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Dharmamitra 35

Please segment these sentences into coherent paragraphs: 0. “Otherwise, . . . ” If it is not understood, it would be like the activity of a blind man, 1. because the object of knowledge would not be ascertained. 2. The first alternative is eliminated by “from the particular. ” 3. The meaning is that the cognition of the nature of the particular is the establishment of the form of the unclear blue, and so on. 4. The second alternative is to be rejected, because if one accepts that the mere understanding is the object, then the mere existence of the object in general is not the ultimate, but rather the mere application of the understanding. 5. The explanation is “if” and so on. 6. “Thus” means in connection with an aspect that is different from the manifestation. 7. “From that” means from the understanding that has a similar aspect. 8. This explains the first half of the second verse. 9. The explanation of the second half is “But if” and so on. 10. The difference in meaning is the general. 11. “From that” means from the understanding. 12. “Otherwise” means if the other is established from the understanding of another aspect. 13. There would be the absurd consequence that it would be infinite. 14. A pot would be produced from the concept of a cloth. 15. Thus, having refuted the generality as either different or non-different,🔽the author now refutes it as having the nature of both. 16. In order to do this, he anticipates an objection: 17. “If it is not like that, 18. why is it that 19. they are mutually exclusive?” 20. How are they mutually exclusive? 21. “Because” is the reason. 22. The generality that is accepted as having the nature of pervasion, if it is non-different from the different natures of the particulars, 23. then how could it be different, since it would not be different from the particulars?🔽The objection is anticipated: 24. “If it appears as different, then it is different.”🔽The response is: 25. “This is not so.” 26. “In some way” means by the nature of the subsequent. 27. “That itself” means that the subsequent nature is not different from the manifest. 28. If that were so, then the subsequent nature would be removed from being non-different. 29. This is what is said by “that.” 30. One might think, “The subsequent nature is not non-different from the manifest. 31. However, it is asserted that the subsequent nature is not different from another.” 32. This is what is said by “another.”🔽If that were so, then at that time the subsequent nature would not be different and not non-different. 33. But if the subsequent nature itself is not different, then at that time, 34. If it were not different from that, 35. then that, i.e., that which is not different, would always be just as it is, i.e., it would always be not different.🔽But it is not so, i.e., it is not the case that the universal is not different from the particulars.🔽And when it is extracted, i.e., 36. Why is that? 37. Because if it were not different, then the universal would be exhausted in the particulars. 38. Or else, if it were not different from that, 39. then the universal would be just as it is, i.e., it would be just as the particulars are.🔽Because the nature of the universal would be infinite, i.e., it would have the nature of being both different and not different. Paragraphs: $ 0 15 23 32 36 #

Please segment these sentences into coherent paragraphs: 0. Mañjuśrī said, I have no idea. 1. Deva­putra, when bodhisattva great beings know all thoughts with an unconceptual mind, bodhisattva great beings become powerful because they master phenomena. 2. The prince replied, The prince of gods has said this. 3. Mañjuśrī, how do bodhisattva great beings become masters of all activities? 4. Mañjuśrī said: 5. Deva­putra, when bodhisattva great beings know all the ways in one way, 6. All methods are identical. 7. Deva­putra, bodhisattva great beings are masters of all activities. 8. The prince replied, The prince of gods has said this. 9. Mañjuśrī, how is it that all bodhisattva great beings are without fault and endowed with all good qualities? 10. Mañjuśrī said, I have no idea. 11. Deva, when bodhisattva great beings realize that all phenomena are without antidote, they do not practice any phenomena. 12. The Buddha said, Nanda, the gods do not eliminate any phenomena. 13. All great bodhisattva beings are without fault and endowed with all kinds of good qualities. 14. When Mañjuśrī the Younger taught this doctrine, fifty-eight thousand bodhisattvas were able to bear with the prophecy of the unborn Dharma. 15. The pure, immaculate eye of the Dharma is understood by ninety-seven thousand gods and humans. 16. The mind of the one hundred thousand sentient beings is the highest, complete awakening. 17. In order to worship the youthful Manjushri, the gods send down rain of divine flowers from the sky. 18. When the youth Mañjuśrī heard this, the whole assembly was filled with joy and joy. They said, May we also receive these teachings! 19. May I have the same unbroken confidence as Mañjuśrī, the youth! 20. The Blessed One also said, Mañjuśrī, you are young. 21. Mañjuśrī, you have taught the Dharma in a very good way. 22. The name of the king was Good. 23. The second is the mother. 24. Then the prince of the gods spoke to the youthful Manjushri, saying, This is the way to go. 25. Mañjuśrī, do you want to be hidden by the Dharma from me? 26. Mañjuśrī said, I have no idea. 27. Son of the gods, do you want to be a spiritual teacher? 28. Deva­putra, the one who disciplines the Dharma well taught is called the Dharma master, who has relinquished craving and desire. 29. This is because there is no realization of the phenomenon. 30. This phenomenon is beyond the eye, so it is not visible. 31. This is because it is not established. 32. This is because it is not mixed with the six objects. 33. This phenomenon is devoid of mind, mind, and consciousness, so it is not my own. 34. This is because it is not established at all. 35. This Dharma is without a basis because it goes to the land without a destination. 36. This Dharma is naturally pure, and it is not contaminated. 37. This phenomenon is not present because it is pure in the past. 38. This phenomenon is not going because it purifies the extremes of the latter. 39. This phenomenon is pure, and it does not endure. Paragraphs: $ 0 3 9 14 18 22 24 27 #

Please segment these sentences into coherent paragraphs: 0. First, having invited the deities, from the four doors of the maṇḍala, 1. just as one acts from the east, so one should enter all around from the south, west, and north. 2. This is indicated by the word “just as.” 3. By which gestures should one enter?🔽By the four gestures of the four sisters. 4. One should enter by the gestures of the four sisters.🔽And how is that?🔽By the order of the directions, 5. one should enter by the union of Nanda in the eastern mandala,🔽by the union of Bhagini in the southern, 6. by the union of Varahi in the western, 7. and by the union of Siddhi in the northern mandala, and one should enter everywhere, reciting vajra vajra hri hri shri hri bhyo. 8. This is the meaning of the word order.🔽Having entered, one should worship 9. with incense and so forth, as prescribed. 10. Having entered in that way, one should worship with incense and so forth, as prescribed, in one's own mandala. 11. All the rites should be done in accordance with the previous [instructions]. 12. The master should invite and summon the maṇḍala with the five offerings, just as [explained] before. 13. By whom should it be done? 14. By the one who has accomplished the secret reality. 15. The essence mantra “oṃ” and so forth is the principal one of the secret reality. 16. By that very reality, secret, and secret accomplishment, the goddesses should be summoned with the mudra of invitation. 17. Make a vajra fist with the middle finger and ring finger. 18. The tips of the eight fingers—the thumbs, middle fingers, and little fingers—are joined together. This is the pledge seal of the four sisters. 19. With this very [mantra] one should summon, and with this very [mantra] one should induct into the maṇḍala. 20. Then all will descend. Having thus performed the summoning, all disciples to be established will descend. 21. By the power of summoning the goddesses, they will descend upon them—this is the meaning. 22. Having descended, one should induct. Having summoned the hosts of goddesses, one should accomplish with the samaya mudrā. 23. Then, having sealed with the great mudrā of Dharma, karma, and mahāsukha, one should confer empowerment with the vajra ratna mudrā. 24. Having made offerings with all offerings, if one inducts the disciple, the master should enter by the application of one’s own entry. 25. Because it is explained as “just like that. ”🔽Then, having taught the binding of the seals, one should utter the secret. 26. Having given the essence mantras of the goddesses, one should teach the binding of the great seal, the binding of the doctrine seal, the binding of the action seal, and the binding of the pledge seal. 27. Having taught that, one should utter the secret to them: 28. “Desire, anger, delusion, and likewise food and drink and taste, 29. if attended with Dharma, they are bliss, 30. but if not attended with Dharma, they produce suffering. ” 31. How? 32. It is said, “having sworn an oath. ” The oath is this: 33. “Whoever has entered for the sake of sentient beings, 34. starting from here, 35. if one does not guard the secret,🔽one will be born in the great hell. ” 36. Now, the secret should be stated, beginning with “attachment.”🔽Attachment, aversion, delusion, 37. as stated, 38. food, drink, and taste, 39. food, etc. Paragraphs: $ 0 8 12 16 25 32 36 #

Please segment these sentences into coherent paragraphs: 0. Why is it so? 1. Those who uphold pure precepts 2. Should not allow themselves to come into contact with or offend against the myriad phenomena in the heavens and on earth. 3. If one mistakenly offends against them, one will still incur great offenses. 4. How much more so for now intentionally violating pure precepts, 5. Harming and injuring the myriad things, 6. Seeking blessings and rewards? 7. Desiring to benefit but instead causing harm, 8. How could this be possible? 9. The eternal lamp refers to 10. The mind of right enlightenment. 11. Enlightenment is clear and distinct, 12. Compared to a lamp. 13. Therefore, all those who seek liberation 14. Take the body as the lamp stand 15. And the mind as the lamp wick. 16. Increasing various precepts and practices 17. Is like adding oil. 18. Wisdom is clear and penetrating, 19. Compared to the constant burning of a lamp. 20. Such is the true lamp of enlightenment. 21. And illuminate all the darkness of ignorance. 22. One is able to use this Dharma wheel. 23. To successively reveal it to others. 24. It is like one lamp lighting a hundred thousand lamps. 25. The lamps are endless. 26. Therefore, it is called the Eternal Lamp. 27. In the past, there was a Buddha. 28. Named Dīpaṃkara. 29. The meaning is also like this. 30. Foolish beings. 31. Do not understand the Tathāgata's skillful means of teaching. 32. They exclusively engage in falsehood. 33. They cling to conditioned things. 34. They then light worldly lamps of ghee and oil. 35. To illuminate empty rooms. 36. They consider it to be in accordance with the teachings. 37. Isn't this a mistake? 38. Why is it so? 39. The Buddha emits a single ray of light from the white tuft of hair between his eyebrows. Paragraphs: $ 0 9 27 30 #

Please segment these sentences into coherent paragraphs: 0. to be free of regret after giving. 1. Moreover, undertaking is 2. to seek out the enjoyments of the Dharma. 3. Commitment is 4. to have a pure livelihood. 5. Discernment is 6. thinking, “I will take up the essence of the Dharma.” 7. Accomplishment is 8. not to be proud of one’s generosity. 9. Moreover, undertaking is 10. to eliminate the stains of immorality. 11. Commitment is 12. to not violate morality and ritual. 13. Discernment is 14. to bring immoral sentient beings to maturity. 15. Accomplishment is 16. not to be proud of the qualities of morality. 17. Moreover, undertaking is 18. to purify the body. 19. Commitment is 20. to purify speech. 21. Discernment is 22. to purify the mind. 23. Accomplishment is 24. to purify the Dharma. 25. Moreover, undertaking is 26. to not give an opportunity to the mind of malice. 27. Commitment is 28. to purify the power of patience. 29. Discernment is 30. protecting oneself and others. 31. Accomplishment is 32. not being conceited about one’s patience. 33. “ ‘Furthermore, undertaking is 34. to be patient with those who are angry and hostile. 35. Diligence is 36. not to be familiar with those who are angry and hostile. 37. Discernment is 38. to be free of inner torment. 39. Accomplishment is Paragraphs: $ 0 3 9 17 25 33 #

Please segment these sentences into coherent paragraphs: 0. This old age and death is just like the four of name and form, etc. in the present world. The name of old age and death extends to the four states. 1. Speaking of it as existing, it is said that birth is a condition. 2. Because after the link of birth, old age and death become apparent, it is named after it. 3. The distinctions in the essences of the twelve links are like this. 4. Summarizing conclusion. 5. Moreover, the various dependent originations, up to four, are distant continuations. 6. Below this, the third major text clarifies the original intention of the teaching. 7. In this regard, 8. first, it clarifies the teaching based on stages. 9. Second, it clarifies the dispelling of ignorance and delusion. 10. This is the first text. 11. It will clarify the general narration of the four kinds of dependent origination - momentary,🔽connected, 12. positional, and distant continuation. 13. This is a general listing of the names. 14. What is meant by momentary? 15. This is a question. 16. It means that in a single moment, it is called death when it perishes. 17. This is the answer. 18. It means that in a single moment, due to greed, killing is committed, and the twelve links are present - delusion. 19. It means ignorance associated with greed - volition associated with greed. 20. This is action - consciousness associated with greed, which distinguishes the various objects. 21. This is called consciousness - the three aggregates accompanying consciousness. 22. That is, in the five aggregates, consciousness and feeling are excluded because they are established separately as members. The aggregate of conceptualization is taken as a whole, and a small part of the aggregates of form and the various activities. 23. The small part of the aggregate of form is as follows: 24. In the aggregate of form, the five roots, bodily and verbal intimation, and the non-common activities are excluded. 25. Because they are established separately as members, the remaining form aggregate associated with consciousness is taken. 26. As for the small part of the aggregate of the various activities, 27. in the aggregate of the various activities, ignorance, volition, contact, craving, shamelessness, lack of conscience, torpor, and restlessness are excluded. 28. And birth, old age, and cessation are excluded. 29. Because they are established separately as members. 30. The remaining activities associated with consciousness are taken. 31. The three aggregates associated with consciousness are collectively called name-and-form. 32. Name-and-form is general. 33. The roots are specific. 34. Because the specific abides in the general, 35. it is said that it abides in name-and-form and the roots. The five material roots are called the six sense bases. 36. Although the number is small, 37. it is explained like name-and-form. Or, because they are able to fulfill the six by their power, 38. Therefore the correct principles say that the form faculties are called the six sense bases. 39. The five faculties such as the eye are the abodes of the form faculties. Paragraphs: $ 0 4 6 11 14 16 18 23 26 32 36 #

Please segment these sentences into coherent paragraphs: 0. As for the unobstructed understanding of meanings, although there are three vehicles, they know that they return to one, and never say that there are distinctions. 1. As for the unobstructed understanding of language, bodhisattva-mahāsattvas give various names to a single dharma, and even if they explained it for innumerable eons, they could not exhaust it. 2. It is impossible for śrāvakas and pratyekabuddhas to explain it like this. 3. As for the unobstructed understanding of eloquence, bodhisattva-mahāsattvas explain various dharmas, whether their names or meanings, to sentient beings for innumerable eons, and their various explanations are inexhaustible. 4. Moreover, good man!🔽As for the unobstructed understanding of dharmas, bodhisattva-mahāsattvas, although they know all dharmas, do not grasp at them. 5. As for the unobstructed understanding of meanings, bodhisattva-mahāsattvas, although they know all meanings, are also not attached to them. 6. As for the unobstructed eloquence, although the bodhisattva-mahāsattva knows names, he does not grasp or cling to them. 7. As for the unobstructed joy in speaking, although the bodhisattva-mahāsattva knows that the joy in speaking is the most supreme, he does not cling to it. 8. Why is this? 9. Good man! 10. If one grasps and clings, one is not called a bodhisattva. 11. Bodhisattva Kāśyapa addressed the Buddha, saying: 12. World-Honored One! 13. If one does not grasp or cling, then one does not know the Dharma. If one knows the Dharma, then one grasps and clings. If one knows non-clinging, then one knows nothing. How is it that the Tathāgata says one knows the Dharma without grasping or clin 14. The Buddha said: 15. Good man! 16. Grasping and clinging is not called unobstructed; 17. not grasping or clinging is called unobstructed. 18. Good man! 19. Therefore, all bodhisattvas who grasp or cling are not unobstructed. 20. If one is not unobstructed, one is not called a bodhisattva. One should know that such a person is called an ordinary being. 21. Why is it called 'ordinary person' because of grasping and attachment? 22. All ordinary people grasp and are attached to form, up to being attached to consciousness. 23. Because of attachment to form, they give rise to greedy thoughts. Because of giving rise to greedy thoughts, they are bound by form; 24. up to being bound by consciousness. 25. Because of being bound, they are unable to escape birth, old age, sickness, death, worry, sorrow, great suffering, and all afflictions. 26. Therefore, grasping and attachment is called 'ordinary person.' 27. For this reason, all ordinary people do not have the four unobstructed [abilities]. 28. Good man! 29. Bodhisattva-mahāsattvas have already, for innumerable eons, known and seen the characteristics of dharmas. Because of knowing and seeing, they know their meaning. 30. Because of seeing the characteristics of dharmas and knowing their meaning, they do not give rise to attachment within form; 31. up to consciousness, it is also like this. 32. Because of non-attachment, bodhisattvas do not give rise to greedy thoughts towards form, up to consciousness they also do not give rise to greed; 33. Because of non-greed, one is not bound by form, and so forth, up to not being bound by consciousness. 34. Because of being unbound, one attains liberation from birth, old age, sickness, death, sorrow, lamentation, pain, and all afflictions. 35. For this reason, all bodhisattvas attain the four unobstructed [abilities]. 36. Good man! 37. For this cause, I tell my disciples in the twelve divisions of the canon that those who are attached are bound by the devil, while those who are unattached are liberated from the devil's bonds. 38. It is like the world: those who have committed crimes are bound by the king, while those who have committed no crimes cannot be bound by the king. 39. Bodhisattva-mahāsattvas are also like this: those who are attached are bound by the devil, while those who are unattached cannot be bound by the devil. Paragraphs: $ 0 4 11 14 28 36 #

Please segment these sentences into coherent paragraphs: 0. The knowledge of nonduality is not one-sided. 1. Because they go everywhere. 2. This is because it is said: It is only in the mind. 3. Since there is no external object, there is no apprehension and no apprehension, and it is not appropriate to say that the mind is nondual and without apprehension. This is the meaning of the term the ultimate nature is established. 4. If it is not something to be said, but something to be taken up, then how does the Blessed One teach it? 5. Do not bodhisattvas hold? 6. The relative truth is the knowledge of the nature of things. 7. The Buddha said, I have no doubt that you will be able to do this. 8. All the little and all the relative consciousnesses. 9. The wise and others, 10. The teacher is the one who takes the teaching. 11. They will only enter the mind with a single point of contact. 12. It is not unequal. 13. It is not the ultimate wisdom. 14. It is inexpressible. 15. This is how it will be explained. 16. It is not the ultimate, but it is the relative, the conventional, and the imputed. 17. Now, since the yogins have seen the selflessness of phenomena, they have shown the result of appearances. 18. Emptiness is the name of the word emptiness. 19. The first is the first. 20. When all phenomena are empty of external forms and so forth, then the view of reality is born. 21. It is not just an invisible effect. 22. The result is only great as long as it appears. 23. It is not produced. 24. This yogin who has attained fearlessness because he sees the selflessness of phenomena is a yogin. 25. It is like the world, without fear, like cyclic existence. 26. But if it is not the case that the view of emptiness is not the nature of death? 27. How could it not be feared? 28. Death is the name of the person who is the cause of death. 29. The nature of death and birth is itself. 30. The same is true of the man who is like a man. 31. How could it be that there is no fear of death? 32. If you are afraid of attaining the path, the path will be broken. 33. These are the manifestations of karma. 34. The Buddha said, I have no doubt that you will be able to do this. 35. The yogi who is on the path of seeing is aware of the three levels, saying, These are karmic manifestations, not intrinsically existent. 36. If you are afraid again, 37. If this is so, then the fear of the suffering of samsara is like this. 38. The meaning of the term destruction is that we, like ourselves, have failed to see reality, and so we are exhausted by the desire to abandon this path. 39. See also: A. Paragraphs: $ 0 4 7 17 24 29 35 #

Please segment these sentences into coherent paragraphs: 0. The explanation says: 1. When giving rise to the subsequent stage, the previous fruit is not abandoned. 2. Therefore, there is no different attainment. 3. Attainment and abandonment are like this. This is the second chapter. 4. Next, we discuss the amount of bonds that a srota-āpanna cuts off. 5. The sūtras say: 6. A srota-āpanna only cuts off three bonds, 7. Namely, the view of the body as real, attachment to precepts and rituals, and doubt. 8. The question says: 9. The sūtras say: 10. The afflictions that a srota-āpanna cuts off are like a pond forty li long and wide. 11. The remaining ones are like a single drop. 12. How can it be said that he only cuts off three bonds? 13. The explanation says: 14. What a srota-āpanna cuts off is actually much.🔽But for four reasons, only these three are mentioned. 15. First, because these three are the roots of all afflictions, mentioning them includes the others. 16. Therefore, only three are mentioned. 17. What are the roots of afflictions? 18. The ten defilements that arise from confusion about the truths are completely eliminated by stream-enterers. 19. Among the ten defilements, the five views and doubt only obstruct the realization of the truths. 20. Stream-enterers completely eliminate them and are therefore given the name of eliminator. 21. Greed, hatred, delusion, and pride both obstruct the realization of the truths and the cultivation of the path. 22. Those that obstruct the realization of the truths are completely eliminated by stream-enterers. 23. Those that obstruct the cultivation of the path have not yet been eliminated by stream-enterers. 24. Because they have not yet been completely eliminated, they are not given the name of eliminator. 25. Among the six defilements that are eliminated, there are three roots and three secondary afflictions. 26. The view of a real self is the root. 27. The view of extremes is secondary. 28. The view of holding to an inferior view as supreme is the root.🔽The view of holding to one's own views as supreme is secondary. 29. Doubt is the root. Wrong views are secondary. 30. In the sutra, the elimination of the three roots is mentioned, and the secondary afflictions are also eliminated, so only three are mentioned. 31. Second, these three are heavy, so they are mentioned separately. 32. As explained in the Nirvana Sutra. 33. It is like in the world, when the king comes or goes, 34. although there are many ministers, because the king is important, people only mention the king. 35. These three are like this, because they are heavy, they are mentioned separately. 36. How are these heavy? 37. That sutra explains: 38. Because all sentient beings always give rise to them. 39. Also, because they are difficult to perceive. Paragraphs: $ 0 4 8 13 17 25 31 36 #

Please segment these sentences into coherent paragraphs: 0. It was translated, revised, and finalized by the Kashmiri paṇḍita Jayānanda and the great Tibetan translator-monk Khenpo Śākyaprabhā. Paragraphs: $ 0 #

Please segment these sentences into coherent paragraphs: 0. From the clouds of innumerable musical instruments, 1. It was adorned with the melodious songs and sweet sounds of praise to all the thus-gone ones, and it was covered and adorned with clouds of inexpressibly many precious lotuses.🔽It was adorned with clouds of inexpressibly many precious lion thrones, u 2. It was adorned with clouds that emitted the sweet sounds of songs of praise to the thus-gone ones, and it was adorned with clouds of precious jewels that were the reflections of inexpressibly many lords of the gods. It was adorned with clouds of inex 3. It was adorned with an inconceivable number of clouds of mansions made of red pearls, and it was also adorned with a rain of an inconceivable number of clouds of pearls as hard as diamond. 4. Why was that?🔽Because of the inconceivable roots of virtue of the Tathāgata. 5. Because of the inconceivable accumulation of good qualities of the Tathāgata. 6. Because of the inconceivable power and blessing of the Tathāgata. 7. Because of the inconceivable miracle of the Tathāgata’s body filling all world systems with a single body. 8. Because of the Tathāgata’s body being the one body of all tathāgatas. 9. because of the inconceivable revelation of the blessing of the Buddha-fields, which are all directed to the goal. 10. because of the inconceivable revelation of the reflection of the entire Dharma-element in a single atom of the Tathagatas. 11. because of the inconceivable revelation of the lineage of the Tathagatas in a single pore of the skin, from one to the other, from the beginning. 12. because of the inconceivable revelation of the illumination of the infinite world-realms through a single ray of light of the Tathagatas. 13. Because the clouds of emanations from a single pore of the Tathagatas fill all buddha-fields, as numerous as the atoms in all the world systems, in an inconceivable way. 14. Because the Tathagatas display in a single pore the world systems that are forming and disintegrating in an inconceivable way. 15. Just as the Jeta Grove was completely filled with pure buddha-fields of that kind, 16. in the same way, in all the world systems in the ten directions, as far as the limits of space, 17. the entire realm of space was filled with a pure array, a vast array, an array of the bodies of the tathāgatas, and an array that was directed toward the Jeta Grove. 18. It was filled with bodhisattvas, with the ocean of the assembly of the retinue of the tathāgatas, with a rain falling from clouds of all adornments, with the light of all jewels, 19. adorned with the rain of clouds of all divine bodies falling down, 20. adorned with the vast clouds of all kinds of flowers fully blooming,🔽adorned with the rain of the beautiful colors of all kinds of cloth falling from the treasury of clouds of trees of all kinds of cloth, 21. adorned with the rain of clouds of all kinds of garlands, canopies, 22. it was adorned with a rain of clouds of all kinds of ornaments falling continuously; it was adorned with clouds of incense smoke of various fragrances wafting in all directions, and with a rain of mist falling in the shape of all bodies;🔽it was adorn 23. which moved and circled in the realm of the sky; it was adorned with lotuses of all kinds of jewels with a center of various jewels, with a high stem, and with music in the anthers; 24. It was adorned with a network of various precious jewels, a network of precious lion heads of various different kinds, and garlands and strings of jewels. 25. As soon as the Bhagavat had entered that lion’s play of the Tathāgata’s great samādhi,🔽at that time, in the eastern direction, beyond oceans of world realms as numerous as the atoms in buddha realms inexpressibly more than that, there was a world rea 26. In the buddha realm of the Tathāgata Glorious Splendor of the King of Illuminations, 27. the bodhisattva Vairocana­praṇidhāna­cūḍa­raśmi­prabhāsa, 28. together with bodhisattvas as numerous as the atoms in countless buddha realms, were given permission by that bhagavat. 29. They rose up from that ocean of the assembly’s gathering 30. and, while adorning the realm of space with clouds of various ornaments, causing a rain of clouds of divine flowers to fall, causing a rain of clouds of divine incense to fall, and causing a rain of clouds of divine precious lotuses to fall, 31. they caused a rain of clouds of divine precious parasols to be produced, 32. they caused a rain of clouds of divine garments of various colors and different subtle patterns to fall, 33. they caused clouds of divine precious banners and flags to be suspended in the sky, and they filled the sky with the beautiful adornment of clouds of various precious substances. 34. They came to the Sahā world realm. 35. They went to where the Bhagavat was, and with their retinues they bowed to the Bhagavat. 36. They manifested in the east a kūṭāgāra that was endowed with all ornaments, 37. covered with a net of precious jewels, and with lion thrones with precious jewels that were the essence of lotuses that illuminated the directions. 38. They blessed their bodies to be adorned with the ornament of a net of precious king-like wish-fulfilling jewels. 39. They sat down cross-legged. Paragraphs: $ 0 4 15 25 29 35 #

Please segment these sentences into coherent paragraphs: 0. this is called the unconditioned fruit of non-returning. 1. The fruit of arhatship is of two kinds, 2. namely conditioned and unconditioned. 3. What is the conditioned arhat fruit? 4. It refers to the attainment of this fruit and the attainment of that attainment. 5. The rest is explained as before. 6. If the faculties of the adepts, the powers of the adepts, the precepts of the adepts, the wholesome roots of the adepts, the ten dharmas of the adepts, 7. and the various kinds of dharmas of the adepts, 8. this is called the conditioned arhat fruit. 9. What is the unconditioned arhat fruit? 10. It refers to the permanent abandonment of greed, hatred, and delusion, 11. and the permanent abandonment of all afflictions. 12. It transcends all destinies and severs all paths. 13. It extinguishes the three kinds of fires and crosses the four violent currents. 14. It destroys all arrogance and eliminates all craving. 15. It shatters the storehouse consciousness. 16. It is the unsurpassed ultimate, the unsurpassed tranquility, the unsurpassed bliss, 17. and the nirvana of the cessation of all craving. 18. This is called the unconditioned arhat fruit. 19. These are called the intrinsic natures, substances, characteristics, and inherent natures of the four fruits of the śramaṇa. 20. The intrinsic natures have been explained. 21. The reasons will now be explained. 22. Question: Why is it called the fruit of the śramaṇa? 23. What is the meaning of the fruit of the śramaṇa? 24. Answer: All the noble paths are the nature of the śramaṇa. 25. The conditioned and unconditioned, as well as the various cessations through discernment, 26. are called the fruit of the śramaṇa because they are the fruit of this [nature]. 27. Question: If that is so, 28. then this fruit should not be only four. 29. That is to say, in the path of seeing, the eight types of forbearance are the nature of the śramaṇa. 30. The eight types of cognition are the conditioned fruit of the śramaṇa. 31. The eight types of cessation of dharmas are the unconditioned fruit of the śramaṇa. 32. When one is free from the defilements of the desire realm, the nine uninterrupted paths are the nature of the śramaṇa. 33. The nine paths of liberation are the conditioned fruit of the śramaṇa. 34. The nine types of cessation of dharmas are the unconditioned fruit of the śramaṇa. 35. In this way, up to when one is free from the defilements of the sphere of neither-perception-nor-non-perception, it should be understood in the same way. 36. In this way, there are eighty-nine conditioned fruits of the śramaṇa, 37. and eighty-nine unconditioned fruits of the śramaṇa. 38. If one relies on this explanation, 39. then these fruits of the śramaṇa would be two hundred and sixty-seven. Paragraphs: $ 1 3 9 19 22 27 36 #

Please segment these sentences into coherent paragraphs: 0. The Dharma of the junior monk sitting in the assembly. 1. When the assembly has already settled, one should look at the senior and middle seats to see if the sitting and robes are in accordance with the Dharma. 2. If they are not in accordance with the Dharma, one should snap one's fingers to let them know. 3. If they still do not understand, one should also send a person who understands the Dharma to say: 4. Venerable, know the time yourself. 5. One should also make offerings, respect, revere, and praise the senior and middle seats. 6. In the assembly of the lower seats, one should take water to sprinkle on the ground and sweep it clean, and light the fire in the Sangha's bathhouse. 7. The Dharma that should be practiced by the lower seats as decreed by the Buddha should all be practiced. 8. This is called the Dharma of the lower seats. 9. From those with no years of ordination up to nine years, this is called the lower seats. 10. From ten years of ordination up to nineteen years, this is called the middle seats. 11. From twenty years of ordination up to forty-nine years, this is called the senior seats. 12. Those with more than fifty years of ordination and above are respected by the king, elders, and renunciants, this is called the elder of long standing. 13. One should learn the practices of all monks and study them, and uphold the precepts purely. 14. One who upholds the precepts purely is able to receive and uphold all the precepts established by the Buddha without the slightest transgression, and is therefore called one who upholds the precepts and attains pure precepts. 15. The precept of the mind refers to the precept of meditation. Upholding the mind without distraction and attaining union with concentration is called attaining the precept of the mind. 16. The precept of pure wisdom refers to upholding this wisdom without allowing it to be distracted and attaining insight into the four noble truths, which is called the precept of pure wisdom. 17. If all people with faith and precepts should give rise to such thoughts: 18. 'If one violates even the most minute precept, one should be fearful, no different from a grave precept.' 19. One who upholds the precepts in this way has pure practice, and the precepts of the Prātimokṣa that one receives and upholds are also pure. One should cultivate all bodily, verbal, and mental actions to accomplish good conduct, and even be able to pr 20. This is called the practice of all people. 21. At that time the World-Honored One was in Vaishali. 22. The Licchavi youths prepared food and invited the Sangha, with various delicious foods. 23. The monks ate too much and all became unwell. 24. Jivaka, the King of Physicians, observed the illness and prescribed medicine, saying that if they could get a bathhouse, the illness would be cured, and he also wanted to establish a bathhouse in the Jetavana Monastery. 25. For this reason, the monks went to inform the World-Honored One. 26. The Buddha allowed the monks to build bathhouses. 27. The rules for bathhouses are that they should be built with mud, but if mud is unavailable, they can be built with wood and plastered with mud. 28. In this bathhouse, a fire is lit under one wall to heat it, and beds are placed under the other walls for bathing. 29. The rules for entering the bathhouse to wash are as follows: 30. According to the senior monk, if it is too hot, the door should be closed, and if it is too cold, the door should be opened. The junior monks should not disobey the senior monks. 31. When entering the bathhouse to wash, the senior monk should enter first, take a good bed, and bathe. 32. The method of entering the bathhouse to wash was established by the Buddha due to the group of six monks. 33. Also, at one time the monks bathed together with laypeople in a bathhouse. The Buddha heard about this and did not allow it. Monks should not bathe together with laypeople in a bathhouse at the same time. If there is a faithful patron, it is allowed. 34. Later, at one time all the monks entered the bathhouse naked and bathed together. They looked at each other and all felt ashamed. 35. This spread and eventually reached the World-Honored One. 36. The Buddha said: 37. 'From now on, it is not allowed to enter the bathhouse naked and bathe together. You should also not wash each other. 38. If one has clothes and one does not, the one with clothes can pour water on the one without clothes and also wash them. The one without clothes cannot pour water and wash others. 39. If the bathhouse is far from water, it is allowed to build a pool in the bathhouse, and also to dig a well.' Paragraphs: $ 0 6 9 13 17 21 26 29 34 #

Please segment these sentences into coherent paragraphs: 0. Why is it so? 1. Without objects, there is no way to give rise to wisdom; without wisdom, there is no way to manifest objects. 2. The meaning of the sages lies in the accumulation of objects and wisdom, therefore, the main purport of the sūtra is the combination of objects and wisdom. 3. The second master, Dharma Master Yun, says: 4. The two wisdoms of skillful means and reality are the main purport. 5. This Dharma master only accepts the four periods, therefore, the Prajñā and Vimalakīrti sūtras are combined as the second, thus taking the two wisdoms as the two main purports. 6. The third master, Dharma Master Dao of Zhidao Temple, says: 7. Only the wisdom of reality is the main purport. 8. Why is it so? 9. The ultimate truth and emptiness are the basis of all dharmas; 10. The conventional truth is the end. 11. Therefore, taking the wisdom that illuminates the one true reality as the main purport and the wisdom that illuminates the end as secondary, the wisdom of reality is the main purport. 12. In this sūtra, both objects and wisdom arise from non-duality, therefore, neither object nor wisdom is the essence and main purport. When the sages have not yet used the objects and wisdom of wisdom and objects, 13. Third, clarifying cause and effect. 14. Zhu Fonian says: 15. Prajñā only stops at the cause and does not extend to the effect. 16. Therefore, the sutra says, In the cause it is prajna, and in the fruition it is sarvajna. It also says, Prajna has the Dharma of the Buddhas and the Dharma of the Two Vehicles, which is the Dharma of the Bodhisattvas. It also says, If one wishes to a 17. Kaishan said: 18. Prajna is both cause and effect. 19. The reason it is both cause and effect is because the Mahāparinirvāṇa Sūtra says, 'The Dharma of liberation is also not nirvāṇa. 20. Mahāprajñā is also not nirvāṇa.' The Śrīmālā-sūtra also says, 'It is cut off by the wisdom of the Buddha and cut off by the wisdom of the enlightenment of the Buddha.' 21. Arhats realize that prajna is Huazhuo, so wisdom is both cause and effect. 22. Now, the explanation is: 23. Prajna is neither wisdom, nor cause, nor effect. It is taken as a cause by the cause, and it is taken as a fruition by the fruition. Therefore, it is called prajna when it is in the cause, and it is called sarvajna when it reaches the fruition. 24. The cause is called the ten grounds, and the fruition is called the Dharma realm. The cause is called buddha-nature, and the fruition is called nirvāṇa. These are all explained according to the circumstances, and there is no other Dharma apart from t 25. However, some people are confused by the names and give rise to the delusion of dharmas, which leads to disputes. 26. Fourth, distinguishing the length of life span. 27. The masters of the Satyasiddhi Śāstra have different explanations. They say, In the initial teaching, the Buddha's life span is eighty years, and in the second, the Buddha's life span is immeasurable. 28. Therefore, the Śāstra says the Buddha is of two kinds: 29. First, the Dharma body of parents, which is the eternally embodied Buddha in the sūtras. 30. Second, the Dharma-nature body, whose life span is immeasurable and whose radiance is immeasurable, which is the especially exalted Buddha in the sūtras. 31. Moreover, the Mahāprajñāpāramitā Sūtra says, If one wishes to attain a long life span, one should study prajñā-pāramitā. The Śāstra also says, The Bhagavān's son has a life span as long as a village of sentient beings, let alone the Buddha who has li 32. The third is seven hundred asaṃkhyeyas. 33. The fourth is as explained in the Lotus Sūtra. 34. The fifth clarifies permanence. 35. One says: 36. The initial teaching and the second stage are eighty. 37. If so, how does it show the special and venerable Buddha? 38. The explanation says: 39. The eighty years are the manifestation of the special and venerable Buddha, not a separate Buddha. Paragraphs: $ 0 3 6 13 14 17 22 26 35 #

Please segment these sentences into coherent paragraphs: 0. “Having become a human being”: without having gone to the state of a god, etc., having become a human being. “Self-tamed”: tamed by himself, not led to taming by others. For the Blessed One, by means of the taming of the path produced by himself, 1. is tamed in the eye, tamed in the ear, tamed in the nose, tamed in the tongue, tamed in the body, tamed in the mind. Thus he is tamed, calmed, and completely cooled down in these six bases. Therefore it is said: “self-tamed.” “Concentrated”: 2. With concentration, he is concentrated. He is living the life: he is dwelling. On the path of Brahmā: on the path of the best, on the path of the deathless, 3. on the path of Nibbāna. He delights in the stilling of the mind: having stilled the five hindrances by means of the first jhāna, 4. having stilled applied and sustained thought by means of the second jhāna, having stilled rapture by means of the third jhāna, and having stilled pleasure and pain by means of the fourth jhāna, 5. he delights in, takes delight in, the stilling of the mind. 6. They honour him: they honour him with the body, they honour him with speech, they honour him with the mind, they honour him with practice in accordance with the Dhamma.🔽He has gone to the end of all things: he has gone by the six kinds of direct know 7. to the end of the aggregates, sense bases, elements, and sense bases, to the end of the aggregates, sense bases, elements, and sense bases, to the end of the aggregates, sense bases, elements, and sense bases, to the end of the aggregates, sense base 8. and the gods of the Subhakinha heaven and so on who have attained suffering and all those who have attained happiness, and the gods who dwell in the ten thousand world systems, 9. pay homage to you. Thus have I heard from the Arahants: thus he shows that he has heard this from you alone, who have acquired the title of Arahant for these four reasons. 10. Gone beyond all fetters: gone beyond all the ten fetters. Gone to the forest, to Nibbāna: 11. gone to Nibbāna, which is free from the forest of defilements, which is free from the forest of defilements. Delighting in renunciation from sense pleasures: 12. because of renunciation from the two kinds of sense pleasures, renunciation is called both the going forth and the eight meditative attainments and the four noble paths. Delighting in that, being devoted to that, 13. Free as a mountain of gold: free from the mountain of defilements, like a mountain of gold. 14. All are of surpassing beauty: surpassing the beauty of all beings. 15. The stream-enterer is called “one of little desire” because he surpasses the stream-enterer and is one who has desire that is in conformity with the path.🔽 16. The Stream-Enterer is called the “one of great discernment” . The Once-Returner is so called because of his discernment that surpasses the Stream-Enterer’s. The Non-Returner is so called because of his discernment that surpasses the Once-Returner’s. 17. He is called “the one of true name” because he is the one of true name, the one of real name, the one of unerring name.🔽“Straight” means of good virtue. “Harmless” means compassion and the state that precedes compassion. 18. “Those two feet of the elephant” are the first two feet of the Buddha-elephant. 19. “Austerity” is the undertaking of the ascetic practices. “The holy life” is virtue of the noble path. “Those two feet of the elephant” 20. are the last two feet of the Buddha-elephant. “The trunk of faith” is the possession of the trunk of faith. 21. Upekkhāsetadantavā: endowed with the white tusks consisting of the six kinds of equanimity . 22. Sati gīvā: just as the neck is the support for the head and the network of veins in the case of an elephant, so is mindfulness in the case of the Buddha-elephant.🔽Therefore it is said: “Mindfulness is the neck.” Siro paññā: just as the head is the su 23. For by means of that he knows all dhammas. 24. Therefore it is said: “Wisdom is the head.” Vīmaṃsā dhammacintanā: just as the trunk is the means of investigation for the elephant, 25. for by means of that he investigates what should be eaten and what should not be eaten, and then🔽he rejects what should be rejected and accepts what should be accepted, so too is the investigation called the knowledge that defines the categories of d 26. For by means of that knowledge he knows what is possible and what is not possible. Therefore it is said: “Investigation🔽is the trunk.” 27. “Thinking about the True Idea” . The True Idea as the belly’s heat: concentration in the fourth jhana is what is meant by “the True Idea” . The belly itself is the heat, 28. so it is the belly’s heat. The belly’s heat is the place for the belly’s heat. He has the True Idea as the belly’s heat, thus he is the True Idea as the belly’s heat. For when he is established in concentration in the fourth jhana, the various ideas 29. are cooked, thus he is called the belly’s heat. Seclusion: seclusion of body, mind, and cognizance. As a snake’s slough 30. or a fly’s egg keeps a snake or a fly back, so seclusion keeps back the house- gone and the gone-forth. 31. So it is called a slough. 32. The meditator: a meditator by means of the two kinds of meditation. Fond of breathing: just as a snake is fond of its slough, so the Buddha-snake is fond of the fruition attainment, 33. which is the meaning of “fond of breathing.” He does not occur without that, as it were, by means of the in-breaths and out-breaths. Everywhere 34. “Controlled”: controlled in all the doors of the sense faculties. “Blameless”: food obtained by right livelihood. “Blameworthy”: 35. food obtained by the five kinds of wrong livelihood. 36. “Small and great”: small and great. “Having cut off all the bonds”: having cut off all the ten kinds of 37. fetters. “Is not smeared by the world”: is not smeared by craving, conceit, and views together with the world. 38. “Great fire”: great flame. “Taught by the wise”: here the wise, the learned, is the Elder Kāḷudāyī, who has attained the analytical knowledges. 39. The meaning is: “taught by him.” “The wise will know the elephant taught by the elephant”: the other elephants, i.e., the other arahants, will know the elephant, i.e., the Buddha, taught by the elephant, i.e., the Elder Udāyī. Paragraphs: $ 0 6 10 15 17 22 27 32 38 #

Please segment these sentences into coherent paragraphs: 0. If someone has not abandoned the underlying tendency to lust for sensual desires and the underlying tendency to resistance and the underlying tendency to conceit in regard to an object, has he not abandoned the underlying tendency to lust for being i 1. Or if someone has not abandoned the underlying tendency to lust for being in regard to an object, has he not abandoned the underlying tendency to lust for sensual desires and the underlying tendency to resistance and the underlying tendency to concei 2. If someone has not abandoned the underlying tendency to lust for sensual desires and the underlying tendency to resistance and the underlying tendency to conceit in regard to an object, has he not abandoned the underlying tendency to ignorance in reg 3. Or if someone has not abandoned the underlying tendency to ignorance in regard to an object, has he not abandoned the underlying tendency to lust for sensual desires and the underlying tendency to resistance and the underlying tendency to conceit in 4. In one who is a Non-Returner, the underlying tendency to ignorance and the underlying tendency to conceit are unabandoned there, 5. but the underlying tendency to lust for sensual desires and the underlying tendency to resentment are either unabandoned or abandoned. 6. In one who is a Non-Returner, in the two kinds of feeling associated with the sensual-desire element, the underlying tendency to ignorance and the underlying tendency to conceit are unabandoned there, 7. but the underlying tendency to lust for sensual desires is either unabandoned or abandoned, and the underlying tendency to resentment is either unabandoned or abandoned. 8. In one who is a Non-Returner, in painful feeling, the underlying tendency to ignorance is unabandoned there,🔽but the underlying tendency to resentment is either unabandoned or abandoned, and the underlying tendency to lust for sensual desires and the 9. the underlying tendency to ignorance and the underlying tendency to conceit are unabandoned there, but the underlying tendency to lust for sensual desires and the underlying tendency to resentment are either unabandoned or abandoned. 10. In the case of those same persons, in the two kinds of feeling in the sense sphere, the underlying tendency to ignorance and the underlying tendency to conceit have been abandoned, but as to whether or not the underlying tendency to resentment has be 11. In the case of those same persons, in painful feeling, 12. the underlying tendency to ignorance and the underlying tendency to resentment have been abandoned, but as to whether or not the underlying tendency to lust and the underlying tendency to conceit have been abandoned, it should not be said either that 13. In the case of those same persons, in the two kinds of feeling in the sense sphere, the underlying tendency to ignorance and the underlying tendency to conceit have been abandoned, but as to whether or not the underlying tendency to lust and the unde 14. In the case of an ordinary man, the underlying tendency to uncertainty and the underlying tendency to conceit are unabandoned in the fine-material and immaterial dhammas. 15. The underlying tendency to lust for sensual desires and the underlying tendency to resentment are either unabandoned or abandoned. 16. In the case of that same person, the underlying tendency to uncertainty and the underlying tendency to lust for sensual desires and the underlying tendency to conceit and the underlying tendency to views are unabandoned in the two kinds of feeling in 17. In the case of that same person, the underlying tendency to uncertainty and the underlying tendency to resentment and the underlying tendency to views are unabandoned in painful feeling. 18. The underlying tendency to lust for sensual desires and the underlying tendency to conceit are either unabandoned or abandoned. 19. When someone has not abandoned the underlying tendency to lust, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to views, and the underlying tendency to doubt in regard to a certain state, has he not a 20. Or when someone has not abandoned the underlying tendency to lust for becoming in regard to a certain state, has he not abandoned the underlying tendency to lust, the underlying tendency to aversion, the underlying tendency to conceit, the underlying 21. In the case of the three kinds of persons in the fine-material and immaterial dhammas, the underlying tendency to lust for becoming and the underlying tendency to conceit are unabandoned in them in regard to that state, but the underlying tendency to 22. the underlying tendency to lust and the underlying tendency to aversion are neither to be said to be abandoned nor not to be said to be abandoned in them in regard to that state. 23. In the case of an ordinary man in the fine-material and immaterial dhammas, the underlying tendency to lust for becoming, the underlying tendency to conceit, the underlying tendency to views, and the underlying tendency to doubt are unabandoned in hi 24. and the underlying tendency to lust for sensual desires and the underlying tendency to aversion have not been abandoned, it cannot be said that the underlying tendency to conceit has been abandoned or not abandoned there. 25. When someone has not abandoned the underlying tendency to lust for sensual desires, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to views, and the underlying tendency to doubt in regard to any given 26. Or when someone has abandoned the underlying tendency to ignorance in regard to any given state, has he also abandoned the underlying tendency to lust for sensual desires, the underlying tendency to aversion, the underlying tendency to conceit, the u 27. One who is a non-returner has not abandoned the underlying tendency to ignorance and the underlying tendency to conceit in regard to the fine-material and immaterial dhammas,🔽but he has not abandoned the underlying tendency to views and the underlyin 28. One who is a non-returner has not abandoned the underlying tendency to ignorance and the underlying tendency to conceit in regard to the sensual dhammas, 29. In the case of the two kinds of feeling, the underlying tendency to ignorance and the underlying tendency to conceit have not been abandoned in him there, 30. but the underlying tendency to lust for sensual desires, the underlying tendency to views, and the underlying tendency to uncertainty have been abandoned in him there. The underlying tendency to resentment 31. cannot be said to have been either abandoned or not abandoned in him there. In the case of painful feeling, 32. the underlying tendency to ignorance has not been abandoned in him there, but the underlying tendency to resentment, the underlying tendency to views, 33. and the underlying tendency to uncertainty have been abandoned in him there. The underlying tendency to lust for sensual desires and the underlying tendency to conceit cannot be said to have been either abandoned or not abandoned in him there.🔽In the 34. but the underlying tendency to views and the underlying tendency to uncertainty have been abandoned in them there. The underlying tendency to lust for sensual desires and the underlying tendency to resentment cannot be said to have been either abando 35. In the case of these same three persons, in the two kinds of feeling in the sense sphere, their underlying tendency to ignorance and their underlying tendency to conceit are unabandoned, 36. but their underlying tendency to views and their underlying tendency to uncertainty are abandoned. 37. But their underlying tendency to resentment cannot be said to be either abandoned or unabandoned. In the case of these same three persons, 38. in painful feeling, their underlying tendency to ignorance and their underlying tendency to resentment are unabandoned,🔽but their underlying tendency to views and their underlying tendency to uncertainty are abandoned. Their underlying tendency to lu 39. In the case of an ordinary man in the fine-material and immaterial dhammas, Paragraphs: $ 0 4 6 10 14 19 25 27 33 39 #

Please segment these sentences into coherent paragraphs: 0. The vulture said: 1. You don't know the right time. I am now hungry. What is there to discuss about sameness or difference? 2. The lion knew it was impossible to get them back. It used its sharp claws to tear the flesh from its own side to trade for the monkey children. 3. Moreover, in the past, many people suffered from illnesses such as jaundice and weakness. 4. At that time, the Bodhisattva took on the body of a red fish and offered his own flesh to the sick people to save them from their illnesses. 5. In the past, the Bodhisattva was once a bird living in a forest. He saw a person enter deep water where no humans go, and be caught by a water spirit. 6. The method of the water spirit's snare is that once caught, one cannot escape; 7. the bird knew the method of unbinding, went to a fragrant mountain, took a medicinal herb, and put it on the snare, the rope immediately rotted, and the person was able to escape. 8. There are countless such past lives, which have saved many people. This is called Jataka Sutra. 9. Extensive sutras refers to the Mahayana sutras, such as the Prajnaparamita Sutra, the Sutra of the Six Paramitas, the Flower Ornament Sutra, the Lotus Sutra, the Sutra of the Buddha's Past Activities, the Cloud Sutra, the Dharma Cloud Sutra, and the 10. Such innumerable and incalculable sutras were spoken for the sake of attaining supreme perfect enlightenment. 11. Vipadana (meaning unprecedented sutras) refers to when the Buddha displays various spiritual powers, causing sentient beings to marvel at the unprecedented, such as when the Buddha was born, his body emitted great light, illuminating the trichiliocos 12. At that time, in front of the Buddha's mother, there was a pure and beautiful pond in which to bathe the Bodhisattva. 13. Brahma held an umbrella, Indra washed his body, and two dragons spat out water. 14. Also, when he was born, he did not need to be held up, but took seven steps, with lotus flowers under each step, and said: 15. I am the one who saves all sentient beings from old age, sickness, and death! 16. The earth shook greatly, heavenly flowers rained down, and the trees emitted sounds like heavenly music. 17. Such innumerable rare events are called the scriptures of the unprecedented. 18. Discourse scriptures are those that answer questions and explain the reasons. 19. They also extensively discuss various meanings. 20. As the Buddha taught the Four Truths. 21. What are the four? 22. They are called the Four Noble Truths. 23. What are the four? 24. They are the noble truths of suffering, its origin, its cessation, and the path. 25. This is called discourse. 26. What is the noble truth of suffering? 27. It refers to the eight kinds of suffering, such as the suffering of birth. 28. What is the suffering of birth? 29. Namely, the various realms in which sentient beings are born, and the suffering they experience there. 30. Such questions and answers extensively explain their meanings, which is called upadeśa. 31. As in the Mahāyāna, the Buddha spoke of the six pāramitās. 32. What are the six? 33. They are the pāramitā of giving, up to the pāramitā of prajñā. 34. What is the pāramitā of giving? 35. The pāramitā of giving is of two kinds: 36. One is complete, and the other is incomplete. 37. What is complete? 38. It is united with the pāramitā of prajñā, and is attained by bodhisattvas at the ten stages. This is called complete. 39. The incomplete refers to those who have first given rise to the mind of enlightenment, have not yet attained the Dharma of non-arising, and are not yet united with the pāramitā of prajñā. This is called incomplete. Paragraphs: $ 0 5 8 11 18 26 31 #

Please segment these sentences into coherent paragraphs: 0. It is a remover because it removes the obscuration of afflictions. 1. It is a complete remover because it eliminates the obscuration to omniscience, destroying it completely. 2. In order to teach by another method, he says:🔽For the sake of the world, 3. The world is guests, because they are dear as guests. 4. Happiness is the enjoyment of wealth. 5. One desires to enjoy that. 6. It satisfies because it satisfies and fills. 7. Now, in order to teach that one should be even more enthusiastic, he says: 8. I will give, 9. Until I become a Buddha. 10. Happiness refers to the excellence of gods and so on. 11. Be joyful means rejoice! 12. To take up means to take up correctly. 13. This concludes the commentary on the third chapter of the Bodhisattvacaryavatara, called The Generation of the Thought of Enlightenment. 14. Now, in order to show that one should strive with great effort in the training by generating the thought of enlightenment, 15. [the Bodhicaryavatara] declares, The son of the Victor, having thus, etc. 16. The phrase having thus refers to the preliminary of the rite of worship, etc. 17. The phrase firmly means not to give up even for the sake of one's life. 18. The phrase without distraction means without distraction. 19. The phrase from the training means from the practice. 20. In order to show that those who have taken up the vow should think in this way, 21. [the Bodhicaryavatara] declares, Not rashly, etc. 22. The word hasty means without analysis. 23. A promise is an acceptance. 24. In order to show that this is not so, he says the Buddhas, etc. 25. The word only means just by the mere existence of one's own ability, and properly means after analysis. 26. The word why means what is the delay? 27. The word should means should engage without analysis. 28. By the word action is meant by the door of practice. 29. By the word accomplishment is meant if one does not strive for the goal. 30. The word they refers to the Buddhas, etc. The word except means apart from Avici hell. 31. The word also means in the same way. 32. The Sūtra on Chanting the Dharma Together says, “Having thought in the mind, ‘I will definitely give this away,’ if one does not give it away, one will become a hungry ghost.” 33. The unsurpassed bliss is buddhahood. 34. With a sincere intention is with a definite intention. 35. To invite is to promise. 36. “ Will they go?” means that there is no place they can go. 37. Śāriputra, even if he gave up the thought of awakening, would he not have understood the awakening of the śrāvakas and worked for the welfare of sentient beings? 38. To address this doubt, [the Buddha] says, “A person . . .” 39. Even without the thought of awakening, he would liberate sentient beings—that is, he would free them from saṃsāra. The one who knows this is the omniscient Blessed One alone. Paragraphs: $ 0 2 7 13 14 20 24 32 37 #

Please segment these sentences into coherent paragraphs: 0. It is the equal holding of the mind and mental factors. 1. Causing the mind to be concentrated on a single object, accomplishing and discerning. 2. Therefore, the Baizhang lun, fascicle 141, says: 3. Question: What is called samādhi? 4. Answer: It is the mind that equally holds and concentrates, 5. Causing it to be focused on a single object, accomplishing and discerning. 6. Therefore, it is called samādhi. 7. The minds and mental factors... only discernment can grasp. 8. Praising the mind and mental factors as subtle in their mode of activity. 9. As the text can be understood. 10. If according to the order of meaning, 11. First, desire. 12. Second, attention. 13. Third, thought. 14. Fourth, contact. 15. Fifth, feeling. 16. Sixth, perception. 17. Seventh, resolve. 18. Eighth, discernment. 19. Ninth, mindfulness. 20. Tenth, concentration. 21. The reason the verse does not explain according to this order is to show that in a single moment, they arise simultaneously. 22. Or the five such as feeling show the superiority of defiled function, 23. while the five such as discernment show the superiority of pure function. 24. They are explained according to their class of function. 25. Thus far, the discussion of the great wholesome ground dharmas. 26. Among them, 27. first, explaining the names. 28. Second, clarifying the essence. 29. This is the explanation of the names. 30. The meaning of ground is as explained before, so it is not explained now. 31. The two levels of primary and secondary are based on the explanation of the great ground dharmas. 32. Because it always has good mind, it is called great. 33. How are those dharmas? 34. This is the clarification of the essence below. 35. The verse before is raised. 36. The verse says: up to diligence is only universal in good mind. 37. The first three lines clarify the essence. 38. The fourth line explains the meaning of great. 39. Now, based on this treatise, Paragraphs: $ 0 2 7 10 21 25 31 35 #

Please segment these sentences into coherent paragraphs: 0. This is the only way to understand the continuity of the minds of all beings. 1. The yogi named Vajra of Mind heard that someone was skilled in the nature of this grasping. 2. She went to him and served him for many years. 3. After that, she had established the samādhi, and she realized it through her contemplation of the glorious mountain, and it was taught and understood in many ways to the mind of the lord of the earth. 4. He was free from the wealth of the kingdom. 5. It is evident from the fact that he is buried in a grave. 6. This is a very difficult process to achieve. 7. It is difficult for the śrāvakas, pratyekabuddhas, and ordinary children to find. 8. The guru is the object of the good fortune of those who are fortunate. 9. The goddesses of the glorious music. 10. I bow down to them all again and again. 11. This is because the lord of the earth, the empowerment, is willing to compose this text, which has fifty-eight parts. 12. In order to avoid hindrances and to gather the accumulations, I made offerings with respect to the great yogins who were present in the place of the great lama of the past, Oḍḍiyāna. 13. They prostrated themselves at his feet. 14. I will worship the last of the rules. 15. This is the first of the three. 16. I prostrated to the great yoginī gurus. 17. I will explain how difficult it is to obtain the instructions of the holy gurus who are coemergent. 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. All beings are born together. 20. This is the first of the three. 21. This is the same as the one that is present in all beings. 22. The same is true of the suffering of the unconsciousness of the innate nature. 23. Therefore, he was called Sahāja. 24. The Buddha said, I am the one who has the power to do this. 25. The Vajra Tantra of the Five Hundred Thousand. 26. All beings are suffering. 27. They will come out crying, Ha! 28. The body is old and weak. 29. I will be born in the same way as I am now. 30. Again, all living beings are born. 31. The winds of life will come out. 32. It is because of this that old age and death arise. 33. Therefore, strive to prevent aging and death. 34. And again, how many are the elements? 35. That is enough! 36. They will be led astray by the path of the empowerment. 37. It is the place where birth and death are. 38. All these beings are the same. 39. I am, he said proudly. Paragraphs: $ 0 1 6 8 11 16 19 24 34 38 #

Please segment these sentences into coherent paragraphs: 0. and as long as he does not conceal them from one place to another, there is a serious violation. 1. If he conceals it from one place to another, it is called “stolen.” 2. The value is to be assessed. If the articles are complete, there is a pārājika offense. 3. If the articles are not complete, there is a sthūlātyaya offense. 4. In this case, if people have placed heavy articles in a multi-storied building or on the roof of a multi-storied building, such as 5. necklaces, bracelets, armlets, necklaces of jewels, pearl necklaces, and strings of pearls, 6. if a fully ordained monk, in order to steal them, gets up from his seat, 7. puts on his lower robe, 8. walks,🔽climbs a ladder,🔽makes a rope ladder, 9. hangs a rope, 10. and climbs up, 11. as long as he does not touch them, there is no offense. 12. As long as he does not move it, he commits an offense of wrong conduct. 13. If he moves it and touches it, 14. as long as he does not conceal it from place to place, he commits a serious offense. 15. If he conceals it from place to place, 16. it is to be called “stolen.” 17. If the value is complete, he commits an offense entailing expulsion. 18. If the value is incomplete, he commits a serious offense.🔽In the case of trees that people have planted 19. in their houses or in the water,🔽if a bird steals a variety of ornaments from them— 20. a necklace, an armlet, an earring, a bracelet, a belt, or a pearl necklace—🔽and then drops it in a place where people live, 21. A monk who applies himself to this will rise from his seat,🔽put on his lower robe,🔽go,🔽catch a bird,🔽and🔽 22. If a monk applies himself to that, then for as long as he gets up from his seat, puts on his lower robe, goes, catches the bird, and does not examine the ornaments, does not touch them, he commits an offense of wrong conduct. 23. If he examines them, touches them, 24. and for as long as he does not hide them from one place to another,🔽and thinks, “I will steal the bird, 25. not the human,” he commits an offense of wrong conduct. 26. If he hides them from one place to another, it is called “stolen.”🔽If the value is complete, he commits a serious offense. 27. If the value is incomplete, he commits an offense of wrong conduct.🔽If he thinks, “I will steal the human, not the bird,” 28. and then 29. As long as he does not hide it from one place to another, he commits a serious offense. 30. If he hides it from one place to another, it is called “stolen.” 31. The value of the object should be calculated. If the object is complete, he commits an offense entailing expulsion. 32. If the object is incomplete, he commits a serious offense.🔽In the same way, people place various ornaments on their roofs 33. or on their balconies, such as 34. necklaces, bracelets, armlets, earrings, and pearl necklaces. 35. If a monk, out of greed for food, takes any of these ornaments, 36. and he gets up from his seat, puts on his sarong, 37. goes there, 38. and takes hold of the bird, 39. As long as he does not examine or touch the ornament, he commits an offense of wrong conduct. Paragraphs: $ 0 4 18 22 26 32 #

Please segment these sentences into coherent paragraphs: 0. Making the words concise and the principles prominent, it is easy to investigate and explore. 1. On the twenty-third day of the first month of the eighth year, the seat was dismissed. Three types of merit were set up to encourage those with merit and to encourage those who were not diligent. 2. The highest received more than thirty items. 3. The middle received twenty or so kinds. 4. The lowest only received a few things. 5. He then copied the Abridged Treatise in a hundred copies for distribution. 6. He instructed Zhou Yong to write a treatise preface. 7. It is recorded below. 8. Preface to the Abridged Treatise on the Establishment of Truth, by Zhou Yong. I investigate the treatises that are composed. 9. Although their creation flourished in the late collection, 10. they do not come from a single sound. 11. However, the reasons for establishing the family and commanding the divisions, 12. there is none that does not have its own extensive governance. 13. They are all sufficient to encompass the names and numbers, and the rise and fall of the Vaipulya. 14. The benefits of the agreement and distance are immeasurable. 15. As for the Treatise on the Establishment of Truth, 16. it summarizes the secret numbers of the three vehicles. 17. It thoroughly investigates the subtle teachings of mind and form. 18. It displays the stages of cause and effect, and the mutual pursuit of understanding and delusion. 19. All the mechanisms of the minds of ordinary beings and sages are not seen in their entirety within it. 20. Moreover, the fundamental position of the composition of the book is to establish the treatise as the family.🔽The praise and reprimand, the inclusion and spitting out, are all in accordance with the rules. 21. The flexibility and exploration move the joints and encourage benefits. 22. From the beginning of the gathering, 23. The end of the chapter on the ultimate truth. 24. Among them, the two hundred and two chapters are intricately woven together. 25. None of them do not speak of what comes from the profound scriptures. 26. The meaning is drowned in the deviant teachings. 27. Therefore, it is necessary to extensively quote the principles and meticulously present the guidelines. 28. Comparing the same, distinguishing the different, and erecting the bright path. 29. The merit of supplementing and aiding is truly embodied in this. 30. Having effectively spread the correct scriptures, 31. One is not tainted by heterodox studies. 32. Although it is a small stream that flows nearby, it actually has a transformative effect on the teachings. 33. Therefore, the current assembly of learners, 34. All say: 35. Aspiring to the great canon, 36. On the day of setting out, 37. There is none who does not rely on this path to cross over. 38. Riding the ferry, startled by the water, originally hoping for a long road. 39. The book's words are refined, the principles are abundant, and the taste is easy to become addicted to. Paragraphs: $ 0 5 8 15 22 30 35 #

Please segment these sentences into coherent paragraphs: 0. The other faculties are not distinguished. Their distinction is due to zeal, etc. That is why he said “distinguished by zeal, etc.” 1. By the nature of their characteristics, etc.: by the nature of their characteristics consisting in confidence, resolution, etc.🔽By their function of supporting: by their function of supporting associated states. 2. By their function of unshakability: by their nature of being unmoved by their opposites. 3. By their individual essences: by the nature of their characteristics consisting in confidence, etc. 4. By their function of outlet: by their function of escape from the defilement class and from the round of rebirths.🔽By their appearance, etc.: by their individual essences consisting in the appearances of serenity, insight, energy, support, investigat 5. By their function of cause: by their function of causing the realization of Nibbāna. 6. For the purpose of showing the end of the Dispensation: the Dispensation is the thirty-seven states partaking of enlightenment in the ultimate sense. 7. Herein, the states of serenity and insight are the beginning of the Dispensation, those included in the path are the middle, and those that are fruits are the end. 8. For the purpose of showing that, it is said: “The Dispensation’s end” , etc. 9. Again, this is unsurpassed, venerable sir: this is the conclusion of the teaching as begun.🔽For the statement again of the meaning already stated is called a conclusion. 10. The teaching: the teaching of the kinds of profitable states, 11. the method of teaching, and what is to be taught, or the whole of it in its entirety without exception, he knows with the knowledge that is pre-eminent 12. because of knowing it without exception, there is nothing further to be known above that. From this: from what has been known by the Blessed One. 13. There is no other state in the ultimate sense or person in the conventional sense 14. “What the Blessed One does not know” is not found, is not obtained, because all of it is known by you in every way. 15. In the knowing of profitable ideas, and in teaching, there is none higher than the Blessed One. 16. The Description of the Bases 17. The Description of the Bases Thread is the teaching in the “Description of the Bases” Thread, which is in the “Questions on the Bases” , of the eye, etc., and visible data, etc., as bases, in the sense of their being taught 18. by a division into internal and external, by a division into similar and dissimilar, by origin, by disappearance, by nutriment, by danger, 19. and by escape. 20. The Description of the Descent into the Womb🔽In the “Descent into the Womb” Thread is the descent into the womb by the state of embryo, the entry into the mother’s womb, the descent into the womb, 21. or the entry into the womb, the mother’s womb. He enters: he becomes one who enters there by means of conditions, as if he were entering. He stays: he occurs in the continuity of existence. And he is so 22. The first descent into the womb of ordinary human beings is🔽the first here in the sense of the teaching of the descent into the womb of ordinary human beings. 23. The construction should be understood in the same way in the passages beginning “The second descent into the womb” . 24. “It is enough” means it is suitable. 25. “He cannot throw it off” means he cannot bring about the non-arising of the winds in that way. The rest is the passage beginning “This is the unsurpassed” . 26. The explanation of the description of the modes of description🔽The modes of description are the signs, etc., that appear as they are described.🔽They are called “modes of description” because they are established in an undifferentiated form. 27. The description is the parts of the description. 28. The sign that has come is the sign that has come to the person who is described and to oneself. 29. Because the appearance of the sign is the occurrence of the six modes beginning with obtaining and not obtaining, etc., it is said, “It will be such and such.” 30. But in the text only the other’s mind, etc., are given as the sign, with the words, “So too, his mind” , etc., 31. and that should be understood as stated by way of illustration. For the subject is given by way of the elucidation of the meaning stated as “It will be such and such.” 32. The sign of going is the sign of the other’s going. The sign of standing is the sign of the other’s standing, which is the sign to be apprehended by way of his standing near oneself. 33. Having known the other’s mind by hearing the sound of those who know the minds of others among men, or of those who speak after knowing the minds of others among the rest, 34. having heard the sound. Yakkhas, pisācas, etc., are the yakkhas that make a hissing sound, the pisācas that are kaṇṇapisācas, etc., and the kumbhaṇḍas, nāgas, and so on. 35. By the means of the diffusion of thought: by the means of the thought that occurs by diffusion. Arisen: arisen from that. 36. Chattering: chattering without making known to anyone the meaning of the thought.🔽By the means of the sound of the diffusion of thought: by the means of the sound of the diffusion of thought. 37. In the Great Commentary, however, it is said: “When one thinks, ‘I will speak thus, I will speak thus,’ the sound of the diffusion of thought arises.”🔽Therefore it is understood that the sound of the diffusion of thought sometimes arises in those who 38. In the Great Commentary it is said that it is not audible to the ear. 39. It is said that the sound of the diffusion of thought arises in one who is muttering, and that it is accompanied by intimation, and that it arises from the thought that causes the movement of the tongue and palate, etc. Paragraphs: $ 0 6 9 16 20 26 33 #

Please segment these sentences into coherent paragraphs: 0. The cause and the unknown are the same. 1. They are always pure. 2. This is the first of the three. 3. The term coemergent is either existent or nonexistent, or it is neither. 4. It is permanent, impermanent, and impermanent. 5. Whether it is happiness or suffering, 6. The self or the selflessness? 7. The day is not the day. 8. At night, I was a beggar. 9. The wheel is not empty. 10. The definition of transcendence of suffering is that it is free from extremes. 11. Therefore, it is said that everything that moves and does not move remains without end. 12. In this way, sentient beings possess suchness. 13. What is the guru doing? 14. It is only through the scriptures that one can find it. 15. The king said, I am going to kill you. 16. For example, a poor woman may have four billion dollars in her stomach. 17. It is like thinking only of yourself. 18. The same is true of ordinary people. 19. O sentient beings, rely on the precious treasures of the gurus qualities. 20. The same is true of the two. 21. Therefore, it is said that the five elements are coemergent. 22. The same thing is said about the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the same thing as the s 23. It is the natural state of the mind, and it is not the natural state of the mind. 24. There is no conception of coemergence. 25. It is born from nonconceptuality and is born with it. 26. They are born with the buddhas. 27. He gave me complete enlightenment. 28. This is the first of the three. 29. It is the way things are, because they are in the way they are. 30. The Sugatas have attained perfect enlightenment. 31. The only thing that is taught is that the mind is a demon. 32. This is to show that effort does not achieve coemergence. 33. The outer factors are produced together with the thought. 34. The one who has abandoned what is to be accepted. 35. Wherever you go, it is like that. 36. It is obtained without effort. 37. This is the definitive abiding in this concentration. 38. Hope, fear, and fear. 39. How do you sit? Paragraphs: $ 0 10 15 19 23 28 33 38 #

Please segment these sentences into coherent paragraphs: 0. The appearance of the heart is the maṇḍala of mind. 1. The appearances of the navel appear in the center of the lotus, the four doors, the archways, the charnel grounds, and so on. 2. The nonconceptual appearance of the bliss of physical sensation is the wheel of the body. 3. The bliss of discrimination is the wheel of speech. 4. The bliss of formation is the wheel of mind. 5. The bliss of consciousness is the appearance of the five lines of pristine consciousness due to the inner eight-petaled lotus being extremely pure.🔽The appearance of the twenty-four heroes of the elements is the five colors of the five pristine consc 6. The appearance of the twenty-four colors of the ground is the appearance of the twenty-four colors of the ground. 7. The twenty-four are the appearance of the twenty-four spokes of the wheel of yoginīs. 8. The bindu in the navel cakra appears as Vajravārāhī. 9. The seed of bodhicitta in the heart appears as the supreme blood drinker. 10. The nature of the four nāḍīs in the heart appears as the four dakinis. 11. As such, the explanation of the inferior shape is the appearance that arises from the bliss of the nāḍīs and elements. 12. The maṇḍala that appears to sentient beings is the result. 13. The cause of that is the appearance that arises from the bliss of the vāyu of secret mantra. 14. The explanation of the inferior shape is the appearance that arises from the bliss of the vāyu. 15. The ultimate is the thirty-seven factors conducive to awakening, which are like jewels. 16. The ultimate is the appearance of the hero and heroine. 17. That deity appears in six ways: the maṇḍala of syllables, the maṇḍala of hand implements, and so on. 18. Finally, if one applies this to the Dharma, 19. the central lotus is the appearance of the first stage, Very Joyful.🔽The arch is the appearance of Cloud of Dharma. 20. The attainment of vast spiritual powers is easy to understand. 21. Thus, having explained the pure, 22. now, in the explanation of the four realities, the first is the bhaga maṇḍala of the conferral of the wisdom-awareness empowerment in the Cakrasaṃvara maṇḍala, the body maṇḍala of the conferral of the secret empowerment, and the maṇḍala of the union 23. Having explained the maṇḍala reality, 24. the second, the reality of oneself, is the samādhi of the principal deity. 25. The third reality is the samadhi of the retinue. 26. The reality of mantra is the mudra, the dance, and the recitation of mantra. 27. Thus, there are four realities. 28. The conclusion of the mandala is: 29. Since it transcends all the parts of the country, such as the four gates, the four intermediate directions, and the four archways, the supreme mandala of the unconditioned transcends the bindu of the inexpressible, abandoning the conceptual and nonco 30. The body mandala is conditioned and unconditioned. 31. The mandala of self-consecration is the pure support and supported mandalas, which are the body, the body’s conceptual dharma, and the body’s conduct, which is like an illusion, virtuous or nonvirtuous, similar to the rainbow of the space element. 32. The second mandala, the bhaga, is the supreme mandala of bliss and emptiness, the bliss that is the reality of one's mind, which is like water that has been colored by a red raaga, in that it is the equality of the attachment of samsara and the nonat 33. The third, the dharmacakra, is the mandala that transcends the twenty types of desire realm abodes, the seventeen types of form realm abodes, and the four types of formless realm bases. 34. The three names are easy to understand. 35. This is the commentary to the fifty-third chapter. 36. If one has obtained the signs in all mandalas, what is the ganacakra? 37. Then the secret will be explained. 38. The siddhi of benefit for all sentient beings who have attained the signs is the simultaneous miraculous birth of the city of the dharmadhātu from the five manifest awakenings. 39. Having explained the concise explanation, the extensive explanation is as follows: Paragraphs: $ 0 8 11 15 18 22 24 28 36 39 #

Please segment these sentences into coherent paragraphs: 0. With strength like Nārāyaṇa, therefore surpassing the world. 1. Gautama's chest has a swastika, complete with a thousand-spoked wheel, 2. The signs on his hands and feet are no different, the thousand-spoked wheels are not mistaken. 3. O Lord of Men, this is precisely Gautama's minor marks, 4. Unequalled by the two vehicles, non-Buddhists, gods, and humans. 5. Great King, you should know! 6. The śramaṇa Gautama has accomplished a body with such excellent characteristics, which no sentient being can match. Therefore, I say the śramaṇa Gautama has no faults. 7. Great King, you should know! 8. The śramaṇa Gautama has ultimately accomplished the power of great loving-kindness, able to greatly benefit all sentient beings, without any harmful thoughts. That great mind of loving-kindness is unobstructed, unhindered, always practiced, and natur 9. Great King, you should know! 10. It is like a pure water maṇi jewel, because its own body is pure, it can purify all turbid water. 11. Great King, you should know! 12. The water of the śramaṇa Gautama's great loving-kindness is also like this. His own mind is pure, and he can purify the muddy waters of the afflictions and views of all sentient beings. 13. Great King, you should know!🔽Here is the corrected and aligned text: 14. The śramaṇa Gautama has ultimately accomplished such great compassion. Therefore, I say there is no fault. 15. And he spoke a verse, saying: 16. Gautama's great compassion universally observes the ten directions, 17. The minds of all sentient beings, never able to be apart from them, 18. Therefore he is called the World-Honored Buddha, accomplishing the mind of great compassion, 19. Therefore the Omniscient One has no faults. 20. Just as he can purify water with the wish-fulfilling maṇi jewel, 21. Because his essence is clear and pure, he can clarify all turbid water. 22. Gautama is also like this, his nature free from all defilements, 23. He can use the water of the compassionate mind to purify the turbid minds of sentient beings. 24. Great King, you should know! 25. The śramaṇa Gautama has ultimately accomplished the minds of thirty-two kinds of great compassion towards all sentient beings. 26. What are the thirty-two? 27. First, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that all sentient beings fall into the great darkness of delusion; 28. Second, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that all sentient beings fall into the cave of the entanglements of ignorance;🔽Third, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that a 29. Fourth, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that all sentient beings leave the place of tranquility and fall into the world; 30. Fifth, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that all sentient beings fall into the great flood and are carried away by the current;🔽Sixth, Śramaṇa Gautama gives rise to the mind of great compassion because he see 31. Seventh, Śramaṇa Gautama gives rise to the mind of great compassion because he sees that all sentient beings fall into the evil paths and are separated from the noble path; 32. Eighth, Śramaṇa Gautama sees that sentient beings are bound by great afflictions, always wrapped in the net of various afflictions, and therefore gives rise to a mind of great compassion;🔽Ninth, Śramaṇa Gautama sees that sentient beings are never sat 33. Tenth, Śramaṇa Gautama sees that sentient beings are subject to the control of various desires and are not independent, and therefore gives rise to a mind of great compassion; 34. Eleventh, Śramaṇa Gautama sees that sentient beings are always harmed by the great suffering of old age and death and do not become disgusted with it, and therefore gives rise to a mind of great compassion; 35. Twelfth, Śramaṇa Gautama sees that sentient beings are not free from various illnesses and are oppressed by the suffering of various kinds of illnesses, and therefore gives rise to a mind of great compassion; 36. Thirteenth, Śramaṇa Gautama sees that the three fires always burn in sentient beings, always burning day and night without ever extinguishing, and therefore gives rise to a mind of great compassion; 37. Fourteenth, Śramaṇa Gautama sees that all sentient beings are bound by inferior karma, increasing the suffering and distress of the world, and therefore gives rise to a mind of great compassion; 38. Fifteenth, Śramaṇa Gautama sees that all sentient beings always harbor fear and have no sense of security, and therefore gives rise to a mind of great compassion; 39. Sixteenth, Śramaṇa Gautama sees that all sentient beings are bound by little benefit and forget the great faults, and therefore gives rise to a mind of great compassion; Paragraphs: $ 0 5 7 10 13 24 27 #

Please segment these sentences into coherent paragraphs: 0. advancing without retreating, 1. Those who quickly perfect the myriad practices and quickly attain Buddhahood, 2. Only have the one gate of the Pure Land. 3. Exhaust this one lifetime. 4. Single-mindedly study and practice. 5. Vow to be reborn in that country. 6. Such dharmas as these, 7. Are all accomplished. 8. How can one know? 9. To be reborn in the Pure Land, 10. Such dharmas as these, 11. Are all accomplished. 12. The Sutra of Contemplation of Amitabha Buddha. 13. In the upper grade, upper level rebirth section, it says the practitioner sees their own body, 14. Sitting on a vajra platform, 15. Following behind the Buddha. 16. In the time it takes to snap one's fingers, 17. They are reborn in that country. 18. They immediately realize the acceptance of non-arising of dharmas. 19. In an instant, 20. They serve the Buddhas, 21. Spanning the worlds of the ten directions. 22. In front of the Buddhas, 23. They receive predictions in order. 24. Returning to their original country, 25. They attain immeasurable hundreds of thousands of dhāraṇī gates. 26. Using this text as evidence, it is not mistaken. 27. As for sitting in meditation and practicing concentration for a long time, enduring hardship, 28. Passing through many eons,🔽practicing austerities that are difficult to practice, 29. difficult to accomplish, 30. with many backsliding and few progressing, 31. difficult to see the Buddha, 32. difficult to attain meditation,🔽difficult to attain liberation, 33. difficult to escape from difficulties, 34. due to going, doubts and difficulties,🔽the unsurpassed compassionate father earnestly instructs, 35. earnestly teaches, 36. this is a defiled land, 37. this is a prison, 38. this is a house on fire, 39. no joy, only suffering, Paragraphs: $ 0 9 12 26 34 #

Please segment these sentences into coherent paragraphs: 0. As well as the contaminated minds of all ordinary beings below the grounds, 1. The pure lands that are manifested. 2. Are contaminated. 3. Therefore, they are called impure in essence. 4. Because they rely on the Tathāgata's pure Buddha land. 5. One's own consciousness transforms and manifests the appearance of a pure land. 6. This is called pure in appearance. 7. Third, both the essence and appearance are pure. 8. Like the Buddhas and those on the ten grounds and below. 9. In the uncontaminated mind. 10. The pure lands that are manifested. 11. Fourth, both the essence and appearance are impure. 12. Like the contaminated mind manifesting an impure land. 13. If one distinguishes the pure land and the pure mind. 14. There are even more kinds. 15. There is also the ultimately pure mind. 16. The not yet ultimately pure mind. 17. There is the contaminated pure mind. 18. The uncontaminated pure mind. 19. There is the mind with characteristics. 20. The mind without characteristics. 21. There is the mind that subdues manifest activity. 22. The mind that eliminates seeds. 23. There is the mind of self-power. 24. The mind of other-power. 25. The Buddhas speak according to the capacities of beings. 26. There is no fixed teaching. 27. If we discuss the main point. 28. We cannot even say there is one pure [land]. 29. How much more so for many approaches? 30. This is the true suchness of one mind. 31. Not guarding its own nature. 32. Following conditions and facing situations, 33. there are shallow and deep, 34. defiled and pure. 35. One cannot be stuck in principle. 36. Obstructing activities. 37. Guarding one and doubting the others.🔽Deluded about the gate of rolling and unfolding. 38. Giving rise to views of obstruction and restriction. 39. Although it is the same principle, Paragraphs: $ 0 7 11 13 25 27 30 #

Please segment these sentences into coherent paragraphs: 0. Gavāṃpati. 1. In the past, he was a cow. 2. Pursuing water and grass, 3. he circumambulated the monastery to the right. 4. He ate various grasses and bamboos. 5. Because of this, he saw the venerable countenance. 6. He gave rise to a joyful mind. 7. Riding on this merit, 8. he now attained liberation. 9. Śibi. 10. Once held a jeweled canopy. 11. Made offerings to the Buddha's image. 12. Aniruddha. 13. Lit a single candle. 14. Also made offerings. 15. Suvīra. 16. Once swept the Buddha hall. 17. Abhimāna. 18. In front of the Buddha's image. 19. Lit lamps and offered light. 20. The bhikṣu Nanda. 21. Cherished the venerable image. 22. Washed it with fragrant water. 23. There were innumerable such arhats. 24. All of them had once made slight offerings to the Buddha's image. 25. Even the lowest, like Nāga-pāla, 26. in front of the Buddha's image, 27. using a small amount of red ocher, 28. painted an image of the body, 29. and made offerings. 30. Because of this merit, 31. they all permanently left suffering, 32. and attained liberation. 33. Lord of the Devas, 34. if there are people who, 35. as long as my Dharma has not completely disappeared, 36. make Buddha images, 37. in Maitreya's first assembly, 38. they will all attain liberation. 39. If there are sentient beings Paragraphs: $ 0 9 12 15 20 23 33 #

Please segment these sentences into coherent paragraphs: 0. “Isolation” is the isolation of the body. 1. By that, the aggregates, elements, sense bases, etc. are indicated by the door of the sense faculties. 2. And that has been extensively taught by the Blessed One in the Yoga Tantras, and also in the Abhidharma, etc. 3. Therefore, I have not taught it, 4. because I fear prolixity. 5. Or else, the aggregates, elements, and sense-fields of those [beings] are the self, and sentient beings have existed from beginningless time with the pride of ordinariness. 6. The abandonment of that is the meditation on emptiness. 7. Therefore, concentration is the pride of Vajrasattva, etc. 8. Now, the imagination of what is not really there is the over-esteeming of morality and ritual. 9. Therefore, the view of the world as a real person. 10. The support is the mind that is based on the view. 11. The freedom from desire is the freedom from the desire for that, which is the instruction on emptiness. 12. By that, there is peace. 13. Moreover, this should be illustrated by the method of vajra-recitation, the very yoga of the wind, through the process of meditation at the tip of the nose. 14. By that, the mind becomes firm. 15. Thus also the Lord has taught in the Guhyasamaja: 16. The jewel, five-colored, 17. The size of a mustard seed, 18. At the tip of the nose, 19. The yogi should always meditate. 20. Thus it is extensively taught in various tantras. 21. Therefore, without the perfect yoga, the mind again becomes discursive. 22. That is taught: 23. The support is connected with the mind exists because it is the object of the yogi. 24. Its cessation is the isolation of the mind. 25. Moreover, the nature of the phenomena of the states of mind and mental factors should be understood through the method of many scriptures. 26. However, as long as the illusion-like samādhi has not been practiced beforehand, that [cessation] will not occur. 27. Moreover, although the Blessed One has taught various methods, 28. the ignorant do not understand. 29. As for dependent, it is also dependent on that. 30. If so, how is it known? 31. For some, it is the continuity of the teaching itself, because of the observation without the cultivation of illusion-like [samādhi]. 32. As for transformed by thorough abandonment, it is faults and virtues. 33. Moreover, the mind-as-such is pristine wisdom, which is the dissolution of the faults of that illusion-like reality with or without aspects. 34. This is the meaning of the statement, “It is the pristine wisdom of the clear light that is inexpressible.” 35. Isn’t it the case that all sentient beings are liberated by the mere pride of being the desired deity, such as Vajrasattva, with a stainless body, speech, and mind? 36. How does the mind become increasingly stable by engaging in various meditative stabilizations? 37. That is not so. 38. Why is it not so? Because it is the engagement in conceptual thoughts due to beginningless habitual tendencies. 39. It is not so because it is the engagement in the benefit of sentient beings. Paragraphs: $ 0 8 13 21 25 35 #

Please segment these sentences into coherent paragraphs: 0. AHA In Indian language, 1. The king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king 2. In Tibetan, 3. To the glorious Lord of the Red Lotus, I pay homage, the ritual of the accomplishment of the ritual. 4. Om Hari: Strithana: Vittana: HUM HUM PAT PAT SPHAH VAH 5. The deity, my son, is called Svabha. 6. This is peace. 7. The Indian Ocean? 8. I will make a red sandalwood with the blood of the nameless one. 9. OM HARI STRI VITTANA NA HUM PHAT PHAT HO 10. The goddess, my cow, is a cow. 11. The cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow, the cow 12. The ritual of empowerment. 13. The first is the shaped shaped . 14. The five legs of the āḥkara are the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥkara of the āḥka 15. The king of the land of Rāpala. 16. The essence of the essence is the essence of the essence. 17. Om Hari, Strita, Vittana, Nahum, Hum, Phat, Phat, 18. The path of the A-A-A-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B-B- 19. The ritual of the delightful. 20. Om Hari: Strithana: Vittana: Na Hum Hum Phat Phat Bham 21. The deitys muṃkham is the muṃkham of the bandha. 22. His wife was Kuru Bamba, and his principal attendant was Mahāya. 23. The poison, the blood, the throat, the black hair, the leaves of the forest, the leaves of the forest, the leaves of the forest, the burning of the corpses, the ashes, and the blood, are the feathers of the mouths of the birds. 24. Om Hari: Strithana: Vittana: Nahum Hum Phat Phat 25. The deity, the man, is a yakshum. 26. Om Hari: STRI: VITITANA NA HUM HUM PHAT PHAT HAR MAHMO MAYA HUM PHAT 27. The ritual of killing. 28. That is all. 29. Om Hari, Strita, Vittana, Nahum, Hum, Phat, Phat, 30. The deities and the offerings are of the great and great families of the vidyāyas, hūṃ phaṭas, and mahāmudrā. 31. Om Hari: Strithana: Vittana: Nahum Hum Phat Phat Svabhaha 32. The great consort, the great woman, was Yena Khenageja, the sword-wielder, the antra-ntra-viśa-va, the ear-winner, the yogatita, the sarva, the at-ga-ya, the sarvaha, the sarvaha, the sarvaha, the sarvaha, the sarvaha, the sarvaha, the sarvaha, the s 33. First, you should turn the wheel. 34. The eight spokes. 35. The central channel is the twelfth channel. 36. In the east is Ksh. 37. In the south, fire, in the west. 38. In the north, the letter is . 39. The first letter is made of the letter a. Paragraphs: $ 0 3 7 12 19 28 33 #

Please segment these sentences into coherent paragraphs: 0. Fourth, seeing superior and inferior sentient beings, 1. The mind is always impartial. 2. Fifth, regarding contempt and offerings, 3. The mind has no duality. 4. Sixth, regarding the shortcomings of others, 5. Do not see their faults. 6. Seventh, seeing various vehicles as being one vehicle. 7. Eighth, if hearing about the three evil paths, 8. do not be frightened. 9. Ninth, towards all bodhisattvas, 10. give rise to the thought of the Tathāgata. 11. Tenth, the Buddha appears in the five turbidities, 12. giving rise to the thought of rarity. 13. The bodhisattva is like this. 14. Endowed with these ten dharmas, 15. cutting off delusion and ignorance, 16. afflictive hindrances and habitual tendencies, 17. unable to obstruct. 18. The bodhisattva mahasattva, 19. wandering in the three realms, 20. taking great compassion as the basis, 21. dwelling in this defiled land, 22. harmonizing with the light, not the same as the dust. 23. This is called inconceivable. 24. If a person in the pure land 25. maintains precepts for a kalpa, 26. in this land for a short while, 27. practicing kindness and great compassion, 28. the actions of body, speech, and mind, 29. all attain purity. 30. Should fall into the three evil paths, 31. in this life they will be eliminated. 32. The bodhisattva is born in this land, 33. should not harbor worry or fear. 34. If there are offenses leading to the evil paths, 35. Then the headache will be cured. 36. Why is it so? 37. If a person wishes to sever the bonds, 38. And eliminate all afflictions, 39. Although born in this evil land, Paragraphs: $ 0 11 18 24 30 36 #

Please segment these sentences into coherent paragraphs: 0. It is not a class, etc., of the function. Therefore, it is said in the Sutta: “Āṇī.” “This is only because of the absence of a final vowel. It is not a class, etc.” 1. And in compound words, too, he says, according to the number. In that meaning: in that meaning indicated by the sentence, the word “and” 2. is a sentence. And the function of a compound word would be excluded: this is the construction. 3. When there is the vowel “ā” in the word “satipanā” , there is no “ṇ-addition” because of the “ā” . That, too: the compound word, too. By “compound word” , etc., 4. he shows a different function. By that sentence-function, in the case of a compound word, too, there would be a compound word. In the case of a compound word, 5. because of the function of a compound word, the function of “ṇ” , etc., is not excluded in a different function. The meaning is: there would be a sentence-function, too. 6. Vaccha 7. Having shown the class beginning with “vaccha” , etc., by “vaccha, kacca” , etc., he says “vacchādīhi” , etc., in order to show the outcome by a division of that. 8. “Kaṇho brāhmaṇe” is a class rule. There, the word “kaṇha” , occurring in the word “brāhmaṇe” , does not produce “ṇ-addition” because of the “ṇ” . 9. The meaning is: it produces “ṇ-addition” because of the “ṇ” . In the same way, by “evamādīhi” , etc., he shows the class-nature of “āka”. “Katāṇiyove” is a class rule. 10. ‘In the cardinal points, etc.’: the cardinal points, etc., are those from which something else is seen, ‘ṇya in the cardinal points, etc.’ (4-4). ‘In them’ means in those cardinal points, etc.🔽‘In the place of the t-syllable’ means in the place of th 11. ‘Though the rule is stated as “ṇiyve” ’ means that though the rule is stated as ‘ṇiyve’, still the cardinal points, etc., are said to be ‘read’ because they are included in the ‘āka group’. 12. ‘When ṇy is made’ means when ṇy is made. ‘Words beginning with gotta, etc.’ means words beginning with gotta, vaṃsa, etc. ‘Vaṃsa’ means ‘anvaya’. 13. It is said that this is called ‘gotta’ because it ‘tāyati’, i.e. it ‘goes’ to the common and individual characteristics of the cow. 14. Therefore it is said: ‘gotta is vaṃsa.’ ‘Of that’ means of that gotta. ‘Of those, etc.’ means of those beginning with gotta, etc. ‘Which’ 15. is said to be ‘of those beginning with gotta, etc.’ 16. ‘Katti’ 17. Here ‘katti’ is said to be ‘more than gha-perception’, and ‘kattikā, etc.’ are said to be ‘more than katti’. But if others are also said here, 18. and that some, such as the Paṇḍu, are included in the Kattika, etc., he says ‘Herein’ and so on. 19. Vinatā is Supaṇṇamātā . ‘By these’ means by the ‘widow’ and so on. He shows the group of ‘widow’ and so on with ‘Bondwoman’ and so on. 20. A ‘widow’ is one who has no husband. A ‘bondwoman’ is a concubine.🔽The connection is ‘and the one who has a son.’🔽Having shown only ‘the one who is a goose’ and so on, he makes it known that the one who is a goose and so on is accepted here by saying 21. Therefore, in the one who is a goose and so on, 22. he shows that the meaning that is seen in the scriptures, such as the calf, the chief of the fire-worshippers, and so on, should be understood here,🔽by saying ‘The one who is a goose’ and so on. ‘The one who is a goose’ and so on is this.🔽The group t 23. which is the beginning of the lineage of the one who is a goose, is the group of the lineage and so on, which is indicated by the one who is a goose. By that, the one who is a goose is known as someone, and the one who is a goose is the one who has t 24. and the word ‘own’ is a restrictive particle, like ‘fire’s’ in ‘fire’s own heat.’ 25. 5. The Order🔽 26. ‘Of one who is a native’ means of one who is a native of Magadha or of the country called ‘Nāmasmā.’ Ā is a word for a particular.🔽‘The word is taken as having an indeclinable ending by the rule’ means that it is taken as having an indeclinable endin 27. ‘The connection is with the word that follows’ means the connection is with the word that follows the word ‘own.’ 28. Rāja 29. ‘With the word that follows the word for a native’ means with the word for a native of a king. The meaning of the word for a native of a king is ‘of the warrior caste,’ the meaning is ‘of the warrior caste.’ The word for a native of a king is a nativ 30. Manu 31. ‘With the word for a native in the compound’ means with the word for a native in the compound. In the human caste. These are the words for a caste. 32. This is a reason for the absence of the meaning of a native in the words ‘human’ and ‘man.’ 33. And this is said in order to show the absence of a native called ‘human’ and ‘man’ separately. Ṇovati 34. The word janapada is a word for a country. 35. The word rājā is a word for a king. The word rājā is a word for a king. The word rājā is a word for a king. The word rājā is a word for a king. The word rājā is a word for a king. The word rājā is a word for a king. The word rājā is a word for a king 36. (the practice) is handed down by tradition. “Greed” is the description of the meaning of “redness.” “By that” is the description of the function of greed in the reddening of the cloth. “Red” is the description of the object-condition. And this condit 37. The meaning of “red” is stated by the word “redness” in the sense of “red” in the compound “red-dye” (rāga). “By that” is the statement of the instrument in the sense of “redness” in the compound “red-dye”. “Red” is the statement of the reason. And t 38. But although “redness” is stated by the word “redness” in the sense of “red”, it must be stated by the word “red-dye” in the sense of “red”. 39. The meaning is stated. And being a synonym, it is in the sense of “red-dye” in the statement “red by that”. Therefore, although “red by that” is stated, Paragraphs: $ 0 6 8 10 16 19 25 28 30 34 36 #

Please segment these sentences into coherent paragraphs: 0. from here up to 1. they should train in the complete purity of the mind. 2. Some bodhisattvas, endowed with the thirty-two marks of a great being, 3. make their bodies beautiful to behold, their senses clear and pure, 4. and their conduct attractive, so that they are pleasing to all beings. 5. There are those who, by the power of the roots of virtue of all beings' faith in them and by the power of their previous aspirations, cause beings to attain complete nirvana through the three vehicles. 6. This is the thirty-ninth. 7. Sharadviila's son, it is like this: There are bodhisattva-mahasattvas who, from the time when they first began their practice of mind, up to sitting on the seat of awakening, do not have any break in their recollection and do not have any distraction 8. There are those who, without criticizing others, do not have any break in their recollection and do not have any distraction of mind. 9. There are bodhisattvas who, while practicing the six perfections, 10. having purified their faculties, think, I am like this, with purified faculties and without faults, but those with impure faculties and faults are not like me. 11. There are those who bring sentient beings to full maturity by not praising themselves and not disparaging others. 12. This is the fortieth. 13. Śāradvatī­putra, it is also the case that, from the time of their initial arousal of the mind of awakening, certain bodhisattva great beings 14. do not go to the lower realms and do not fall into the wrong paths. 15. This is taught in the passage that begins with “Śāradvatī­putra, it is also the case that, from the time of their initial arousal of the mind of awakening, certain bodhisattva great beings” and ends with “There are those who do not experience the suf 16. This is the forty-first. 17. Śāradvatī­putra, there are also some bodhisattva great beings who, from the time they first give rise to the mind of awakening until they attain the irreversible level, never abandon the path of the ten virtuous actions. 18. This teaches that some bodhisattvas, having taken up the path of the ten virtuous actions, attain the first ground. 19. They then establish sentient beings in the ten virtuous actions. 20. This is the forty-second. 21. Śāradvatī­putra, there are also some bodhisattva great beings who, from the time they first give rise to the mind of awakening until they attain the irreversible level, never abandon the path of the ten virtuous actions. 22. They gather sentient beings through generosity and pleasant speech. 23. Some bodhisattvas, having emphasized the perfection of generosity and the perfection of moral discipline, 24. become universal monarchs and establish sentient beings in the ten virtues. 25. There are also those who gather sentient beings through the two ways of gathering. 26. This is the forty-third. 27. Śāradvatīputra, it is like this: 28. There are also those who, having emphasized the perfection of generosity and the perfection of moral discipline, 29. There are those who, for many lifetimes, abide in the sovereignty of a universal monarch, 30. and, through possessing great power, please many buddhas in the ten directions and make offerings to them. 31. This is what is taught. 32. This is the thirty-fourth. 33. Śāradvatī­putra, it is like this: There are some great bodhisattva beings who, abiding in the six transcendent perfections,🔽never part from that illumination of the sacred doctrine. 34. This is what is taught. 35. Some bodhisattvas, abiding in the six transcendent perfections, teach the sacred doctrine and dispel the darkness of ignorance of sentient beings.🔽Having brought them to full maturity, they attain manifest perfect buddhahood. 36. This is what is taught. 37. This is the thirty-fifth. 38. This is the bodhisattva-mahāsattva's arising from the Buddha's Dharma. This teaches the process of the bodhisattvas mentioned above flourishing and increasing in the Buddha's Dharma. 39. It means this is the meaning of what was said. Paragraphs: $ 0 7 13 17 21 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. Regarding the individual explanations of the six, either briefly or extensively. 1. The three extensive ones accord with the ultimate meaning. 2. The remaining three are called brief, therefore it says so. 3. The twelfth explains the four dhāraṇīs. 4. First, a question is asked, and then an answer is given. 5. The answer has four parts. 6. First, it lists the number and names. 7. Second, it asks for a specific explanation. 8. Third, it distinguishes them according to stages. 9. Fourth, it clarifies the differences in the causes for attaining them. 10. Jing says: 11. The three dhāraṇīs of Dharma, meaning, and spells use knowledge in accordance with reality as their nature. 12. The dhāraṇī of forbearance universally uses knowledge in accordance with reality and knowledge in accordance with principles as its nature. 13. If the essence is determined according to the number of dharmas, 14. the two dhāraṇīs of Dharma and meaning use mindfulness and wisdom as their nature. 15. The one kind of dhāraṇī of spells uses mastery of concentration as its nature. 16. It is because the power of meditative concentration empowers the words and phrases of various spells, causing them to have spiritual efficacy. 17. The fourth dhāraṇī of forbearance uses wisdom as its nature. 18. It is the nature of the forbearance of the essence of Dharma contemplation. 19. Ji says: 20. The one who attains the dhāraṇī of forbearance 21. uses non-discriminating cognition as the essence of forbearance. 22. It is the realization of suchness. 23. The one who attains forbearance is the cognition of added effort. 24. Because one can have the function of holding mantras and attain the realization of suchness. 25. The Tripiṭaka master says: 26. This takes non-discriminating cognition as its essence. 27. If so, why is it said that one can attain acceptance? 28. Because one holds this mantra in the path of preparation, one quickly attains true cognition and realizes suchness. 29. Therefore, the text below is in the stage of resolute practice. 30. In explaining the fourth, it first says maturing wondrous discernment which is the essence. 31. The second, dwelling alone in an empty and quiet place and below, clarifies the skillful means. 32. The third, with regard to what is said by the Buddha and below, extensively clarifies the characteristics of cultivation. 33. Ji says: 34. It is said that one accomplishes the cause of natural firmness. 35. This refers to being on the stage before the ten grounds.🔽Endowed with wondrous discernment 36. Means one accomplishes the wondrous discernment that leads to transcendence. 37. Or, within the cause and practice of immovability, one is endowed with wondrous discernment. 38. It is said that dwelling alone in an empty and quiet place and so on. 39. Taixu says: Paragraphs: $ 0 3 10 19 25 30 34 39 #

Please segment these sentences into coherent paragraphs: 0. The reason for sitting and receiving incense is that in the country of Dābhīs there was a dwelling place of monks where women came to offer incense and touched the monks' hands, causing lustful thoughts to arise and they immediately gave up the path. 1. The teacher asked the reason, and they explained the cause. 2. Because of this, they reported it to the Buddha, and the Buddha then established the precept: 3. If one receives incense while standing, one commits a duṣkṛta offense. 4. The reason for not eating frequently or eating only one meal a day is that if one cooks or begs for food and washes the utensils, it will interfere with half a day's work, and it will also increase the bonds of lust, anger, and delusion, and one will 5. Although the above explains the various differences in the rules and regulations of śramaṇas, it has not yet discussed the duties of ordained people. 6. The duties are: first, sitting in meditation; second, reciting the Dharma; third, encouraging and transforming various matters. 7. If one fully practices these three duties, it is in accordance with the Dharma of ordained people. 8. If one does not practice, one will just wastefully die, or there may be causes for suffering. 9. If a bhikṣu accomplishes these ten dharmas, he may ordain others and give them full ordination. He has accomplished deportment and fears and avoids minor offenses. He is learned and can uphold the teachings of his teacher. He is skilled in reciting t 10. If he is ten years old or more than ten years old and has accomplished ten dharmas, he should be able to give full ordination to others. 11. Knowing heavy offenses, knowing light offenses, knowing gross offenses, knowing offenses with remainder, knowing offenses without remainder, knowing offenses with karman, knowing offenses without karman, having ten years or more, having five accompli 12. There are five accomplishments: 13. Three dharmas are as above, being intelligent and eloquent. 14. There are five accomplishments: 15. Precepts accomplished, concentration accomplished, wisdom accomplished, liberation accomplished, liberation and knowledge-vision accomplished. 16. There are five accomplishments: 17. Abiding in precepts oneself and teaching others to abide in precepts, abiding in concentration oneself and teaching others to abide in concentration, abiding in wisdom oneself and teaching others to abide in wisdom, abiding in liberation oneself and 18. Moreover, there are five accomplishments: 19. He has accomplished the assembly of precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation of one beyond training. 20. He also accomplishes five dharmas: 21. He is able to teach disciples the superior precepts and superior pure conduct, knows what is an offense and what is not an offense, knows who has repented and who has not repented, and has either ten years or more than ten years. He should be able to 22. The monks above and below all listen clearly! 23. Today is the annual festival, and people from all directions gather. It is difficult to see the Buddha, difficult to hear the Dharma, and difficult for the wise to assemble. The annual festival will soon be over. 24. Now, all the virtuous ones, you have seen various births and various deaths. You have already been born into the Dharma, have already received the precepts, have already heard the Dharma, and have already attained good practice. 25. From the previous year until now, whatever offenses I have committed, whether out of greed, anger, or ignorance, today I will confess all the offenses I have committed, and I will endure my ignorance and not conceal anything. 26. A person who has committed an offense, out of deception, speaks falsely among the assembly, falls into the offense of not stopping, and then lightly violates the precepts and destroys himself. 27. A lustful monk named Kāluḍāya, a monk who has committed killing named Kālu, a monk who has committed stealing named Kāluhaṇa, and a monk who has committed false speech named Kāhaṇa, all in the country of Śrāvastī. 28. A monk who has built a hut named Kālu, in the country of Śrāvastī; 29. A monk who has emitted semen by fondling the penis named Kāluḍāya, in the country of Rājagṛha. 30. There is a monk named Kāluḍāya, with five hundred disciples, in the country of Nyagrodha. 31. Among the thirteen offenses, there are three offenses that should not be confessed. 32. What are the three? 33. Holding and embracing a woman should not be confessed, assisting in an improper way should not be confessed, and engaging in sexual play with a patron's wife or maid should not be confessed. These are the three that should not be confessed. 34. The remaining ten matters should all be confessed. 35. If one commits an offense for one day and immediately repents, one should perform a three-day confession. 36. If one commits an offense for more than three days and does not repent, one should perform a seven-day confession. 37. If one commits an offense for more than seven days and does not repent, one should perform a fifteen-day confession. 38. If one commits an offense for more than fifteen days and does not repent, one should perform a thirty-day confession. 39. If one commits an offense for more than thirty days and does not repent, one should take the precepts again; Paragraphs: $ 0 5 9 22 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. When the present serves as the cause, the effect already exists beforehand. 1. Since the effect already exists beforehand, what need is there for a cause? 2. If the effect originally did not exist and depended on the cause to exist, 3. If the effect already exists prior to the cause, what need is there for the cause? The logical argument is: future dharmas as effects should not depend on causes. 4. Because their substance already exists. 5. Like already arisen effects. The meaning of cause originally intends to produce effects. 6. If the effect exists without depending on the cause, 7. the meaning of cause is not established. 8. The meaning of effect should also be nonexistent. The logical argument is: 9. The dharmas spoken of as effects, 10. should not be effects. 11. Because they already have substance. 12. Just like causes. The causes you speak of, 13. should not be causes. 14. Because they already have substance. 15. Just like effects. If there are no causes and no effects, how can one avoid annihilationism and eternalism? You say I do not, but do you not? The initial refutation only criticizes eternalism. 16. Now, the double refutation also refutes annihilationism. 17. The treatise states: 18. The meaning of cause and effect is established, but it is not relevant to our school. 19. The commentary says: 20. This is the seventh external interpretation and refutation. 21. Although future causes and effects already exist prior to the present, 22. when they are called causes and effects, 23. One must rely on function, not on substance. 24. That which has not yet had function is called future. 25. That which is presently having function is called present. 26. That which has already ceased functioning is called past. 27. The present has the function of cause, but the function of effect has not yet arisen. 28. Once the meaning of cause is established, the meaning of effect is also established. 29. Therefore, the criticism raised is not relevant to our school. Pre means related to. 30. Lun means discussion. 31. The treatise says: Since the substance has always existed, the function must also exist from the beginning. 32. The commentary says: 33. This is the eighth objection raised by the treatise master. 34. Since the substance has always existed, the function must also be so, 35. Because there is no difference between substance and function. The logical argument is as follows: 36. The imagined function, 37. Should exist in the future, 38. Because it is not separate from the substance, 39. Just like the substance. The imagined substance, Paragraphs: $ 0 3 8 15 17 20 31 36 #

Please segment these sentences into coherent paragraphs: 0. Those heavens also have rare characteristics, like the characteristics of the throat, so too on the forehead. 1. Due to good karma, there are such characteristics. 2. Various karmic paintings have various colored characteristics. 3. What are called characteristics? 4. How does one regress? 5. At what time does one regress? 6. Having regressed in this way, where will one be reborn? 7. The various colors and patterns are all seen on the forehead of the gods. 8. This rare sign is created by karma. 9. On the bodies of the gods, there are such various garlands of letters, so beautiful. 10. Just like the various garlands of flowers that adorn the bodies and heads of the gods in other places, making them extremely wonderful, this sign of adornment is also like that. 11. Moreover, the gods have other good karmic fruits that have matured. Their own karmic paintings on their bodies, together with the various painted bodies of the goddesses, are beautifully adorned, and they experience various pleasures. 12. In the various gardens and forests, they play and enjoy themselves in the place of Broad Practice.🔽After enjoying themselves, they go to a river called Good Mixture. 13. The river flows out from the peak of the Mixed Love Mountain, so it is called Good Mixture. 14. The river is adorned with various jewels, and there are countless birds with various sounds. There are also countless different trees adorning the river. 15. There are various flowers with hundreds of thousands of different colors adorning the riverbanks. Countless celestial maidens play and enjoy themselves near the riverbanks. 16. There is also another marvelous river called the Mixed River. 17. This river flows out from the mountain peak of the variegated cliffs, hence it is called the Mixed River. 18. If the gods approach this river, they can remember their previous lives. 19. If they come to the riverbank from the hells, they will then remember. 20. Having remembered, they will have the most delightful five sense pleasures fully endowed, and the celestial maidens will be overjoyed and play and enjoy themselves. 21. Because they remember the suffering they have experienced, they forget all about pleasant things. In this way, they become disgusted with desire and speak this verse: 22. In the blazing fires of hell, the suffering is extremely great. 23. When our evil karma is exhausted, we all come to this place. 24. Good karma has good results, adorned with various merits; 25. Because evil karma is bad, the results are definitely experienced like this. 26. In the midst of suffering and pleasure, we revolve in the cycle of birth and death, 27. Blown by the wind of karma, just like waves in the ocean. 28. If one's mind does evil and delights in evil things, 29. Because of this unwholesome conduct, one falls into hell due to causes and conditions. 30. If one escapes from that hell and is reborn in the heavens, 31. Forgetting the suffering there, one again indulges in desires and pleasures. 32. In this realm of samsara, suffering and pleasure are like a measuring rope, 33. Yet their minds are very firm and tough, enduring suffering without weariness. 34. This shore and the other shore are united, deceived by the faculties, 35. Bound by the snare of craving, all flow and transmigrate through birth and death. 36. Emerging from hell, one is born as a ghost, emerging from ghost, one is born as an animal; 37. Emerging from other animals, one becomes a dragon, emerging from dragon, one is born in three places; 38. Karma like this always acts, the world turns like a wheel, 39. Because of long-term habituation, one still does not become weary. Paragraphs: $ 0 3 7 11 13 16 18 22 28 36 #

Please segment these sentences into coherent paragraphs: 0. If the top breaks, it is wrapped with leather. 1. Even if the top of the staff does not break, it is wrapped with metal or copper. 2. One should carry an umbrella. 3. It is not a fault to carry an umbrella made of bamboo or leaves. 4. The handle should be the size of one’s body. 5. It is also suitable to make the handle of the umbrella the size of one’s body, but the size of the umbrella itself should be measured. 6. One should not go to the center of the town with it. 7. One should not go to the center of the town while carrying the umbrella. 8. One should lower it on the side of the road. 9. If it is not suitable to go to the center of the town because of the road, one should lower the umbrella without covering one’s head and go. 10. When going for alms, if it rains. 11. If it rains while going for alms, it is not a fault to go while carrying the umbrella. 12. One should not be attached to the handle. 13. When you go for alms, if it rains, entrust the umbrella to a householder and go. 14. If you return, send it back. 15. When you have received alms and returned, do not go to the houses of tea makers, prostitutes, liquor sellers, the royal family, or sweepers. 16. Do not beg in the houses of those mentioned by name. 17. Do not stay near a house of unclean things. 18. Do not go to the place of excrement and urine without the intention of defecating or urinating. Do not stay in a precious garment or in a wilderness. 19. If a monk stays in a wilderness, do not wear good garments such as silk, dyed, or patched. 20. You will be killed by thieves. 21. If one sprinkles one's clothes with the powder of neem leaves, insects will not appear. 22. If one sprinkles one's clothes with the powder of the fruit of the neem tree, insects will not eat them. 23. The same with the powder of kutaja. 24. If one sprinkles one's clothes with the powder of kutaja, insects will not eat them. The same with the leaves of nimba and of bhasaka. 25. Insects will not eat the clothes sprinkled with the powder of these plants mentioned by name.🔽If one sprinkles one's clothes with the powder of these plants, insects will not eat them. 26. If one sprinkles one's clothes with the powder of nimba, etc., and places them in a pile, insects will not eat them.🔽One should dry them in the sun from time to time.🔽In order to prevent insects, one should dry and shake one's clothes from time to ti 27. One should be skilled in directions, paths, stars, and the sun. 28. A monk in the wilderness should know these things mentioned by name. 29. Why is that? 30. because if thieves come to steal it, it should be shown to them. 31. A monk in retreat should always keep fire and water for guests and thieves, and should keep flour, cloth, honey and butter as much as he can. 32. These things mentioned by name should be prepared and kept by a monk in retreat in order to avoid being disturbed by thieves. 33. If there is leftover food, 34. if there is leftover food, it should be eaten like the last part of a meal.🔽If there is none, it should be eaten there. 35. Bhikshus should not stay in the wilderness. 36. Bhikshus should not stay in the wilderness out of fear. 37. The summer retreat should be done in the middle of a town. 38. The bhikshuni's monastery should be built in the middle of a town, not in the wilderness or in a secluded place. 39. They should not stay at the main gate. Paragraphs: $ 0 2 6 10 15 18 21 27 31 35 38 #

Please segment these sentences into coherent paragraphs: 0. Southern sky snow is not cold. 1. What is Kāśyapa's unheard hearing? 2. The master said, 3. Where did you hear this, teacher? 4. He asked, What is the person who does not accompany myriad dharmas? 5. The master shouted. 6. This is the howling of a jackal. I wonder what kind of person you are. 7. The master said, Splitting the head. 8. He asked, What is the meaning of the green East Mountain and West Ridge? The master said, 9. The thousand-year-old ice cliff is rarely reached by people. 10. A mass of mist and fog is enough for the dragon to walk. 11. Then it's a leap year every three years, and the ninth month is the Double Ninth Festival. 12. The master said, 13. The dragon energy of the five peaks is strong. 14. The golden boundary and azure sky. 15. Not understanding the patriarchs together. 16. When not believing in the great dao, what is it like? 17. The master said, 18. Smashing the crystal egg, 19. The phoenix chick breaks through. 20. Today I have personally seen the master. 21. The master said, 22. Calculating the journey from three thousand miles away. 23. The master said, 24. Asking about the east and the west, asking well. 25. Suddenly enlightened under the words, 26. Wouldn't it be joyful? 27. Not wasting time in vain. 28. Look at the ancients. 29. For the sake of a single cause and condition that was not yet clear, 30. They traveled back and forth over three thousand and five hundred li of land, enduring hardships to discern it. 31. They wanted to clarify this matter. 32. All of you people, 33. You must move forward. 34. Do not let the days pass by in vain. 35. What benefit is there in being so? 36. What are you seeking by traveling around like this? 37. It is like the hundreds of thousands of Buddhas who appear in the world, 38. It is all for the sake of the great matter of causes and conditions. 39. Therefore, you should know that there are elders and senior monks, Paragraphs: $ 0 4 8 12 16 20 24 28 32 37 #

Please segment these sentences into coherent paragraphs: 0. Na means one who is devoted to the tīrthikas. 1. Sa means one who has obtained consecration. 2. A means one who has not obtained consecration. 3. Ya means one who has come with faith. 4. Na means one who has not come due to lack of faith. 5. So means one who has become a pleasing object. 6. One should understand that this is not the path of liberation. 7. This concludes the explanation of the fifteenth chapter, the “Chapter on the Procedure of the Seal of the Yoginī’s Observance,” the ultimate secret. 8. Now, the characteristics of the goddesses of purification of the retention of the mind will be explained. 9. Then, eat and do not eat. 10. The attractive karmamudra, who is to be eaten with the eyes, is to be eaten with the ears, with the nose, with the tongue, with the space channel, and with the body. 11. One should enjoy her. 12. One should not eat the unattractive one. 13. Then it is explained. 14. This means that the purifying goddesses are to be explained.🔽According to Aśvaghoṣa and Bhavabhaṭṭa, what is to be eaten is the nirmāṇakāya buddhas and bodhisattvas dwelling in the twenty-four sacred sites and those who dwell there teaching the dharm 15. Since the yoga of beginners does not understand the characteristics, having examined the characteristics, the nirmāṇakāya deity and the jñānakāya goddess enter into union. 16. Just as one sees reality in a mirror image, since emptiness is seen in all five qualities of desire, that characteristic is taught. 17. According to Ratnarakṣita, 18. The messenger is the innate, the power. 19. The supreme, the middling, and the inferior. 20. The supreme is the wisdom goddess of the Buddha and the Bodhisattva, the emanation body. The middling is one born in the twenty-four places, with unimpaired faculties, and not perverted in action. 21. The inferior is one born from mantra, who abides in the three vows and has received empowerment. 22. The characteristics of all three are not to be taught as combined, saying “the wisdom goddess alone.” 23. From all three, the non-conceptual calm abiding and the wisdom of emptiness, the special insight, arise. 24. The one who abides in the pledge of the supreme practice 25. is the person who is the basis for the cultivation of the path of passion. 26. The permission of the consort, the benefit of practice. 27. The master gives permission to the qualified karmamudra, and the bodhisattva, like Sadaprarudita and Dharmodgata, benefits the arising of the knowledge of shamatha and vipashyana. 28. The yogin should apply the mudra for the arising of the dhyanas and uncontaminated samadhis. 29. What does the yogin do with her? 30. The yogin should examine the five objects with the consciousness of the sense organs, making them nondual with the object of the karmamudra. 31. The yogin who has been initiated should know the distinctions of the types of things to adopt and abandon. 32. What happens by that? 33. By merely knowing that, 34. he will attain the supreme. 35. Just as the bodhisattva Sublime Wisdom generated the thought of awakening in front of the Transcendent Conqueror Maitreya, so too will the practitioners attain power through meditative union. 36. Therefore, the ritual method for attaining that will be explained. 37. And what is that like? 38. A woman, white as a lotus root, 39. is said to be the best. Paragraphs: $ 0 6 8 14 17 24 29 38 #

Please segment these sentences into coherent paragraphs: 0. The eighth is the extreme of ignorance, which is the belief in the absence of signs, the extreme of ignorance, which is the belief in signs, and the extreme of ignorance, which is the opposite of the negative state. 1. The ninth is the immeasurable teaching of the Dharma, the immeasurable words and syllables of the Dharma, the immeasurable ignorance of the power of the dhāraṇī to gain wisdom and confidence from above, and the immeasurable ignorance of the power of 2. The opposite of the negative places is the opposite. 3. The tenth is the extreme delusion of great superknowledge, the extreme delusion of the subtle secret, and the extreme of the unfavorable. 4. On the Buddhist level, there is the extreme of the subtle attachment to all objects of knowledge, the extreme of the obstacles, and the extreme of the unfavorable aspects of that. 5. Since they do not exist, those who abide in the perfection of wisdom are not afraid. 6. The fear of error is the fear of remaining apart from the perfection of wisdom. 7. The Buddha said, I have no doubt that you will be able to do this. 8. The wrong mind is the entrance. 9. This is the explanation of valid cognition. 10. To avoid false concepts. 11. Even if there is no one to help, you should strive. 12. This is the explanation. 13. The absence of error is the absence of error. 14. The tenth ground states: When one has attained the acceptance of the phenomenon of nonarising on the eighth ground, one is carried away by water in a dream. When one awakens from a dream, one is given the example of the great wrong effort to escape f 15. This is the transcendence of suffering. 16. Here, too, the perfection of wisdom is beyond the confusion of ones own ignorance. 17. The extreme is the transcendence of error. 18. The transcendence of suffering is the cessation of concepts. 19. The perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection of the perfection o 20. How do you say that? 21. It is the perfection of purity because it eliminates concepts that are to be eliminated by meditation, and because there is no conception that can be eliminated before that. 22. This is the transcendent state of the mind, the transcendent state of the mind. 23. It is also the transcendence of error and the transcendence of suffering. Therefore, it is the transcendence of error and the transcendence of suffering. 24. The perfection of wisdom is the basis for this. 25. The heroes of the past are the ones who have entered. 26. This great abandonment is the cause for the entry into the cause. 27. This is because they are engaged in the same thing. 28. The words in the three times and so forth indicate that the supreme of all beings is the greatness of mind and the greatness of realization. 29. The three times are the past, the future, and the present. 30. All the buddhas who abide in them are like that. 31. Because he has special intelligence, he is a buddha. 32. They are all buddhas, and therefore all buddhas. 33. What does the Buddhas Enlightenment-Appearance-Creator say? 34. The ten levels are perfected. 35. They have attained the form of empowerment. 36. Emptiness is like an illusion. 37. The one who knows everything is here. 38. He is the wisdom of all sentient beings. 39. The Buddha is the name given to the Buddha. Paragraphs: $ 0 5 7 9 13 20 24 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. There is no difference. 1. The four classes are not established. 2. Therefore, O brahmin, I say this to you: 3. “The so-called brahmins, kṣatriyas, vaiśyas, and śūdras in this world are the same. 4. There is no difference among them. 5. Therefore, give your daughter Suvarṇottamā in marriage to my son Kumāralabdha.” 6. “I will give whatever price you set.” 7. When the caṇḍāla king Triśaṅku heard these words, the brahmin Padmagarbha said this: 8. “Have you also studied the Ṛg Veda?🔽Have you also studied the Yajur Veda? 9. Have you also studied the Sāma Veda?🔽Have you also studied the Atharva Veda? 10. Have you also studied the ritual of the life Veda? 11. Have you read the inner lunar maṇḍala? 12. Moreover, you have studied the science of limbs, the examination of things, the auspicious signs, and the examination of the land. 13. Moreover, have you read the movements of Rāhu, the movements of the planets, and the movements of the moon? 14. Moreover, 15. have you read the Lokāyata, the scriptures of the Vātsīputrīyas, the Kāraṇḍavyūha, and the Ardhamāsika? 16. When this was asked, the caṇḍāla king Triśaṅku 17. said this to the brahmin Padmagarbha: 18. “Brahmin, it is so. 19. I have read those extensively again and again. 20. “Brahmin, in this way I have attained the perfection of knowledge here. 21. Therefore, I will explain to you those dharmas that are concomitant with the brahmin through inference. 22. Brahmin, in the past, in the first eon, 23. it was like this. 24. All of this, called the brahmin caste, the kṣatriya caste, the vaiśya caste, and the śūdra caste, is one. 25. There is no difference. 26. Among those sentient beings, some sentient beings, having planted rice fields and guarded them, took possession of them. 27. Those of that kind should be called by the convention ‘kṣatriya, kṣatriya.’ 28. Brahmin, moreover, 29. Some of those beings thought, 30. “We will give up our obstacles, such as those caused by illness, goiters, and pain, and go to the wilderness. There we will make huts of grass, wood, leaves, branches, 31. and twigs, and practice concentration. 32. When the seasons come, we will go to the village for alms.” 33. Then the beings who lived in the village thought, 34. “Oh! These beings are doing something very pleasant. 35. They have left behind the towns, cities, countries, and regions, and so they are called ‘those who delight in the outside.’ 36. “They, in turn, are called ‘those who delight in the outside’ because they are revered, 37. honored, 38. and worshipped by those who delight in the city. 39. They are also called ‘those who delight in the outside’ because they give to those who delight in the city. Paragraphs: $ 0 7 16 22 28 33 #

Please segment these sentences into coherent paragraphs: 0. the village headmen, the provincial chieftains, and the princes of Magadha, all of whom were ready for battle, came out from both cities. 1. But according to this method, the former method is found in many commentaries, and it is reasonable, so it should be accepted. 2. But those who were ready for battle would have come out in the evening. At that time, the Blessed One, while dwelling at Sāvatthī, 3. looking over the world at dawn, saw them ready for battle in this way. Having seen them, 4. “If I go there, will the quarrel be settled or not?” As he considered this, he thought, “I will go there 5. and settle the quarrel by telling three Jātakas. Then the quarrel will be settled. After that, in order to show the benefits of unity, 6. I will tell two Jātakas and then preach the Attadaṇḍa Sutta. When the people of both cities have heard the preaching, 7. they will give me two hundred and fifty young men each. I will give them the going forth. There will be a great gathering. 8. ” Having thus resolved, he rose early, attended to his bodily needs, and went for alms in Sāvatthi.🔽After his meal, he left the Fragrant Cottage in the late afternoon, took his bowl and robe, and without informing anyone,🔽he sat down cross-legged in 9. In order to generate a sense of urgency in them, he emitted a golden radiance and made it dark as night. 10. and he sent forth the six-coloured rays of Buddha, showing himself to those whose minds were troubled. The people of Kapilavatthu 11. saw the Exalted One, and thought: “Our Teacher, the Best of our kinsmen, has come. Will he have seen our quarrels?” 12. and they thought: “Now that the Teacher has come, it is not right for us to strike another man. 13. Let the people of Koliyanagara kill us or imprison us.” And they threw down their weapons. The people of Koliyanagara did the same. 14. Then the Exalted One descended, and sat down on the excellent seat prepared for him on a sandy bank in a delightful place, 15. shining with incomparable Buddha-glory. The kings worshipped the Exalted One and sat down. Then the 16. Teacher, though he knew what they had come for, asked them: “Why have you come, great kings?” “Not, Reverend Sir, to see the river, 17. “We did not come here to play, but to prepare for battle.” 18. “What was the cause of your quarrel, great king?” “Water, Reverend Sir.” “What is the value of water, great king?” “Very little, Reverend Sir.” “What is the value of the earth, great king?” “Priceless, Reverend Sir.” “What is the value of the nobles, 19. “Why, great king, should you destroy priceless nobles for the sake of water, which is of very little value? For in a quarrel 20. there is no joy. For in consequence of a quarrel, great king, a certain tree-spirit became bound in enmity with a certain black lion, 21. and has been reborn in the Avīci hell for the whole of this world-cycle.” So saying, he told the Phandana Jātaka. 22. Then he said, “Great king, you should not take offense at another. For in consequence of taking offense at another, a certain hare, 23. In the Himalayas, which are three thousand leagues in breadth, the four-footed creatures have plunged into the ocean. 24. In the past, when the talk spread over the whole of the Himalayas, 1,500 leagues in extent, the four-footed creatures all went down to the sea. Therefore you must not be a prey to anger.” So saying, he told the Daddara Jātaka. Then, 25. “Sometimes, sire, a weak king finds a chance to strike a powerful king, and sometimes a powerful king finds a chance to strike a weak king. Even a little bird killed a great elephant.” So saying, he told the Laṭukikā Jātaka. 26. Thus he told three Jātakas for the purpose of allaying the quarrel. Then he told two Jātakas for the purpose of showing the value of concord. “Sire, no one can find an opportunity to strike a united king.” 27. So saying, he told the Rukkha Dhamma Jātaka. Then, “Sire, no one could find an opportunity to strike a united king, but when they quarrelled among themselves, a certain Nishada youth killed them all. 28. and taking him away, and there is no profit in quarrelling.” So saying, he related the Vatthaka Jātaka. 29. Having related these five Jātakas, he concluded with the Attadaṇḍa Sutta. 30. Then the kings were pleased, and said, “If the Teacher had not come, we should have killed one another and caused a river of blood to flow. 31. It is through the Teacher that we have gained our lives. If the Teacher had remained in the world, he would have had a kingdom of four great continents with two thousand adjacent islands, and he would have had more than a thousand sons, and he would 32. But he renounced this glory and went forth into the homeless state and attained Buddhahood. Let him now also be attended by nobles only.” 33. And the inhabitants of both cities gave him two hundred and fifty youths each. The Exalted One caused them to be admitted to the Order, 34. and went to the Great Forest. From the next day on, surrounded by them, he went for alms in the two towns, in the town of Kapilavatthu one day 35. and in the town of Koliya the next. The inhabitants of both towns showed him great respect. 36. Because of this great respect, dissatisfaction arose in them, not because they wanted to go forth. Their former wives 37. sent them messages, saying this and that, in order to cause dissatisfaction in them. They became even more dissatisfied. 38. The Blessed One, who was aware of this, thought, “These monks, living together with a Buddha like me, 39. are dissatisfied. What kind of a Dhamma talk would be suitable for them?” Paragraphs: $ 0 2 8 10 14 18 22 24 26 30 33 36 38 #

Please segment these sentences into coherent paragraphs: 0. They said, “Venerable Gautama, 1. “Can you attain the higher, noble dharmas through your previous conduct and austerities?🔽“You have not attained even the slightest bit of knowledge, 2. seeing, or contact, yet now you are unstable, have many activities, live with many people, and have lost your austerity. Now you eat a lot of food, such as rice and barley, and you anoint your body with sesame oil and bathe in warm water. 3. “Monks, do you see any difference in the color of the Tathāgata’s faculties, which are clearer than before?” 4. They said, “Venerable Gautama, 5. it is so.” 6. Then the Blessed One said to the five ascetic monks: 7. “Monks,🔽after going forth, you should not rely on,🔽serve, or honor 8. these two extremes. 9. What are the two? 10. They are the pursuit of the seeds of desire in regard to sense pleasures,🔽which is base, vulgar, common, ignoble, and unworthy; 11. and the pursuit of self-mortification, 12. which is painful, ignoble, and unworthy. 13. You should not rely on these two extremes, but on the middle way,🔽which is the eye, 14. the knowledge, 15. the peace,🔽the realization of supernormal knowledge, 16. the complete awakening, and the nirvana. 17. What is the middle way? 18. The eightfold noble path is as follows: 19. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, 20. and right concentration.🔽The Blessed One made the five ascetic monks understand through this knowledge. 21. The Blessed One gave instructions to two of the five ascetic monks in the morning, 22. while three entered the city for alms. 23. Whatever the three obtained, they all lived on for six. 24. The Blessed One gave instructions to three of the five ascetic monks in the afternoon, 25. The other two went to the city to beg for alms. 26. The five lived on what the two brought back. 27. The Thus-Gone One ate only in the morning. 28. Then the Blessed One said to the five ascetic monks: 29. “Monks, 30. when I properly contemplated the teachings I had not heard before, thinking, ‘This is the noble truth of suffering,’ the eye of Dharma arose. 31. Knowledge, awareness, understanding, and realization arose. 32. Monks, 33. when I properly contemplated the teachings I had not heard before, thinking, ‘This is the origin of suffering,’ 34. ‘This is the cessation of suffering,’ 35. and ‘This is the path leading to the cessation of suffering,’ the eye of Dharma arose. 36. “Monks,🔽when I properly contemplated the noble truth of suffering that I had not previously heard, the knowledge, awareness, understanding, and insight arose: ‘This noble truth of suffering must be fully understood through higher knowledge.’🔽“Monks, 37. when I properly contemplated the noble truth of the origin of suffering that I had not previously heard, the knowledge, awareness, understanding, and insight arose: ‘This noble truth of the origin of suffering must be abandoned through higher knowled 38. “Monks, 39. when I properly contemplated the noble truth of the cessation of suffering that I had not previously heard, the knowledge, awareness, understanding, and insight arose: ‘This noble truth of the cessation of suffering must be actualized through higher Paragraphs: $ 0 3 6 21 28 36 #

Please segment these sentences into coherent paragraphs: 0. The king asked. 1. Blessed One! 2. How is this cycle impermanent? 3. The Blessed One said, I am the one who has the power to do this. 4. The world of the pot is impermanent. 5. The sentient beings of the aggregates are impermanent. 6. The king asked. 7. How is the world of the pot impermanent? 8. The Blessed One said, I am the one who has the power to do this. 9. The world of the pot is like Mount Meru. 10. At the time of destruction, the fire of the eon will come. 11. Not even a single piece of cloth was left. 12. The same applies to the destruction of water and wind. 13. The summer is warm, and the winter is dry. 14. There is no doubt that good years are good years, and bad years are bad. 15. The year and month are gone, and the time for destruction is near. 16. The other is impermanence, and the other is perception. 17. The first is the continuum. 18. But why do they change and go? 19. The king asked. 20. How are sentient beings impermanent? 21. The Blessed One said, I am the one who has the power to do this. 22. And the sentient beings of the aggregates, in this very life. 23. Day by day, year by month, 24. The day is gone, and death is near. 25. Even though I wish to die, I have no power over it. 26. Life and death are like a drawing. 27. The lord of death, the devil, is like a fisherman. 28. The causes of death are inconceivable. 29. There is nothing that has not died. 30. This body is nourished by food, but when it is full, it dies. 31. All the world, great and small, rich and poor, 32. Death is not in your power. 33. All the people who died before him. 34. He always hoped to have a son and wealth. 35. My son, my wealth and my body are of no use to me. 36. They die with their own good and bad actions. 37. And so, as long as I live, I will not be able to do anything. 38. They are friends, friends, and enemies, And all the people of their age, old and young. 39. Have you not seen and heard of death? Paragraphs: $ 0 6 19 31 38 #

Please segment these sentences into coherent paragraphs: 0. Therefore, it must be associated with the former. 1. Moreover, the four fruits are pure merits spoken of in the place of emerging from obstructions. 2. The advancing stages are not yet pure, therefore they are not from the future. 3. Moreover, if the advancing stages were included in the future fruits, the noble person would have the fault of increased conceit. 4. How is it increased conceit?🔽In the place of not yet thin defilements, the thought of thin defilements has already arisen. 5. In the place of not yet non-returning, the thought of non-returning has arisen. 6. One who has not yet attained a certain stage thinks one has attained it. 7. Therefore it is called increased pride. 8. Because of this, there are many hindrances. 9. Therefore, all paths of progress are divided into four fruits. 10. Therefore, they belong to the previous fruit and do not follow the later one. 11. Question: 12. If following the later one has many faults, why does the first fruit include the subsequent stage? 13. This is explained above. 14. Before the first fruit, there is no fruit to which one can belong. 15. Therefore, one is drawn to the subsequent stage. 16. Question: 17. If it is said that before the first fruit there is no fruit to which one can belong, 18. and one includes the subsequent stage, 19. then the previous stages have fruits, and one should attribute the subsequent stages to the previous ones. 20. In the eight dhyanas, before the first dhyana there are no other dhyana concentrations. 21. That future dhyana can belong to the first dhyana. 22. Above the second dhyana up to the peak of existence, there are dhyanas before, 23. so in all those dhyana preparatory paths, the unobstructed and liberated [paths] should belong to the lower stages and not be included in the higher dhyanas. 24. The explanation says: 25. It should be consistent. 26. The establishment of the meaning is left and right. 27. It cannot be completely the same. 28. What are the left and right? 29. Those eight dhyāna concentrations are divided into karmic fruits. 30. All the expedient means and fundamental dhyānas equally attract one fruit. 31. Therefore, they all follow the latter. 32. The four fruits distinguish the fruits from the causes. 33. Therefore, the previous expedient means are attributed to the previous fruits. 34. The distinctions are like this. 35. Next, the third gate establishes the four fruits. 36. The subtle distinctions of the holy fruits should be innumerable. 37. For what reason are these four established now? 38. Based on the many meanings of the Abhidharma-mahāvibhāṣā-śāstra, they are established. 39. It cannot be discussed in detail. Paragraphs: $ 0 11 16 24 28 35 #

Please segment these sentences into coherent paragraphs: 0. The great king said: 1. I cannot kill this evil cause and condition. 2. He immediately said, That person does not deserve to die. My son and daughter. 3. King Vidudabha 4. asked for water to wash his hands. 5. In front of the evil causes and conditions, etc. 6. I really cannot kill that person. 7. The evil causes and conditions, etc. 8. He asked again and again. 9. It is not that one cannot attain it without killing. 10. Mīśra was about to give his body to the evil one. 11. For all sentient beings, he sent worldly people to know that the life of that person was like a spinning candle. 12. For the sentient beings of this world, he gave alms and took death on their behalf. 13. Mīśra was about to give his own body to the evil one, and then he accepted death. 14. The person of evil karma then took Mīśra to another place. 15. Facing the upper beam, the beam's place. 16. Is called kṛta. 17. It is bound to the wood. 18. And then two people who had taken the precepts are taken. 19. That person is on the right. 20. On that day, Mīśra is taken. 21. Bound to the wood in five places. 22. This is the sixth day of the fast. 23. Bound at dawn. 24. And by the time the sun is in the west. 25. The four directions are dark and the earth trembles and mountains collapse. 26. All the tomb doors in the world are opened. 27. All the dead people are revived. 28. That person sees this. 29. He also does not believe in the scriptures and teachings. 30. whether dead or alive, they are all called miserable. Those with great faith say: Paragraphs: $ 0 3 11 14 18 24 30 #

Please segment these sentences into coherent paragraphs: 0. The unmistaken awareness that knows others and others. 1. They know others and talk about them. 2. They are the right ones. 3. When teaching others, they are bound by the observation of the truth and attached to it. Apart from all these supporting factors, they do not apprehend even the slightest thing. 4. These are the three. 5. It is a perfect body. 6. This is called the Sangha of the Noble Ones. 7. These are also considered conventionally. 8. It is the name and characteristics that conquer the lack of characteristics. 9. It is the absence of fabrication. 10. Śāriputra, replied the king. 11. These are the three. 12. The monks are worthy of the divine blessings. 13. The following is the explanation. 14. They will be called monks because they have no further error. 15. Śāriputra, replied the king. 16. Similarly, a monk who understands that the object of his or her mind is empty of its own characteristics and who accepts and teaches it is a monk who follows that word. 17. He will be called the teacher of virtue. 18. Son of Śāryā, 19. The conclusion of the convention is as follows. 20. This is called the Sangha of the Noble Ones. 21. Why? 22. Śāriputra, replied the king. 23. This is because no term is applied to the noble Dharma discipline. 24. Śāriputra, replied the king. 25. So, why? 26. The conclusion of the convention is as follows. 27. This is called the noble aspiration. 28. Śāriputra, replied the king. 29. Why is it called the term the monk? 30. The term they is also used to refer to the correct designation. 31. The unobservable is the unobservable. 32. This is the answer. 33. Śāriputra, replied the king. 34. I will do this. 35. The monk said, The monk is a monk. 36. There is no apprehending of any thing that is the meaning of conceptual thought as it is, or that is the meaning of the statement that there is no sign of attachment. 37. Because they have one mind, one patience, and one body, they are called ropa. 38. The same convention is conventionally expressed by mere mundane convention. 39. The ultimate. Paragraphs: $ 0 10 13 18 22 28 33 35 #

Please segment these sentences into coherent paragraphs: 0. In the present life, one obtains the fruits of nobility and wealth. 1. The fourth sentence compares it to the deaf, blind, and mute people above, receiving the fruits of two lifetimes. 2. From like a king's law, pain and extreme form to one pain, one burning, diligence and suffering are like this. 3. One example, like a king's law, pain and extreme punishment. 4. It clarifies that the deaf, blind, mute, and dumb show people the extremely heavy suffering and retribution they receive in the present world. 5. Therefore, there are naturally immeasurable sufferings in the three evil realms. 6. In the present, they have already received suffering and in the future, they will again receive the heavy suffering of the three evil realms. 7. Transforming their bodies means 8. receiving bodies in the six realms that are not the same, so it is said transforming their bodies. 9. Changing punishments and altering paths means 10. that after completing receiving bodies in the six realms, the evil paths they practice are also the same. 11. The lifespan they receive is either long or short means 12. that the forms they receive in the six realms and the karma they create are also not the same. 13. Therefore, their lifespans are either long or short. 14. The fifth sub-section clarifies the exhortation and conclusion. 15. From like a great fire burning a person's body to this is a great good clarifies. 16. This exhorts cultivation. 17. If one can diligently cultivate and spur oneself, 18. One will attain the unconditioned path of nirvana. 19. If one is unable to cultivate and gives rise to evil, 20. One will fall into the three evil paths, like a great fire burning a person. 21. The third section clarifies stealing and breaking the precept against stealing. 22. From The Buddha said: The two evils to These are the two great wholesome deeds. 23. In this section, there are five sub-sections that clarify the meaning. 24. The first sub-section clarifies the cause of stealing. 25. From The Buddha said: The two evils to Having nothing to rely on. 26. The meaning of this sentence in the stealing section is no different from the previous chapter. 27. The second and third sub-sections both clarify. 28. From Coming alone and going alone, without a single follower to When the matter is done, one regrets good and evil, and the retribution of misfortune and blessings pursues one's life and where one is born. 29. The good causes and good fruits, and the evil causes and evil fruits are both clarified. 30. Or in a place of happiness. 31. This is the good fruit. 32. Or entering into bitter poison. 33. This is the bitter fruit. 34. The fourth sub-phrase is a simile for the person who commits evil deeds. 35. From this present world, there is the prison of the king's law, and so on, two pains, two burnings, and hardship like this. 36. This clarifies the suffering of the two worlds. 37. In the present, one experiences the suffering of the five dharmas. 38. In the future, one experiences the suffering of the three evil paths. 39. The fifth sub-phrase clarifies the exhortation and conclusion. Paragraphs: $ 0 4 9 14 22 28 35 #

Please segment these sentences into coherent paragraphs: 0. He is also called one who proclaims the equality, suchness, and non-duality of the past, future, and present. 1. Mānavas, 2. This is called the one great phrase that is the fundamental [teaching] within the sūtras of the dhāraṇī gateway. 3. It is also called the great footprint. 4. Mānavas, 5. This was also the great Dharma wheel that the seven buddhas, the world-honored ones, the tathāgatas, the arhats, the perfectly enlightened ones turned when they taught the great assembly of śrāvakas. 6. However, they had not yet taught this one great phrase. 7. Mānavas, 8. What do you think? 9. Can this phrase be called great or not? 10. Subhavyūha said, 11. Very great, World-Honored One. 12. The Buddha said, 13. This is called the great phrase. 14. Subhavyūha further said, 15. World-Honored One, 16. The Dharma taught by one buddha, 17. Is it the same as the Dharma taught by the Buddhas of the past, present, and future? 18. The Buddha said: 19. Young man, 20. it is just as you say. 21. As taught by one Buddha, 22. the teachings of the Buddhas of the three times are without error. 23. Furthermore, young man, 24. in the age of defilement and extreme impurity, 25. the Buddhas appear in the world and expound this sūtra Dharma door. 26. Those beings who are deceitful and crooked 27. will slander and not believe in such sūtras and the path to enlightenment in the presence of the Tathāgata. 28. They will not think or discriminate at all, and will never have faith and acceptance. 29. Because of not having faith and acceptance, they will not practice. 30. Because of not practicing, they will not attain liberation. 31. Because of having no liberation, they will experience suffering and distress. 32. Young man, 33. if there are beings who slight the Tathāgata and slander the true Dharma, 34. where will such people be able to find peace and security? 35. Young man, 36. At that time, the Tathagata Ratnaprabha appeared in a defiled world. 37. Now I am also like this. 38. Manavaka. 39. Moreover, in the land of the Tathagata Ratnaprabha, Paragraphs: $ 1 4 7 10 13 19 24 32 36 #

Please segment these sentences into coherent paragraphs: 0. and grants the excellent spiritual powers 1. is the abode of the name ‘prajñā.’ 2. That which abides in that 3. is the two syllables of bha ga. 4. That is called ‘pure suchness.’ 5. I will explain the ultimate of that. 6. The body and speech of the Buddhas and Bodhisattvas are the very nature of the vajra. 7. I abide in that purity, 8. and act as I wish.🔽Apart from the abode of Dharma, 9. the source of Dharma, there is no other pure abode. 10. In it all the Buddhas arise, 11. and the enlightenment of the Buddhas is well established. 12. Since that purity itself is without abode, 13. do not make it into something fearful. 14. The source of Dharma is unchanging and peaceful, 15. abiding in the very nature of the vajra queen. 16. All beings, such as animals, 17. will arise from it.🔽Why do you faint?🔽Why do you become fearful? 18. The supreme reality of that 19. arises from the essence of the Buddha. 20. The wisdom of the essence is the sole limit, 21. not arisen and not becoming arisen. 22. That very thing is heard in this way: 23. Having remained in the enlightenment of the Buddha, 24. all the koṭis praise it 25. and it arises with the form of homage.🔽The one who speaks with pleasant words 26. that show benefit to all sentient beings, 27. the great sage, the great hero, 28. the protector of the world, please explain!🔽The true one who turns the wheel 29. of the Vajra Vehicle, the chief of all buddhas, 30. imperturbable, nonappearing, 31. baseless, please explain that suchness! 32. The hero, the king, 33. how did you cross🔽the great ocean of afflictions? 34. Please explain that supreme suchness!🔽The supreme of all suchnesses, 35. at the beginning of the words “abides,” 36. adorned with the words e and vam, 37. merely knowing which 38. The Sugata called Sugatodaya. 39. The glorious Vajradhara of great bliss, Paragraphs: $ 0 8 16 25 34 #

Please segment these sentences into coherent paragraphs: 0. The language of causes and conditions is comprehensive. 1. Why does the initial contemplation alone bear its name? 2. Answer: 3. It is named after the initial one. 4. Moreover, the initial contemplation is convenient for the phenomena of causes and conditions. 5. If it is said to be arising and ceasing, then it is different. 6. The latter three have both comprehensive and specific aspects, 7. but they receive their names from the specific aspects. 8. ○ As for clarifying it in terms of the six identities, 9. is it the initial mind or the final mind? 10. Answer: 11. It is like discussing the burning wick. 12. It is neither the initial nor apart from the initial. 13. Not the latter not being free from the latter. 14. If one is endowed with wisdom and faith, 15. Hearing one thought is precisely faith, thus one does not slander. Due to wisdom, one is not afraid. 16. Both the beginning and end are so.🔽If one lacks faith, one elevates the holy realm as beyond one's own wisdom. 17. If one lacks wisdom, one gives rise to the conceit of superiority, considering oneself equal to the Buddha. 18. Both the beginning and end are not so. 19. For this reason, one must know the six identities. 20. Namely, identity in principle, 21. Identity in names and words,🔽Identity in contemplation and practice, 22. Identity in similarity,🔽Identity in partial truth, 23. Identity in ultimate truth. 24. As for these six identities, 25. They begin with the ordinary and end with the sage. 26. Since they begin with the ordinary, doubt and fear are eliminated. 27. Since they end with the sage, conceit is eliminated. 28. As for identity in principle, 29. A single thought is the principle of the Tathāgatagarbha. 30. As such, it is empty. 31. Because it is a storehouse, it is provisional. 32. Because it is a principle, it is the Middle Way. 33. The three knowledges are complete in a single thought, inconceivable. 34. As explained above. 35. The three truths are one truth, neither three nor one. 36. One color, one fragrance, all dharmas. 37. All minds are also like this. 38. This is called principle is precisely the bodhi mind. 39. This is also principle is precisely calming and contemplation. Paragraphs: $ 0 2 8 10 14 20 24 28 #

Please segment these sentences into coherent paragraphs: 0. Because of that, it is said that “one does not rise from the view of self that transcends the world,” and so on. 1. Since the body is unborn, it is inexpressible, and therefore it is the characteristic of inseparability by the identity of the conventional and ultimate truths. 2. Therefore, there is the identity of pristine consciousness and the object of consciousness. 3. Therefore, since the body and mind are inseparable, it is not born from the body. 4. Since the mind cannot be known without realizing the mind, therefore, it is inexpressible. 5. If it is not this, 6. what is it? 7. Since it is established by the one with luminous pristine consciousness, it is free from the reference points of the first. Therefore, there is no entity apprehended by the body. 8. Therefore, it is the meaning of “supreme from one’s own awareness.” 9. That itself is enlightenment and great enlightenment, that itself is buddhahood, because of the sacred state of the realm of phenomena that is realized by oneself, which is inexhaustible. 10. And that is the domain of the buddhas. 11. Since the five aggregates, the five faculties, and the five elements are experienced as objects, the domain of reflexive awareness is the ultimate limit of those. That is not the domain of the ordinary faculties, aggregates, and elements. 12. It is said to be inexpressible. 13. Therefore, it is certain that sentient beings of the age of discord do not have siddhi without the Vajrayāna. 14. Because the Blessed One has said, “From this very life, there is buddhahood, or the state of Vajradhara.” 15. Thus, the nature of mind is the perfection of wisdom. This is true. 16. However, there is no spiritual attainment for those of dull faculties. 17. Why is that? 18. Because they were not of sharp mind in the past. This is certain. 19. Thus, the meaning of the syllables is stated in its entirety. 20. Again, the meaning of that is stated by means of the esoteric instructions. 21. Here, the condition of the thirty-two channels is described by the division into the bright and dark fortnights. 22. There, in the bright fortnight, there are fifteen lunar days by the process of emission. 23. Similarly, in the dark fortnight, 24. By the process of gathering, fifteen parts of the sun.🔽In the same way, one part at the end of the moon. 25. In the same way, one part at the end of the full moon. 26. Thus, by the process of emanating, the so-called organs are the five days of the moon, beginning with the first day of the bright fortnight. 27. The first day of the bright fortnight is as follows: 28. joy, excellence, victory, emptiness, and perfection. 29. In the same way, the so-called aggregates are five, from the sixth to the tenth day, the five days of the moon, beginning with the first day of the bright fortnight. 30. In the same way, the so-called elements are five, 31. from the eleventh to the fifteenth day, the five days of the moon, as before. 32. The parts of these are the short vowels a and so on, transformed by the yaṇ affix. 33. In the same way, the collection of the dark lunar days, etc. , arise, and the aggregates, and likewise the faculties, 34. five, five, and likewise five, up to the end of the thousand, are the fifteen parts. The long ones are the conditions of the ya, na, etc. , 35. In the same way, the parts of the vowels and consonants are the sixteen, the last one itself. 36. Thus, one should understand the entry into the avadhūtī by the meeting of the life and downward winds through the movements of the channels. 37. Therein, first, the channels are threefold. 38. The first is the channel of the shape of the empty interior. 39. The second is the channel of the bodhicitta. Paragraphs: $ 0 7 11 15 20 27 33 37 #

Please segment these sentences into coherent paragraphs: 0. The second of the first is KHA. 1. The twenty-sixth is YA. 2. The thirty-second is SA. 3. The last of the sibilants is HA. 4. The thirty-second is SA. 5. The fourth of the fifth is BHA. 6. The third of the second is JA. 7. The fourth of the fifth is BHA. 8. The third of the sibilants is SA. 9. The twenty-seventh is RA. 10. The first of the fourth is YA. 11. The twenty-first is PA. 12. The second of the fourth is RA. 13. The thirty-third is SA.🔽The letter DHA itself, 14. he says, is the seed of the seal of the Blessed Lord, the teaching of his own form. 15. The first of the fourth is TA. 16. The first of the sibilants is SHA. 17. The twenty-eighth is LA. 18. The second of the first is KHA. 19. The fourth of the fourth is DHA. 20. The second of the final [O] is RA. 21. The fifth of the third is NA. 22. After that, the syllable BHYA is explained as the hero. 23. The fourth of the first is GHA. 24. Then, thus means the first. 25. The word itself is ascertained. 26. The eighth of the first group is JA. 27. Or, thus, the eighth is explained elsewhere. 28. The fifth of the fourth is NA. 29. The fifth of the fifth is MA. 30. The twenty-seventh is RA. 31. The fourth of the fourth is DHA. 32. The twenty-seventh is RA. 33. The sixth root is YA. 34. The fifth root is MA. 35. The thirty-third is HA. 36. The fourth of the fourth is DHA. 37. The fifth of the fifth is MA. 38. The fourth of the fourth is DHA. 39. The first of the first is Ka. Paragraphs: $ 0 13 22 24 39 #

Please segment these sentences into coherent paragraphs: 0. because there is no negation of the non-existent object. 1. The Blessed One is designated as present or absent in the conventional sense. 2. Thus, we also refute attachment to the ultimate, and in the conventional sense, as you have stated, all those who abide in it should be spoken of. Therefore, it is not entirely unreasonable to abide in it. 3. Thus, the reply is stated: 4. Venerable Śāriputra... and so forth. 5. Thus means in the just explained manner. 6. In order to analyze that very [abiding], how? and so forth is stated. 7. Non-abiding is because of the non-existence of momentary impermanent things. 8. It is not non-abiding, because there is no negation of the non-existent object. 9. It is not abiding in a manner contrary to that, because there is no attainment of abiding in a manner contrary to that, since there is no impermanent thing in a series. 10. It is not non-abiding in a manner contrary to that, because there is no negation of that negation. 11. One should train in this way means in the context of application. 12. One should abide in that way, one should train in that way means in the context of the actual practice. 13. One should train in this way is connected to the previous. 14. One should abide well in the manner of non-abiding means that one abides well in the attainment of the special realization in the manner of non-attachment, like an illusory person. This means that one should train in that way. 15. Here too, the connection is in the context of engagement. 16. Having thus extensively explained the realization, the concluding statement is expressed by in this way... and so on. 17. What happens by that? 18. It is said one who trains in that way... and so on. 19. By meditating in that way, one abides in the perfection of wisdom, which has the nature of the supreme dharma of realization. 20. By that alone, one becomes inseparable from this mental attention. 21. “So it is” is the meaning of the conclusion of the chapter. 22. The meaning of the verse is as follows: 23. Since the Tathagata, having fully awakened to enlightenment, did not apprehend any dharma in reality, therefore these things appear to be just the nature of illusion. 24. The reason for the non-perception by the authoritative person is the non-perception of the established, which is cultivated by the expansion of meditation. One should not abide in the ten such as entry and so on with a mind of attachment. One should 25. And it is said: 26. Starting from the ten stages, 27. By the teaching of the non-abiding expansion, 28. It is explained as becoming the supreme dharma. 29. Why? Because the Buddha, 30. having understood, does not see any dharmas. 31. This is what is said. 32. Although it is logical to discuss the Pratyekabuddha path after the Śrāvaka path, 33. since it is possible that someone might wonder how the Pratyekabuddhas are superior to the Śrāvakas, since they have a different path, 34. in order to establish that they are superior, it is said: 35. Then, from within that assembly... and so on. 36. Those who are called those who have heard refers to those who have heard any of the teachings. 37. The term yakṣa is the sound that those yakṣas use for their own language. 38. The term words refers to the condensed words. 39. The expression is the complete expression of the meaning that is intended to be expressed. Paragraphs: $ 1 3 7 11 14 16 18 22 25 32 35 #

Please segment these sentences into coherent paragraphs: 0. In the same way, the bodhisattva mahāsattvas, through the way of the non-agitation of the whole world, know the nature of dreams, the way of dreams, the attachment to dreams, the isolation of dreams, the nature of dreams, the blessing of dreams, 1. the indivisibility of dreams, the perception of dreams, the concepts of dreams, and the comprehension of the world of dreams. 2. “O sons of the victors, 3. this is the bodhisattva mahāsattvas’ attainment of the acceptance that is like a dream, the sixth acceptance.” 4. “O sons of the victors, 5. what is the bodhisattva mahāsattvas’ attainment of the acceptance that is like an echo, the seventh acceptance? 6. O children of the Victorious Ones! 7. Here, the bodhisattva mahāsattva who has perfected the noble Dharma is well trained in the training of accomplishing the nature of phenomena. 8. For example, an echo produces various sounds but does not move. 9. In the same way, the bodhisattva mahāsattva knows that the speech of the Tathāgata is not expressed within,🔽knows that the speech of the Tathāgata is not expressed externally, 10. and knows that such knowledge is not known internally,🔽knows that it is not known externally, 11. and knows that it is not known internally or externally. 12. but they also know how to manifest the teachings. 13. They know how to engage in the skill of consecration. 14. They know the words. 15. They do not disturb the nature of phenomena, which is the sound of dependent origination like an echo. 16. They do not make up stories. 17. They engage in the different aspects of melody and are well trained in the training. 18. It is like this: 19. For example, Śakra, lord of the gods, with a single breath from his mouth creates a thousand branches. 20. Although the breath has no thoughts, it creates a thousand different aspects of melody. 21. In the same way, when the bodhisattva mahāsattva enters the realm endowed with nonconceptuality, 22. through skill in cultivating infinite aspects of speech, he engages in turning the irreversible wheel of the Dharma for all beings in world systems without end or middle, and he also teaches it extensively to the retinue. 23. He also blesses the extremely vast tongue, 24. and he proclaims the unobstructed voice.🔽He also blesses the voice that fills all realms, 25. and he also blesses the voice that is understood by all sentient beings. 26. He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He k 27. He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds. 28. He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds. 29. He knows that all sounds are not sounds. 30. He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds. 31. He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He knows that all sounds are not sounds.🔽He k 32. There is no birth in the world.🔽It does not dwell in the world. 33. It does not dwell outside the world.🔽It does not move in the world. 34. It does not cease in the world.🔽It is not mixed up with the world. 35. It is not separate from the world. 36. It does not go to the world. 37. It does not go to liberation from the world. 38. It does not go to immersion in the world. 39. It does not turn away from the world. Paragraphs: $ 0 2 4 6 18 21 26 32 #

Please segment these sentences into coherent paragraphs: 0. I become one worshipped by women and men, 1. Illuminated by wealth, knowledge, and glory, 2. Purifying the well-spoken teaching again; 3. By this merit, at the end of existence, 4. Until I attain omniscience, the highest boon, 5. Uninterruptedly working for the welfare of the world, 6. May I be reborn in good rebirths and fulfill the perfections; 7. By this vast merit, in all births, 8. Abounding in merit, a dwelling place of pure qualities, 9. May I become the best of all, superior to humans (indeed), 10. May I become a Buddha, the protector of the supreme refuge; 11. By the merit I have joyfully accumulated, (?) 12. May beings be free from enmity and be happy, 13. May gods and humans protect this entire earth, 14. May the righteous ones guard it righteously.' Paragraphs: $ 0 7 11 #

Please segment these sentences into coherent paragraphs: 0. I will also perform the vows. 1. The Blessed One said, I am the one who has the power to do this. 2. Therefore, householder, you should understand that you are guilty of such a crime by relying on unwholesome teachers, just as you are a child, just as you are ignorant, just as you are unwise. 3. Friend, when do you see that you are guilty of wrongdoing? 4. When he sees that his faults are his faults, he will be afraid. 5. If you do not practice the vows, I will punish you for your misdeeds. 6. Why? 7. Father, this is the increase in the discipline of the Dharma. 8. When they see that their faults are faulty, they will conceal them and then continue to practice the vows. 9. Go, householder! 10. I have made offerings to you with faith. 11. Then the householder Pal-bhad-ba bowed his head to the Blessed Ones feet and went to him. 12. The Blessed One went to the beautiful palace above, where he prepared a seat and stayed with the monks. 13. Then the householder Pal-bzang learned that the Blessed One and the monks were staying. He went to see the Blessed One and kneeled down on his knees. 14. Blessed One, I bow down with my palms joined together. 15. He bowed his head to the Blessed One and said, I am the Blessed One. 16. Reverend Lord, 17. I will give you a brief explanation. 18. I cry for the sake of the Blessed One. 19. I gave it to others. 20. Why? 21. Reverend Lord, 22. Because of the influence of unwholesome teachers and dependent beings, I have given a strong poison to all the contaminated substances. 23. This would be a slight detriment to the Blessed One and the community of monks. 24. The Blessed One said, I am the one who has the power to do this. 25. Do not think so, householder. 26. Father, I am a wild animal, and I am poisoned. 27. Now, what is the meaning of the phrase I have fully awakened to enlightenment? 28. I have no place to live, for my body is poisoned. 29. Lord, how could the body be poisoned when it is the home of animals? 30. The Blessed One said, Phaṇi, householder! 31. In the past, there was a rich man named Brahma, who was the king of Vārāṇas. 32. It is a great wealth. 33. He had a wealthy family, and his treasuries were full. 34. The householder, King Brahmadatta, was a beautiful woman, called Queen Unparalleled. 35. Beautiful, beautiful. 36. The color of the skin is excellent and bright. 37. The queen without equal is beautiful, and the king is beautiful. 38. The one who is the most important is the one who is the most important. 39. It is pleasing. Paragraphs: $ 0 3 9 12 16 24 30 #

Please segment these sentences into coherent paragraphs: 0. Distraction is scattering. 1. “Not being negligent” means 2. not being negligent because of distraction. 3. “Carelessness” means going on the ground without examining it. 4. This is just an illustration; walking, standing, sitting, and lying down are also undistracted. 5. This is mindfulness and vigilance. 6. This is the tenth sign for them. 7. Again, it is said from “Subhūti” up to “there will be few faults.” 8. Having lice is being lice-ridden. 9. Cleanliness is cleanliness. 10. Harm is sickness. 11. Faults are injuries. 12. This is cleanliness of clothes, etc. 13. This is the eleventh sign for them. 14. It is said from “other sentient beings” up to “an ārya.” 15. It is said: 16. Arising is birth, for the sake of food. 17. Exalted is especially exalted. 18. This is the non-arising of worms in the body. 19. This is the twelfth mark.🔽As it is said, 20. “As much as they are not attached to their own happiness, 21. to that extent they are attached to the happiness of others.🔽As much as they are not attached to their own benefit,🔽to that extent they are attached to the benefit of others.🔽As much as they are not attached to their own aims,🔽to that extent they are 22. As much as they are not attached to their own life,🔽to that extent they are attached to the life of others.🔽As much as they are not attached to their own wealth,🔽to that extent they are attached to the wealth of others.🔽As much as they are not attach 23. to that extent they are attached to the mind of others.🔽As much as they are not attached to their own Dharma, 24. to that extent they are attached to the Dharma of others.🔽As much as they are not attached to their own disciples,🔽to that extent they are attached to the disciples of others.🔽As much as they are not attached to their own country,🔽to that extent they 25. to that extent they are attached to the family of others.🔽As much as they are not attached to their own fame,🔽to that extent they are attached to the fame of others.🔽As much as they are not attached to their own praise,🔽to that extent they are attach 26. to that extent they are attached to the benefit of others.🔽As much as they are not attached to their own aims,🔽to that extent they are attached to the aims of others.🔽As much as they are not attached to their own life,🔽to that extent they are attache 27. to that extent they are attached to the wealth of others.🔽As much 28. Moreover, it is said, “Subhūti, etc.” 29. Here, the taking up of the ascetic practices is also indicated by the prohibition of the pursuit of gain, etc. 30. This is the taking up of the virtues of the ascetic practices. 31. This is the fourteenth trait in them. 32. “They are not greedy and covetous” indicates the absence of greed, and the taking up of the perfection of generosity. 33. This is the absence of greed, etc. 34. This is the fifteenth trait in them. 35. “They are not attached to profound dharmas, etc., up to ‘should be grasped.’ 36. Application is right application. 37. It is the going everywhere in accordance with reality. 38. This is the going in accordance with reality. 39. That is the sixteenth mark for them. Paragraphs: $ 0 7 14 19 28 35 #