. The worldly mind is in this difficult state. 6. You have taught the transcendence of suffering. 7. This is the culmination of virtue. 8. It is the act of benefiting others. 9. The Middle Way is the end of the Middle Way. 10. You are not weak. 11. Therefore, the body of the Dharma is not left. 12. The king of the sons, the king of the sons, 13. His body is as fragile as a mustard seed. 14. You are beyond sorrow. 15. Thus, the beginning, middle, and end are explained. 16. The two bodies of phenomena are the same. 17. For the sake of all sentient beings. 18. I bow down to him who has no debt. 19. The way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the way A is the 20. AMO KUNTAN AMO 21. The Buddha's teachings are the same as the teachings of the Buddha. 22. There is nothing that is so wonderful. 23. It is the cause of discipline and concentration. 24. The result is both form and formlessness. 25. Why did you not think of it? 26. Therefore, I bow down to you. 27. He is a benefactor, a beauty to behold, and a peaceful one through his speech and actions. 28. I hate you, too. 29. He sees that he cannot bear his delusion. 30. I will not be able to do this, for I will not be able to do this. 31. He is a medicine that is inconceivable. 32. He did not think of it as a medicine. 33. I bow down to you always. 34. In the ocean of merit, there is a precious treasure. 35. The source of good qualities is the accumulation of phenomena. 36. Whatever sentient beings worship you, 37. I bow down to them. 38. Your feet are adorned with dust. 39. He bowed down to the land. Paragraphs: $ 1 15 21 27 36 #

Please segment these sentences into coherent paragraphs: 0. In order to refute this view, the next passage is stated. 1. The treatise says: 2. However, the intrinsic nature of contact is real, not provisional. 3. The commentary says: 4. This is the thesis. 5. The treatise says: 6. Among the six groups of six dharmas, they have the nature of mental factors. 7. The commentary says: 8. The following three reasons are the first. 9. The tenth chapter of the Abhidharma-kośa and Nyāyānusāra say: 10. That is, the six internal sense bases, 11. the six external sense bases, the six groups of consciousness, the six groups of craving, the six groups of contact, and the six groups of feeling. 12. Now, the six groups of six in the Abhidharma-mahāvibhāṣā-śāstra are 13. the six consciousnesses, the six contacts, the six feelings, the six perceptions, the six thoughts, and the six cravings. The Sautrāntika school considers craving to also be a real entity, 14. because it is a state of thought. It is different from the hypothetical contact. The argument refuting this is: 15. Contact has a separate substance. 16. Because among the six groups of six dharmas, it has the nature of mental factors, 17. like feeling, craving, etc. If according to the Abhidharma-kośa, the six groups of six dharmas are 18. because they consider the faculties and objects to be hypothetical and not real. 19. The word mind excludes the first two. 20. As extensively refuted in the tenth chapter of the Nyāyānusāra. 21. Because it is the nature of food. 22. Explanation: 23. This is the second reason. Also, this mental factor of contact definitely exists in reality. 24. Because it is the nature of the four foods. 25. Like the other three foods. Since smell, taste, and touch are already accepted as real, 26. Therefore, they are used as analogies. 27. Because the four great elements and contact are real. 28. There is no contradiction with reason. 29. Or it should also be common to the lower realms. 30. The concise and brief are completely exhausted. 31. Treatise: 32. Because it can be a condition. 33. Explanation: 34. This is the third reason. Also, this mental factor of contact definitely exists in reality. 35. Because it is included in the mental factors of the link of consciousness in dependent origination. 36. Like craving being a condition for grasping. 37. Because it is the state of volition, they also accept it as real. 38. All the mental factor links are real. 39. If we go by the other school's tenets, Paragraphs: $ 0 5 9 15 22 31 #

Please segment these sentences into coherent paragraphs: 0. But the object is not clear by nature. 1. However, when the nature of the object is transferred to the clear consciousness, the object is said to be clear. 2. For example, a pot, etc. is clear because the light of a lamp, etc. is transferred to it. 3. If the clarity of the object is due to the transference of clarity to it, then clarity would also be clarity due to the transference of clarity to another. 4. This is impossible. 5. Objection:🔽That clarity is its own entity. 6. It is itself the clarity of itself. 7. In response, Aryadeva says: 8. That clarity which is the nature of consciousness is its own entity. It is itself the clarity of itself. 9. It is not the case that it is clear in dependence on another clarity. 10. Even though the earlier cognition has the nature of clarity, the later cognition makes the earlier one clear. 11. In the same way, the form that is transferred to the earlier cognition is clear to the later cognition. 12. In response, Aryadeva says: 13. If you accept that, 14. then cognition is self-knowing. 15. Otherwise, it is not similar to the example. 16. And the object is similar to the cognition. 17. In this verse, 18. if you accept that cognition is itself clear, then now, since it has been transferred to the unclear cognition, this claim that it is clear is untenable. 19. If it is not so, 20. if cognition is not clear, then in order for it to be made clear by another, 21. the object would also be similar to cognition, and the object would make cognition clear. 22. Therefore, it is not established that objects and consciousnesses are different.🔽Therefore, we assert that the entity of cognition is clear. 23. It is clear by itself. 24. It is clear because it is transferred to another. 25. Because in the cognition that apprehends the other cognition, the object and cognition are not different. 26. We assert that the nature of the clear cognition 27. is itself the appearance. 28. The other, the object, is not clear, because the form has been transferred from this cognition to the object. 29. Isn't it asserted that one cognition makes itself clear? 30. The other is what is to be made clear, because a similar one arises. 31. For example, like apprehending the form of a pot. 32. Here it is said: 33. Even if similar, another cognition 34. is not asserted to be clear by this, 35. because it makes itself clear. 36. The form of that object becomes clear. 37. Here, 38. the later cognition, even though it becomes similar to the earlier cognition, 39. And that which is not clear becomes clear. Paragraphs: $ 0 5 8 12 17 22 29 32 37 #

Please segment these sentences into coherent paragraphs: 0. Chapter 64: Explaining the Aspiration for Joy, from the Great Perfection of Wisdom Treatise, Scroll 78 1. Composed by the Sage Nāgârjuna 2. Translated by Tripiṭaka Master Kumārajīva of the Later Qin from the state of Kucha 3. Chapter on Aspiration for Joy [Sūtra] At that time, Śakra, Lord of the Devas, had this thought: 4. When bodhisattva-mahāsattvas practice prajñā-pāramitā, dhyāna-pāramitā, vīrya-pāramitā, kṣānti-pāramitā, śīla-pāramitā, dāna-pāramitā, up to the eighteen distinctive abilities of the Buddha, they surpass all sentient beings, let alone when they attai 5. Those sentient beings who hear of this sarvajñā and have faith attain the good benefits of being human and the most precious of lives, let alone those who give rise to the aspiration for anuttarā-samyak-saṃbodhi! 6. Those sentient beings who are able to give rise to the aspiration for anuttarā-samyak-saṃbodhi, the rest of sentient beings should aspire for it with joy. 7. At that time, Śakra, Lord of the Devas, scattered heavenly mandāra flowers over the Buddha and made this statement: 8. By this merit, if there are those who seek anuttarā-samyak-saṃbodhi, may they be fully endowed with the Buddha's teachings, fully endowed with omniscience, and fully endowed with the natural Dharma; 9. if there are those who seek the śrāvaka vehicle, may they be fully endowed with the śrāvaka's teachings. 10. World-Honored One! 11. If there are bodhisattvas who give rise to the intention for anuttarā-samyak-saṃbodhi, I will never give rise to a single thought to cause them to turn back. I will also not give rise to a single thought to cause them to turn back and fall into the s 12. World-Honored One! 13. I wish that bodhisattvas will redouble their efforts in anuttarā-samyak-saṃbodhi. Seeing the various sufferings and afflictions of sentient beings in the cycle of birth and death, they wish to benefit and bring peace and joy to all worlds, including 14. with this mind, they make this vow: 15. 'Having myself crossed, I shall also deliver those who have not yet crossed; 16. having myself been liberated, I shall liberate those who have not yet been liberated; 17. having myself attained peace, I shall bring peace to those who are not yet at peace; 18. having myself attained extinction, I shall cause those who have not yet entered extinction to attain extinction.' 19. World-Honored One! 20. How much merit and virtue does a good man or good woman obtain by rejoicing in the merits and virtues of a bodhisattva who has first given rise to the mind? 21. How much merit and virtue does one obtain by rejoicing in the merits and virtues of a bodhisattva who has given rise to the mind for a long time? 22. How much merit and virtue does one obtain by rejoicing in the merits and virtues of a bodhisattva who is irreversible? 23. How much merit and virtue does one obtain by rejoicing in the merits and virtues of a bodhisattva who is in his last lifetime? 24. The Buddha told Śakra, Lord of the Devas: 25. Kauśika! 26. The four continents in this world system can be weighed to know their weight, but the merit and virtue of this rejoicing mind cannot be measured. 27. Furthermore, Kauśika! 28. The weight of this trichiliocosm can be measured, but the merit of this rejoicing mind cannot be measured. 29. Furthermore, Kauśika! 30. The water in the trichiliocosm can be measured by taking a hair, breaking it into a hundred parts, and using one part of the hair to scoop up the water, but the merit of this rejoicing mind cannot be counted. 31. Śakra, Lord of the Devas, said to the Buddha: 32. World-Honored One! 33. Those sentient beings whose minds do not rejoice in anuttarā-samyak-saṃbodhi are all the Māra's retinue; 34. Those whose minds do not rejoice have been born from the Māra realm. 35. Why is it so? 36. World-Honored One! 37. These bodhisattvas who have given rise to the mind are born to destroy the Māra realm. 38. Therefore, those who wish to love and respect the Three Jewels should give rise to a rejoicing mind; 39. Having rejoiced, they should dedicate it to anuttarā-samyak-saṃbodhi, because of the characteristic of neither one nor two. Paragraphs: $ 0 3 7 10 12 19 24 31 38 #

Please segment these sentences into coherent paragraphs: 0. and to conceive of the mind with the pride of self-conceit. 1. The opposite of these should be understood as the bright side. 2. Of these two kinds of persons, the first is one who practices with views, 3. and the second is one who practices with craving. 4. Kaśyapa, one who is called a monk is called a monk because of what?🔽Kaśyapa, these four are called monks. 5. How are they connected? 6. They are connected to the nature of the Dharma that is not in accord with training, 7. or to the faults of persons who rely on that or who have abandoned it. 8. The faults of persons are taught in order to show which are obstacles to the yogas that should be practiced and which are not. 9. What are the faults of persons? 10. They should be understood in terms of three kinds of persons.🔽The ascetic who is a fraud in color and shape, and the ascetic who is a fraud in ritual and hypocrisy, are both motivated by the desire for evil, because they have entered upon a wrong pra 11. The ascetic who is a fraud in speech and verse is motivated by the desire for the two kinds of gain, because he has entered upon a wrong aspiration, although his practice is perfect. 12. Among these, the one who desires evil is the one who claims to be an ascetic, but is not. 13. Attachment is the desire to believe in the self as superior because of the possession of good qualities. 14. Desire is the desire to believe in the self as equal.🔽The first two are not engaged in wrong practice. 15. The other two are engaged in wrong practice. 16. The one with remainder is to be understood in terms of the four. 17. The one without remainder is to be understood in terms of the degeneration of the vow. 18. The one with remainder is the one who, in the above passage, is said to be “one who practices impure bodily action, one who practices impure verbal action, and one who practices impure mental action.🔽” 19. From these three, the undisciplined, the undisciplined-undisciplined, and the undisciplined-disciplined arise, respectively. 20. This is taught in order. 21. The impure livelihood is taught in terms of wandering about for the sake of food. 22. The one who is greedy is one who is greedy for enjoyment. 23. The one who is lazy is one who is lazy with regard to the side of virtue. 24. The one who is immoral is one who has completely destroyed morality, 25. having incurred a root downfall. 26. The one who has evil qualities is one who is engaged in evil thoughts, 27. concealing the evil qualities of his faults. 28. The second is the perfection of application, 29. which should be understood as beginning with ritual, livelihood, morality, enjoyment, and the side of virtue. 30. Among them, the perfection of ritual is one who is engaged in ritual. 31. The phrase he is endowed with the perfection of the sphere of action refers to his livelihood. 32. The phrase he is endowed with the perfection of conduct refers to his morality.🔽The phrase he is satisfied with whatever is obtained refers to his contentment. 33. The phrase he does not associate with householders and monks refers to his virtuous side. 34. The phrase he speaks little and slowly refers to his delight in speaking the truth and in speaking correctly. 35. The phrase his conduct is not artificial or pretentious refers to his not engaging in wrong thoughts. 36. Moreover, beginning with the application of the rite, etc., 37. one should know hypocrisy and deceit. 38. The view of an objective referent is as follows: One dwells in the grasping of 'I' and 'mine'., beginning with the selflessness of the person. 39. It is the non-abandonment of the latent proclivity for the arising of the view of self. Paragraphs: $ 0 4 10 14 18 28 32 38 #

Please segment these sentences into coherent paragraphs: 0. Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly will not grasp at , up to and including omniscience, and will not let go of it.🔽Su­bhūti, great bodhisattva beings who practice the transcendent perfect 1. How will the perfections be completed? 2. If the perfections are not completed, 3. how will the knowledge of all aspects be attained?” 4. The Lord replied, 5. “Subhūti, when bodhisattva great beings do not pay attention to form, and similarly, connect this with each, up to 6. do not pay attention to awakening, then the wholesome roots of bodhisattva great beings increase, 7. and they will attain the knowledge of all aspects.” 8. Why is that? 9. Because if they do not pay attention to form, up to do not pay attention to awakening, 10. they will fully awaken to unsurpassed, perfect, complete awakening.”🔽He asked, 11. “Lord, 12. Why is it that, if one does not pay attention to form, 13. up to and does not pay attention to awakening, 14. one will attain the knowledge of all aspects?” 15. The Blessed One said, 16. “Su­bhūti, if one pays attention,🔽one will be bound to the world system of desire,🔽the world system of form, 17. and the formless world system. 18. If one does not pay attention, 19. one will not be bound to anything. 20. Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom should not be bound to any phenomenon.” 21. He then asked, “Blessed One, 22. to what will great bodhisattva beings who practice the transcendent perfection of wisdom in this manner not be bound?” 23. The Blessed One replied,🔽“Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom should not be bound to the world system of desire, 24. Subhūti, bodhisattva great beings practicing like that 25. do not stand in form. 26. They do not stand in the knowledge of all aspects. 27. He said, “Lord, 28. why do they not stand in form 29. up to why do they not stand in awakening?” 30. The Lord said, “They do not stand in anything because they do not settle down on anything. 31. And why is that?🔽Because they do not see any dharma that is called ‘settle down on’ 32. or ‘stand in.’ 33. Subhūti, bodhisattva great beings 34. practice the perfection of wisdom without settling down. 35. Subhūti, if a bodhisattva mahāsattva thinks, 36. ‘Those who meditate like that and those who practice like that 37. are meditating on the perfection of wisdom,🔽and they are practicing the perfection of wisdom. 38. I too am practicing the perfection of wisdom, 39. and I too am meditating on the perfection of wisdom,’ Paragraphs: $ 0 4 11 21 27 33 #

Please segment these sentences into coherent paragraphs: 0. In the tenth, tadahū: here the meaning is “on that day,” thus he said, “on that uposatha day.” They observe the uposatha 1. Here means the Uposatha, the Uposatha day. They observe it means they observe it by virtue or by fasting or by the method of drinking milk and so on. 2. For on the Uposatha day the followers of the Dispensation observe it by virtue, and the outsiders observe it by abstaining from all food or by the method of drinking milk and honey and so on. 3. And that Uposatha day is of three kinds as the eighth, fourteenth, and fifteenth days of the half-month. Therefore, in order to exclude the other two,🔽it is said “on the Uposatha day of the fifteenth.” In the sense of giving up means in the sense of 4. like the word “daytime.” The word “daytime” is said to be illuminating in a particular sense. Therefore he said: “It means in the middle of the day, in the daytime.” 5. Having made them accept means having made them accept. As the fruit of ripening means as the fruit of a similar kind. It is not very fruitful, because of the unvirtuousness of bodily misconduct. 6. and because of the defilement of the stain. “By the result’s advantage” : by the advantage of the fruit of the result. “By the result’s radiance” : by the radiance of the result, which is called “own-nature” , arisen from the departure of the opposit 7. “Not a great radiance” : not a pure radiance. “By the result’s extension” : by the extension of the result. 8. “I do not exist anywhere” , etc., is said in the text to be “lying” because it occurs by way of wrong adherence. 9. But the noble vision that occurs by way of the vision of the emptiness of the four corners is not lying. For this is said: 10. “Again, bhikkhus, a noble disciple considers thus: ‘I am not anywhere belonging to anyone, nor is there anything belonging to me anywhere.’“ 11. Here the emptiness of the four corners is stated. How? The noble disciple considers thus: “I do not exist anywhere, 12. He does not see that he himself is anyone’s possession anywhere. 13. He does not see that he should be given to anyone as a brother in the place of a brother, as a friend in the place of a friend, or as an article of merchandise in the place of an article of merchandise.🔽The meaning is that he does not see that he sho 14. the meaning is that he does not see himself anywhere as anyone else’s. Now, taking the word mama,🔽he does not see that he is anyone else’s self as a possession of anyone in any way. 15. He does not see that he is anyone else’s self as a possession of anyone in any way. He does not see that he should be given to anyone else as a brother in the place of a brother, as a friend in the place of a friend, or as an article of merchandise i 16. The meaning is that he does not see that he should be given as a possession of such and such a kind in any place. Thus he does not see himself anywhere, nor does he see himself as anyone else’s possession anywhere. 17. he does not see himself anywhere else, he does not see another’s self as his own, 18. He does not see himself anywhere else’s as another’s. He does not see another’s self as his own self anywhere. He does not see another’s self as his own self anywhere in the state of being possessed. That is why this emptiness should be understood as 19. But because it is impossible for those with wrong view to see in accordance with actuality, the seeing of the four-cornered emptiness stated thus 20. is impossible for them. Therefore, just as the statement “There is no mother, there is no father” is a wrong grasp, 21. so too the statement “I am nowhere” is a wrong grasp. Herein, “anywhere” is a place or a time. 22. Now, why is it said that it is fruitless? For by the word “not great fruit” the state of having great fruit is indeed indicated, 23. but not the state of having fruit in every way. That is why he said “The mere letter is left here” . 24. In the other terms too: “not great profit” and so on. 25. With eight reasons: 26. “Then Sakka, lord of the gods, extolled the eight amazing and wonderful qualities of the Blessed One in the presence of the devas of the Thirty-three: 27. ‘What do my good friends the devas of the Thirty-three think? 28. To what extent has the Blessed One gone forth for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans? 29. To this extent has the Blessed One gone forth for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. 30. I do not see any other ascetic or brahmin endowed with these qualities, who has gone beyond this.’ 31. The eight reasons beginning with ‘gone forth for the welfare of the multitude’ are stated in detail in the Mahā-Govinda Sutta . 32. Why did the Exalted One say ‘with eight reasons’ instead of ‘with nine reasons’? 33. He says: “Herein, all the qualities of the Buddhas, whether mundane or supramundane, are included.” This is the meaning: 34. in this sutta all the qualities of the Buddhas, whether mundane or supramundane, are revealed without distinction by the words “He is thus, the Blessed One … .” Therefore, referring to the qualities revealed by that phrase, it is said that the qualit 35. The meaning is that the individual qualities are shown by the individual epithets beginning with “worthy.” 36. The meaning is that the application should be made in the way beginning: “For when the body is soiled, it is not beautiful to see, like the sky covered with clouds.” 37. The meaning of “recollection of the Community” is the recollection of its special qualities. 38. The heat that is taken up two or three times is the heat that is taken up by means of the burning of the two or three times that the firebrand is whirled round. 39. The simile should be construed in the way already given thus: “Just as when a dirty garment is cleaned by means of the cleaning substances, namely, lye, etc., Paragraphs: $ 0 3 9 11 18 25 32 37 #

Please segment these sentences into coherent paragraphs: 0. Ninth, bestowing the Dharma of fruition; 1. Tenth, attaining the equality of fruition. 2. Above is benefiting others. 3. Sixth, answering the attainment of the bodhisattva canon. 4. First, concluding the previous and giving rise to the following, there are ten phrases in total, namely, using the virtue of the aggregates to form the canon, profound and vast without end, thus there is no further progress. 5. First, seeing the Buddha; 6. Second, upholding the Dharma is the same as upholding the canon; 7. Third, expounding the Dharma is the same as the canon of eloquence; 8. Fourth, universal compassion; 9. Fifth, wondrous concentration; 10. Sixth, supreme function; 11. Seventh, entering realization; 12. Eighth, based on realization, giving rise to spiritual powers, namely, using the heavenly eye to see the treasures buried in the earth and in the ocean, as well as knowing the sources and prices of various treasures; 13. Ninth, the Buddha's empowerment increases virtue; 14. Tenth, wisdom penetrates the vessel realm. 15. The seventh answer is to transform and liberate them according to their capacities. 16. First, concluding the previous and giving rise to the next, namely, teaching according to capacities, is called transformation according to capacities. 17. Within this, there are three parts: 18. First, knowing the faculties and capacities; second, teaching to avoid faults; third, teaching to cultivate goodness. 19. Within the first, there are also three: 20. First, knowing the illnesses and preferences of sentient beings; second, knowing past habitual tendencies; third, knowing present thoughts. 21. Within the second, teaching to avoid faults, there are three: 22. First, a general statement, then nine specific points. 23. Eighth, by contemplating the equality of self and others, one does not give rise to arrogance towards others. 24. Ninth, the mind of the deceitful is often disturbed by fame and profit and is not sincere. The bodhisattva knows that it does not exist, and therefore the mind is tranquil. 25. Third, Thus concludes. 26. In the third, teaching the cultivation of goodness, the first sentence is general, and the following thirteen sentences specifically illustrate. 27. Among them, the first eight are the Dharma of one's own stage, and the last five are the Dharma of advancing to higher stages. 28. Among them, the first two are able to expound the Dharma. The first is observing principles as equal and not contradicting specific phenomena, and the second is breaking down phenomena and not obstructing the existence of principles. This is because 29. Another explanation: 30. Discrimination is expounding, which means that although one further explains various distinctions through different approaches based on the equal Dharma, they all do not lose the fundamental doctrine, and therefore it is said that there is no contrad 31. Second, explaining that dependent origination is natureless is called destruction, but it also does not obstruct the realm of dependent origination, which is nowhere dispersed or extinguished. This is the non-obstruction of destruction. 32. Below this, it benefits people. 33. Third, transforming them to give rise to faith. Faith removes doubt, so there is joy. 34. Fourth, transforming them to give rise to understanding. Understanding the true principle is called entry. Below, it teaches them to give rise to practice. 35. Fifth, meritorious practices lead to fruition. Below, it teaches the practice of wisdom. 36. Sixth, the practice of breaking down characteristics, seventh, the practice of entering reality, and eighth, the practice of non-attachment. The Dharma all relies on the mind. Since both extremes are left behind, it is called non-defilement. Below, i 37. Ninth, it teaches to respectfully think of all Buddhas with this non-dual, equal mind. This is approaching the Buddha's body. 38. Tenth, it teaches to study the soft sounds without attachment. Eleventh, to other different sounds without discrimination. These two study the Buddha's verbal actions. 39. Twelfth, studying the Buddha's teachings; thirteenth, cultivating the Buddha's wisdom below perfection, these two study the Buddha's mental activities. Paragraphs: $ 0,3,5,15,17,19,21,23,25,26,29,32,37 #

Please segment these sentences into coherent paragraphs: 0. It is precisely the superior resolve that is associated with mind and wisdom. 1. You should know that these two are included in the aggregate of liberation within the five component Dharma body. 2. If that is so, it should not be said that liberation is only superior resolve. 3. The Sutra school raises an objection. 4. If the substance of the aggregate of liberation is only superior resolve, 5. it should not be said in the scriptures, “What is pure liberation that is most excellent? 6. The answer is: The mind is liberated from the impurity of craving, 7. and it is liberated from the impurity of hatred and delusion. 8. If a person in training has not yet fulfilled the aggregate of liberation, 9. in order to fulfill it, he cultivates the superior practices of desire, effort, etc., to bring it to fulfillment. 10. If a person beyond training has already fulfilled the aggregate of liberation, 11. in order to grasp it and not lose it, he cultivates the meritorious practices of desire, effort, etc. 12. Since the scriptures say that the mind is liberated from the impurity of craving, etc., 13. therefore we know that the aggregate of liberation is not only superior resolve. 14. As for desire, effort, etc., 15. it refers to faith, serenity, mindfulness, wisdom, thought, and equanimity. 16. Therefore the second chapter of the Nyāyapraveśa says: 17. Moreover, it is as the scriptures say: 18. Faith, desire, effort, serenity, mindfulness, wisdom, thought, and equanimity are called the superior practices. 19. The old translation says eight cessations. 20. If so, what is it? 21. Some say that the aggregate of liberation is the aggregate of liberation. 22. The Sautrāntika answer. 23. Some other Sautrāntika masters say: 24. By the power of true wisdom, greed, hatred, and delusion are dispelled. 25. The meaning of the mind being far removed from the defilements is called the aggregate of liberation. 26. Thus far, the nature of true liberation and true wisdom have been explained. 27. This explains the seventh and eighth sentences. 28. Summarizing the previous explanation, the nature of true liberation has already been explained. The nature of true wisdom 29. is as explained among the thirty-seven factors of enlightenment. 30. Namely, the previously explained knowledge of destruction and knowledge of non-arising are called true wisdom. 31. It is the aggregate of liberation and insight among the five aggregates of the Dharma body. 32. In what world is the mind liberated? 33. This is the second explanation of true liberation. 34. The question. 35. In which of the three time periods does the mind of the adept attain liberation? 36. Yet it is said that the mind of the adept is liberated? 37. The verse says: up to liberation from obstacles. 38. The answer. 39. As the Abhidharma-śāstra says: The first word.🔽Distinguishes the latter. Paragraphs: $ 0 3 12 20 23 32 35 38 #

Please segment these sentences into coherent paragraphs: 0. The four kinds of reasoning are the reasoning of the view, the reasoning of the action, the reasoning of the proof of the proof, and the reasoning of the dharma. 1. This is the first of the four lines. 2. The four types of reasoning are brief. 3. The term relative refers to the relation between phenomena and their effects. 4. The term conventional refers to the fact that the factors that form are conventionally designated and that the effects of each and every phenomenon are dependent on the causes and conditions of each and every phenomenon. 5. The term functional reasoning refers to the way things work and are caused. 6. The definitive cause and condition of an action, its agent, and its effect are the actions of that action and its effect. 7. The reason for accomplishing the mantra is that it is all-pervading. 8. This is the characteristic of the valid cognition of what is to be done. 9. The term reasoning refers to the nature of phenomena. 10. The ultimate truth is the relative truth of phenomena, and the ultimate truth is the nature of phenomena. 11. This is the reason for establishing the reasoning that is the correct reasoning, which is the reason for rejecting the characteristics of these four schools and for determining their specifics. 12. The characteristics of the reasoning that is observed. 13. The dependent reasoning is the reasoning that causes and conditions are dependent, because the term is applied later because it is the cause of the creation of the compound. 14. The arising of the formative factors and the establishment of the conventional factors are not independent. 15. The reasoning that is established as a cause and condition is that it is present in the collection. 16. There are two types of creation. 17. The outer and inner assemblies. 18. The six realms, from the first to the last, are external. 19. The sense organs and consciousness are the inner dharma. 20. The term production refers to the creation of something that has not yet arisen. 21. The term conventional refers to the specific expressions of things. 22. They are also different in terms of their similarities. 23. What is dependent on similarity? 24. The result is the production of the grain, and so on, depending on the individual seeds. 25. Among these, the specific conditions that are encountered are as follows: If the seed of the valley is soaked in water and produced, it will become the result of the victory, and the outer and inner channels will become red. 26. The nature of the text is not impaired, and the color of the text is still present. The ripening depends on the similarity. 27. When the seeds of the mud valley are covered with a thick layer of water, only the outer root and the inner hand become red. 28. The seed is not red, but it has a different aspect. 29. When the seed is sown, the remaining seed is sown and the seed is grown from the sprout to the weeds. 30. The same applies to the fact that when the fruit ripened, the eyes were blinded by the harvest. The seed was weak, and the grain was ripe. 31. The grain is not ripe at that time. 32. The seed is still there, but it is only from the seed that the field has grown. 33. Some harvest without success, and others take fruit from a single harvest. 34. Some people are very angry. 35. Although there is no specificity in the seed, the specificity in the fruit is also the same as the unchanging nature of the seed. 36. There are different ways of being a king and a queen, and there are different ways of being a monk in a clan. 37. These are the outer phenomena. 38. The result of actions that bring happiness and suffering to others is the experience of the ripening of happiness and suffering. 39. This is the source of the scriptures that reveal the noble ones. Paragraphs: $ 0 3 9 13 16 20 24 30 36 38 #

Please segment these sentences into coherent paragraphs: 0. If, apart from the existent dharma, there is a separate non-existence. 1. The commentary states: 2. The substance of non-existence is not existent. 3. Without the above, non-existence is not established. 4. The substance of the existent dharma is not nonexistent. 5. Why is it necessary to separately establish existence? 6. If they say that although the existent dharma is not nonexistent, 7. It does not exist by itself, so existence is necessary. 8. It should also be the case that the nonexistent dharma does not itself not exist. 9. Outside of the nonexistent dharma, non-existence is separately established. 10. To what extent does this criticism always apply? How does it resolve the difficulty? 11. The argument is as follows. 12. The nature outside of the non-existent should be established separately by you in the tenth phrase. 13. The reason is as follows. 14. Because the two dharmas of existence and non-existence mutually contradict each other, excluding the six phrases such as the great, the same, the different, and the combination, etc. 15. Like reality, virtue, and action. 16. The reason does not say excluding the great, etc. 17. There is then an indefinite error. 18. Is it like reality, virtue, etc.? 19. Because they mutually contradict non-existence, 20. the nature outside of the non-existent is established separately? 21. Or is it like the great, etc.? 22. Because the non-existent mutually contradicts, 23. the nature outside of the non-existent is not established separately? 24. Therefore, the present simplification says excluding the six such as existence, etc. 25. The treatise states: 26. Since that is already unreasonable, it is only false imagination. 27. The commentary states: 28. This concludes the refutation. 29. Since that non-existence is not established separately again, 30. if so, the nature of existence should not be so. 31. Therefore, the nature of existence is only falsely imagined. 32. The second part of the section presents the difficulty of the same and different natures. 33. They hold that the same and different are the intrinsic natures of all real qualities, etc. 34. They are not identical with reality, etc., because this is a plurality of dharmas, so now it is refuted. 35. The treatise states: 36. Moreover, what they hold... 37. The commentary states: 38. The nature of reality, quality, and action is precisely the same and different natures. 39. Apart from reality, quality, and action, it is definitely not so. Paragraphs: $ 0 1 11 25 32 35 37 #

Please segment these sentences into coherent paragraphs: 0. There is another single quality: 1. having pure application because one’s actions are well done. 2. There is another single quality: 3. having pure marks because one’s merit is pure. 4. There is another single quality: 5. having pure afflictions because one’s knowledge is pure. 6. There is another single quality: 7. having a pure buddhafield because one’s sentient beings are pure. 8. There is another single quality: 9. It is the skill in dedicating the unconditioned. 10. “There is another single quality: 11. it is the acceptance of the Dharma that accords with the Dharma. 12. “There is another single quality: 13. it is the discernment of the gateway to liberation. 14. “There is another single quality: 15. it is the stability of remaining in the absence of a basis. 16. “There is another single quality: 17. it is the knowledge of the exhaustion of defilements through the superknowledges. 18. “There is another single quality: 19. it is the knowledge and liberation that are purified by śamatha and vipaśyanā. 20. “There is another single quality: 21. it is the cultivation of wisdom that is embraced by means. 22. “There is another single quality: 23. The essence of the three realms is attained, the essence of enlightenment.🔽🔽 24. The essence of the three realms is the essence of awakening. 25. There is another single quality: 26. the realization of the equality of all phenomena is unsurpassed, perfect, complete awakening. 27. Sāgaramati, 28. there is another single quality that encompasses the Great Vehicle. 29. What is that single quality? 30. It is the realization that all phenomena are unborn and unarisen, and the acceptance of the fact that phenomena are unborn. 31. Sāgaramati, 32. this is the single quality that encompasses the Great Vehicle. 33. Sāgaramati, 34. these are the qualities 35. They are: to be included in the Great Vehicle, to uphold it, and to abandon all bases. 36. Sāgaramati, 37. there are two other things that are cherished in the Great Vehicle. 38. What are they? 39. They are: Paragraphs: $ 0 10 25 27 37 #

Please segment these sentences into coherent paragraphs: 0. What is the one path to nirvana? 1. The master said: 2. The sun rises high, the old cliff of the Brahma path is empty. 3. Is it so? The light lacquer. 4. A lamp in front of the table. 5. The master said. 6. The treasure is always without rest. 7. Ancient and modern times are not different, the myriad families are busy. 8. What is the essence of prajñā? 9. The master said. 10. The clear and tranquil sea is bright with myriad images. 11. What is the function of prajñā? 12. The master said. 13. As soon as it is lit, Mount Huashan is tall and lofty. 14. You can already see the people who beg for their lives in a flurry. 15. The master said. 16. You all call what prajñā? 17. If you recognize the essence of prajñā, 18. You will understand its function. 19. Because of this, you subdue wrong views, 20. Crush the heavenly demons, 21. And make them abandon evil and return to the right. 22. You will then obtain the prajñā spiritual pearl, 23. With its brilliant light. 24. You are worthy of receiving offerings from humans and gods and continuing the Buddha's lamp. 25. This is the true eye of the Way. 26. For patch-robed monks, 27. What else is there to do? 28. You have been standing for a long time, take care.🔽The master ascended the hall and said: 29. The ancients said: 30. When the sky is overcast, the nature of the earth is dark. 31. Today, when the sky is overcast, is the nature still dark? 32. If the nature is dark, 33. then one is made to run around by it. 34. Deluded, one takes oneself to be an object. 35. There is no life-force at all. 36. But tell me, what is the purpose of the written records? 37. One is not made to run around by it. 38. Therefore the ancients said: 39. Clearly, one still has the spirit of the heavens. Paragraphs: $ 0 1 8 9 12 15 28 29 #

Please segment these sentences into coherent paragraphs: 0. The words “mother and father” are merely an illustration. Therefore any such cause and support for profitable states should be understood. 1. and should be seen. By way of affection: by way of the affection that is a condition, not by way of the affection that is a conascent factor.🔽For there is no profitable that is conascent with affection. With a mind that is soft and malleable: with a 2. Just as “with a mind that is soft and malleable” is said in order to show the profitable that is the end of the round of rebirths, 3. so “the four foundations of mindfulness … the things that are aids to enlightenment” is said in order to show the profitable that is the end of the round of rebirths.🔽But other ideas such as giving, virtue, etc., 4. should be understood as the profitable that is the end of the round of rebirths and the profitable that is the end of the round of rebirth respectively, since they are conditions for the round of rebirths and for the end of the round of rebirths. 5. The end: the end is the attainment of the peak, the fruit, which brings about the distinction of the fruit, and the distinction of the glory of existence in the world of the gods. 6. “In the human world” is specified because the end is reached by means of the human world. 7. and this is the way the teaching comes in. The Thread’s meaning is construable as ‘The success of the path, fruition, and extinction is the culmination ’.🔽The Thread’s meaning is construable as ‘The success of the one going on the round is the culmin 8. The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round is the culmination ’.🔽The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round 9. The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round is the culmination ’. 10. The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round is the culmination ’.🔽The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round 11. The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round is the culmination ’.🔽The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round 12. The Thread’s meaning is construable as ‘The success of the one going on the round and the one going off the round is the culmination ’.🔽The Thread’ 13. ‘Even a little’: even a very little. ‘Slipped’: slipped down. ‘Facing the rim’: facing the rim’s place. 14. ‘They bound it’: they bound it in order to know whether the Wheel-Jewel had slipped or not. ‘That’: the death as already described. 15. ‘A very powerful misfortune’: when a very powerful misfortune had arisen for the King. 16. ‘Attentively’: not being negligent by the King’s order. 17. ‘As far as the ocean’s shore’: he speaks with reference to Jambudīpa alone. That is surrounded by the Assakaṇṇa mountain in the north, 18. and it is the shore of the ocean that is surrounded by itself. ‘By the power of merit’: by the power of merit that brings about the state of a Wheel-Turning Monarch. 19. ‘Having done thus’: having put on the yellow robes. ‘Well-done deed’: he speaks of the ten courses of wholesome kamma. 20. ‘Tenfold, twelvefold’ will be the analysis that will come later. ‘By fulfilling’: having fulfilled. 21. and he did so while standing. He removed the faults: he removed the faults that are the opposites of the wheel-turning monarch’s conduct. 22. He conducted himself in the conduct of wheel-turning monarchs: the conduct that should be conducted by wheel-turning monarch kings. The usage is as if it were in the future, 23. just as it is said, “The Enlightened One came to Rājagaha” . And although they have attained the state of wheel-turning monarchs, they conduct themselves there, thus it is said. 24. The explanation of the Noble One’s conduct of a wheel-turning monarch.🔽That Dhamma which does not allow him to conduct himself otherwise is the basis of that, thus it is the basis of that. 25. With that basis in his cognizance: making it, 26. Honouring: making it by way of doing reverence. Hence he said ‘as if it were’ and so on. Respecting: respecting it by way of respect as if it were a stone umbrella. Hence he said ‘in the occurrence of that respect.’ 27. Honouring: honouring it by way of esteeming it, loving it, with the mind, by way of esteem. Hence he said ‘that itself’ and so on. Worshipping it thus, 28. And the occurrence of the respect, etc., mentioned above is due to the fact that he has been served. In order to show this, it is said: “Having served him” .🔽By the words “having become the lord of the Dhamma” he shows that the Dhamma is the most imp 29. By the words “by the power of the Dhamma” he shows that he is inclined, inclined, and inclined towards the Dhamma in all his activities, such as standing, sitting, etc. 30. “He protects others”: by guarding, watching over, and protecting others, by protecting them from harm in this very life, 31. he protects himself by the same means of accomplishing the welfare of others, namely, by the virtue of patience, etc. “By the state of loving-kindness”: by the state of loving-kindness. “By the protection”: by the protection of the robe, alms food, e 32. “Establish him in the restraint of virtue” shows protection; “Give him perfumes, garlands, etc.,” 33. shows concealment; and the other shows guarding. By the word “and” he includes the establishment in the restraint of virtue, etc., in the “perfection of giving gifts.” The same method of interpretation applies to the other uses of the word “and.” 34. Those who have villages as their abode are called “villagers.” 35. The intoxication called conceit is of nine kinds, occurring in the mode “I am superior,” etc. 36. Herein, conceit itself, occurring in the mode of infatuation, is conceit-intoxication. One who delights in beautiful bodily and verbal action is a delight-in-beauty. 37. The state of that is delight-in-beauty. Or all good bodily and verbal conduct is delight-in-beauty.🔽One who is well-disposed is a delight-in-goodness. The state of that is delight-in-goodness. 38. “Good conduct” : the conduct of the three kinds of good conduct. “Rāga, etc.” : greed, hatred, delusion, conceit, etc. “By taming, etc.” : by taming, by controlling, by completely destroying. 39. “By oneself alone” : by one’s own mind, by one’s own self. For in the earlier stage of practice, Paragraphs: $ 0 3 7 13 17 24 28 34 37 #

Please segment these sentences into coherent paragraphs: 0. The Buddhist Rituals of the Mani Light Sutra in One Fascicle 1. On the eighth day of the sixth month in the nineteenth year of Kaiyuan, the great virtuous one 2. Buddhatanu respectfully translated at the Imperial Academy of Erudition, by imperial decree 3. The Names and Doctrines of the Emanated Buddha Lands, Part One: The Buddha Isidaru Shonsha, which is the Sanskrit name of the original country, is translated as Light Messenger. 4. He is also called the Dharma King of Complete Wisdom. 5. He is also called the Buddha of Mani Light. 6. He is the different name of our Supreme Medicine King of Great Wisdom and Light, who manifests the Dharma body through transformation. 7. When he was about to appear in the world, 8. the two luminaries descended with spiritual light illuminating the three bodies. 9. Out of great compassion, he responded to the demonic army, 10. personally receiving the pure teachings and instructions of the Bright Venerable One. 11. Then he manifested birth, thus called the Light Messenger. 12. With profound true wisdom and firm doubts, he is called the Dharma King of Complete Wisdom. 13. Responding to the spiritual sages with awakened observation, he is called the Buddha of Mani Light. 14. The light penetrates inside and outside. 15. Therefore, the Great Wisdom is the ultimate among humans and gods. 16. The unsurpassed is therefore of high rank and noble status. 17. The King of Physicians spreads the Dharma medicine. 18. Then Laojun entrusts his spirit to the womb of the Sun, and his brilliance flows like the sun's rays. Shakyamuni receives the womb of the Earth, and the sun's image corresponds with his appearance. The three sages are all enlightened in the fundament 19. According to the long calendar of the Pāśa people, from the beginning of the opening of the world, there were twelve cosmic ages, dividing the years. 20. In the eleventh cosmic age, named Na-guan, for 227 years. 21. Shakyamuni appeared. 22. In the twelfth cosmic age, named Mo-xie-guan, for 527 years. 23. Manicūḍa Buddha was born in the palace of King Baladhara in the country of Suli, to Queen Pūrṇā of the Kṣatriya caste. 24. The long calendar of the Pāśa people corresponds to the eighth day of the second month in the 13th year of the Jian'an era of Emperor Xian of the Han dynasty, when he was born. 25. It is completely in agreement. 26. As for receiving the womb by relying on the heavenly decree, 27. Those who are pregnant while observing strict vegetarianism and precepts 28. are originally pure. 29. They are born miraculously from the chest. 30. Outstanding in the world, extraordinary. 31. With nine spiritual manifestations 32. and five auspicious responses, their birth is not ordinary.🔽Moreover, with three vows, four kinds of tranquility, five truths, and eight kinds of fearlessness, 33. their virtues are complete. 34. How can they be described? 35. From heaven and among humans, they relieve suffering and bring happiness, praising virtue and discussing it. 36. If it were not so, how could there be a birth in the royal palace with spiritual concentration and wisdom? 37. Clearly understanding the true basis, with extraordinary wisdom and uprightness. 38. The physical form is uniquely outstanding. 39. The mind encompasses the universe. Paragraphs: $ 0 3 7 19 23 26 32 35 #

Please segment these sentences into coherent paragraphs: 0. The commentary says: 1. This above unobstructedness 2. Is like a mirror and lamp.🔽It is like the mutual interpenetration of ten mirrors. 3. When nine mirrors enter into that single mirror, 4. It subsumes that single mirror and returns it to within the nine mirrors. 5. Simultaneously interacting. 6. Therefore it is said to be unobstructed. 7. Eighth, the unobstructed gate of mutual access. 8. It means that one, in relation to all, 9. Has subsumption and has entry. 10. There are four statements in total. 11. Namely, one includes all. 12. One enters all. 13. All include one. 14. All enter one. 15. One includes one. 16. One enters one.🔽All include all. 17. All enter all. 18. Simultaneously interpenetrating without obstruction. 19. The commentary says: 20. One includes one. 21. One enters one means: 22. Like the east mirror including the west mirror. 23. When entering my east mirror, 24. It is my east mirror. 25. Entering the west mirror.🔽All include all. 26. All enter all means: 27. Perfectly always so. 28. This statement 29. Only because the words do not manifest suddenly, 30. Borrowing the previous three statements, each statement is complete. 31. The nine characteristics are in the unobstructed gate. 32. Namely, all in relation to one also have inclusion and entry. 33. There are also four statements.🔽Namely, including one and entering one.🔽Including all and entering one. 34. Including one and entering all. 35. Subsuming all within all. 36. Simultaneously interpenetrating without obstruction. 37. The commentary says: 38. This is different from the previous four statements. 39. The previous only subsumes and enters simultaneously. Paragraphs: $ 0 7 19 25 32 37 #

Please segment these sentences into coherent paragraphs: 0. All these are the secret mantra. 1. Knowing this excellent ritual, 2. The hero is standing in front of the tree of enlightenment. 3. I have found this name of omniscience. 4. The mantra is the unequaled practice. 5. The glorious Manjushri is my protector. 6. I am not able to bear the evil spirits. 7. He defeated the great armies. 8. Therefore, the omniscient One will attain enlightenment. 9. The boy said, You should do this with wisdom: You should teach the Buddha the Dharma and the Saṅgha. 10. Always seek refuge in me, Mañjuśrī Dorje and others. 11. It is the nature of the cycle of existence. 12. Go for refuge, the disciple said. 13. The mighty one, the blood-drinking one, the hero, the man of the victory, and so forth. 14. The bodhisattvas are immeasurable. 15. All this is in my mind. 16. From now on, I will be my own. 17. He will live in the land of the nondual state of Brahma. 18. I have kept my vows. 19. I vowed to the lord. 20. The sun is the sun of the sun. 21. The buddhas are concerned with me. 22. This is my name. 23. The master is in control. 24. The Buddha's teaching is the source of all the teachings. 25. The wheel of irreversibility is joined. 26. The nature of liberation is the supreme city. 27. Master, let me do it. 28. The priest then spoke to the king, saying, I am going to go to the king. 29. The thoughts are well gathered. 30. Listen to me with a very good heart. 31. The mind is like a vajra mind. 32. The Sugata does not bless them. 33. The Buddha, Dharma, and Saṅgha. 34. The Three Jewels are the highest. 35. I took refuge in the Three Jewels. 36. This is the pure lineage of the Buddha. 37. The vows are said to be pledges. 38. The great Vajra family. 39. The vajra bell and the seal. Paragraphs: $ 0 5 9 13 18 24 28 33 #