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Please segment these sentences into coherent paragraphs: 0. Moreover, the saṃgha should appoint him through a two-part formal procedure of proposal and approval.🔽Therefore, the saṃgha with the elder and with the pratimokṣa should be offered. 1. This means that the monk who settles the dispute should be offered to the saṃgha with the elder and with the pratimokṣa.🔽The past should be stated and offered for three months. 2. Here, some say that he should be offered for six months. This is stated in the text. Those who uphold the sūtras and so forth should be offered for one year. 3. The Blessed One said, It is not proper to accuse the Saṅgha of being defiled by this or that person. 4. For a long time, many have been defiled here, but not all of them are defiled. 5. Therefore, do not rely on that. 6. That is his, means that is his, the one appointed to conceal the dispute. 7. That action of poverty is done for the sake of this sūtra, because it includes all poverty. 8. When it is returned, it should be offered to those who uphold the sūtras, the Vinaya, and the mātṛkā, means that the elders and the Saṅgha with the Pratimokṣa were unable to pacify that dispute. 9. When it is returned to them, it should be offered to those who uphold the sūtras and so on. 10. For six months is a statement of what has occurred before. It is to be applied to “one should offer it for six months.”🔽To the elder who is powerful means to the elder who is more famous than the famous, who is more important than the important, who 11. To the elder who is powerful means to the elder who is more famous than the famous, who is more important than the important, who is the foremost of those who uphold the sūtras, the vinaya, and the mātṛkā.🔽To the elder who is powerful means to the el 12. To the elder who is powerful means to the elder who is more famous than the famous, who is more important than the important, who is the foremost of those who uphold the sūtras, the vinaya, and the mātṛkā.🔽To the elder who is powerful means to the el 13. Because they have no place to go, he relies on them for an immeasurable time. 14. How does the elder accomplish the training of those two disciples?🔽Therefore, it is said that he should not abandon even a little of what is to be adopted from those two, even a tooth stick or a piece of bath powder.🔽Here, the word “even” should be d 15. He should not abandon even a little of what is to be abandoned from those two, even a single word of meaningless talk.🔽He should not abandon even a little of what is to be abandoned from those two, even a single word of meaningless talk.🔽He should no 16. He should not abandon even a little of what is to be abandoned from those two, even a single word of meaningless talk.🔽He should not abandon even a little of what is to be abandoned from those two, even a single word of meaningless talk.🔽He should no 17. If they follow him, he should say to them, ‘Venerables, having gone forth in the well-proclaimed Dharma and Vinaya, you are fighting, quarreling, and arguing, 18. and you are not staying harmonious, unified, and view-unified. That is not a gain for you. 19. You have gained a fault, not a gain. 20. Venerables, do not fight, do not quarrel, 21. and do not argue. In a dispute, there is no victory for either side. 22. In a dispute, there is no victory for either side.🔽One will be victorious, and the other will be defeated.’ 23. “This is what he should say if the monk challengers and the monk respondents follow the elder.” 24. The most numerous mind is well-established is another aspect of accomplishing the good. 25. This is to be understood as another aspect of accomplishing the good, which is called the most numerous mind is well-established. 26. This is possible in the ascertainment of phenomena, but not in the ascertainment of ethics. 27. This refers to the most numerous mind is well-established. 28. It is not determining morality, 29. because it is not the domain of the two disputes. 30. Why is that? 31. Therefore it is said, “Because it is related to the two disputes.”🔽The term “determining morality” refers to determining whether something is based on that or not. 32. Since that is not the domain of knowledge through the other two disputes,🔽therefore it is said, “Because it is related to the two disputes.” 33. The one who conceives does not rely on the non-existent, and there is no other mode of reliance called “endurance.” 34. Is it to be relied upon in that way? 35. Therefore, it is said that it is to be relied upon because of the fear of their division, since it is cherished by the disputants, it is most excellent, and it is inexhaustible. 36. If the disputants and opponents, through sharp adherence, cherish the dispute, and if the dispute is abandoned because of indivisible adherence, then it is to be relied upon because of the fear of their division by the sharp. 37. Since they are attached to their own position, they become inexhaustible, and they are bearers of the sūtras, the vinaya, and the mātṛkā, since they are victorious. 38. If the dispute is abandoned, then there is the fear that they will split, and at that time, thinking, “It is not suitable for the saṅgha to split,” the majority of the saṅgha should be of the same mind and well-established. 39. They should rely on another aspect and not do it another way. Paragraphs: $ 0 3 7 14 17 24 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. “There is no other cause” : there is no other cause than these truths for the penetration of the truths. 1. “With a lion-chariot”: with a fine chariot, a pleasure-carriage. The lion’s roar or the bull’s roar, when combined with another sound, becomes a word for “fine.” 2. The fifth question, on the divine eye of the king of Sivi, is ended. 3. “The embryo descends”: this refers to the blood in the mother’s womb, which is like a lump of coagulated blood, accumulated in the middle of the mother’s back, belly, and navel, in the place suitable for the reception of the embryo, not to the form o 4. “The meeting of the two occurs by the mouth-drinking”: the meeting of the two occurs by the mouth-drinking, i.e., by the mother’s sexual intercourse with a man. 5. “I will explain the reason as before”: I will explain the reason by a logical statement as to how the three meetings are included in the two. 6. “All of them”: all beings who have entered the mother’s womb. The construction is: “All beings are trees, etc.” 7. Whoever is able to do so, whoever is able to go about in such and such a way by his own action. 8. The Discussion of the Announcing of the Rains is finished. 9. The True Idea: the True Idea as the attainment consisting of the Arahants’ cankers-destroyedness that has reached the culmination of development, or the True Idea as penetration consisting of the purification of the way of dealing with the ideas.🔽Ann 10. Defining the remainder: defining the remaining five hundred years as the time for the True Idea to last. Showing the defining as the showing of the illumination and the showing of the delimitation, he said “A hundred years, a thousand” . 11. Without property: without property left.🔽The Discussion of the Measure of Five Hundred Years is the seventh. 12. Herein, those beings who obstruct the action of beings are those who obstruct the reason for the disappearance of the True Idea. Their statement 13. and it is written in the books that this is wrong, it is hard to understand. Therefore, those beings who obstruct kamma, those beings🔽experience pain born as the result of kamma, but those beings who deny the reason,🔽🔽 14. and that is hard to know. Therefore, if beings are hindered by kamma, they experience pain as the result of kamma. But if beings are hindered by a cause, their statement is wrong. For in that case what was said before is contradicted. 15. Herein, as to the nine kinds: as to the nine kinds of storm out of the ten kinds of storm. 16. They do not arise in the past: these storms do not arise in a past becoming by the power of kamma. The same method applies in the case of the other two clauses. 17. By such and such a kind of irritation: by such and such a kind of irritation consisting in cold, etc. 18. Their own several kinds of feeling: the feeling that is their own fruit. 19. Arisen from uneven usage: feeling arisen from the uneven use of the four postures. 20. By the impact of an external blow: by the impact of an external blow such as a stick, a stone, a weapon, etc. 21. ‘Arisen from kamma result’: arisen from the five aggregates that are the result of kamma. 22. ‘The rest is more’: the rest of the feeling that is not the result of kamma is more. 23. ‘Does not occur’: does not happen. 24. ‘The fault in the seed’: the fault in the field is a different matter. 25. ‘Or from kamma result’: now, 26. ‘In the past I killed my half-brother for the sake of wealth, 27. And through the result of that kamma Devadatta threw a rock at me; 28. A stone splinter hit my foot.’ 29. This verse should be told. ‘For the sake of wealth’ means for the sake of wealth consisting of cattle, such as slaves and slave-women. For wealth is of five kinds as fixed wealth, movable wealth, wealth consisting of limbs, and wealth that follows. 30. ‘Or from the deed’: or from the deed of Devadatta’s attempt. 31. ‘The food is digested unevenly’: the food in the stomach is digested unevenly. 32. ‘And by that feeling’: this is a locative of the instrument. 33. ‘The one who marks the class’ : they mark by going thus, they go thus, they go thus to merit and demerit, thus he is the ‘marker’ . The class is the one who marks, thus it is a designation. 34. The eighth question, the one about the revealing of all unprofitable things, 35. In this question there is no single answer for the Elder, so he must investigate and🔽take what is appropriate. Here is the way of investigating. For defilements that are not clung to are not past, future, or present, 36. and the explanation of the cessation of what is clung to is given in terms of future becoming. 37. And the Blessed One’s feeling is only in this present becoming. And the kamma that is to be felt in another becoming 38. cannot be prevented even by Buddhas and Paccekabuddhas. So the Elder’s statement that this feeling has arisen🔽from kamma or kamma-result is the more appropriate to take. 39. If that is so, why did the Elder say ‘I do not know’ ? Paragraphs: $ 0 2 3 8 9 11 15 23 26 34 39 #

Please segment these sentences into coherent paragraphs: 0. The profundity of realization has five aspects: 1. First, the profundity of meaning, which refers to the profundity of the meaning it relies on; 2. Second, the profundity of the essence; 3. Third, the profundity of inner realization; 4. Fourth, the profundity of the basis; 5. Fifth, the unsurpassed profundity. 6. As for profundity, it refers to great enlightenment. 7. Great enlightenment is the anuttara-samyak-sambodhi realized by the Tathāgata. 8. Moreover, profundity is that which cannot be known by all śrāvakas and pratyekabuddhas. 9. Wisdom refers to the meaning of omniscience of all aspects. 10. As the sūtra says, The wisdom of the buddhas is extremely profound and immeasurable. The gateway to their wisdom is difficult to see, difficult to realize, difficult to know, difficult to understand, and difficult to enter. It is not something that a 11. The gateway to wisdom refers to the teaching of the scriptures. 12. As for the profound meaning, there are eight kinds of demonstrations: 13. First, the profundity of upholding and reciting, as the sūtra says, Śāriputra! 14. The Tathāgata, the Worthy One, the Perfectly Enlightened One has already closely attended and made offerings to innumerable hundreds of thousands of myriads of koṭīs of nayutas of buddhas. 15. Second, the profundity of practice, as the sūtra says, in the abodes of all buddhas, they fully practice the dharmas for cultivating supreme perfect enlightenment that all buddhas have cultivated. 16. Third, the profundity of fruition practice, as the sūtra says, Śāriputra! 17. The Tathāgata has, for immeasurable hundreds of thousands of myriads of eons, heroically cultivated and accomplished. 18. Fourth, the profundity of the mind that increases meritorious virtues, as the sūtra says, with a reputation that is widely renowned. 19. Fifth, the profundity of delightful matters, as the sūtra says, accomplishing rare dharmas. 20. Sixth, the profundity of the unsurpassed, as the sūtra says, Śāriputra! 21. The dharmas that are difficult to understand, the Tathāgata is able to know. 22. Seventh, the profundity of entering, the profundity of entering means that the names, phrases, and meanings are difficult to attain, and one abides freely without being the same as the non-Buddhists, expounding the Dharma of causes and conditions is 23. As the sūtra says, Śāriputra! 24. The Dharma that is difficult to understand refers to the teachings of the buddhas and tathāgatas that are given according to circumstances, the meaning of which is difficult to understand. 25. Eighth, it is not shared by śrāvakas and pratyekabuddhas, and its support is profound, as the sūtra says, This is not something that śrāvakas and pratyekabuddhas can know. 26. Having thus explained the merits of the wonderful Dharma, next it explains the accomplishment of the merits of the Tathāgata as a Dharma teacher. One should know this. 27. As the sūtra says, Why is it so? 28. Because the Tathāgata's own causes for speaking freely are accomplished. 29. Because the Tathāgata accomplishes four kinds of merits, he is able to deliver sentient beings. 30. What are the four? 31. First, the accomplishment of abiding, as the sūtra says, The Tathāgata accomplishes various skillful means. 32. Various skillful means refer to withdrawing from Tuṣita Heaven and even manifesting entry into nirvāṇa. 33. Second, the accomplishment of teaching and transforming, as the sūtra says, Various kinds of knowledge and insight. 34. Various kinds of knowledge and insight refer to manifesting the causes of both defilement and purity. 35. Third, the accomplishment of merit and virtue, as the sutra says various contemplations. 36. Various contemplations means that by expounding the Dharma, one accomplishes the causes and conditions in accordance with the characteristics of the Dharma. 37. Fourth, the accomplishment of teaching, as the sutra says various expressions. 38. Various expressions means that by means of the four unobstructed [abilities], one teaches according to the names, phrases, and sentences that are suitable for the various kinds of sentient beings who are able to receive the teachings. 39. There is another interpretation: Paragraphs: $ 0 6 12 23 26 30 39 #

Please segment these sentences into coherent paragraphs: 0. The next four are the practice of cultivating wisdom and ascending, one is faith, two is joy, three is mindfulness, four is learning. 1. Moreover, the first is cultivation for a long time, always believing without turning back. 2. Next, one is cultivation with sincerity, the aspiration and joy are not retreating. 3. Clear and cool wisdom is because there is no confusion or heat. 4. The next verse is uninterrupted cultivation, because it is not temporarily cut off. 5. The latter verse is about the cultivation of the rest, because it is studied constantly and everywhere. 6. The third has one verse about the internal illumination of karma. 7. Contemplating the true characteristics of the body is like the Vimalakīrti Sūtra's contemplation of the Buddha's past not coming, etc., and also like the Lotus Sūtra's non-erroneousness, etc. 8. The Madhyamaka Treatise's Dharma Chapter says, The true characteristics of all dharmas are the cessation of mental activity and language, neither arising nor ceasing, quiescent extinction like nirvāṇa. 9. This is the first half. 10. It also says, The buddhas sometimes speak of self, sometimes of non-self. 11. In the true characteristics of all dharmas, there is neither self nor non-self. 12. This is the second half. 13. Moreover, being apart from self transcends ordinary beings, and being apart from non-self transcends the two vehicles, thus one is able to compassionately save. 14. However, self and non-self have four statements in common: 15. First, there is only self; 16. Second, there is only non-self; 17. Third, both are discussed, namely, the non-self of birth and death and the self of nirvāṇa; 18. The first two pairs are mutually negating. 19. The fourth verse is about the karma of equal observation. 20. Great compassion is of the same essence, so it observes equally. 21. Seeing the truth and ceasing delusion, one does not give rise to discrimination. When delusion ends and one accords with suchness, it is called entering the true reality. 22. The last three verses are about the karma of great function. 23. The first verse is about the supernormal power of spiritual feet, and the last two are about the supernormal knowledge of Dharma. 24. Among them, the first verse knows the lands. The Dharma realm land is not form, and the rest are all form. These two are fused and known in detail. 25. The last verse knows the Buddhas. 26. Moreover, the ten progressive stages are as follows: First, compassion wishes to save beings. 27. How should one save them? 28. Faith and joy are close to the Buddha. 29. What Dharma do they enjoy? 30. They enjoy the merits of the Buddha, because the Buddha's body is accomplished by merits. 31. What benefit is there in enjoying emptiness? 32. One should cultivate and learn moment by moment. 33. Learning from others is not as good as observing oneself. Observing oneself is not as good as equating oneself with others. Entering the true reality and stagnating in tranquility, one should give rise to great function. 34. What is it used for? 35. It should be applied to exhaust the ten directions and enter the ocean of buddhas. 36. The sixth level illuminates hundreds of thousands of realms, which is the second answer to the question about the Buddha's majestic virtue. Majestic virtue is about the body. 37. The first five are the Dharma body and the last five are the wisdom body. 38. Among them, there are two parts: 39. The first verse distinguishes delusion, which means that if one takes majestic virtue to be self-mastery and flourishing, and physical appearance to be dignified and auspicious, and lineage to be renowned and noble, Paragraphs: $ 0 7 14 19 26 36 #

Please segment these sentences into coherent paragraphs: 0. Therefore, the one who proclaims the true words. 1. This is a metaphor for the four noble truths. 2. It manifests the path of seeing. 3. The celestial spirit in the sky again told the merchants, 4. You should follow the original road and quickly leave. 5. This is the original road. 6. The analogy of cultivating the eightfold noble path shows the path of cultivation. 7. All past buddhas have relied on this fundamental path of cultivating the path to escape from birth and death. 8. If one wishes to seek to escape from the ocean of birth and death, 9. one can rely on the fundamental path of past buddhas to quickly escape from it. 10. Those who seek to quickly escape should diligently cultivate the eightfold noble path. 11. For this reason, it is known. 12. It is also understood that the path of cultivation is also included. 13. The phrase fundamental path metaphorically refers to both the path of seeing and the path of cultivation. 14. If this interpretation is made, then the eightfold path is established as being common to both the path of seeing and the path of cultivation. 15. Therefore, it is known that the eightfold path is explained as being common to both stages. 16. The two proofs are completed. 17. The other masters conclude. 18. It is said according to the stage of increase, up to contaminated and uncontaminated. 19. This is the fifth point clarifying contaminated and uncontaminated. 20. The text can be understood as it is. 21. Moreover, the Correct Explanation says: 22. It is said that in the stage of the path of cultivation, the seven factors of enlightenment increase and are close to enlightenment. 23. It is said that because they counteract the peak of existence, the essence of the factors of enlightenment is entirely uncontaminated. 24. All factors of enlightenment assist in attaining bodhi. 25. Only this is given the name of factors of enlightenment. 26. Because it is closest to the fruit of bodhi. 27. By this principle, it is proven that the seven factors of enlightenment. 28. Should be known as only being cultivated in the stage of overcoming the peak of existence. 29. This is the foremost, and it overcomes the stages below it. 30. Only the pure are given the name of factors of enlightenment. 31. If one does not allow this, 32. how can it not pervade the two? 33. Or, among all the factors of enlightenment, 34. based on being close to bodhi, the name of factors of enlightenment is established. 35. In the path of cultivation, the nature close to bodhi is only pure. 36. Therefore, only the pure path of cultivation is given the name of factors of enlightenment. 37. In the stage of the path of seeing, the eight factors of the path are superior. 38. Therefore, they are all exclusively of the nature of the pure. 39. As for these thirty-seven, up to because there is no pure, Paragraphs: $ 0 3 6 11 17 21 31 39 #

Please segment these sentences into coherent paragraphs: 0. What is gaurī, and so on? 1. The deities of the mandala of the eight-faced one, etc. 2. The meaning of that should be explained in detail. 3. Since the moon and sun are united in the Gaurī, etc., 4. the nature of method and wisdom 5. is stated, etc. 6. The union of method and wisdom is called the division of the moon and sun. 7. The colors of those, etc., should be known individually in relation to the central principal one. 8. The words Gaurī, etc., should be known as the result of the arising of the similarity of Nairātmya, etc. 9. In order to attain the ripened result, the sense bases of the eyes, etc., should be consecrated. 10. first contemplate the black.🔽Or, 11. the end of detachment. 12. By this he teaches the consecration of the four wheels and the human effort result. 13. Now, in order to abandon all error and generate non-error, he should explain the creation stage. 14. What is the creation stage like? 15. Just as is the creation stage. 16. He says this. 17. It is taught that the creation stage is the cause and effect of the relative. 18. Just so is the perfection stage. 19. The perfection stage is the perfection and natural establishment. 20. At the end of all is natural joy. 21. This is the one non-conceptual intuition which is the cause, and the others do not depend on it. 22. That is called the natural joy. 23. The supreme joy is said to be existence. 24. This is the supreme joy which is the intuition associated with passion. 25. That is taught as existence. 26. The intuition free from passion is like a lamp that is extinguished, free from attachment to nirvana, called “beyond all. 27. ” The mere middling joy is called “abiding in equanimity. 28. ” That which is free from those three 29. Is said to be free from the natural. 30. This teaches the natural joy. 31. If it is natural joy free from those three, then samsara and nirvana are neutral. 32. If it is proper to express that by another word, having abandoned those three, why is natural joy taught in dependence on those three? 33. In response to that, 34. it is not possible to teach the nature by another. 35. It is not obtained anywhere at all. 36. That is not by another word except for the word samsara and so on. 37. The nature is not obtained from another except for samsara and so on. 38. Why is it not obtained from another? 39. Samsara is not a quality, and it is not different from consciousness. Paragraphs: $ 0 3 7 9 13 17 20 28 31 33 38 #

Please segment these sentences into coherent paragraphs: 0. ādya-anutpannatā / 1. With that, gather up the colored powders. 2. With dance and cymbals, 3. go to a great river or the ocean. 4. Not defiled by misdeeds, without gossip, 5. smear with the mandala’s cow dung, 6. and enjoy the food and drink as you like.🔽Do not give even a little 7. to dogs, crows, and so on. 8. All the articles and substances 9. are accomplished by the master himself. 10. One should enjoy it oneself. 11. One should not share it with disciples. 12. This is what is said in all the tantras. 13. If the disciple enjoys it, the samaya is violated. 14. If one does not wish to enjoy it, 15. the procedure is as follows: 16. One should offer it to the Three Jewels 17. in accordance with the ritual. 18. Parasols, yak-tail fans, musical instruments, and so forth 19. should be offered to the Buddhas. 20. Seats, incense, and so forth 21. should be offered to the sublime Dharma. 22. Clothes, articles, doors, and so forth 23. should be offered to the Sangha.🔽The disciple should not 24. take even the slightest bit of it. 25. If one does not wish to enjoy it oneself, 26. it should be given to monks and laymen. 27. Then, on the following day, 28. in order to pacify the excess and deficiency of misdeeds, 29. one should cultivate great love. 30. The disciple should perform the homa of the eyes, etc. 31. In order to purify the impurities. 32. In order to benefit all sentient beings, 33. One should cultivate great loving kindness.🔽Those without faith, those who engage in medicine,🔽Those attached to desire, those who are powerful in cyclic existence, 34. Those who are deceitful, those who are stingy and obstinate, 35. Those who are two-faced, those with weak minds, and those who are conceptual— 36. Even if they are one's own sons, 37. One should not bestow this sādhana ritual upon them. 38. The meaning of the ocean-like recitation of the name 39. Cannot be fathomed by the mind of someone like me.🔽However, through the churning stick of the guru's instructions, Paragraphs: $ 0,1,4,6,13,16,23,25,30,33,38 #

Please segment these sentences into coherent paragraphs: 0. Enlighten to one's true mind. 1. Suddenly become a person who has attained the Way. 2. Forever inherit the seeds of bodhi. 3. If one has not yet seen the Way, 4. Moment by moment, one's thoughts deviate. 5. Once one loses a human body, 6. It will not be regained for ten thousand kalpas. 7. Therefore, the ancient teachings say: 8. In one breath, there are four hundred births and deaths. 9. Life and death are in the interval of inhalation and exhalation. 10. If one has not yet attained the Way, 11. One only has the cycle of birth and death. 12. Life is like a hanging thread. 13. If one hears it in the morning, 14. I can die this evening. 15. Therefore, the Tiwei Sutra says: 16. Suppose there is a person on top of Mount Sumeru. 17. They let down a fine thread. 18. Another person is below, holding a needle to meet it. 19. In between, there is a whirlwind blowing on the thread. 20. It is difficult for it to enter the needle's eye. 21. The human body is difficult to obtain. 22. It is even more difficult than this. 23. Moreover, the Bodhisattva Womb Sutra says in a verse: 24. A blind turtle and the hole in a floating log, 25. Can still meet from time to time. 26. If a person loses their life once, 27. It is even more difficult to regain it in billions of eons. 28. The ocean is deep and vast, 29. Three hundred and thirty-six. 30. If one drops a needle into the ocean floor, 31. It can still be sought and found. 32. Another verse says: 33. I have been through countless eons, 34. Coming and going in the cycle of birth and death. 35. Abandoning this body and receiving another, 36. Never escaping the law of the womb. 37. Calculating my experiences, 38. Remembering one but not the rest. 39. Purely taking the form of a white dog, Paragraphs: $ 0 3 7 10 15 23 28 32 #

Please segment these sentences into coherent paragraphs: 0. Next, the precious pratyekabuddhas, arhats, and those who have attained the fruits, 1. Those who have attained concentration, pure precepts, and those who uphold the precepts, those who break the precepts and are nominally monks, 2. Those who have deep faith and seek liberation, if one is able to make offerings to them, 3. One will not remain long in the stage of patience, and will surely quickly realize bodhi. 4. The celestial sons of the six desire heavens, the ghosts and spirits of the jeweled countries, 5. The gandharvas who dwell in the forests, the ten great dragons in the ocean, 6. The ten great kumbhāṇḍas, the ten divine powers of the yakṣas, 7. Each dwelling in their own palace, they uphold and protect my true Dharma.🔽The hungry ghosts dwell in the wilderness, the piśācas in empty rooms, 8. The pūtanas rely on the fields, the kaṭapūtanas dwell in the charnel grounds, 9. In this way, each one joyfully accepts and protects according to their portion. 10. If they do not properly protect according to their portion, and further afflict others, 11. I will entrust them to other gods in this way. 12. The assemblies of dragons, yakshas, gandharvas, and kinnaras, 13. The celestial maidens, asuras, and so forth, the rakshasas and kumbhandas, 14. Universally throughout the lands, they are placed to protect and nurture. 15. Kapilavastu, Varanasi, Magadha, Kosala, 16. Bhoja, Anga, Suhma, Ashmaka, 17. Mathura, Champa, Shaka, 18. Rauruka, Ujjayini, 19. Maru, Gandhara,🔽Batta, Sindhu,🔽Campā, Pundravardhana, 20. Pundravardhana, 21. Oḍra, Kalinga, 22. The countries of Kāśmīra and Balhika, Kharoṣṭhī and Urāśa,🔽The country of Gāṅgā and Śāketa, Dārva and Pāriyātra, 23. The countries of Mathurā and Śākala, Pāruṣaka and Zhoujia, 24. Yutian and Shan Shan, Kucha and Kiṃnara, 25. The countries of China and others, protect and uphold them. 26. In all these countries, the nāgas have no share, 27. One million eight hundred thousand, the yakṣas and others have no share, 28. And eight koṭīs, the asuras do not obtain a share, 29. Sixty thousand nayutas, the celestial maidens and others have no share, 30. Six hundred and twenty thousand. 31. I now apologize to you all, each dwelling in your own palace, protect and uphold my true Dharma. 32. I will bestow upon you a divine mantra, blocking and obstructing evil beings, 33. Resting from all afflictions and harms, all disputes and litigation, 34. Severe drought and waterlogged fields, epidemics, famine, and various bandits, 35. Increase the three essential energies and make all evils cease, 36. Protecting and upholding my true Dharma, and causing the seeds of the Three Jewels to flourish. 37. The śrāvaka bhikṣus, their three karmas always in accord, 38. Shaving their heads and not upholding the precepts, all are to be protected and upheld. 39. For the sake of the śrāvakas, fully giving up fields and houses, Paragraphs: $ 0 4 7 12 15 19 22 26 31 37 #

Please segment these sentences into coherent paragraphs: 0. I will explain it for you. 1. At that time, the Venerable Victorious One accepted the teaching and listened carefully. 2. The Buddha told the Victorious One: 3. Which is the dhāraṇī sūtra that enters the immeasurable gateway of all dharmas? 4. At that time, the World-Honored One then spoke it: 5. Xie Bi Tu Dun 6. Ananta Ya Shi 7. Ananta Ya She Mu Qie Bo Li Bo Zhi 8. Ananta Qiu Na 9. Ānanda, Krodha, Mukha, and Pāruṣya 10. Āma, Āmara, Mukha, and Pāruṣya 11. Śānta 12. Śānta, Mukha, and Pāruṣya 13. Śūnya, Śūnya, Mukha, and Pāruṣya 14. Śūnya 15. Śūnyatā, Mukha, and Pāruṣya 16. Śānta, Śānata, Mukha, and Pāruṣya 17. Śūnya, Śūnya 18. Mukha, and Pāruṣya 19. Jāta, Jāta, Mukha, and Pāruṣya 20. Śānta 21. Śānta, Mukha, and Pāruṣya 22. Bhīma, Bhīma, Mukha, and Pāruṣya🔽Śūnya, Śūnya, Mukha, and Pāruṣya 23. Yogi, Yogi, Mukha, and Pāruṣya 24. Kāma, Kāma, Mukha, and Pāruṣya🔽Śūnya, Śūnya, Mukha, and Pāruṣya 25. Ajita, Ajita, Mukha, and Pāruṣya 26. anarāyān anarāśa-mukha-paribhāṣā 27. nīlāśa-phāguni-nīlāśa-phāgvatā-mukha-paribhāṣā🔽saṃghāṭa-phāguni-saṃghāṭa-phāgvatā-mukha-paribhāṣā 28. śūnyatā-śūnyatā-mukha-paribhāṣā 29. āma-āmara-mukha-paribhāṣā 30. phāguni-phāgvatā-mukha-paribhāṣā 31. anāgāmin-anāgāmin-mukha-paribhāṣā 32. bhāṣā-bhāṣā-mukha-paribhāṣā🔽anantāphāguni-anantāphāgvatā-mukha-paribhāṣā🔽āma-bājana-phāguni-āma-bājana-phāgvatā-mukha-paribhāṣā 33. āmara-gaṇi-āmara-gaṇvatā-mukha-paribhāṣā 34. yāmī-yāmī-mukha-paribhāṣā 35. Kṣīram kṣīramukhapāripātra 36. Ābhirābhi🔽Ābhirābhimukhapāripātra 37. Aśacī sambhavam aśacī sambhavamukhapāripātra 38. Āmalārābhi āmala rābhimukhapāripātra🔽Rakṣani rakṣani mukhapāripātra🔽Ānandatīṣṭhā nandatīṣṭhā mukhapāripātra🔽Ānandatīkṣā āmala rābhimukhapāripātra 39. Āmalasāmbuddhagam āmala sambuddhagamukhapāripātra Paragraphs: $ 0 1 3 4 5 26 35 39 #

Please segment these sentences into coherent paragraphs: 0. Knowing existence to be fearful, 1. you will go to the end of existence. 2. Having conquered the unliberated, 3. you will go to nirvāṇa. 4. His grief and anguish 5. will cause him to fall into the lower realms. 6. Then, with a troubled mind, 7. he will disappear right there. 8. Then, the venerable Gṛddhaka, on the slope of Ṛṣigiri, the Black Rock Mountain, while holding a weapon, attained physical liberation of mind through time. 9. At the time of death, his faculties were completely pure,🔽his facial complexion was completely clear, 10. and the color of his skin became completely white. 11. Then, the Blessed One addressed the monks: 12. Monks, let us go to where the son of good family Gṛddhaka was stabbed with a weapon, to Ṛṣigiri, the Black Rock Mountain. 13. The monks, having heard what the Blessed One said, 14. “Yes, Venerable One,” the Blessed One then went to the Black Rock on the side of the mountain of the sages together with the many monks. 15. At that time, the venerable Gṛddhaka was lying on the ground, his body emaciated. 16. The Blessed One saw the venerable Gṛddhaka lying on the ground, his body emaciated, and addressed the monks: 17. “Monks, do you see the son of good family Gṛddhaka, his body emaciated, lying on the ground?” 18. “Yes, Venerable One.”🔽“Monks, this son of good family Gṛddhaka, his body emaciated, lying on the ground, is a great arhat with the superknowledges, who has attained the eight liberations and the eight bases of mastery. 19. “Yes, we saw it, Lord.” 20. “Monks, that was the demon Pāpīyān, who has great magical power.🔽He manifested himself in the form of a boy and said to the Licchavi Vimalakīrti, ‘Householder, why do you display your body, which is subject to birth, aging, sickness, and death, to th 21. “‘Householder, you should teach the Dharma to these people by means of the body of the Tathāgata.’🔽“‘Son, if you have such magical power, then transform yourself into the body of the Tathāgata, endowed with the thirty-two marks and the eighty minor c 22. It is the result of a hundred thousand eons of evolution.🔽It is the source of the ten powers, the four fearlessnesses, and the eighteen special qualities of a buddha.🔽It is the source of the thirty-two major and the eighty minor marks.🔽It is the sour 23. It is the source of the light of the Dharma.🔽It is the source of the light of the sun and moon.🔽It is the source of the light of jewels.🔽It is the source of the light of lightning.🔽It is the source of the light of stars.🔽It is the source of the light 24. and at that time the evil Mara spoke this verse: 25. Above, below, and on the sides, 26. in the directions and the intermediate directions, 27. I have searched for where Ghoṣila has gone, 28. but I have not found him. 29. The Bhagavat said:🔽Because the steadfast do not engage 30. in even the slightest desire, 31. having uprooted craving, 32. they attain complete nirvana. 33. Then the evil one, with an unhappy mind, departed while his mind was pained with suffering, and disappeared right there. 34. It is also said in the Dasottara Sutra: 35. The first sutra of the sixfold collection, the sutra elaborating the ten, states: 36. Venerable ones, there is one thing to do: 37. to be conscientious with respect to virtuous dharmas. 38. There is one thing to cultivate: 39. mindfulness associated with the body. Paragraphs: $ 0 8 11 15 20 24 29 33 34 #

Please segment these sentences into coherent paragraphs: 0. To also copy and uphold them, 1. Always using the seven treasures, priceless incense and flowers, 2. And all kinds of precious things, 3. To make boxes to store the sūtras and vinaya scrolls. 4. If one does not make offerings in accordance with the Dharma, 5. One commits a minor offense of the precepts. 6. The text below also says: 7. If a Buddhist disciple 8. Receives the precepts with a sincere mind, 9. Whether a king, prince, 10. Officials, or the four groups of disciples, 11. Relying on their own high status and nobility, 12. They destroy the Buddha's teachings. 13. The precepts are clearly made, 14. But they make laws to control us. 15. The four groups of disciples, 16. Are not allowed to leave home and practice the Way. 17. They are also not allowed to create Buddha images or stupas. 18. The scriptures and precepts establish a hierarchy. 19. They regulate the saṅgha and keep records. 20. They record monks and nuns. 21. The bodhisattva stage is established. 22. Laypeople sit on high seats. 23. They widely practice unwholesome dharmas. 24. Like the laws of military slaves. 25. But bodhisattvas should receive offerings from all people. 26. Yet they run errands for officials. 27. This is unwholesome and against the precepts. 28. If kings and officials, 29. With a good heart, accept the Buddha's precepts, 30. Do not commit the sin of destroying the Three Jewels. 31. And become destroyers of the Dharma. 32. They commit a minor offense of wrongdoing. 33. Based on these two sections of precepts, 34. If one does not write out the scriptures and precepts by peeling off one's skin and pricking one's blood, 35. One commits a minor offense of wrongdoing. 36. The prohibition is not to write. 37. One also commits a minor offense of wrongdoing. 38. Therefore, we know. 39. Those who write with faith Paragraphs: $ 0 7 28 33 #

Please segment these sentences into coherent paragraphs: 0. knowledge of dharmas. 1. What is inferential knowledge? 2. Answer: 3. The uncontaminated knowledge regarding all formations, causes of formations, cessation of formations, and the path that can eliminate formations in the form and formless realms. 4. Moreover, 5. The undefiled cognition that exists in the cognition of the subsequent class and the stage of the cognition of the subsequent class is called: 6. the cognition of the subsequent class. 7. What is cognition of others' minds? 8. Answer: 9. If cognition is the fruit of cultivation, it is the cognition of others' present mind and mental factors. 10. What is conventional cognition? 11. Answer: 12. The contaminated wisdom of the three realms. 13. What is cognition of suffering? 14. Answer: 15. The cognition that arises with the aspects of suffering, impermanence, emptiness, and non-self regarding formations. 16. What is cognition of the origin [of suffering]? 17. Answer: 18. The cognition that arises with the aspects of cause, origin, production, and condition regarding the cause of formations. 19. What is cognition of cessation? 20. Answer: 21. The cognition that arises with the aspects of cessation, tranquility, excellence, and separation regarding the cessation of formations. 22. What is cognition of the path? 23. Answer: 24. The cognition that arises with the aspects of path, truth, practice, and exit regarding the path that is the antidote to formations. 25. As for dharma cognition up to path cognition, how many of the eight cognitions do they each include? 26. Answer: 27. Dharma cognition includes dharma cognition and five minor parts of cognition. 28. Namely: 29. Cognition of others' minds, cognition of suffering, cognition of accumulation, cognition of cessation, and cognition of the path. 30. Inferential cognition includes inferential cognition and five minor parts of cognition. 31. Namely: 32. Cognition of others' minds, cognition of suffering, cognition of accumulation, cognition of cessation, and cognition of the path. 33. Cognition of others' minds includes cognition of others' minds and four minor parts of cognition. 34. Namely: 35. Dharma cognition, inferential cognition, conventional cognition, and cognition of the path. 36. Conventional cognition includes conventional cognition and a minor part of cognition of others' minds. 37. Cognition of suffering includes cognition of suffering and two minor parts of cognition. 38. Namely: 39. Dharma cognition and inferential cognition. Paragraphs: $ 0 1 8 10 13 16 19 22 25 33 36 37 #

Please segment these sentences into coherent paragraphs: 0. they were frightened and trembling, each wanting to scatter in the four directions. 1. They saw their own bodies losing their radiance. 2. At that time, Mañjuśrī rose from his seat 3. and said to the great assembly, 4. You should not be afraid. 5. In the east, 6. past worlds equal to the number of dust motes in worlds as numerous as the sands of the Ganges River, 7. there is a Buddha named Tathāgata Equal to Space, 8. fully endowed with the ten titles. 9. There is a bodhisattva there, 10. Named Anantabhadra, together with innumerable bodhisattvas. 11. Wishing to come here to make offerings to the Tathāgata. 12. Because of the majestic virtue of those bodhisattvas, 13. It causes your bodily radiance to all disappear. 14. At that time, the great assembly all saw from afar that Buddha. 15. Like in a clear mirror, they saw their own bodies. 16. They saw that in each pore of Bodhisattva Anantabhadra, 17. Each gave rise to a great lotus flower. 18. Each had seventy-eight thousand cities, 19. Mixed with the seven treasures. 20. The beings therein did not hear any other names. 21. They purely heard the supreme Mahāyāna sounds. 22. They wrote, upheld, read, and recited the Mahāyāna sūtras. 23. The entire great assembly all got to see 24. Bodhisattva Anantabhadra. 25. His body was vast and boundless, equal to empty space. 26. Only the buddhas could see it, none other. 27. The limits of his bodily size. 28. At that time, Bodhisattva Anantabhadra bowed at the Buddha's feet. 29. With palms joined, he said, 30. World-Honored One. 31. Please have compassion and accept our offerings. 32. The Tathāgata, knowing the time, remained silent and did not accept. 33. The buddha-realms in the south, west, and north, 34. Also had countless bodhisattvas with boundless bodies. 35. The offerings they held were twice as much as before. 36. At that time, the auspicious and blessed ground of the Śāla trees, 37. Was thirty-two yojanas long and wide. 38. The great assembly filled it, leaving no gaps. 39. At that time, the bodhisattvas with boundless bodies from the four directions, Paragraphs: $ 0 2 5 14 23 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. and so forth. 1. One who violates the commitments 2. is taught to be like one who has killed a buddha or bodhisattva. 3. The commentary on the third chapter of the tantra called “The Concise Path of Vajrapāṇi” is finished. 4. The song is the vajra song. 5. The indivisibility of emptiness and compassion is called vajra. 6. That which causes understanding is called song. 7. The one who has performed the deity yoga is called vajra. 8. Why is it called vajra? 9. Because it is accomplished from the five wisdoms. 10. Therefore, it is called the vajra dance. 11. By whom the song is heard and the dance is seen, great merit is obtained. 12. By the power of that merit and the divine samadhi, the yogi, singing the song and performing the dance, great joy arises. 13. By its power, the goddesses of faith in the Buddha come. 14. The yogis who have previously attained siddhi also come. 15. The signs of their arrival should be understood as they occur in the tantras. 16. The arising of the Thought of Enlightenment is the nature of emptiness and compassion. 17. That is also thirty-two in the nature of cause and effect. 18. The mandala and so forth are the celestial mansion and so forth, which are imagined. 19. The Thought of Enlightenment is imagined to be located in the center of the mandala, surrounded by the deities of the mandala. 20. The purity of all is the self, and the nature of all things is the self. 21. One should imagine it in that way. 22. In order to teach the meaning of that, it is said: 23. By the stage of self-consecration, 24. The ultimate is the performance of the welfare of sentient beings without discursive thought. 25. The so-called relative is the bliss of natural experience. 26. The purification of those two is the camphor of bliss. 27. Previously, the consort was taught as being of the family of Vairochana, etc. 28. Here, she is to be taught as being of the nature of the five gnoses. 29. Therefore, it is taught by “That itself is the actuality of mirror-like gnosis,” etc. 30. “Just as externally,” etc. 31. Just as the external mandala, so is one’s body. 32. The forms of the Tathagatas, Shakyamuni, etc., simultaneously benefit all sentient beings in the immeasurable realm of sentient beings. 33. With those forms, they benefit sentient beings for as long as cyclic existence lasts. 34. That is called the emanation body. 35. The Tathāgata has taught its meaning. 36. The body is the various images 37. that accomplish the aims of all sentient beings. 38. The unceasing non-entity performs all aims. 39. Such a body is called the emanation body. Paragraphs: $ 0 3 8 16 23 28 32 #

Please segment these sentences into coherent paragraphs: 0. There is no karma in the body, nor does it rely on the mind to abide. 1. Wisdom understands the nature of karma to be nonexistent, yet due to causes and conditions, karma is not lost. 2. The mind does not falsely grasp past dharmas, nor is it attached to future events. 3. It does not abide in the present, and thoroughly understands the three times to be empty and quiescent. 4. The bodhisattva has already reached the other shore of form, and so it is with feeling, perception, formation, and consciousness. 5. Transcending the worldly flow of birth and death, the mind is always humble and pure.🔽Thoroughly contemplating the five aggregates, eighteen realms, 6. Twelve sense bases, and one's own body, 7. The essence is ultimately unobtainable.🔽Not grasping at the characteristics of the permanence of dharmas, 8. Nor attached to the characteristics of annihilation,🔽The nature of dharmas is neither existent nor non-existent, 9. The principle of karma continues without end.🔽Not dwelling in any dharmas, 10. Not seeing sentient beings or enlightenment,🔽In the lands of the ten directions and the three times, 11. Ultimately seeking, nothing can be obtained.🔽If one is able to contemplate dharmas in this way, 12. Then it is the same as the understanding of the buddhas.🔽Although seeking its nature cannot be obtained, 13. The practices of the bodhisattva are also not in vain.🔽The bodhisattva understands dharmas arise from conditions, 14. Not contradicting the path of practice of all,🔽Explaining and revealing the traces of karma, 15. Wishing to cause sentient beings to be completely pure.🔽This is the path practiced by the wise, 16. Spoken by all the tathāgatas, 17. Naturally enlightened and achieves bodhi.🔽All dharmas are unborn and also unceasing, 18. Also without coming and going, 19. Not dying here and being born there, this person understands and awakens to the buddhas' teachings.🔽Thoroughly understanding the true nature of all dharmas, 20. Yet without discrimination in the nature of dharmas, 21. Knowing that dharmas have no nature and no discrimination, this person well enters the buddhas' wisdom. 22. The nature of dharmas pervades everywhere, in all sentient beings and lands,🔽The three times are all included without exception, 23. Yet no form or appearance can be obtained.🔽All buddhas thoroughly understand and comprehend, 24. Completely embracing them without exception, 25. Although speaking of all dharmas of the three times, such dharmas are all nonexistent. 26. Just as the nature of dharmas pervades everywhere, the bodhisattva's dedication is also like this, 27. Thus dedicating to all sentient beings, always without turning back in the world. 28. Buddhâvataṃsaka Sūtra, Scroll 28 Paragraphs: $ 0 4 7 9 11 13 17 20 22 26 28 #

Please segment these sentences into coherent paragraphs: 0. The secret is the object. 1. The secret is the wheel of victory, And the secret is the truth. 2. The secret is the secret lotus, the secret is the joy of the victorious ones, the secret is the gathering of all the secrets, and the secret is the unceasing bliss. 3. The term compendium is a summary, not a literal, but a summary of all the teachings of the buddhas. 4. Therefore, they are explained by the vows. 5. The meaning of the word all-containing is to hold everything. 6. Heruka, glorious one, is perfectly perfect. 7. This is the characteristic of the great seal, which is the vajra seal of the pig, which is the seal of the glorious Heruka. 8. Desire is the desire that produces the perfect. 9. This is the Buddha Vajradhara. 10. It is the cause of accomplishment. 11. What is the one who accomplishes all such desirable goals? 12. The latter is the latter. 13. This is the meaning of the text. 14. The meaning of the statement the highest is nonexistent is as follows. 15. She taught eighty-four thousand aggregates of phenomena, which are completely connected, beyond the view of the permanent body, which is separate from the thoughts of beings of various kinds. 16. The mind that realizes the true nature is the unsurpassable. 17. Each vajra, including all the buddhas, apprehends them through the path of the natural knowledge of the nature of words. 18. Therefore, the Blessed One said, even a hundred eons later, a person who is inferior will not succeed. 19. The web of the dakinis is closed. 20. This is the perfect cycle. 21. The dakini was named Devaiahasa Gamen. 22. This is a reference to going to space. 23. When the A is separated from the A, the A is joined to the A. 24. The word arrow is used in the tradition of the Middle Way. 25. The meaning of the term ground is the meaning of space. 26. The third is the sound of the arrow, which is the final movement of the arrow. 27. The pursuit of everything is the destination of the extreme. 28. Akitu. 29. In this context, the way to go to space is as follows: These are the dakinis. 30. The meaning of this is that he will go to all of them simultaneously, with eighty thousand miraculous bodies. 31. The web is its web. 32. The meaning of the word compounded is to gather. 33. The vows are the supreme happiness. 34. They are the cause of their instantaneous pleasures. 35. The term secret and so forth indicate the nature of emptiness by means of the words of all sixteen syllables. 36. The blood element is the goat. 37. His name was Hari-sull. 38. The name of the mountain is Sūla. 39. The son of the king was Si-ye. Paragraphs: $ 0 3 7 14 18 21 28 32 35 #

Please segment these sentences into coherent paragraphs: 0. The root gra with the affix ṭha of the first class becomes graṭ in the sense of to go. 1. And also by the one who causes to be, the root tap causes tapasampadhayati. 2. The roots ra and la 3. are for taking. 4. And also for deceiving and overcoming, the root la causes atmanepada. 5. The root kasta causes mullavayate.🔽The root syena causes partikamullayate. 6. And also for deceiving and overcoming, the root li causes karita without being applied, because of the expression of non-existence. 7. The roots minya and drunya 8. are for living.🔽The root dumnya is for propelling. 9. The root ding is for exhaustion. 10. The root ma causes the increase of the qualities of minoti and diti, and it is for abiding. Thus it is ānya. 11. The letter pa is āgama.🔽The root ma causes mapayati. 12. The root brama causes māyayati.🔽The root eva causes davayati. 13. The root ri causes gati. 14. The root hri causes lajjana. 15. The root bli causes āvaraṇa. 16. The root ri also causes hiṃsā. 17. Kanuyai, to sound. 18. Kshamayi, to tremble. 19. The final pa of Arati, Hri, Bli, Kanuyai, Kshamayai, and At is elided, and the final ya of Yai and the final na of Nami are changed to va. 20. The final ya of Yai and the final na of Nami are changed to va as appropriate. 21. Arpayati. 22. Samarpayati. 23. Hrepayati.🔽Clei. 24. Pleipayati. 25. Repayati.🔽Kanophayati. 26. Kshamaphayati.🔽Shrin. 27. Srapayati.🔽Nin. 28. Napayati. 29. Dhyan, to the throat. 30. Brin, to satiation.🔽Dhuna, to the Priyanti. 31. Thus, the na is elided. 32. Pridhunayati. 33. Priyanayati.🔽Dhuna, to the Priyanti. 34. Thus, the na is not elided here. 35. Dhu, in shaking. 36. Priṅ, in delight.🔽Vidhubhavatī, 37. bravīti, 38. vilānakaroti, 39. ein, again, in the desire to speak of a cause. Paragraphs: $ 0 7 10 13 19 29 35 #

Please segment these sentences into coherent paragraphs: 0. As before, the response should be given in whatever way is appropriate. 1. Therefore, since the example is not established like the meaning, it is reasonable that the fault of contradiction in the meaning is not removed. This is the conclusion. 2. Therefore, when one examines in this way by means of the reasoning explained above, 3. The statement “The cutter cuts” is untenable because the cutter does not exist prior to cutting.🔽The statement “The goer goes” is untenable because the goer does not exist prior to going.🔽The statement “The speaker speaks” is untenable because the sp 4. The statement “The speaker speaks” is untenable because the speaker does not exist prior to speaking.🔽The statement “The cutter cuts” is untenable because the cutter does not exist prior to cutting.🔽The statement “The goer goes” is untenable because 5. The statement “The goer goes” is untenable because the goer does not exist prior to going. 6. The statement “The speaker speaks” is untenable because the speaker does not exist prior to speaking.🔽The statement “The cutter cuts” is untenable because the cutter does not exist prior to cutting. 7. The statement “The goer goes” is untenable because the goer does not exist prior to going.🔽The statement “The speaker speaks” is untenable because the speaker does not exist prior to speaking.🔽The statement “The cutter cuts” is untenable because the 8. In response to that, since it is untenable that the goer is devoid of going prior to the arising of going, 9. it is illogical to say “The goer goes,” and the expression “The goer goes” is impossible.🔽This is how the elder Buddhapālita explains the root text.🔽In this way, in the Buddhapālita commentary on the Mulamadhyamaka- 10. karikas itself it says, 11. “Because 12. the goer does not exist prior to going.”🔽This is because it explains that prior to the going that is manifest in the 13. statement “The goer goes,” that is, prior to that, there is no goer.🔽This is not 14. tenable. 15. “Because the meaning has already been stated by the statement ‘The goer does not go,’” is the explanation of the elder Buddhapālita, which is established as incorrect by the commentator himself. 16. Why is it incorrect? 17. The elder Buddhapālita’s explanation is that 18. The goer does not go. 19. This is the context of the proof of the statement🔽How could it be tenable 20. To say that the goer goes? 21. Without going, the goer 22. Is never tenable. 23. Because the meaning has already been stated by this, 24. it is necessary to state a different point from that. 25. The Vaiséikas say: 26. By what going is the goer known? 27. That going does not go. 28. This is true, but it is different from that.🔽Therefore, we are not harmed by the faults explained above. 29. Here the Vaiśeṣika says: 30. You Mādhyamikas say: 31. That going by which the goer is known 32. That going does not go. 33. This is true, because it is untenable that something is an action in relation to itself. 34. That going by which the goer is known🔽is the going of the going. That going does not cause the goer to go. 35. However, according to the Vaiśeṣika scriptures, the term “goer” is the referent of the word substance. 36. The term “goer” is asserted to be a verbal action, and since the goer is different from the action of going, 37. the error of saying that action is untenable with respect to itself does not apply to us. 38. The going by which the goer is manifest🔽is different from the goer, and that going causes the goer to go. 39. Therefore, you cannot fault us by saying, Paragraphs: $ 0 2 8 15 25 29 35 #

Please segment these sentences into coherent paragraphs: 0. first, praise, second, difficulty. The initial also knowing the faculties of future beings is the praise question. Such beings, at the Buddha's extinction... is the difficulty question. 1. Why didn't Kasyapa immediately ask a question before, but only does so here? 2. The previous one, if twenty-one pairs of contentious debates were raised to challenge the Buddha, the words would be floating and extensive, not forming the meaning of the verses, so it is not a challenge. 3. Because it was not challenged before, it is done now. 4. Why not directly challenge this now, but praise it first? 5. In order to take away, one first gives. It is the principle of challenging, so it is praised first. 6. In the praise, The Tathāgata is fully endowed with faculties and powers refers to the Buddha's previous words, and below clarifies what is known. 7. What is known has three parts: 8. First, knowing the superior, middling, and inferior faculties of sentient beings; second, knowing the differences in sharpness and dullness of the faculties; third, knowing the differences in the present and future faculties of sentient beings. 9. Below, the challenge is set up. 10. What is the meaning of the challenge? 11. The Buddha, being fully endowed with faculties and powers, should speak in accordance with the capacities. For what causes and conditions did he give indeterminate teachings, causing people in the future to each cling to the sage's words and give ris 12. In this, he first brings up the words of twenty-one pairs of contentious debates, and below he accuses the Tathāgata of why he gave indeterminate teachings today. 13. Below, the Buddha answers. 14. It clarifies that what he has said are all good medicines for the illnesses of the assembly, but the ignorant do not understand and thus give rise to disputes. 15. The text has four parts: 16. The first is the general answer, the second is If the Tathāgata is ultimately... and below, answering the questions individually, the third is Such disputes are the Buddha's realm and below, generally praising and showing the profundity, causing peop 17. The first general answer has two parts: 18. The first is the brief answer according to the Dharma, the second is In one name and below, the extensive answer according to categories. 19. The brief answer has four parts: 20. The first is praising the Dharma as profound, Such meaning is not cognized by the six consciousnesses, only wisdom can know it. 21. The second is according to the contrast between the wise and the ignorant, showing the differences in speaking, For the wise, I do not speak in two ways. The wise also say the Buddha does not speak in two ways. 22. For those without wisdom, he gives indeterminate explanations, and they also think the Buddha gives indeterminate explanations. 23. What does this mean? 24. For now, let's discuss this in terms of the first nirvana, and the rest can be understood accordingly. 25. The Buddha proclaims to the wise that the response body enters nirvana, while the true body does not enter. Following their individual teachings, he gives a single word, calling it the non-dual teaching. 26. The wise understand this, so they also think the Buddha does not give dualistic explanations; 27. Foolish people often delight in biased grasping of the Dharma. Hearing that the Buddha's response will cease, they think it is complete cessation. The Buddha refutes this by saying the true [body] does not cease; 28. Hearing that the true [body] does not cease, they think the response is also thus. The Buddha refutes this by saying the response has cessation. 29. The two statements contradict each other, called indeterminate explanations, and they also think the Buddha gives indeterminate explanations. 30. Third, it clarifies that what one says each treats the illness and is a wonderful medicine. 31. All of them are for taming beings clarifies the Dharma. 32. It is like a doctor and so forth are the illustrative clarifications. 33. The fourth is the reason for the indeterminate explanations. 34. As for for the country, it is different because the location is different. 35. As for for others' speech, it is different because it follows understanding. 36. As for for people, it is different because it follows birth. People have different levels of foolishness, wisdom, greatness, smallness, etc., so the explanations are not the same. 37. As for for the various faculties, it is different because it follows the capacities. 38. For these reasons, two kinds of explanations are given for a single dharma. 39. In the extensive text below, there are four different parts: Paragraphs: $ 0,7,15,17,19,23,30,34,39 #

Please segment these sentences into coherent paragraphs: 0. The bali is explained by “then” and so forth.🔽Here, among the bali for engaging in activity, the bali for nailing down the wicked, and the bali for satisfying, the first two should be seen in the sādhana composed by the master Vāsujñānabhadra. 1. The bali for satisfying is “oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ’haṃ” . 2. By this, one should see all phenomena as naturally luminous in an instant. 3. oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ 4. By this, one should imagine emptiness for a moment. 5. Then, immediately after that, having made oneself into the form of one's own special deity, one should offer a torma of meat, fish, beer, barley cakes, and so on, with fragrant flowers and lamps, and one should purify the torma with the mantra of one 6. One should also purify the food with the process of purifying nectar, and one should give it by reciting this mantra seven times: 7. oṃ īntrāya hriḥ🔽yamāṣṭīviḥ 8. varuṇāya viḥ 9. kuberaṃ kṛi 10. aiśānāya ta 11. agnayā 12. nairṛtyāya na 13. vāyavyāya ve🔽candrāya hūṃ 14. sūryāya hūṃ 15. brahmane phaṭ 16. vasundharāye phaṭ 17. vemacitriṇe svā 18. Sarva bhüte bhyo ha. 19. Hi hi hi hum he he he svaha. 20. Then, looking at the satisfaction of all,🔽Om vajra pushpe a hum. 21. Om vajra dhupe a hum.🔽Om vajra gandhe a hum. 22. Om vajra naividya a hum. 23. Having made offerings with the five offerings, give the permission. 24. Recite the hundred-syllable mantra of Vajrasattva. 25. Om vajra sattva samaya. 26. Manupalaya. 27. Vajra sattva tvenopatistha. 28. Dridho me bhava. 29. Sutohyo me bhava. 30. Anurakto me bhava.🔽Sarva siddhim me prayatsa. 31. Sarva karma suca me. 32. Cittam sriya kurva hum. 33. Ha ha ha ha ho bhagavan sarva tathagata. 34. Vajra mam amuktam. 35. Vajra bhava maha samaya sattva ah. 36. Recite this as much as you like.🔽With the mantra Om Ah Hum Muh, 37. send them back. 38. This is the application of the bali. 39. With agaru, sandalwood, and so forth, it teaches the commitment of drawing the yantra. Paragraphs: $ 0 3 5 7 20 24 36 38 #

Please segment these sentences into coherent paragraphs: 0. “You speak with confidence, my mother, about this matter; 1. I think, my mother, that for you there is no jungle. 2. Therein, you speak with confidence, my mother, about this matter: “Do not let there be for you, Vaḍḍha, in the world, 3. any jungle, any jungle at any time,” about this matter, about this advice, my mother, being free from greed, not clinging anywhere, not attached anywhere, 4. and you say to me. Therefore, I think, surely, Mālikā, you have no forest.🔽Surely, Mother, I think that you have no forest of affection for the home life towards me, the meaning is, I think that you have no affection for me. 5. Having heard that, the Elder Nun said: “Even the slightest defilement does not exist anywhere in my field of vision,” and in order to make known her own work of duty she spoke this pair of Stanzas: 6. “Whatever, O Vaḍḍha, are the conditioned things, the low, the high, the middling, 7. Even the slightest, the minutest, the forest does not exist for me. 8. “All my cankers are destroyed, I am heedful and I meditate, 9. The three knowledges have been attained, the Buddha’s dispensation has been done.” 10. She spoke this pair of Stanzas. 11. Herein, whatever means a non-specific statement. Conditioned things means formed things. Low means inferior, contemptible. 12. High, middling means both the superior and the middling. Or, in other words, the unformed is low, the formed is high, 13. Or again, those produced by inferior zeal, etc., are inferior, those produced by middling zeal, etc., are middling, 14. and those produced by superior zeal, etc., are superior. Or again, unwholesome states are inferior, supramundane states are superior, and the rest are middling. 15. Even as small as the tip of a hair: not only in those three, but also in all formations classed as inferior, etc. 16. In all of them there is not even as much as the tip of a hair that I call a thicket. 17. Herein, the reason is given: “My cankers are destroyed, I meditate diligent” . Herein, I meditate diligent : I meditate diligently; the construction is with ellipsis of a word. 18. And here, since the three knowledges have been reached, the Blessed One’s word has been done. Since he meditates diligently, 19. his cankers are destroyed. He has not even as much as the tip of a hair that he calls a thicket. This is how the construction should be understood here. 20. The Elder, having taken to heart the advice thus given, became deeply moved. He went to his own dwelling-place and sat down in the place where he usually sat during the day. 21. He developed insight and attained Arahatship. Looking back over the course of his own career, he became aware of the debt he owed to his mother. 22. He went to his mother and, in order to express his gratitude, he recited the following Stanza, 23. “Oh, how great was the favor which my mother did me,🔽The mother who out of compassion for me gave me this most excellent advice. 24. “Having heard her words, the instruction of my mother, 25. I became deeply moved by the Law, and I attained the state of security. 26. “I, being diligent, day and night without sloth, 27. Urged on by my mother, have attained the highest peace.” 28. These three Stanzas were uttered by the Elder.🔽Then the Elder Nun, taking to heart the words of her son, became filled with joy at his attainment of Arahatship. She recited the following Stanza, which she herself had uttered, 29. “Having heard the words of my son, the instruction of my son,🔽I became deeply moved by the Law, and I attained the state of security.”🔽These Stanzas were uttered by the Elder Nun. 30. Herein, great is extensive, large. The whip is the whip of advice. He drove on is he urged on. The construction is this. But what is that whip? He said: The verse that is in conformity with the ultimate meaning. That is:🔽🔽 31. Herein, the great whip is the great, the vast. The whip is the whip of advice. She drove me on is the construction. But what was that whip? He said: “The verse that is in the ultimate sense.” He said that in reference to the verse beginning, “Do not, 32. My mother drove on the great whip, which is the verse called “The Analysis of the Occurrence and Cessation of Suffering,”🔽which is the whip of advice, which is the stick of the gift of the Dhamma, which is the stirring up of the force of my knowledge 33. I attained the supreme peace: I attained the supreme peace, Nibbāna, by means of the fear and trembling that arose in me through the force of knowledge.🔽The commentary on the verses of the Elder Nun Vaḍḍhā’s Mother is finished. 34. The commentary on the Group of the First Fifty is finished. 35. 10. The Elevens🔽Kisāgotamī’s Verses 36. In the Elevens, the first verse is that of the Elder Nun Kisāgotamī, who begins with the words, “Having a good friend.” 37. This Elder Nun, it seems, was reborn in a certain family in the city of Haṃsavati in the dispensation of the Buddha Padumuttara.🔽When she reached maturity, she heard the Teacher preach the Dhamma one day, 38. and when she saw the Teacher place a certain nun foremost among those who wear coarse robes,🔽she formed her aspiration to attain that position herself.🔽For a hundred thousand cycles of time she wandered through the worlds of gods and men, 39. and in the dispensation of the present Buddha she was reborn in a certain poor family in Sāvatthi.🔽Her name was Gotamī, Paragraphs: $ 0 5 11 20 28 35 37 #

Please segment these sentences into coherent paragraphs: 0. Venerable, you do not say “he touches”?🔽If you had asked me, “Is the one who is born as a result of the union of the parents, the one who feels?” then your question would have been well-formulated. 1. If someone were to come to me and ask, 2. “What is the condition of contact?” I would answer, 3. “The six sense-spheres are the condition of contact, and contact is the condition of feeling.”🔽Venerable, you say “he feels, he feels.” What is it that feels? 4. If you had asked me, “Is the one who is born as a result of the union of the parents, the one who feels?” then your question would have been well-formulated. 5. Venerable, you do not say “he feels”? 6. “So it is, Pūrṇa, so it is! 7. I do not say that. 8. If someone were to come to me and ask, 9. ‘What is the condition of feeling?’ I would explain to him as follows: 10. ‘The condition of feeling is contact. The condition of craving is feeling.’🔽“‘Lord, when you say “the one who craves,” who is the one who craves?’ 11. Pūrṇa, if someone were to ask you, ‘When you say “the one who craves,” who is the one who craves?’ would that question be properly phrased?” 12. “‘Lord, would you not say “the one who craves”?’ 13. “So it is, Pūrṇa, so it is! 14. I do not say that. 15. If someone were to come to me and ask, ‘What is the condition of craving?’ I would explain to him as follows: 16. Craving arises with feeling as its condition. Clinging arises with craving as its condition.🔽“Venerable, is the appropriator the appropriator?” 17. “If I were to say, ‘The appropriator is the appropriator,’ that would be a good question. But I do not say that. 18. “Venerable, don’t you say, ‘The appropriator’?” 19. “So it is, Nanda. I do not say that. 20. If someone were to come to me and ask, ‘What is the condition by which appropriation comes to be?’ then I would explain to him, 21. ‘With craving as its condition, appropriation comes to be. With appropriation as its condition, existence comes to be.’ 22. If you had asked me, “O Vāsiṣṭha, I say existence is existence,” that would have been a proper question and I would have answered, “Yes.” 23. Venerable, do you not say that existence is existence? 24. Vāsiṣṭha, it is just so. 25. I do not say that. 26. If someone were to come to me 27. and ask, “What is the condition of existence?” I would answer like this:🔽“Venerable, this existence is the establishment of future existence and the arising of the six sense spheres 28. that have come into being and exist. 29. The condition of the six sense spheres is contact.🔽The condition of contact is feeling. 30. The condition of feeling is craving. 31. The condition of craving is grasping. 32. Due to the condition of grasping, there is becoming. 33. Due to the condition of becoming, there is birth. 34. Due to the condition of birth, there is old age, death, grief, lamentation, suffering, mental anguish, and turmoil. Thus, the whole great mass of suffering arises. 35. Why did the Bhagavān not declare whether the life force is the same as or different from the body? 36. The Bhagavān was dwelling in Rājagṛha, in the Kalandaka­nivāpa in the Veṇuvana. 37. At that time, the wandering sage Vālmīki went to where the Blessed One was, and after approaching him, he sat down to one side. The wandering sage Vālmīki then said this to the Blessed One: 38. “Gautama, is that very body the life principle?” 39. “Vālmīki, I do not declare that that very body is the life principle.” Paragraphs: $ 0 6 10 16 23 27 35 #

Please segment these sentences into coherent paragraphs: 0. ‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’🔽‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’🔽‘I go to the forest, sir, to look for a lost cow or a lost calf, 1. ‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’🔽‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’ 2. ‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’ 3. ‘I go to the forest, sir, 4. And why is that? 5. So that they might not see me, and I might not see them. 6. That is how I was secluded, Sāriputta. 7. I went to the places where the cows were kept, where the calves were kept, and to the places where they were being milked. I ate the grass that was left behind and the cow dung. 8. As long as my own urine and excrement had not been exhausted, I ate only my own urine and excrement. 9. That is how I ate gross and contaminated food. 10. I went to a certain terrifying forest grove and stayed there. 11. That terrifying forest grove was terrifying in that 12. anyone who entered it without being free of passion would generally have his hair stand on end. 13. On cold winter nights, when the icy winds blow and snow is falling, I stay out all night in the open, and during the day in the forest. 14. In the last month of the hot season, I stay out all day in the open, and at night in the forest. 15. And this verse occurred to me, never heard before: 16. ‘Warm and wet, all alone, 17. in a terrifying forest, 18. Naked, not near a fire, 19. the sage is intent on seeking.’ 20. I made my bed in a charnel ground on discarded bones. 21. And people came to me, and spat on me, and threw dust in my face, and stuck blades of grass in my nostrils. 22. But I do not recall that I ever aroused a thought of lust, 23. This is how I live with a heart of loving-kindness for my enemy. 24. Sāriputta, there are some ascetics and brahmins who are of this argument, this view: 25. There are some ascetics and brahmins who declare that purification comes through eating. 26. They say this: 27. ‘Live on grain, 28. They eat grain, they eat grain flour, they drink grain water, 29. they consume various kinds of grain products. 30. But I recall having eaten a single grain of rice. 31. Sāriputta, you may think: 32. ‘The grain must have been big at that time.’ 33. But you should not regard it in that way. 34. The grain was just the same size as it is now. 35. When I ate a single grain of rice, my body became extremely emaciated.🔽My limbs and joints became like the segments of a rosary,🔽like the pali necklace of an ass, 36. like the knots of a rope. 37. Because of eating so little my buttocks became like the buttocks of a bull.🔽Because of eating so little my backbone became like a string of beads. 38. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn.🔽Because of eating so little my belly skin adhered to my backbone.🔽Because of eating so little my belly skin became wrinkled in a thousand places, li 39. Because of eating so little if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed. Paragraphs: $ 0 4 7 10 13 15 20 24 25 31 35 38 #

Please segment these sentences into coherent paragraphs: 0. Homage to that Blessed One, accomplished and fully enlightened. 1. Moggallāna's Pañcikā Commentary 2. Named Sāratthavilāsinī 3. Pañcikā Commentary 4. Chapter on Salutations and so on 5. Remembering him who is the cause of many ways of purifying the jewel of wisdom, 6. That garland of the spotless radiance of the glory of the king of the Dhamma, 7. Placing it in the heart filled with joy and delight. 8. Having obtained the Dhamma, the great joy (of faith), the one who recites (in the book), 9. The qualities of Sakka (and so on), the jewel (and the two triads in the book);🔽(The Pañcikā) which was taken up by the excellent teacher (and recited in the book), 10. We will listen to that well, O teacher, for the sake of the disciples. 11. The sage Moggallāna, of great wisdom, is victorious here; 12. Whose fame, arisen from good qualities, is spread everywhere. 13. Thus, by the power of being free from the danger of fear and so on, the external obstacles of the entire world, both internal and external, 14. He who desires to attain the special excellence of the accomplishment of the purpose of the hindrance, and who is the object of the Three Jewels,🔽in the accomplishment of that, 15. in order to carry out the command of the teacher, having followed the object of worship which is suitable to the Three Jewels, which are endowed with the special qualities of the great and very great, which are the cause of the desire, 16. By whom there is no teacher here, who are without the feet of the Sutta, 17. Those who are covered with the dust of his feet, they are the wise ones, the good ones.🔽 According to the statement, we will begin the praise of the good people, starting with the text beginning with Mahādayo and so on, placing the worship of the tea 18. But since he has made a resolution in the explanation of the Vutti text, saying I am the teacher, how is he engaged here in the additional text beginning with Mahādayo and so on, 19. having undertaken the composition of the text of praise to the Three Jewels, the text of the composition of the text, the beginning of the text, the fruit, and the name, 20. The purpose of the homage to the Three Jewels is shown by the words “To show the homage to the Three Jewels” .🔽The purpose of the homage in speech is shown by the words “To show the homage in speech” .🔽The purpose of the statement of the author’s nam 21. The purpose of the statement of the author’s name is shown by the words “To show the statement of the author’s name” .🔽The purpose of the statement of the author’s name is shown by the words “To show the statement of the author’s name” .🔽The purpose 22. The purpose of the statement of the author’s name is shown by the words “To show the statement of the author’s name” .🔽The purpose of the statement of the author’s name is shown by the words “To show the statement of the author’s name” .🔽The purpose 23. The purpose of those who begin with investigation is to refute the opponent’s doctrine. 24. (Having done that,) in order to proceed with the text with respect, as it is said: 25. For all the doctrine, and for any action whatsoever, 26. By what is this connected, so long as the purpose is stated? 27. But should not the connection of the purposes of the doctrine also be stated, since this is its purpose? Therefore, 28. The one who wishes to hear the established purpose and the established connection, 29. The connection with purpose should be stated by him from the beginning. 30. Here is the reply: 31. The purpose and the seven, both are dependent on the connection, 32. Since that is stated together, the purpose is not stated separately. 33. The purpose of the purpose should be understood by the method stated by the teacher himself, “But what is the fault in not knowing the characteristic of sound?” and so on, which should be accepted as reasonable. 34. Herein, the homage to the Three Jewels is shown by the two verses beginning with “Greatly merciful” .🔽The author’s purpose is shown by the words “I shall expound” . 35. The support for the text is shown by the words “the text of the Saddasaddha” .🔽The fruit of the text’s composition and the rousing of confidence in the wise are shown by the words “in brief” and “the essence, extensive in meaning, unconfused” . 36. The purpose, which is called the “name,” is shown by the word “commentary” . 37. The meaning is commented upon, explained, expanded, and spoken of by this, thus it is a commentary .🔽But that explanation and speaking is called the “thing to be spoken of” because it is the support for the text of the Saddasaddha . 38. That is the thing to be spoken of, the meaning to be spoken of, thus it is the purpose called the “thing to be spoken of” . 39. This is the meaning of the compound in the title. Paragraphs: $ 0 5 8 11 13 18 23 30 34 37 #

Please segment these sentences into coherent paragraphs: 0. Moreover, Śāntamati! 1. After the Tathāgata had accomplished the fruit of enlightenment, at that time the Buddhas, Tathāgatas, of innumerable asaṃkhyeyas of worlds in the ten directions all extended their right hands and touched the Bodhisattva's body, comforting and asking 2. 'Son of the Buddha! 3. Are your limbs not tired? 4. Do you enjoy the practice of contact? 5. Have you accomplished realization through natural wisdom? 6. Have you accomplished realization through unobstructed mind? 7. Have you accomplished realization through impartial wisdom? 8. Do you practice without adornment? 9. Do you wear the armor of great compassion? 10. Do you cause the lineage of the Three Jewels to be uninterrupted? 11. Do you attain mastery over all dharmas?' 12. Śāntamati, you should know that those whose wholesome roots have already matured are able to approach the great site of enlightenment and know the supreme deeds, but those whose wholesome roots are not yet matured are unable to approach or know it. 13. Moreover, Śāntamati! 14. After the Tathāgata had attained the fruit of enlightenment, for seven days and nights he contemplated the true Dharma blissfully, and he also gazed intently at the great bodhi tree without ever closing his eyes. 15. At that time there were hundreds of thousands of celestial sons who made extensive offerings, praised, and bowed their heads in reverence, and there were also hundreds of thousands of celestial maidens who each respectfully bowed their heads in rever 16. Having gazed upon the Tathāgata's excellent deportment, all of those celestial maidens gave rise to the mind of supreme, perfect enlightenment. 17. Moreover, Śāntamati! 18. After the Tathāgata had attained the fruit of enlightenment, the Four Heavenly Kings each held a jeweled alms bowl and came to where the Buddha was to make offerings. 19. The Four Heavenly Kings are: 20. The Heavenly King Dhṛtarāṣṭra of the East, the Heavenly King Virūḍhaka of the South, the Heavenly King Virūpākṣa of the West, and the Heavenly King Vaiśravaṇa of the North. 21. The Four Heavenly Kings of these four great continents, having arrived before the Buddha, the others also did the same. There were one billion four great continents and one billion Four Heavenly Kings, each holding a jeweled bowl, all coming to the B 22. At that time, the Tathāgata, having accepted these four billion jeweled bowls, immediately used his spiritual powers to combine them into a single bowl. 23. Each of the Four Heavenly Kings each gave rise to this thought: 24. 'The Tathāgata accepts the bowl I offered and will take his meal from my bowl in turn.' 25. They each gave rise to the most supreme pure and joyful mind and did not regress from anuttarā-samyak-saṃbodhi. 26. Moreover, Śāntamati! 27. After the Tathāgata attained the fruit of enlightenment, there were two merchants - one named Dṛḍhabāhu and one named Vṛṣabha - and along with sixty thousand other celestial sons, all came to where the Buddha was and first offered him pure food and d 28. These caravan leaders, all of whom had made vows in the past, said: 29. May we first offer pure food and drink to the Tathāgata. 30. May that Tathāgata first accept our offerings, and with a joyful mind, all of us attain irreversibility from supreme perfect enlightenment. 31. Moreover, Jñānākaraprabha! 32. The Bodhisattva first ascended to the supreme and most excellent great enlightenment site, but had not yet perfected omniscience. Now, having accomplished the fruit of enlightenment and his wisdom being complete, he has not yet turned the great Dharm 33. Why is it so? 34. From the Bodhisattva's initial generation of the mind of enlightenment up to now, sitting at the enlightenment site and attaining perfect enlightenment, it is for the sake of benefiting beings. 35. Jñānākaraprabha! 36. For this reason, you should now know that following the Bodhisattva's accomplishment of the fruit of enlightenment, in the same way, he will widely benefit immeasurable beings. 37. Moreover, Jñānīśvara, 38. after the Tathāgata had attained the fruit of enlightenment, there was a Brahmā king named Śikhin who, together with six hundred and eighty thousand Brahmā assembly celestial sons, respectfully surrounded him in the Brahmā realm, and then immediately 39. 'May the World-Honored One please Paragraphs: $ 0 12 13 17 26 31 37 #

Please segment these sentences into coherent paragraphs: 0. If I were to grieve, it would only be to my own detriment.’ 1. When I reflected thus, the intoxication with life that had arisen in me subsided. 2. “Bhikkhus, there are these three kinds of intoxication. 3. What three?🔽Intoxication with youth, intoxication with health, and intoxication with life. 4. “Bhikkhus, when a person intoxicated with youth, health, and life conducts himself in body, speech, and mind, 5. “Blinded by the intoxication of health, the uninstructed worldling engages in bodily misconduct, verbal misconduct, and mental misconduct. 6. After death, he is reborn in a lower realm, a bad realm, a lower world, hell.🔽“Blinded by the intoxication of life, the uninstructed worldling engages in bodily misconduct, verbal misconduct, and mental misconduct. 7. After death, he is reborn in a lower realm, a bad realm, a lower world, hell. 8. “Blinded by the intoxication of youth, a bhikkhu abandons the training and reverts to the lower life. 9. “Blinded by the intoxication of health … 10. “Blinded by the intoxication of life, a bhikkhu abandons the training and reverts to the lower life.” 11. Subject to illness, subject to old age, 12. and subject to death. 13. They are as they are by nature, 14. and ordinary people are disgusted.🔽If I were to be disgusted 15. with living beings who are as they are by nature, 16. that would not be proper for me, 17. living as I do. 18. Living like this, 19. knowing the Dhamma free from attachments, 20. I overcome any intoxication 21. with health, youth, and life. 22. I overcome all intoxication, 23. seeing the safety of renunciation. 24. I have the energy 25. to see Nibbāna. 26. I am not able now 27. to enjoy sensual pleasures. 28. I will not return, 29. but will live the spiritual life.” 30. The ninth. 31. The Book of the Tens 32. The Devadūta Group 33. The Overpowering 34. “Bhikkhus, there are these three things that overpower. 35. What three? 36. The self as overpowering, the world as overpowering, and the Dhamma as overpowering. 37. “And what, bhikkhus, is the self as overpowering? 38. “Here, bhikkhus, when gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: 39. ‘I am not liberated from all suffering, yet I have not done what is needed to obtain complete freedom from suffeiing. Paragraphs: $ 2 8 11 18 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. “Your Majesty, there are six teachers: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya 1. Ajita, the son of a Kesi, and Pakudha Kaccāyana, they are leaders of communities, leaders of groups, teachers of groups, 2. they are well-known, famous, leaders of sects regarded as holy by many people, go, Great King, ask them your questions, 3. and have your doubts resolved.” 4. Then King Milinda, surrounded by five hundred young men, mounted his fine bejewelled chariot, 5. and approached Pūraṇa Kassapa, and after approaching and worshipping Pūraṇa Kassapa, 6. and after exchanging polite and courteous greetings, sat down on one side, and while sitting on one side 7. King Milinda said this to Pūraṇa Kassapa: 8. “What, reverend Kassapa, supports the world?” 9. “The earth, Great King, supports the world.” 10. “If, reverend Kassapa, the earth supports the world, then why do beings who are going to the Avīci hell, after passing over the earth, go (to hell)?” 11. When this was said, Pūraṇa Kassapa was unable to stand, and he sat down again, with his head hanging low, brooding, and speechless. 12. Then King Milinda said to the Ājīvika Gosāla: 13. “Reverend Gosāla, are there good and bad actions, and is there fruit and result of good and bad actions?” 14. “Great king, there are no good or bad actions, and there is no fruit and result of good or bad actions. 15. Those who in this world are nobles, they will become nobles again in the next world; 16. those who are brahmins, merchants, workers, outcastes, or scavengers, they will become outcastes or scavengers again in the next world. 17. What is the use of good and bad actions?” 18. “Reverend Gosāla, if in this world there are nobles, brahmins, merchants, workers, outcastes, and scavengers, 19. even after going to the other world, they will be reborn as nobles, brahmins, merchants, workers, outcastes, or scavengers. 20. There is nothing to be done by way of skillful or unskillful deeds. 21. “Well then, Reverend Gosāla, those in this world who are handless will, after going to the other world, be reborn as those who are handless. 22. Those who are footless will be reborn as those who are footless.🔽Those who are handless and footless will be reborn as those who are handless and footless. 23. Those who are earless will be reborn as those who are earless. 24. Those who are noseless will be reborn as those who are noseless. 25. Those who are earless and noseless will be reborn as those who are earless and noseless.” 26. When this was said, Gosāla was silent. 27. Then King Milinda thought: 28. “The Rose-Apple Island is empty, the Rose-Apple Island is empty, there is no ascetic or brāhmaṇa who can converse with me and resolve my doubts.” 29. Then King Milinda addressed his ministers, saying: 30. “Delightful, indeed, is this moonlit night, whom shall we visit today, an ascetic or a brāhmaṇa, to ask him a question? Who can converse with me and resolve my doubts?” 31. When this was said, the ministers stood there in silence, looking at the king’s face. 32. Now at that time the city of Sāgala had been empty for twelve years of ascetics, brāhmaṇas, householders and wise men, 33. and wherever he heard that ascetics, brāhmaṇas, householders and wise men were living, the king went there 34. and asked them a question, and all of them were unable to satisfy the king by answering his question, and they went away this way and that. 35. But those who did not go to other directions all remained silent. 36. But most of the monks went to the Himalayas. 37. At that time, a hundred and twenty thousand perfected ones were living on the Rakkhita Plateau in the Himalayas. 38. Then, having heard King Milinda’s words with his divine ear, Venerable Assagutta gathered the Sangha of monks on the Yugandhara Peak and asked the monks, 39. “Is there any monk who is able to converse with King Milinda and resolve his doubts?” Paragraphs: $ 0 4 8 12 18 27 32 37 #

Please segment these sentences into coherent paragraphs: 0. If there is attainment of those dharmas, there is definitely accomplishment. 1. Attaining to the stage of birth, 2. definitely flowing into the present world. 3. There may be accomplishment of dharmas without attainment, 4. such as the views and delusions of non-thought. 5. From beginningless time, there has been accomplishment without initial attainment. Question: Within the stage of accomplishment, 6. attaining to the stage of birth is called attainment, 7. is it called accomplishment? Explanation: 8. Because it is not the initial attainment, it is not called attainment. 9. Not yet reaching the present, it is not called accomplishment. 10. It can only be said that attainment is simultaneous before and after. Ancient masters all say: 11. Accomplishment is common to new and old. 12. Attainment is based on the new discussion. 13. What is attained is all accomplished. 14. There may be accomplishment without attainment. 15. This is not so. 16. The distinction between the two is as explained in detail above. 17. The previous text says attainment. 18. The later text says acquisition. 19. The names are different but the meanings are the same. 20. One should know that non-acquisition is the opposite of this. 21. That is to say, if there is a dharma 22. that has not been lost before, 23. and after regaining it, 24. it is only now lost for the first time. 25. The non-acquisition of this dharma initially reaches the stage of arising. 26. When it is about to become non-existent, it is called not acquired. 27. If it reaches the present, it is called not accomplished.🔽At the time of non-acquisition, it is not yet called not accomplished. 28. At the time of non-accomplishment, it is not called not acquired. 29. Even if there is a text that says non-acquisition reaches the stage of arising and is called 'not accomplished', 30. it explains non-accomplishment within non-acquisition. Even if there is a text that says non-acquisition reaches the present and is called 'not acquired', 31. it explains non-acquisition within non-accomplishment.🔽Therefore, one should know that if there is non-acquisition 32. with regard to a dharma, there must be non-accomplishment. 33. Non-acquisition reaches the stage of arising. 34. Because they are definitely flowing into the present world. 35. There are those who do not possess that dharma, but do not lack it. 36. Like the knowledge of non-arising. 37. Because there is no initial non-acquisition of that knowledge. The question is: In the state of non-accomplishment, 38. does non-acquisition reach the stage of arising, 39. is it called lack of acquisition, Paragraphs: $ 0 5 10 17 21 27 31 37 #

Please segment these sentences into coherent paragraphs: 0. The land of Adam is the land of Mbaradha, Sarasvara is the land of Vajra, and Padma is the land of Hridaya. 1. Yesha, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī, Maitī 2. The man with the crown of his head is called Machu. 3. Bhaviśyāti. 4. The Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha 5. Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Buddhas, Budd 6. Mahāvaloka Palina, Zahara Zahara. 7. The first is the name of the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the k 8. Sarva­nagarbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha­saṃbha 9. The name of the plant is Binda Binda. 10. The name of the place is Vishnu. 11. The king said, I am a man of great power. 12. Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneous Spontaneou 13. The one who is not a man is a man. 14. The twenty-fourth is the first. 15. The mountain of Nagarśa? 16. The three are: Hum hum! 17. The king said, Naga, I am going to give you a gift. 18. The king said, I am sick with a sickness of the stomach. 19. The king of Nepal was called Nyāyapat. 20. A. Apatihata. 21. The king of the gods, the king of the gods, was called Palpa Paramaya. 22. The king said, I am the king of the gods. 23. The king said, I have been sent to the king of Tibet. 24. The first is the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path 25. The king said, Now, in the place of Kushan, I will give you the karya of the king. 26. The first is the Pretaviśa, the second is the Vinaya, the second is the Sakaryavatara. 27. The first is the yaksha, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a 28. Ha ha! 29. Dharadar! 30. Mara, mara, mara! 31. The Buddha said, Nasha, ya, ya! 32. Sarvabhim Bhinaya Sakyapavat 33. The name of the king was Nāropa, Mbaradā, Robhāprabha, and his principal attendant was Yathāsabhabha. 34. If someone is caught by a demon, a demon, or something like that, he will be released by being washed in water. 35. To stop the rain, you should scatter the ashes and look at the clouds. 36. If you pour it into water, it will rain. 37. If one binds the sick person with a blue thread, he will be free. 38. When the moon and sun are in the sky, repeat this to the crown of the skull a thousand times, and then draw a line on the forehead. 39. The meaning of the verse is as follows: You should wear clean clothes and burn them all day and night, and recite them eight hundred times. Paragraphs: $ 0,2,6,9,11,13,17,19,25,32,33,34 #

Please segment these sentences into coherent paragraphs: 0. What wise man, whether a good man or a good woman, having heard or seen such events, would not give rise to the mind of supreme, perfect enlightenment? 1. What person, having heard or seen, would not give rise to the mind [of enlightenment]? 2. Thus it is, World-Honored One! 3. The majestic power of the samādhi of the bodhisattva who conceals all bodies is still immeasurable, let alone the other samādhis? 4. The Buddha said: 5. So it is, so it is. 6. Kāśyapa! 7. It is not even the domain of all śrāvakas and pratyekabuddhas, let alone other beings. 8. At that time, the elder Śāriputra had this thought: 9. The Buddha has said that I am foremost among his śrāvaka disciples in wisdom. If I search for that bodhisattva mahāsattva in which Dharma he is single-mindedly practicing, I should be able to see and know. 10. At that time, having had this thought, the elder Śāriputra, by the Buddha's spiritual power and his own spiritual power, entered thirty thousand samādhi gates. 11. Having entered, he arose again, wanting to see in which Dharma those bodhisattvas were single-mindedly practicing, but he was unable to see even the slightest appearance of those bodhisattvas. 12. At that time, the elder Subhūti had this thought: 13. I should be able to see in which Dharma those bodhisattvas are single-mindedly practicing. 14. At that time, the elder Subhūti, having had this thought, by the Buddha's spiritual power and his own spiritual power, entered forty thousand samādhi gates. 15. Having entered, he then arose, wanting to see where those bodhisattvas were single-mindedly practicing the Dharma, but he was unable to see them - it was not that those bodhisattvas were coming or going, therefore he did not know, whether they were n 16. At that time, the elder Subhūti bowed to the Honored One of the Two-Footed Ones and said these words: 17. World-Honored One! 18. The Tathāgata says that my practice of araṇya is foremost, and I have attained this Dharma door of tranquil samādhi. 19. Thus, World-Honored One! 20. I clearly see this four-continent world of the four continents below, like the head of a drum; 21. I clearly see the second world, like the head of two drums. 22. World-Honored One! 23. It is like a person who from birth holds a staff like Mount Sumeru. When I enter samādhi, that person holding a staff stands before me, and for an eon beats a drum without resting for a moment, and does not do anything else while beating the drum. 24. In this way, I attain that much samādhi, and I alone ultimately practice the practice of an araṇya. If for an eon that drum sound does not stick to the ear consciousness, how much less can it give rise to such a samādhi? 25. If that drum sound can give rise to samādhi, it is impossible. 26. World-Honored One! 27. That such a Dharma is fully tranquil, and my such a Dharma is fully endowed with wisdom. Having entered and arisen from forty-thousand samādhis, I wish to see those bodhisattvas, but am unable to see even one person, and am also unable to know their 28. In this way, World-Honored One! 29. Bodhisattva-mahāsattvas knowing such dharmas, would rather benefit each and every sentient being, and for as many eons as there are sands in the Ganges River, be born in the great hells and dwell in the hells. 30. Thus, World-Honored One! 31. Those bodhisattvas would not abandon such dharmas, and the inconceivable and profound wisdom. 32. Thus, World-Honored One! 33. If my defiled mind is not liberated, I will always be in saṃsāra for the future, and will never abandon such a Great Vehicle. 34. At that time, the World-Honored One praised the Venerable Subhūti, saying: 35. Excellent, excellent! 36. You Subhūti speak thus out of faith in your mind. 37. If your aggregate of reception does not enter nirvāṇa, you will surely receive a prediction - after your wholesome roots have become a wheel-turning king for as many eons as there are sands in the Ganges River, you will then surely attain supreme per 38. Moreover, Subhūti! 39. Are the sentient beings in the trichiliocosm many? Paragraphs: $ 0 4 8 12 16 26 34 38 #

Please segment these sentences into coherent paragraphs: 0. “Bhagavat, from where have those bodhisattva-mahāsattvas come who have attained the highest complete enlightenment before me in that world system?” 1. The Bhagavat replied: 2. “Great King, 3. from those and those worlds in the ten directions 4. that are immeasurable, 5. incalculable,🔽incomparable, 6. and beyond thought, 7. those bodhisattva-mahāsattvas have come first to me in order to pay homage, to honor me, and to listen to the Dharma. They are the bodhisattva-mahāsattvas who are now seated in my presence.” 8. Son of noble family, these have been prophesied by the buddhas of the past to attain unsurpassed and perfect awakening. 9. These have been prophesied by the blessed buddhas of the present to attain unsurpassed and perfect awakening. 10. These will be the very first to attain unsurpassed and perfect buddhahood in that buddha realm.” 11. “Great King, 12. each of these bodhisattvas has served many quintillions of buddhas, planted roots of virtue, and cultivated wisdom. 13. Great King, 14. These sons of mine will be the first to become buddhas in that buddha-field. 15. ” King Cakraprabha said: 16. “O Venerable Blessed One! 17. How long will it take for the brahmin Sāgara­dhvaja, who inspired me and my retinue to uphold unsurpassed, perfect, complete awakening, to fully awaken to unsurpassed, perfect, complete buddhahood? 18. ” The Blessed One said: 19. “Great King! 20. This brahmin Sāgara­dhvaja is endowed with great compassion. 21. You will also hear him roar the lion’s roar of how he will do so. 22. ” The king said:🔽“ 23. If I am to be prophesied by the Bhagavān and to accomplish that aspiration, 24. then when I bow my head to the feet of the Bhagavān with my five limbs, may the worlds in the buddha realms in the ten directions, as numerous as the sand grains in the Ganges River, shake and quake, and may the bhagavān buddhas 25. who are present, living, and remaining in those buddha realms🔽prophesy my attainment of the highest, complete enlightenment of perfect buddhahood.” 26. “Noble son, then King Cakraprabha bowed his head to the feet of the Tathāgata Ratnagaṃbha. 27. When the king’s head touched the ground, 28. The buddha realms as numerous as the grains of sand in the Ganges river were shaken.🔽They were shaken greatly. 29. They moved.🔽They moved greatly.🔽They trembled. 30. They trembled greatly. 31. The buddhas as numerous as the grains of sand in the Ganges river gave prophecies, saying: 32. “In the eon called Holder, in the buddha realm called Perfectly Liberated, when the lifespan of beings is eighty thousand years, the thus-gone, worthy, perfect buddha Jewel Essence will give this prophecy to King Aṅgaja: 33. ‘In the future, after countless eons as numerous as the grains of sand in the Ganges river have passed, in the second countless eon, 34. In the world system called Sukhāvatī, you will become the Tathāgata, the Arhat, the Perfectly Awakened One, the One of Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Leader of Men to be Tamed, the Teacher of Gods and M 35. You will illuminate world systems as numerous as the sands of the Ganges River in the ten directions.” 36. The Blessed One said, 37. “Take this supreme being who knows what to do. 38. The ten powers equal to the Ganges have prophesied you. 39. The earth with its mountains has trembled. Paragraphs: $ 0 1 8 11 15 18 23 26 31 36 #

Please segment these sentences into coherent paragraphs: 0. They are also called sounds, smells, tastes, and contact. 1. Because they are not observed. 2. The word gone means gone. 3. The five collections of consciousness that are presently present, the self, the object, and the self, and the conditions of the self, are not complete, so that the five collections of consciousness that are present, the five collections of consciousn 4. It is not a question of whether or not it is a question of whether or not it is a question of whether or not it is a question of whether or not it is a question of whether or not it is a question of whether or not it is a question of whether or not i 5. How can one know that it is said that it will not arise again? 6. Therefore, they have no power to apprehend the objects of the past. 7. This is how it will be explained. 8. Since the consciousness of the eye and so on is present, it is not produced in the past, such as in the form realm. 9. Because the conditions for the object are not complete. 10. The mind and sense sources are also mentioned. 11. The eye and so forth are described as analogies. 12. Here, there will be four kinds of smoke. 13. Why? 14. This is to purify them. 15. Otherwise, the refutation is that which is not analyzed. 16. The only thing that is refuted is the analysis of the purity. 17. Those who are refuted by analysis are refuted by analysis. 18. It is not a change. 19. In this way, by analyzing only the contaminated, cessation is achieved. 20. Since phenomena that are not produced by a compound are not analyzed, cessation is achieved. 21. The only thing that is a cessation is the examination of the past, present, and future phenomena that are contaminated. 22. It is not a negation because it is not a valid cognition. 23. It is the only thing that is not produced. 24. The defiled are said to be the defining characteristics of the uncontaminated. 25. Since there is no fault, the contaminated is not stopped by analysis. 26. Since the phenomena that are uncontaminated, unproduced, and unconditioned are not analyzed, they are only achieved through cessation. 27. Since they are uncontaminated, they cannot be stopped by analysis. 28. Since the cause is not complete, it is not analyzed. Therefore, cessation is achieved. 29. This is because the words of the unborn are used to distinguish past, present, and future phenomena. 30. The word uncontaminated is used to remove contaminated things. 31. The statement created is to eliminate the uncreated. 32. This is the unborn and uncontaminated nature. 33. For example, when the path that is followed by faith is manifested, the path that is followed by the Dharma is not analyzed because of the lack of conditions, and when the patience of knowing the Dharma for suffering is attained, the patience of know 34. In the same way, we should explain the truths to each of them. 35. I will also make a similar arrangement with others. 36. Both are contaminated and are unborn. 37. These are the refutations of the individual, because they are contaminated. 38. Since it is the property of nonarising, it is the cessation that is not analyzed. 39. The non-both are the uncontaminated past, present, and future phenomena. Paragraphs: $ 0 2 8 12 18 24 32 36 #

Please segment these sentences into coherent paragraphs: 0. “Bhikkhus, whatever has the earth element in it, whatever has the water element in it, whatever has the fire element in it, whatever has the air element in it,🔽whatever has the eye faculty in it, whatever has the ear faculty in it, … whatever has the 1. its arising is the arising of ageing-and-death. Its presence is the presence of ageing-and-death. Its manifestation is the manifestation of ageing-and-death.” 2. “Should be seen” is said. Otherwise, the presence of many in one group would have to be stated even of the life faculty, etc. 3. For it is said: “What is the life of immaterial dhammas, their presence, their non-disappearance?” Likewise of the changing material dhammas. 4. Or of all the eye, etc., derived materiality, and of the four primary elements. 5. The derived materiality consisting of the four primary elements is said. The clarity consisting of the four primary elements is said. The lightness of body, the lightness of mind, etc., are stated 6. in two ways in order to show a difference in meaning. And that difference in meaning will be evident later on. This is the explanation of the ultimate sense here. 7. But in the Vibhāvinī, 8. Without considering this matter, it is said: “If what is intended is that they are associated with the mind only in the sense of having a single arising, 9. then it would follow that material phenomena arising together with the mind would also be associated with the mind. Therefore the phrase ‘a single cessation’ is stated. 10. Even so, it is not possible to prevent the two kinds of intimation from being included, which in turn are subject to the mind. Thus, 11. having arisen together, they are called ‘having a single arising’ and ‘having a single cessation’ by the assumption that they have a single arising or a single cessation. 12. And at the moment of the dissolution of the mind that arose previously, the material phenomena that are ceasing are also called ‘having a single object.’ Those that 13. have these three characteristics are invariably of the same physical basis. In order to show this, the phrase ‘having a single physical basis’ is stated. 14. There is no need for so much verbosity.” All this is pointless. 15. How are they fifty-two? Having asked this, the first fifty-two are materiality. They are divided into three groups: 16. He said “Contact” in order to show that it is divided up. Herein, it touches , thus it is contact . Or alternatively, the things associated with it touch , thus it is contact . Or alternatively, it is merely the touching , thus it is contact . Herein 17. He shows this by the question and answer beginning with “Contact is what? ” Herein, it touches , thus it is contact . Or alternatively, the associated states are touched by it, thus it is contact . Or alternatively, it is just mere touching, thus it 18. And immaterial states do not touch anything, since they have no impact. 19. That is so, but this contact occurs as the cause of touching, and it accomplishes the function of touching, 20. so it is said to have the characteristic of touching. But what does it touch? It touches the object’s aspect that is in accordance with the feeling, 21. or it touches the occurrence of a particular kind of feeling. And this meaning is evident in such cases as the following: when one sees someone eating sour mangoes, another gets saliva, and so on. 22. But in the Vibhāvinī, 23. “It should be regarded as like the arising of sweat,” it is said. And if that is so, the simile would be too obvious. But it should be regarded as the seeing of the occurrence of contact, which is very obvious. 24. It feels, thus it is feeling . It experiences the taste of the object. Or the meaning can be regarded as follows: it makes known to the associated states 25. or to the person who possesses the associated states the taste of the object that is not yet known, or it makes it evident if it is already known. Or it is called feeling because beings obtain pleasure or pain by means of it. Or feeling is merely tha 26. “Bhikkhus, it feels, thus it is called feeling . And what does it feel? It feels pleasure, it feels pain, it feels neither-pain-nor-pleasure” . 27. But do not all states of consciousness and its concomitants experience the taste of the object? And so are they not all called feeling? 28. “They do not know” means they are not aware. They are occupied with their own functions and cannot experience the taste of the object in its entirety. 29. They experience it only in part, each according to its own function. Feeling alone is capable of experiencing, 30. because it is the dominant condition for the function of experiencing. Therefore it alone is the one that experiences. 31. If it were not so, they would be like cooks in the experience of the taste of the king’s meal, and feeling alone would be like the king. 32. “ Perceives” means conceives. The meaning is that it makes the conceiving of perceiving again. For at the time of conceiving through the perception of what was apprehended before, 33. it makes the conceiving of perceiving again for the purpose of perceiving again. Thus it arises again and again by making the conceiving of perceiving, 34. and it reaches the state of gross perception. It reaches the state of an existence that lasts for the whole life-span, or even for an existence that lasts for an eon. 35. and it establishes the state of being unforgotten. And when it has reached the state of being a wrong perception of misapprehension, it makes these beings incapable of being awakened even by omniscient Buddhas. 36. And that is why it is like a saw for the purpose of making the sign arise again for the purpose of remembering. 37. It is like a blind man’s guide for the purpose of misapprehending the sign as apprehended.🔽It is like a young deer in the grass for the purpose of apprehending the objective field that has appeared. 38. And in the texts it is said: 39. “He perceives, bhikkhus, he perceives: that is why ‘perception’ is said. And what does he perceive? He perceives blue, he perceives yellow” , and so on. Paragraphs: $ 0 15 22 26 32 38 #

Please segment these sentences into coherent paragraphs: 0. Then, from the Blessed Ones hair, the bodhisattvas power radiated a radiance of light, which was a retinue of countless hundreds of thousands of rays. 1. I have made all the teachers of Maitreya appear without exception. 2. He has completely overcome the suffering of all sentient beings. 3. He overwhelmed the entire household of the Māra, and illuminated the mandalas of the tathāgatas. 4. He showed the inconceivable power of the Buddhas kingdom. 5. In all the worlds in all the ten directions, in all the worlds in the four directions, the body of a bodhisattva radiates, blessed by the blessing of the teaching of the Dharma, in the mandala of the retinue of all tathāgatas. 6. He showed the inconceivable magical power of the Buddha and built a huge house in the sky, a net of clouds of light rays. 7. Similarly, the Buddha said, The hairs of the Buddhas body are the same as the hairs of the Buddhas body. 8. The bodhisattvas light rays radiate from the circle of the Buddhas radiance, which is the radiance of countless beams. 9. When they had appeared, they illuminated the blessed bodhisattvas who taught the Dharma to the assemblies of the tathāgatas in all the worlds in all the ten directions, throughout the entire universe. 10. He taught the inconceivable magical power of the Buddha. 11. This is the world that is invisible. 12. Blessed One, this mandala of the tathāgatas is illuminated. 13. The bodhisattva great being also illuminates the body of the vajra essence. 14. In the sky above, there is a great building made of a net of clouds of light rays. 15. Then the Buddhas blessing came from the great building of the clouds of lightning. 16. They are equal to the sky, equal to the sky. 17. He is the most powerful of the ten forces, and possesses immeasurable qualities. 18. The best of the worlds, the best of men, 19. He blessed the Dharma of the Lion. 20. The Sugata. 21. Bless me, O prince, and guide me! 22. He was the most beautiful of the gods, the most excellent of the herds. 23. The wisdom of the earth is the supreme, vast, and vast, and is swiftly taught without being hindered by the blessing of the ten powers of the lotus. 24. This is the precious Dharma, the most precious thing that I have heard. 25. The Sugata blessed those who had gone. 26. He gradually perfected the earth without dust. 27. The ten powers will bring victory to the highest. 28. The waters of the ocean are filled with fire, and the fire burns them for eons. 29. If the beings who are the vessels listen to this, 30. They are doubtful and have doubts. 31. They will not be heard by the ears. 32. Therefore, teach the supreme path of the wisdom of the earth. 33. Then, one by one, I will explain the place, the lineage, and the source. 34. The way of conduct, the way of objects, the way of phenomena, and the way of wisdom. 35. I will teach the Dharma for the benefit of all beings. 36. Then the bodhisattva Vajra­garbha looked in the ten directions and said, I will make all the disciples have even greater faith. 37. At that time, when he had spoken these verses, he said, The path of the great sage is difficult to understand. 38. It is difficult to see without conceptualizing. 39. It is naturally peaceful and unceasing. Paragraphs: $ 0 5 9 14 18 24 29 36 #

Please segment these sentences into coherent paragraphs: 0. It simply distinguishes the differences between sūtras and treatises, like the scriptures spoken by the Sage are called sūtras, while those spoken by others are called books, it is not a translation of sūtra. 1. Chapter 5: Explaining the Preface. 2. From ancient commentaries, the preface is the meaning of gradual development. 3. If it is not the right time, place, or person, the true teaching will not arise, so the causes are called the preface. 4. There are three interpretations of the preface: 5. First, a house; second, to unfold; third, a king. 6. When the Son of Heaven is sitting upright in the Great Ultimate Hall, the officials reside in the left Xia and right Xu. 7. If it is said to be what the king follows, they advance in an orderly and proper manner, not directly. 8. When expounding, it must be based on five matters, not expounded suddenly, so it uses the preface at the beginning of the chapter, to illustrate the holy meaning. 9. Since there is time, place, and people, the teaching unfolds on its own, it is the preface, and the correct practice is the teaching. 10. It is called the king, which means to go. 11. Like the matters commanded by the king, the way is not blocked; 12. It is not a matter of life, but of responding without acting. Pi means chapter in this language. 13. Different categories of meaning are called chapters. 14. If fully expressed, it should be called Buddha-dharma-mahāprajñāpāramitā-sūtra. 15. There are five kinds of teaching: 16. 1. Buddha, 2. disciples, 3. devas, 4. sages, 5. transformed people. 17. Therefore, it is distinguished from the sages and called spoken by the Buddha. 18. The original scriptures recorded by Hu came with the title of the sūtra at the beginning, so they were all by Dharma Master Dao'an; 19. Zhu Facheng wanted to make it easier, so he put the title on the inside. 20. Second, distinguishing the main purport. 21. There are five layers: 22. First, clarifying the essence; second, clarifying the main purport; third, distinguishing cause and effect; fourth, clarifying length and brevity; fifth, distinguishing distance and proximity. 23. Clarifying the essence has four explanations. 24. The first family says: 25. Taking principle as the correct sūtra. 26. What is it? 27. Like the elder Dārukarṇin, using the five aggregates, twelve sense bases, and eighteen elements, to examine what Māra said about the thirteen aggregates, nineteen sense bases, and eighteen elements, therefore principle is correct, and the sūtra text 28. As Lóngguāng said: 29. Principle is the ability to seal, text is what is sealed. 30. Second, Shì Fǎshī of Língwèi Temple said: 31. Teaching and principle are combined, and the cause is established as a sūtra. 32. What is it? 33. Text and principle are combined to form a sūtra, biased is not a sūtra. 34. Therefore, non-Buddhists have teaching but no principle, like a worm eating wood. 35. The Satyasiddhi Śāstra says different dharmas at the same time, called cause-formation假, if explained like this, it is just cause-formation假. 36. Third, Shèng Fǎshī of Língyào Temple said: 37. Text is the text sūtra, principle is the principle sūtra, teaching and principle are each a sūtra. 38. What is it? 39. The text is able to expound the principle, and the principle is what is expounded. Paragraphs: $ 1 4 8 14 15 20 24 28 30 36 #

Please segment these sentences into coherent paragraphs: 0. The four branches of the army were completely surrounded by the words of the king. 1. King Brahmadatta was delighted and delighted. 2. He was delighted and delighted, and he made him honor the king of the maras, who was like gold. 3. I was asked to do so. 4. I was given the ritual. 5. He was sent to the city of Vārāṇasīla, where he was to be worshiped. The king of the maras, who was golden in appearance, went to Vārāṇasīla, and sat at the gate of Vārāṇasīla. 6. The news spread throughout the city. 7. Then the men of Varanasi, the women, the boys, and the girls who lived there, rushed to the gate. 8. Then Brahma blessed the king and made him honor the king of the maras, who was like gold. 9. I was asked to do so. 10. I was given the ritual. 11. And he made them serve him in his house, and in his queen, in the city of the unknown. 12. Go away, go away! 13. The queen said to the king, There is no other way. 14. The goddess said, The king of worms, the one who appears as gold, has come to you. 15. King Brahmadatta himself was a king of maras who was like gold, and he was given a feast of flowers and fruits. 16. At that time, a king named Brahma was in a hurry. 17. Who can make the king of the peacocks appear as gold? 18. He thought, Queen, this is the wise one. 19. He is endowed with great wisdom. 20. I think he has the power. 21. Then Brahma called for the queen, and said, Without a precedent, there is no one to be known. 22. Lady, you should treat this king of maras as I have treated him. 23. Then King Brahmadatta, the queen of the gods, with his own flowers and fruits, served the king of the maras, who was golden in appearance. 24. At that time, the queen was attracted to another man. 25. Then the queen thought, This is what I have done. 26. King Brahma, the king of the monkeys, spoke this gold-like thing in a human language. 27. King Brahmadatta thought, I will not kill anyone. 28. The woman gave the king of birds poisoned food and poisoned drink. 29. The woman gave the king of worms the same poisonous food and drink that he had given him. The king of worms had a beautiful body, a beautiful face, and a beautiful face. 30. The light became very bright. 31. Then the Queen thought to herself, Just as I have given the king of the peacocks gold to eat poisonous food and drink, so this mans body is excellent. 32. They are beautiful, beautiful to behold, and bright to see. 33. Then the queen said to the king, The king of the maras is like gold. 34. Thieves, thieves, 35. I know you. 36. You think, I am attached to another man. 37. The king said, This bird knows and does not speak. King Brahma is not to blame for this. 38. The king thought, I am going to be arrested and killed. So he said, You have given me poisoned food and poisoned my thirst. 39. You have killed me. Paragraphs: $ 0 5 8 15 23 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. through his own efforts, was filled with joy, and thought: “He has done us a great service, 1. and we have done nothing for him. If he has caught us for the sake of the King and his ministers, 2. and takes us to them, he will receive much wealth. If he has caught us for his own sake,🔽and 3. “If he has set the snare for his own profit, he will get money for it by selling it. I will ask him.” Then, in order to do him a good turn, he asked him:🔽If you have set the snare, O fowler, 4. For the sake of your own profit, 5. We will accept this gift of fearlessness from you.🔽If you have not set the snare, O fowler, 6. For the sake of your own profit, 7. We are not free to go; you may kill us, O fowler. 8. Herein, if you have set the snare, O fowler, if you have set the snare for the sake of your own profit, for your own benefit, for the sake of the geese 9. and the other birds. We are not free to go: we are not free to go and release ourselves. You may kill us, O fowler: you may kill us, O fowler, taking the blame on yourself for the one who ordered you to set the snare. 10. On hearing this, the fowler said, “I did not catch you for my own profit, but I was caught by the king of Benares, who gave me the order 11. and the snare. ” Then he told the king’s story from the time the queen had the dream up to the time the king had heard of their arrival. 12. and having heard it, said, “Well, Khemaka, try to catch one or two geese, and I will give you great honour.” 13. and having given him a present, sent him away. Sumukha related all that had happened. When he had heard it, Sumukha 14. thought, “By this means, without regard for his own life, he has set us free. If we 15. go from here to Cittakūṭa, neither the power of the wisdom of King Dhataraṭṭha nor the friendship of me 16. will be made known, the hunter’s son will not receive great honour, the king will not be established in the five precepts, 17. the queen’s desire will not be fulfilled.” Thinking thus, “Friend, 18. if it is so, you cannot set us free. Show us to the king, he will do with us as he wishes.” 19. explaining this matter, spoke this verse: 20. “You are the king’s servant, take us to him, 21. The king who is the tamer will do as he thinks fit.” 22. There, in his presence, take him. There, in that royal palace, do as you think fit, according to your desire. 23. Hearing this, the fowler said, “Do not wish, sirs, to see the king. Kings are to be feared, 24. they may play with you or kill you.” Then Sumukha said, “Good fowler, do not worry about us. 25. I have made tender a king of such hard nature by my preaching of the Law. 26. What shall I not do with the king? Kings are wise, they know good speech from bad. Take us quickly to the king. 27. And when you take us, do not take us in bonds, but put us in a cage of flowers and take us thus. 28. When you make the cage, make it large for Dhataraṭṭha, covered with white lotuses, and small for me, covered with red lotuses. 29. “Take them, and make Dhataraṭṭha the higher of the two, and me the lower. Then carry us off quickly and show us to the king.” 30. When he heard this, Sumukha thought to himself, “When the king sees me, he will bestow great honor upon me.” And he was filled with joy. He made a cage of soft creepers, covered it with lotuses, and in the manner related above, took the birds and wen 31. To make this clear, the Master said: 32. “Thus spoken to, the fowler, with his hands, 33. Took both the birds, and placed them in the cage. 34. “The two birds, of golden hue, in the cage, 35. The fowler took and went his way, Sumukha and Dhataraṭṭha.” 36. Here “placed them” means “placed them in the cage.” “Of golden hue” means “of brilliant color.” 37. When the fowler had thus taken the geese and departed, Dhataraṭṭha remembered his wife, the daughter of the king of the ruddy geese, and in his passion he lamented. Expounding this matter, the Master said: 38. “When Dhataraṭṭha was carried away, he thus spake to Sumukha: 39. “I fear greatly, Sumukha, for my wife of shapely thighs; Paragraphs: $ 0 10 17 23 31 37 #

Please segment these sentences into coherent paragraphs: 0. The one who has faith in the scriptures and the treatises and who has no doubt about them is called certain. 1. Or else, the characteristics of phenomena are permanent and not happy. 2. This is called the definitive apprehension of impermanence and so forth. 3. Mindfulness is not forgetting the nature of the companion, which is the mental expression. 4. They are called friends. 5. The friendship is not forgetting such things. 6. For example, when you speak in words, you have a clear mindfulness. This is called mental expression. 7. The object of meditation is the one-pointedness of mind in the object of analysis. The object of analysis is to understand that the four unborn truths are the same in the four unborn truths. 8. The one-pointed mind is the one-pointed concentration, which is the meditation on the object of meditation, like a thread being stretched out and placed in the eye of a needle. 9. Wisdom is the discernment of those. 10. It is called production because it is not a reason and is not a reason. 11. There are three types of wisdom. 12. This is the wisdom that listens, reflects, and meditates. 13. The first is the generation of reasoning. 14. The practice of the teachings of the Middle Way is called production because it is unreasonable. 15. Although neither of these is taught, the inherent danger of knowing is the other. 16. The term discernment refers to the object of the concentration mentioned above. 17. The cognition of reasoning correctly identifies the ultimate nature of phenomena as the natural and general characteristics of the unborn, and the relative characteristics of the earth, the water, and so forth. 18. It is like the non-reasoning of consciousness, which analyzes and meditates on the existence of a self that is not a self, and then sees a rebirth of a rebirth. 19. The wisdom of others is naturally sharp, without being taught by anyone, because it is skilled in all things, such as actions, words, and so forth. 20. What is virtue? 21. Faith is called action, result, truth, faith in God, and mind. 22. The actions are virtuous and unvirtuous, and they are not taught. 23. The result is produced by that action. 24. It is neither happiness nor suffering. 25. There are four truths: suffering, arising, disintegration, and the truth of the path. 26. The belief in their existence. 27. The Three Jewels. 28. The Buddha is the perfect one who knows and abandons. 29. Dharma is the path that liberates from all suffering. 30. The monks know their good qualities and say, The field of merit is the one who has entered the practice of eliminating the afflictions. The mind is called faith. 31. The awareness of shame is created by the self or by the Dharma. 32. I am a monk or a brahmin, and I do not do these evil actions, thinking, This is not my business. 33. They do not do evil actions, negative actions, and nonvirtuous actions that are done in accordance with the Dharma. They think, It is inappropriate for the consequences of such actions to fall into the three lower realms and lead to various kinds of 34. The word not to be spoken is not appropriate, and it is a place of reproach. 35. This is called the construction of fear. 36. The word control is used in the world to mean that I have committed actions that are not part of my actions, such as killing, and so on, and that others criticize and criticize me and make me feel guilty. 37. If you think, It is not good, you will be afraid of it and not do it. This is called building. 38. The antidote to attachment is not attachment. 39. The object of attachment to the object of attachment is the body and its possessions. Paragraphs: $ 0 3 7 10 20 31 38 #

Please segment these sentences into coherent paragraphs: 0. “Yes, Upāli, it is possible.” 1. A monk, having prepared to kill, 2. enters a house, or having entered a house, prepares to kill. 3. “Reverend, is there a case where a monk, perceiving a human, intending to kill a human, deprives it of life, but does not commit a pārājika offense?” 4. There is: if he is a previously convicted offender, if he is a monastic who lives by theft, if he is one who has committed an offense involving defeat but conceals it, if he is a paṇḍaka, if he has been ejected for not recognizing an offense, if he h 5. birth, attainment, and resemblance. 6. The venerable Upāli asked the Blessed Buddha, the Blessed One:🔽Venerable One, the Blessed One has said that a monk who does not know and does not understand the higher human states, the noble and special attainments, the knowledge and vision, the dwe 7. 'I know this,🔽I see this,' 8. and 9. when he has fallen, desires purification, at another time, whether asked or unasked, 10. says this: 11. 'Venerable ones, 12. I did not know, I knew what was not known,🔽I did not see, I saw what was not seen,' 13. “I have not seen it.” 14. “I have seen it.” 15. “You are a fraud, a fake, a liar.” 16. Except for one who is obviously arrogant, 17. that monk has committed a defeating offense. 18. He should not be allowed to stay.” 19. “Reverend, what if a monk says, 20. ‘I am the Buddha,’ what then?”🔽“If he is referring to the understanding of evil, unwholesome things, 21. or to the teaching of them, then he has committed a serious offense. 22. But if he is referring to the non-existent qualities of a Buddha, then he has committed a defeating offense. 23. “Reverend, what if a monk says, 24. ‘I am the Teacher,’ what then?”🔽“ 25. If he thinks, “I will teach the instruction, I will teach the subsequent instruction, I will teach the Dharma,” 26. and then says it, he commits a serious offense. 27. If he says it, thinking, “I will teach the Dharma of the Teacher,” he commits an offense entailing suspension. 28. “Sir, what if a monk says, 29. ‘I am a hearer of Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, or Kāśyapa,’ what then?” 30. “If he says it, thinking, ‘I will teach my past lives,’ he commits an offense entailing suspension.🔽If he says it, thinking, ‘From that time on, I have gone for refuge to the perfect Buddha Śākyamuni,’ 31. or, ‘From that time on, I have gone for refuge to all the perfect Buddhas,’ 32. If he says this thinking, “I am a non-learner,” he commits a serious offense. 33. “Reverend, what if a monk says, 34. ‘I am a non-learner,’ what then?” 35. If he is declared to have abandoned the afflictions, he is right. 36. But if he thinks, 37. ‘I am not learning any craft,’ 38. and says this, he commits a serious offense. 39. “Reverend, what if a monk says, Paragraphs: $ 0 3 6 19 28 33 39 #

Please segment these sentences into coherent paragraphs: 0. when a learner who has attained the state of an arhat, who has already attained pure knowledge in the present, but not the knowledge of dharmas and the knowledge of cessation, 1. when one who has already attained conventional knowledge is in the present, 2. when one who has not yet attained conventional knowledge is in the present, and does not cultivate both at the same time, 3. all ordinary beings, in defiled minds, indeterminate minds, the attainment of non-perception, the attainment of cessation, the heaven of non-perception, and the forbearance of the pure path. 4. If one cultivates the knowledge of dharmas, does one also cultivate the knowledge of the path? 5. Answer: 6. One should make four statements. 7. There is cultivation of the knowledge of dharmas, but not the knowledge of the path. 8. That is to say, 9. when entering the realization of the truth of suffering, the truth of accumulation, and the knowledge of dharmas of cessation, 10. when a learner who has attained the state of an arhat, who has already attained the knowledge of dharmas in the present, but not the knowledge of the path, 11. There is cultivation of path cognition but not of dharma cognition. 12. This refers to: 13. a learner who has attained the state of one who has seen the truths and an arhat, when the path cognition has already been attained and is present but the dharma cognition is not. 14. There is cultivation of both. 15. This refers to: 16. when entering the realization of the truth of the path and the cognition of the type of the path, 17. a learner who has attained the state of one who has seen the truths and an arhat, when the path and dharma cognitions have already been attained and are present, 18. when an uncontaminated cognition that has not yet been attained is present, 19. and when a worldly cognition that has not yet been attained is present and both can be cultivated. 20. There is no cultivation of both. 21. This refers to: 22. when entering the realization of the truths of suffering, accumulation, and cessation and the cognition of the type of cessation, 23. a learner who has attained the state of one who has seen the truths and an arhat, when an uncontaminated cognition that has already been attained is present but it is neither the dharma nor path cognition, 24. when a worldly cognition that has already been attained is present, 25. and when a worldly cognition that has not yet been attained is present and neither is cultivated. 26. All ordinary beings, when in defiled minds, indeterminate minds, the attainment of non-perception, the attainment of cessation, the heaven of non-perception, and the forbearance of the impurity of the unconditioned. 27. If one cultivates the cognition of subsequent knowledge, does one also cultivate the cognition of others' minds? 28. Answer: 29. One should make four alternatives. 30. There is cultivation of the cognition of subsequent knowledge, but not of the cognition of others' minds. 31. This refers to: 32. When entering the realization of the cognition of subsequent knowledge of suffering, origination, and cessation. 33. When the one not yet free from the impurity of desire cultivates the cognition of subsequent knowledge of the path. 34. When the learner who has seen the traces, the arhat, has already attained the cognition of subsequent knowledge present before him, but not the cognition of others' minds.🔽When one who has not yet attained the uncontaminated cognition has it present 35. When one who has not yet attained the conventional cognition has it present before him, and cultivates the cognition of subsequent knowledge, but not the cognition of others' minds. 36. There is cultivation of the cognition of others' minds, but not of the cognition of subsequent knowledge. 37. This refers to:🔽When ordinary beings have already attained or have not yet attained the cognition of others' minds present before them. 38. When one who has not yet attained the conventional cognition has it present before him, and cultivates the cognition of others' minds. 39. A śaikṣa who has attained the state of an arhat who has seen the truths, when the knowledge of others' minds has not yet been attained and is not presently manifest, and when the knowledge of the class [of factors] is not present. Paragraphs: $ 0 4 5 7 11 14 20 27 28 30 36 #

Please segment these sentences into coherent paragraphs: 0. Just as fire burns dry grass without being satisfied at any time, 1. Ordinary beings are also like this, indulging in desires without satisfaction. 2. Bound by the net of craving, destroying the world, 3. Therefore one should leave behind the bonds, in order to go forth. 4. In the home there are many faults, the unsurpassed path cannot be attained, 5. Renouncing the world and cultivating detachment, one can then attain bodhi. 6. The tathāgatas of the past have already entered nirvāṇa, 7. Abiding in the practice of araṇya, they attained great bodhi. 8. Therefore, learning from the buddhas, one should go to araṇya, 9. Abandoning love and leaving the household life, one can then attain peace and security. 10. All the trichiliocosm filled with precious treasures, 11. Using these precious treasures, laypeople make offerings to the buddhas. 12. If with a mind free from vexation one understands the faults of the household life, 13. Learning from the buddhas, the tathāgatas, one renounces the world and seeks wisdom. 14. Having already sought renunciation, one distances oneself from the fires of desire, 15. Taking seven steps with uplifted feet is superior to giving away the trichiliocosm. 16. The merit of the trichiliocosm is not equal to a portion of this, 17. Therefore, renunciation is praised by the Tathāgata. 18. Accomplishing great wisdom, far removed from all bonds, 19. Free from all attachments, one then realizes the unsurpassed path. 20. Swiftly abide in the place of tranquility, cutting off all desires and love, 21. All poisonous and turbulent minds are completely extinguished without remainder. 22. Study the buddhas and tathāgatas, knowing all dharmas as they truly are, 23. Swiftly depart from the home life and abide in the practice of the solitary abode. 24. If one wishes to seek the Buddha's path and cultivate the practice of solitude, 25. One should study the solitary abode and should not delight in the home life. 26. This is the realm of the buddhas, the abode of the sages, 27. Those who are able to abide in this path will be able to attain bodhi. 28. Desires and so forth afflict sentient beings, if one seeks to be far removed from them, 29. One should depart from the practices of the home life and cultivate the solitary abode. 30. If one wishes to realize the nectar-like Dharma and turn the unsurpassed Dharma wheel, 31. Subduing all māras and enemies, one should practice in an araṇya. 32. Kāśyapa! 33. At that time, after the two youths Dharma and Good Dharma had spoken this verse, they left the city and went to where the Tathāgata Wonderful Flower was dwelling. 34. Having arrived, they bowed their heads to his feet, circumambulated him three times to the right, and said: 35. 'World-Honored One! 36. We now wish to leave the household life and seek to become renunciants under the Tathāgata. 37. We only pray that the World-Honored One 38. will mercifully grant us permission to leave the household life.' 39. Kāśyapa! Paragraphs: $ 0 6 10 14 20 24 28 32 35 #

Please segment these sentences into coherent paragraphs: 0. Those foolish people create images for the sake of making a living. 1. Kāśyapa! 2. If selling livestock is still unwholesome, how much more so is that foolish person who makes an image of the Tathāgata, and then sells it in front of laypeople to make a living for themselves. 3. Kāśyapa! 4. It is like a person who is young and ignorant, who abandons nectar and drinks poison. 5. Kāśyapa! 6. That foolish person is also like this. They make an image of the Tathāgata for the sake of livelihood and then sell it. This is called poison. 7. Kāśyapa! 8. What is called poison? In the true Dharma, greed is poison. 9. Kāśyapa! 10. Because of a greedy mind, that foolish person gives rise to anger, they quarrel with each other, mutually slander each other, each saying I practice offerings, and because of that dispute they fall into hell. 11. Kāśyapa! 12. It is like a person who lacks skillful means when entering into battle with an enemy, and the sword they hold cuts themselves instead. 13. Kāśyapa! 14. Foolish people are also like this. Because of lacking skillful means and because of the Dharma, they fall into hell. 15. Kāśyapa! 16. If there are good sons and good women who use the seven treasures to create stūpas for the Tathāgata, adorning them perfectly, and each jeweled stūpa is as tall and vast as Mount Sumeru, filling the worlds of the buddhas as numerous as the sands of t 17. Kāśyapa! 18. What do you think? 19. Would those good sons and good women obtain much merit? 20. Kāśyapa addressed the Buddha, saying: 21. World-Honored One! 22. Creating an image of the Tathāgata the size of four fingers brings immeasurable merit. 23. How much more so for creating an image the size of Mount Sumeru! The merit obtained is inconceivable. 24. The Buddha told Kāśyapa: 25. If there are bodhisattvas who contemplate the Buddha's body internally and attain profound acceptance of the Dharma, their merit surpasses that by immeasurable and limitless amounts. 26. Kāśyapa! 27. If there are people who abide in pure precepts and explain the meaning of four-line verses to others, the merit they obtain is immeasurable and boundless. 28. Kāśyapa! 29. How should one contemplate the Tathāgata's body? 30. Kāśyapa! 31. If a bodhisattva wishes to contemplate the Tathāgata, they should study the bodhisattva Great Diligence. 32. Kāśyapa! 33. In the past, countless asaṃkhyeya kalpas ago, there was a world-honored buddha named Light Tathāgata, Arhat, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the Secular World, Unsurpassed Person, Tamer, Teacher of Gods a 34. Kāśyapa! 35. After the parinirvāṇa of Light Tathāgata, there was a bodhisattva named Great Diligence, of the brahmin caste, incomparably handsome. 36. Kāśyapa! 37. In the true Dharma of Light Tathāgata, there were bhikṣus who had few desires, were content, and abided in practicing according to the Dharma. 38. Kāśyapa! 39. All those bhikṣus made images of the Tathāgata. Paragraphs: $ 0 8 15 24 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. illustration of the body, mind, and speech. 1. The meaning of the verse is this: 2. The pledge of speech is the gathering of the speech of the buddhas. 3. Its manifest enlightenment is the body. 4. The mind is the analysis of sound and nonsound. 5. The speech of the buddhas is not sound, because phenomena are inexpressible. 6. It is not nonsound, because it manifests reality. 7. What is it? 8. It is called the vajra of speech. 9. The sign of the speech of all buddhas is the red lotus. 10. Red has the meaning of “sign.” 11. Lotus has the meaning of “pure.” Therefore, the meaning of “lotus” is “not sound,” and the meaning of “red” is “not nonsound.” 12. The word “knows” has the meaning of “sign” in this context. 13. He teaches with his own speech, which is called “A. ” 14. Convention is like space. 15. It is the non-conceptualization of objects, words, and thoughts. 16. Thus, the mantra recitation of the body, speech, and mind is explained as the speech recitation. 17. The meaning of the recitation of Amitābha. 18. The mind of the buddhas is the commitment of mind. 19. Its manifest enlightenment is the body. 20. The analysis of the vajra of abiding is the mind. 21. Abiding is the beloveds. 22. Vajra is the tactile objects. 23. Their nonduality is the analysis. 24. Here there is no abiding and no vajra. 25. What then? 26. It is said to be the mind vajra. 27. Mind is Akṣhobhya. 28. His vajra is black and five-pointed. 29. It is black because it attracts the mind, and it is five-pointed because it includes the tactile and the cognitive. 30. The body is called “consciousness,” and the meaning of vajra is the nonduality of the object and the subject. The mere mind, which is empty of subject and object, is called “hum.” 31. Thus, the mantra recitation of the mind is explained as the correct indication of the body and so forth. The meaning is that it is the recitation of Akṣhobhya. 32. The “beloved ones” are the objects. 33. Following them, they become of one taste with the nature of bliss. 34. That itself is one’s own speech, which is called “svā.” Since it is expressed by that, it is the recitation. 35. What is it like? 36. It is without intrinsic reality. 37. The essence is the body aggregate. 38. The non-existence is the mind aggregate. 39. The non-duality of those two is the natureless jewel aspect, and so is good. Paragraphs: $ 0 1 7 9 13 17 19 25 30 32 36 #

Please segment these sentences into coherent paragraphs: 0. The power of one’s own knowledge is due to being endowed with insight. 1. One who is devoid of wisdom and encounters a spiritual teacher will not develop even a little understanding. 2. The causes of fear are the opposite of those. 3. The root text states, “Endowed with evil friends . . . ” and so on. 4. because the other is dependent on the intellect. 5. because the other is dependent on the intellect. 6. like a pot that has not been fired, which is destroyed by contact with water. 7. It should be understood that the term “grasping” refers to all the stages of the aids to penetration. 8. If there is no person, etc., how can this be called a bodhisattva in this and that stage? 9. Why? 10. Or, the word “what” has the sense of rejection, so it is saying that if form, etc., do not exist, this conventional expression is groundless. 11. The point is that one should not be so intent on the expression “in reality” that one neglects the expression “conventionally.” 12. Subhūti, the meaning of the word “bodhisattva” is the meaning of a non-meaning. 13. In order to teach the special reason for this convention, 14. he says, “In all,” and so on. 15. The exhaustion of attachment to all such things as form is the elimination of conceptualization. 16. Why is that so? 17. Because it is the nature of the elimination of all attachment, and it is the nature of the elimination of all conceptualization. 18. Therefore, it is connected with the statement, “This is how one obtains the name ‘bodhisattva.’ ” 19. It is said that although the aggregates and so on are similar in being free from the aspects of grasping and so on, the continuum of the aggregates that is established through the stages of practice such as the factors conducive to penetrative insigh 20. It is said that although the bodhisattva and the person are the same in being free from the aspects of grasping such as the aggregates, only the continuum of aggregates that is the cause for abandoning all obscurations through gradually accomplishing 21. Thus this passage explains the potential that is the basis of the practice, the nature of the dharmadhatu. 22. It is taught that the bodhisattvas are distinguished by their potential because this uncommon context of the factors conducive to penetrative insight and so on is distinguished by their potential. 23. To explain the object of the practice, 24. The Victors' enlightenment is unattached. 25. This is what is meant. 26. The objective supports of the armor and so on of the bodhisattva who is endowed with the natural lineage are primarily the enlightenment of perfect buddhahood. 27. The phrase is unattached is to be connected with the enlightenment that is free from all signs. 28. The rest is easily understood. 29. This completes the explanation of the objective supports of the means that are the causes for the designation of bodhisattva.🔽The objective supports of the great🔽The objective supports of the great 30. are the great, the exceedingly difficult,🔽and the long-lasting. 31. The objective supports of the great 32. are the great, the exceedingly difficult,🔽and the long-lasting. 33. The phrase “the great multitude of sentient beings” and so on occurs. 34. This is the supreme, most excellent, immeasurable multitude of sentient beings, the multitude of sentient beings that is classified as immeasurable. 35. Thus, the bodhisattva thinks, “I have made this aspiration prayer in order to protect the entire world.” 36. The nature of great abandonment is the cutting off of all the forms of the view of self in the realm of sentient beings, such as the gods’ view of permanence, and so on. 37. The nature of great realization is the characteristics of the factors that is conducive to penetration, and so on. 38. Although it is not explicitly stated, it should be understood by implication. 39. because it is not tenable that all beings would abandon their passions without a difference in their realizations. Paragraphs: $ 0 3 7 12 19 23 29 33 36 #

Please segment these sentences into coherent paragraphs: 0. because there is no such Dhamma. Or it is in the Dhamma that is shown by another’s words, “These dhammas are not fully awakened to” by the Blessed One himself. 1. The word “Dhamma” in “Dhamma-discrimination” and so on is a synonym for cause, thus he said: 2. “With the Dhamma”: with the cause. And the cause should be understood as the reason for the proof, not as the maker, 3. or the fulfiller. Sign: the reason for the accusation. There, the accuser makes the accusation, thus it is the reason, 4. The reason is that the Dhamma accuses by means of this, thus it is a reason. Hence he said: “The person too” and so on. Safe means not troubled by anyone. 5. They have an obstacle, or they are appointed to an obstacle, thus they are obstructive. But they are called obstructive🔽because they are called makers of an obstacle. Without intending 6. it, the offence is not grave, thus it is said: “Intentionally transgressing” and so on. The seven classes of offence and so on 7. is merely an indication, because there is no failure in the state of the other four things called obstructive. 8. But here the act of sexual intercourse is intended, thus this is said by way of the origin of the offence like the Ariṭṭha training-rule. 9. Because if one sees the danger in sensual desires even for a moment and abstains, he attains distinction, 10. He is not attached to sensual desires. That is why it is said: “An impediment to the higher consciousness” .🔽Herein, “of anyone” : 11. not only of one gone forth, but of anyone. For it is said: “For one intent on sensual desires, 12. The Dispensation is destroyed.” 13. “The sign of the unspecial” : the sign of the unspecial as imagined by others. For this is a locative in the sense of a sign of the combination of action and object. 14. “Is bound up” : is made. Hence it is said: “is created” . “Many a time” : many a time over. Or else: “is bound up with many” : is bound up with many recluses and brahmans. 15. The commentary on the Vesārajja Sutta is finished. 16. The commentary on the Taṇhuppāda Sutta 17. In the ninth sutta, “bhavo” is a condition for sickness. “Parivuddho bhavo abhavo” is a condition for health. 18. For this “a” is in the sense of increase, as in “saṃvarāsaṃvaro” and “phalāphala” . “Sappinavanītādīnī” is a condition for the destruction of the Dispensation. 19. The word “etc.” includes oil, honey, molasses, and so on. The mention of ghee, butter, etc., is just by way of illustration; 20. all requisites for the sick should be understood as included. Or “existence and non-existence” should be understood as the minor and the major 21. states of existence. Hence he says “in the states of excellence,” etc. Or “existence” is excellence, 22. “non-existence” is failure. “Existence” is growth, “non-existence” is decline. And craving arises with that as object. 23. Therefore it is said “or with existence and non-existence as cause.” 24. “Craving’s companion”: craving’s friend. For craving, like a mirage of water in a desert without water, deceives a thirsty🔽person who is deluded by it. It makes the person who is not disenchanted with existence, etc., go about🔽wandering, performing t 25. goes to a flowering tree, so too this person, without considering the many dangers, goes to the states of existence. 26. It is because it shows the advantage in becoming that it makes him wander about in the net of suffering. That is why craving is called “the second” of a man. 27. But are not defilements, etc., also conditions for the production of becoming? It is true, 28. but they are not a specific condition in the way that craving is. For it is craving that is the specific condition for the production of becoming without the profitable and with the unprofitable, and for the production of becoming without the profita 29. As to “having the nature of this and that becoming”: this and that becoming is “having the nature of this and that becoming” . 30. He has that, thus he is “having the nature of this and that becoming” , which is a term for the round of rebirths. Herein, 31. “having the nature of this” is human becoming, and “having the nature of that” is the remaining kinds of becoming. Or alternatively, “having the nature of this” is the present becoming of these or those beings, and “having the nature of that” is thei 32. “The state of being a woman” is the state of being a woman, not the state of being a man, etc. Hence the commentator says: “The state of being a woman is this state of being a woman. ” 33. “Wandering on” is saṃsāra. 34. “The succession of aggregates, Elements, and sense bases, 35. Is called saṃsāra, Which goes on uninterruptedly. ” 36. Hence the commentator says: “The succession of aggregates, elements, and sense bases” . The meaning is: the aggregates, elements, and sense bases occur in a series of cause and effect.🔽Having known the danger thus: here some read “Having known this d 37. Having abandoned: having abandoned all grasping, which is called the four kinds of assuming . 38. Having extinguished: having extinguished the occurrence of formations by the extinction of the aggregates. 39. the meaning here should be regarded as this: “he should go away.” Paragraphs: $ 0 1 4 9 13 15 16 17 24 27 34 36 #

Please segment these sentences into coherent paragraphs: 0. born in the world, great sage, 1. you are not soiled by the world, 2. like a lotus by water. 3. Just as in the month of Rammaka, 4. many lotuses bloom, 5. they do not exceed that month, 6. the time for their blooming. 7. In the same way, you, great hero, 8. you are in bloom with liberation, 9. they do not go beyond the teaching, 10. like a lotus in the water. 11. The king of the Sāla trees is in full bloom, 12. its divine fragrance spreads, 13. surrounded by other Sāla trees, 14. the king of the Sāla trees shines. 15. In the same way, you, great hero, 16. in bloom with the knowledge of the Buddha, 17. surrounded by the Sangha of monks, 18. you shine like the king of the Sāla trees. 19. Just as the Himalayas,🔽the medicine for all beings, 20. the abode of nāgas, asuras, 21. and deities, 22. in the same way, you, great hero, 23. like medicine for beings, 24. with the three knowledges and six higher knowledges, 25. have reached perfection through psychic power. 26. Taught by you, O Great Hero, 27. by you who are compassionate, 28. They delight in the delight of the Dhamma, 29. they dwell in your dispensation. 30. Just as the lion, king of beasts, 31. having left his lair, 32. looks out in the four directions, 33. and roars his roar three times. 34. All the deer are terrified 35. at the trumpeting of the king of beasts; 36. for he is of noble birth, 37. and always terrifies the cattle. 38. At your trumpeting, O Great Hero, 39. the earth quakes; Paragraphs: $ 0 11 19 26 30 38 #

Please segment these sentences into coherent paragraphs: 0. For the fire element, the two hands🔽are placed with the thumb and the middle finger. 1. For the vajra of Yama, 2. the index finger and the thumb are joined.🔽That itself is the discus of Viṣṇu, 3. on which the syllable of the discus is placed. 4. With one hand, the skull🔽is held at the heart. 5. Are said to be the mudras of the mamos. 6. The two fingers extended like a sword 7. Are the great lord of the rakshasas. 8. The index and thumb joined 9. Are explained to be the noose of the water spirit. 10. The index and middle fingers 11. Are extended like a victory banner. 12. The mudra of the victory banner of the wind god 13. Is formed with both hands. 14. The single middle finger extended 15. Is explained to be the mudra of the club. 16. The lord of all the yakshas 17. Is the great lord of the body. 18. The mudra of the sacrificial thread🔽Is explained to be that of Brahma. 19. The impaling stake of Rudra 20. Is called the patti of the goddess.🔽The trunk of Ganesha 21. Is the mandala of the nectar of the moon. 22. The thousand light rays of the sun 23. Should be displayed with both hands.🔽The circle of light is the mudrā 24. Of the vajra of the sense faculties, like a weapon. 25. This is the seal of all the gods, 26. Highly praised by all the heroes. 27. The mudrā of the gandharvas 28. Is proclaimed to be like singing.🔽The mudrā of the lord of desire 29. Is the blazing sound of a clay drum. 30. In order to worship all the buddhas, 31. The great gods should form it.🔽The mudrā of the gandharvas 32. Is proclaimed to be the holding of a tinduka fruit.🔽The mudrā of Sarasvatī 33. Is explained to be the playing of a lute.🔽The mudrā of the vidyādharas 34. Is said to be the constant sound of the dunbi drum.🔽The mudrā of the nāgas🔽Is well explained to be the gesture of the hood of a snake. 35. The mudrā of the celestial musicians 36. Is the gesture of dancing. 37. Are the same as those of the mudrā.🔽“The mudrā of the noose is formed🔽By the fingers of the right hand. 38. This is said to be the mudrā 39. Of the tathāgatas’ pledge.🔽“The mudrā of the hook is formed Paragraphs: $ 0 4 8 12 18 25 30 35 #

Please segment these sentences into coherent paragraphs: 0. What karma did you create in the past that has allowed you to obtain a vajra-like excellent seat to use? 1. The Buddha said to the brahmin: 2. In a past life, I stayed away from high beds and large beds, which are objects of arrogance and indulgence. By the power of that karma, I have now attained this fruit. 3. Ascetic Gautama! 4. What karma did you create in the past that has caused you to obtain forty teeth that are fresh, white, and even? 5. The Buddha said to the brāhman: 6. In a past life, I stayed away from drinking and eating at improper times. By the power of that karma, I have now attained this fruit. 7. Ascetic Gautama! 8. What karma did you create in the past that has caused you to obtain a fleshy protrusion on the top of your head that is perfectly round and beautiful? 9. The Buddha said to the brāhman: 10. In a past life, I paid homage with the five parts of my body touching the ground to the Three Jewels, the two teachers - śramaṇas and brāhmaṇas - my parents, and those worthy of respect, with a sincere and humble mind. By the power of that karma, I h 11. At that time, the brāhmaṇa, seeing that the Buddha had explained the truth of cause and effect, said: 12. Gautama! 13. What is the name of this merit? 14. How should one uphold it? 15. The Buddha said: 16. This is called the eight-branched pure precepts. If one can uphold them for one day and night, or for a longer time, from a teacher, one will attain such fruits. 17. At that time, the long-nailed brāhmaṇa, having heard the Buddha explain the eight-branched day and night pure precepts, and knowing that by previously distancing oneself from contemptible and evil deeds, one can attain the adornment of excellence, de 18. he then abandoned his arrogant mind in front of the Buddha, threw down his staff, joined his palms in respect, bowed at the Buddha's feet, and said: 19. World-Honored One! 20. I now only know that good and evil karma will inevitably bring retribution. 21. From this day forth, until the end of my life, I take refuge in the Buddha, the most revered among two-legged beings; 22. Until the end of my life, I take refuge in the Dharma, the most honored among those free from desire; 23. Until the end of my life, I take refuge in the Sangha, the most honored among assemblies. 24. I accept the eight precepts of the purificatory fast, beginning from now until tomorrow at dawn when the sun rises. In the meantime: 25. I will not harm any life, nor steal others' property, 26. I will not engage in sexual activity or speak falsely, nor drink alcohol or indulge in frivolous activities, 27. Flowers, ornaments, singing and dancing, high and luxurious beds, and eating at improper times, 28. I will now stay far away from all of these, and uphold the pure eight precepts. 29. Speak in the same way for the second and third time. 30. The Buddha told the brahmin:🔽Excellent! 31. Excellent! 32. This is how it should be done, this is how it should be upheld. 33. At that time, after the World-Honored One had spoken this Dharma, the brahmin, the assembly of bhikshus, and all the humans, devas, and others, all greatly rejoiced, and with faith and understanding, they put it into practice. 34. The Sūtra of the Questions of the Long-nailed Brahmin Paragraphs: $ 0 3 7 11 19 24 30 34 #

Please segment these sentences into coherent paragraphs: 0. pata, ginger, and khendi,🔽which is beneficial for gout. 1. For the treatment of severe bleeding, 2. a compound of kanta kari and payasa,🔽or a decoction of the two, is recommended. 3. Alternatively, a compound of sengdrom, dataki, 4. lily turk's cap, the skin and fruit of lotus, utpala, and lotus stamen, 5. and the essence of yabakshar and pepper,🔽mixed with sugar, lotus, gold, butter, and sesame, 6. or mixed with butter and sesame, 7. removes hemorrhoids caused by blood. 8. the flesh and blood of dry-land animals, and the soup of meat with the juice of nutmeg, 9. slightly sour or not sour, 10. the cream of rice, barley, and wheat, 11. the soup of the six kinds of grain, the soup of meat, and the fresh soup of wine, 12. are the best medicines for blood disorders. 13. Porridge, meat soup, and so on, 14. or just the soup of meat, 15. removes the swelling of blood, and should also be applied for wind disorders. 16. Mostly, hemorrhoids are due to an excess of wind, 17. arising from excessive bleeding. 18. Therefore, one should make effort to remove it.🔽When seeing a predominance of blood and bile, 19. and an excess of phlegm and wind, 20. in order to pacify that, one should 21. always practice the cooling rituals. 22. If that does not pacify it, 23. then treat it with oil and heat. 24. Warm meat soup and butter 25. should be applied at the beginning. 26. For that, warm sesame oil, 27. and warm milk are also recommended.🔽The flower of the kusa grass,🔽the flower of the śallakī, 28. the udumbara, the nyagrodha, 29. and the sprouts of the aśvattha, 30. two of each, three bre of water,🔽and one bre of milk are boiled together. 31. When the milk is gone, the scum is removed.🔽The juice is strained and mixed with honey.🔽Red sandalwood, blue lotus, 32. white lotus, turmeric, 33. and black aconite are added. 34. This is the general ointment known as the smooth ointment. 35. It is mixed with butter and honey. 36. and contagious fevers are cured.🔽Sweet flag, prāpuṇḍarīka, 37. and likewise, mon chhar, etc. 38. Boil with double the amount of milk. 39. Administer an oil enema. Paragraphs: $ 0,1,8,13,16,20,24,27,31,36 #

Please segment these sentences into coherent paragraphs: 0. If there is a nondeceptive scripture, then the meaning of the words of that scripture is established by a valid cognition. That which is established by that is not established only for the opponent. 1. What is it? 2. It is established for the proponent as well. 3. The words that possess a valid cognition are accepted by the proponent. 4. Therefore, there is no distinction. 5. Or else, what is the use of words for that which is seen by a valid cognition? 6. That is to be accepted just by the valid cognition itself. 7. And the valid cognition is not different for the two. 8. Therefore, that which is established for the opponent is also established for the proponent. 9. Since words are not a valid cognition, 10. one does not engage in analysis after accepting, that is, after accepting words. 11. Because without analysis, one is devoid of the nondeceptive valid cognition, there is no acceptance. 12. However, one should accept after analysis. 13. The reason is stated: “because of that.” 14. Because you accept the mere imputation, therefore the mere acceptance of the other is not established as the meaning of the probandum at all. 15. Because that which is imputed and purified by valid cognition is suitable to be accepted by both, and because that which is not imputed is not accepted by either. 16. You may think, “The engagement of reasoning is not like this. 17. However, in dependence on some fools who accept scripture due to manifest clinging, 18. the reason of acceptance is fully understood.” 19. That is true, but if acceptance existed, then acceptance would be a valid means of cognition. 20. But at the time of understanding, that is definitely abandoned. 21. In order to demonstrate that it is an action, 22. he says, “that scripture.” 23. That scripture which is the basis of the phenomenon that is to be refuted is undermined, 24. because it is refuted. When one observes another, and states a reason that proves it, at that time, that is, when one states a proof that undermines it, it is not valid knowledge. 25. Since it is not valid knowledge, whatever is established by that scripture is not established. 26. For that reason, because it is not valid knowledge, how could one be established by that scripture? 27. If one thinks, “Although that scripture is not established for the opponent, 28. Some opponents say, “The respondent who possesses scripture, which is the basis of the phenomenon to be refuted, has established that scripture.” 29. This is the meaning of that statement. 30. Even though that scripture is not established for the respondent, 31. if it is established for someone, and if that person is the opponent, 32. then at that time, since it is a part of the proof that is established by scripture, 33. because that scripture is well established, there is no one who, in dependence on the respondent, would set forth a proof that is renowned to him. 34. If you suspect that, then “Whose scripture?” is stated. 35. This is what is thought: 36. Apart from the relationship of assertion, no scripture is related to anything at all. 37. And if you assert that the scripture is valid because it was composed by a reliable person, then when you want to investigate whether or not the scripture is valid, you must first ascertain the reliability of the person. 38. But if you do not ascertain the reliability of the person, then you cannot ascertain the validity of the scripture.🔽And if you do ascertain the reliability of the person, then you have already ascertained the validity of the scripture, so what is the 39. Moreover, when the existence of pleasure and so on is refuted by another mind that is renowned in the world, Paragraphs: $ 0 9 16 20 27 35 39 #

Please segment these sentences into coherent paragraphs: 0. Similarly, when the signs are stated at the end and in the middle, there are nineteen. 1. Again, there are nineteen. 2. When the parts 3. are analyzed like vimśa-śatī and so forth, 4. All are expressed by adding -a to the nineteen. 5. They are derived like the word bhūmi.🔽Twenty are for a male, twenty for a female, twenty for a neuter, and twenty for a non-male.🔽Twenty are for a male, twenty for a female, twenty for a neuter, and twenty for a non-male.🔽Twenty are for a non-male, t 6. Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty 7. Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty are for a non-male, twenty for a non-female, and twenty for a non-neuter.🔽Twenty 8. Twenty are for a non-male, twenty for a non-female, and twenty for a 9. and so on.🔽When twenty is analyzed, 10. twenty,🔽one,🔽two,🔽twenty,🔽four,🔽twenty,🔽twenty-five,🔽thirty,🔽forty,🔽fifty,🔽sixty,🔽seventy,🔽eighty,🔽ninety,🔽 Translation: twenty for the sake of those born as women,🔽twenty for the sake of those born as men,🔽twenty for the sake of those born as neuter 11. and so on.🔽When twenty is analyzed,🔽twenty,🔽one, 12. two,🔽twenty,🔽four,🔽twenty, 13. twenty-five,🔽thirty, 14. forty,🔽fifty,🔽sixty,🔽seventy,🔽eighty, 15. ninety, 16. The letters at the end of the vowels, ga, ṅa, ṇa, ña, ḍa, ḍa, ṇa, ña, ta, tha, da, dha, na, pa, pha, ba, bha, ma, ya, ra, la, va, śa, ṣa, sa, ha, kṣa, and a, are taught. 17. The letters at the end of ha, śa, ṣa, and sa are the same as before. 18. The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same a 19. The letters at the end of sa, ṣa, and sa are the same as before. 20. The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same as before. 21. The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the end of sa, ṣa, and sa are the same as before. 22. The letters at the end of sa, ṣa, and sa are the same as before.🔽The letters at the 23. Catustriṃśat. 24. Paṃcatriṃśat. 25. Sapta triṃśat. 26. Aṣṭatriṃśat. 27. As before, 28. ekānana catvāriṃśat, ekānana catvāriṃśat, ekona catvāriṃśat, thirty-nine.🔽Ūna catvāriṃśat. 29. Twenty-nine. Catvāriṃśat.🔽Twenty-nine. Eka catvāriṃśat. 30. Twenty-nine. Dvātriṃśat.🔽Thirty. As before, 31. triṃśat.🔽Thirty-one. By analyzing the second, there is ā. 32. Dvātriṃśat. 33. Tri catvāriṃśat.🔽Eight. By analyzing, traya triṃśat. 34. Thirty-nine. By changing ru,🔽tra.🔽Thirty-nine. Yaca catvāriṃśat. 35. Catvāriṃśat.🔽Paṃca catvāriṃśat. 36. Thirty-nine. Ṣaṭ catvāriṃśat.🔽Forty. 37. rim-śa-ta sapta ekā-śītiḥ. 38. ca-tva-ri-m-śa-taḥ. 39. a-nya-eva-a-nya-vikalpena. Paragraphs: $ 0 5 9 16 23 27 31 35 37 #

Please segment these sentences into coherent paragraphs: 0. he holds the great commitment, and through the door of the secret mantra, he takes care of those to be tamed. 1. The root is the mind of enlightenment, and because it is the supreme of all dharmas, it is the chief one. 2. It upholds the way of the Three Jewels 3. and causes others to uphold it as well. 4. The extensive Three Jewels are in general agreement with the above. 5. From the point of view of the profound, the nondual mind of enlightenment is the jewel of the Buddha, the realization of its meaning is the jewel of the Dharma, and the practice of it is the jewel of the Sangha. 6. All the doors of Dharma are included in the three vehicles. 7. In order to care for those to be trained, 8. the three supreme vehicles are taught.🔽The Amoghapaśa, the Victorious,🔽the Great Holder, the Vajra Lasso, 9. the Vajra Hook, and the Great Lasso. 10. The three vehicles are the Hearers', the Solitary Realizers', and the Great Vehicle. They are taught in accordance with the mental capacities of the individuals to be trained, and they are taught to those who are interested in them. 11. He acts for the welfare of transmigrators. 12. He causes victory over cyclic existence. 13. If one asks from what cause does that arise, 14. it arises from the realization of the vajra-like dharmakāya.🔽Moreover, 15. The sign of realizing emptiness as the dharmakāya 16. Is the increase of love and compassion. 17. It is like that. 18. Since compassion holds disciples, 19. it is like a hook. 20. Since it binds afflictions, it is like a lasso. 21. Since it is not attached to that, it is called “great.” 22. Now, in order to teach the name of the wisdom being Mañjuśrī from the perspective of mirror-like wisdom, 23. “the vajra holder, the terrifying one,” 24. and so on are mentioned. 25. Here the name of the wrathful one Yamāntaka is taught. 26. Since he is the vajra family, he is the vajra. 27. Having displayed a form that is extremely terrifying, 28. he is the one who tames those who are not subdued by the peaceful, such as Maheśvara and so forth and the karma yakṣas, by terrifying and frightening them. 29. The king of wrathful ones has six faces and is terrifying. 30. He has six eyes and six arms and is powerful. 31. He is a skeleton with bared fangs. 32. This shows the seal of the qualities. 33. Wrathful means displaying a fierce form, such as killing, banishing, and so forth.🔽Moreover, it is said that wrathful means 34. healing, banishing, and displaying fierceness. 35. This is explained as the meaning of wrathful. 36. Among those, the mirror-like wisdom is the sign of conquering the afflictions such as anger and so forth. 37. He is a king because he is the chief among the wrathful ones. 38. He has six faces as a sign of possessing the six families. 39. He is a king because he is the chief among the wrathful ones.🔽He has six faces as a sign of possessing the six families. Paragraphs: $ 0 7 10 14 22 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. “Reverend, the Buddha has said, ‘If a monk accuses a monk of a pārājika offense without having seen it, 1. he commits an offense entailing suspension.’ 2. “Reverend, if a monk accuses a trainee nun, a novice monk, or a novice nun of a pārājika offense without having seen it, 3. what does he commit?” 4. “He commits a serious offense. 5. “If a fully ordained nun falsely accuses a fully ordained nun of an offense entailing expulsion, what is she to be dealt with for?” 6. “For a serious offense.” 7. “If a fully ordained nun falsely accuses a fully ordained monk of an offense entailing expulsion, what is she to be dealt with for?” 8. “For a serious offense.” 9. “If a trainee nun falsely accuses a fully ordained nun, a novice monk, or a novice nun of an offense entailing expulsion, what is she to be dealt with for?” 10. “For a serious offense.” 11. “If a fully ordained nun falsely accuses a fully ordained monk, a fully ordained nun, a trainee nun, a novice monk, or a novice nun of an offense entailing expulsion, what is she to be dealt with for?” 12. “For an offense of wrong conduct.” 13. “If a novice monk groundlessly accuses a fully ordained monk of having committed an offense entailing expulsion, 14. what is he to be made to confess? 15. “He is to be made to confess an offense of wrong conduct. 16. “If a novice nun groundlessly accuses a fully ordained monk, a fully ordained nun, a trainee nun, a novice monk, or a novice nun of having committed an offense entailing expulsion, 17. what is she to be made to confess? 18. “She is to be made to confess an offense of wrong conduct. 19. “If a fully ordained monk writes a letter saying, 20. ‘This letter says that you have committed an offense entailing expulsion due to sexual intercourse,’ 21. and then sends it to someone, 22. what is he to be made to confess? 23. “He is to be made to confess a serious offense. 24. “Lord, is it the case that a monk who groundlessly accuses a monk of a defeating offense does not commit a serious offense?” 25. “Yes, if the other monk has previously incurred a defeat, is a monastic probationer, is a novice, is a female probationer, is a female novice, is a lay man or woman, is a person of an irregular gender, is a paṇḍaka, is a hermaphrodite, is a monk who 26. Even if not asked, that dispute is not in accordance with the other's part. 27. Because the dispute is not in accordance with the other's part, 28. by merely thinking a little, some Dharma is taken up. 29. And that monk, dwelling in hatred, speaks out of hatred. 30. What is that? It is a pārājika offense. 31. The remaining text 32. is to be explained in detail just as it is in the case of the groundless.🔽The summary:🔽Friendship, request, 33. and two recollections,🔽sitting, not appointed, 34. one with desire, in the sky, 35. sitting is to be expanded. 36. The venerable Upāli asked the Blessed Buddha, the Blessed One who is omniscient and all-seeing, 37. “Noble one, the Blessed One also said, ‘If a monk makes an effort to divide the harmonious Saṅgha and persists in taking up and holding on to a dispute that will cause a schism in the Saṅgha, 38. the other monks should say to that monk, 39. ‘Venerable,🔽do not make an effort to divide the harmonious Saṅgha. Paragraphs: $ 0 4 9 13 19 24 36 #

Please segment these sentences into coherent paragraphs: 0. I will explain all this. 1. The meaning of the meaning of the meaninglessness of all activities is not something that can be analyzed by those who have conceptual knowledge. 2. Because it is the object of analysis. 3. In other places. 4. It is not capable of doing anything. 5. What is the purpose of examining this? 6. He is not very good. 7. What good is it to be searched by those who are desirous? 8. Therefore, the wise call the functioning of things the characteristic of things. 9. Such things. 10. The refutation of the essence of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the refutation of the selflessness of persons and pheno 11. The meaning of the word man is that the result will come from this. 12. The other is neither established nor ceased. 13. This is because it is in equilibrium. 14. Do not think, All things, objects, and so on, are not taught to be selfless. The word all is used to refer to the meaning of the statement that is accepted. 15. The desire to speak is all things that can be done. 16. Therefore, the ability to perform the function is certain to be instantaneous. 17. The other is not sufficient to serve the first stage. 18. The person is instantaneous. 19. The absence of intrinsic existence is the absence of intrinsic existence. 20. It is like the flowers in the sky, and it is not necessary to fix it. 21. Moreover, it is not a moment. 22. It is not possible to teach the person. 23. They know the nature of the one and the many, And they know the nature of the two. 24. The person who has the Dharma is accepted by others. 25. The root of the union is the absence of the nature of one or many. This is the unimpeded state. 26. If they are created in a single moment, they will be like many. 27. Each moment is different in nature and different in its nature. 28. If it were not momentary, it would be the nature of the teaching, because it is always the nature of the single teaching. 29. If it is not possible to express either of the two, then it is empty of the nature of the singular and plural, without the syllable. 30. Furthermore, others assert that there are two types of aggregates that pervade and do not pervade entities elsewhere. 31. The pervasion of this is the sky and so forth. 32. The inconceivable is coarse and subtle particles. 33. All of these are shown to be contradictory in their singularity. 34. The reason is that it is related to the different aspects. 35. The vast ones are the only ones. 36. It is not a matter of being covered, or not being covered. 37. The coarse ones are not alone. 38. If the nature of space and so on, which is connected to one of the different trees and so on, is connected to another, then it is the sole nature because it is connected to that. 39. The other is not different from the same. Paragraphs: $ 0 5 8 11 15 19 23 30 38 #

Please segment these sentences into coherent paragraphs: 0. You may now leave this seat. 1. Contemplate the king's kindness in providing water, 2. And the virtue of your parents in giving birth to you. 3. Concentrate on bowing to them, and do not bow again later. 4. The novice monk bows once and the guide 5. Rings the hand-bell to lead him out of the hall. 6. Facing north, he bows three times to express gratitude. 7. He then bows three times to express gratitude to his parents. 8. He then changes into monastic robes. 9. He is led to in front of the holy monk and bows three times. 10. He turns to in front of the precepts master and bows once. 11. He kneels with his palms joined. 12. The precepts master uses the pure vase to pour water on his head. 13. He uses his finger to drip water on the top of his head. 14. The master then uses the sword to shave the novice's head. 15. He then recites a verse: 16. Excellent, great man! 17. You have understood the impermanence of the world. 18. Abandoning the secular, you seek nirvana. 19. Rare and difficult to fathom. After reciting this three times,🔽The novice monk bows in retreat. 20. The guide leads the novice monk 21. To the original master's side. 22. Kneeling with palms joined, 23. The original master holds the sword and says, The last knot is called the topknot. 24. Only the master can cut it. 25. I will now remove it for you. 26. Do you agree? The novice replies, Yes. There may be Dharma talks given. 27. He then recites the verse for shaving the head: Ruining the appearance, preserving the will, 28. Cutting off affection, parting from loved ones, 29. Leaving home to propagate the holy path, 30. Vowing to deliver all people. Reciting this three times, the assembly chants in unison. 31. The novice monk bows three times, 32. Then kneels with palms joined. 33. The original master holds the kāṣāya robe, 34. And there may also be Dharma talks given. 35. Place the kāsāya on the novice's head. 36. Again recite the verse: Great is the robe of liberation, 37. The robe of the formless field of merit. 38. Wearing it, one receives the precepts of the Tathāgata, 39. Widely liberating all sentient beings. The assembly also chants in unison. Paragraphs: $ 0,4,8,9,15,20,27,31,36 #

Please segment these sentences into coherent paragraphs: 0. This is because the two instances, similar and dissimilar, are distinguished. 1. Question: As for establishing impermanence, 2. the absence of the characteristic of permanence in tortoise hair is also called impermanence, 3. because it is always essentially non-existent at all times. 4. It can also be called permanent. 5. Why is it not established as neither similar nor dissimilar? 6. Answer: The word impermanent 7. Means the meaning of cessation.🔽The nature of being produced 8. Is the meaning of arising. 9. Turtle hair is not cessation,🔽Nor does it have arising. 10. Since there is nothing to be established, 11. It falls into the dissimilar class. 12. Therefore, the example is only two-fold. 13. There is no non-dual negation. 14. If the permanent thesis exists, it also falls into the dissimilar class. 15. If it is not in the similar class, it falls into the similar class. 16. Treatise: 17. Here, the nature of being produced or the nature of being emitted by diligent effort, 18. Commentary: 19. The fifth is to show the method. 20. There are three parts to this. 21. First, it cites two reasons. 22. Next, it establishes the three characteristics. 23. Finally, it reveals what is to be established. 24. This is the first. 25. Here means 26. The meaning of beginning. 27. Or, within the meaning of the causes that are explained, 28. It cites both reasons. 29. There are roughly three meanings. 30. First, it is for the sake of two teachers. 31. Second, it explains the universal and definite. 32. The third is to raise two and correct two. 33. Facing the two teachers, 34. there are two types in the sound theory teachers. 35. The first is that sound arises from conditions and is eternally non-perishing. 36. The second is that sound is originally permanent. 37. It is manifested by conditions and can now be heard. 38. If the conditions for echoes cease, 39. it will not be audible again. Paragraphs: $ 1 6 16 18 25 33 #

Please segment these sentences into coherent paragraphs: 0. Why is this? 1. I recall not long ago in the city of Shravasti, there were some powerful kshatriyas and royal officials who, due to a minor dispute, gave rise to great resentment. They each formed alliances and raised armies to punish each other. Both sides were pow 2. I also thought to myself: 3. In the past when I was a prince, there was a minister of the former king named Devadatta. Relying on his family's wealth and power, he was arrogant and made fun of me, even worse than animals. 4. At that time, I was angry and did not think things through. I wanted to exterminate them, but I was not strong enough. 5. I complained to my father, the king, but he did not listen. 6. I harbored poison and resentment, and there was nothing I could do about it. 7. Because of this, my food and drink decreased as usual, and I was distressed and sorrowful. 8. At that time, the queen mother saw that I was sorrowful and tried to console me in various ways, but my sorrow did not cease. 9. Then, the queen mother, out of deep love for her son, sent a messenger to seek good wine and urged me to drink it. 10. I then said to my mother: 11. Our ancestors have passed down the practice of serving Nārāyaṇa and honoring the brahmins. 12. If I were to drink alcohol now, I fear the gods' anger and being punished by the brahmins. 13. The queen mother was afraid that her son would die, so in the quiet of the night she closed the palace gates, not allowing any outsiders, eunuchs, maids, or others to know. The queen mother said: 14. The celestial spirits have compassionate hearts to save all from suffering. The Brahmins should all be like this. 15. Your son is now in grief and will lose his life in vain. Can the celestial spirits really save your son's life? 16. You should take medicine to dispel your worries and save your own life. 17. The Brahmins have not yet attained the heavenly eye, so how can they know your son's hidden affairs? 18. He pressed her again and again, and she reluctantly agreed. 19. After drinking the wine, she forgot her sorrow and grief. 20. The Empress Dowager saw that her son had regained his complexion, and her heart was filled with joy. She summoned the palace women to sing and play music. For twenty-one days, he enjoyed the pleasures of the five desires, and the resentment he had ha 21. Having contemplated this, he immediately ordered a loyal minister to prepare good wine and delicious food, and also sent out a proclamation to the nobles, ministers, and people of the country, ordering them all to assemble to discuss the great affair 22. Each of the two groups had five hundred followers who were summoned to gather. In the king's palace, they adorned the great music. 23. The king ordered a loyal minister to prepare a beryl bowl capable of holding three sheng, and filled the jeweled bowls with fine wine. 24. I first drank a bowl in front of the crowd. 25. The king said: 26. Now discussing the great matters of the country, I think there are no different minds sitting in this assembly. 27. Now each of you should prepare this bowl of sweet dew good medicine, and then discuss matters. 28. They all said: 29. Yes, we will obey the king's order. 30. All ordered the musicians to play great music, and the people who got the wine all heard the music, their minds were joyful, they forgot their grudges, and they were carefree. 31. The king again held up the bowl and said to the gentlemen: 32. Gentlemen cultivate virtue, passing it down through the generations, following the sacred teachings, and should not deviate. 33. Why do you all quarrel over a small matter like this? 34. If you do not accept, I fear the country's lineage will be lost. 35. Therefore, I earnestly advise you to put an end to the dispute. 36. The ministers said: 37. We respectfully accept the weighty order and dare not disobey. 38. Because of this, there was peace. 39. The king said to the Buddha: Paragraphs: $ 0 3 10 13 18 21 25 30 34 39 #

Please segment these sentences into coherent paragraphs: 0. The land called Little Land is the land called Little Land. 1. The one who jumps can cross. 2. It is a state of being in dependence on something that is a little bit more than that. 3. The remaining parts of the continuum are added as before. 4. The monks who crossed the river were left behind. 5. How many monks are there who have been given away? 6. Therefore, it is called the offering. 7. This is the main reason why he is equal to this one who has come here. 8. Therefore, if you do virtue and so forth only at the beginning, then you will be completely unable to do so. 9. Here, the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the 10. The application and so forth are here referred to as great. 11. What is it? 12. Therefore, the king gave the king the permission to send out the assembly of the people who agreed with him. 13. The meaning of the phrase women is that the person who becomes a woman is a woman who has the three attributes of the master, the consent of the assembly, and the consent of the king. 14. If one of these parts exists, it is only the greater part. 15. What is the purpose of such things as the convention? 16. Therefore, they say, I will kill you. 17. What is the practice that makes it complete? 18. Therefore, the teacher herself said, The teeth. 19. Here, it is seen as a crime to associate with another. 20. How could it have been? 21. Therefore, it is called the teeth of the knowledge. 22. The three types of accumulation are the three types of accumulation, and the three types of accumulation are the three types of accumulation. 23. The main part of the story is about a girl named Meena, who is being enjoyed by other men. 24. The king said, The king has given the king the right to kill this woman, and the king has sent her away. 25. The rest of the monks were very generous. 26. How could there be a monk who would take a wrong? 27. Therefore, it is said, I will take away the wealth of the dead. 28. This is the mind that is appropriate. 29. This is the reason why women are so obstructed. 30. It is only for those who seek the riches of death. 31. Not only when it is obtained, but also when it is obtained. 32. The time of searching is the time of the day. 33. Therefore, the term death refers to the absence of a master of wealth. 34. The same thing happens when you take it with you. 35. If you let someone take it, you will be humiliated here. 36. Is it possible to find such a thing in a monastery? 37. In order to eliminate this, the Saṅgha says, There is no downfall. 38. The monks have obtained the monks. 39. There is no downfall in taking the wealth of death. Paragraphs: $ 0 4 11 23 28 33 37 #

Please segment these sentences into coherent paragraphs: 0. He sent them to hear the mantra, guarded them with the mantra of the winds, and gave them the mantra of the winds to recite to them. Tell me the dream inside, he said. 1. A. The ends of the mandala are cut by curtains and so on. 2. The lion sleeps in the other place, and he will be put to sleep. 3. Then, for the protection of the mandala, one should recite the mantra of the winds. 4. Here, the common practice of giving to those who do not practice vows as teachers is merely the practice of taking refuge and generating the mind. 5. The five classes of the five classes of the gurus vows are the five types of giving that is given to those who serve as teachers. 6. Therefore, this ritual of abiding in the superiority of disciples is the first of the two vows. This is the ritual of abiding in the superiority of disciples. 7. He remained a disciple of the Buddha. 8. In order to establish the divine wisdom line, one should ascend to the sky and place the five threads facing east on five vessels, and turn them with a garland containing the fragrance, the five nectar, and the corn flour, and generate the pledges of 9. Then recite the mantra of the five strands, each with the five strands, with the mantra of the five-spinning mantra, Oṁ Ānīya Ānugata Śāradharma, Pāṭapara Ānuprābhishtha Śāradharma, Ātyaṇa Ānuprābhūti Śāradharma, Oṁ Ānu, Hum. 10. I will do the same for the one who is to be repaid. 11. The length of the mandala is twofold, and the length is a fraction of the length of the mandala. 12. Then, in the east, he will offer the five incense substances, the five nectar substances, and the five nectar substances, and he will hold the offering with the five incense substances, the flowers, and the substances, and he will protect it by holdi 13. He poured water from the nectar of the nectar, the water from the ambrosia, and the water from the myrobalan. 14. Then recite the om vajra samaya sutram matitcha hūṃ and recite the three hundred and eight syllables. 15. On the ground of the mandala, a mandala called Om Sarva or Shodani Humpa will sprinkle the water from all the vases and then offer the mandala to the sky, with flowers spread out, and offer the offering. 16. Then, the disciple who was walking around with his guard, holding a rope around his neck, and the vajra master who was walking with his first rope to the ground, was sent by Jajajajajajaja, who was also sent by Jajajajajajajajaja, and from his breast 17. I will make a noise. 18. The sound of the lines invokes all the buddhas and enters the thread. 19. In all the lines, the om vajra samaya sutram matitcha hūṃ hūṃ. 20. OM SARVA AH AH! 21. The same applies to both the earth and the earth. 22. From the center of the fire, the wind. 23. The one who laughed at the empowerment, who laughed at the truth. 24. It is located in the center of the fire, and it is located in the center of the eastern channel. 25. The winds are the winds of the west. 26. Then, in the north, 27. The gods are born from the fire. 28. The eight-pointed line is the gateway. 29. Then he said hi. This is the line at the root of the gate. 30. The mandala is made of a single piece of cloth, and the mandala is made of a single piece of cloth. 31. Imagine that the single-headed vajra is generated from a single-pointed hook. Then, recite the root mantra of the Hundred-Through-the-Flower, and strike with the mantra of striking. 32. Drawing the line of the moon, he said, Oṁ, oṁ, hoṁ, vajra, and then he asked for the wisdom thread to be drawn into the heart of the Buddha. 33. The ritual of the thread. 34. Then he generated the pledges of the five families of the atoms and filled them with wisdom. He sang the song Om Vajra Gitra Samaya Hum. 35. Then, with the mind, I will burn. 36. They were to be offered with incense and flowers. 37. Then, with the mantra of the fourth hook, remove the tip of the navel of the mandala and apply it to the vajra in your hand. Then fill the hole with the five-pointed needle. 38. This is the pure realm of phenomena. 39. He liberates the soul of sentient beings. Paragraphs: $ 0 4 8 11 16 21 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. When he heard of his great giving, 1. People came from as far as a hundred leagues away to seek their fortune, and he sent them all away with their hopes fulfilled.🔽One day the Bodhisattva set out in a chariot 2. made of jewels, gold, silver, diamonds, coral, lapis lazuli, cat’s eye, ruby, and sapphire. 3. It was 4. adorned with the finest sandalwood. 5. It was covered with the skins of lions, tigers, and leopards, and it was drawn by horses swift as the wind. 6. It was equipped with four wheels of gold and silver, and it jingled with little bells of gold and silver. 7. The Bodhisattva entered the chariot and set out from the city to the pleasure grove. 8. Then some brahmins who knew the Vedas and the Vedāṅgas came to Viśvantara and said: 9. “Young man of the warrior caste, may you be victorious!🔽” 10. They continued:🔽“In all the world 11. you are renowned as the one who gives everything.🔽It is fitting that you give this chariot 12. to the brahmins.” 13. When they said this, the bodhisattva Viśvantara quickly got down from the chariot and, with a joyful, happy, and delighted mind, gave the chariot to the brahmins. He said:🔽“Just as I have given this chariot 14. to the brahmins with supreme joy, 15. in the same way, having given up the three worlds, 16. may I reach supreme awakening.” 17. Later, 18. He was riding the best of elephants, called “Increasing the Kingdom,” which was white like jasmine flowers, blue lotuses, snow, silver, or white clouds, and had seven well-formed feet. 19. His legs were well-placed. 20. He walked with the gait of Airāvaṇa, the elephant of Indra. 21. He had the marks of supreme good fortune. 22. He was riding the elephant that was seen by those who had made merit.🔽His very attractive servants, friends, and retinue followed behind him, like the moon surrounded by a host of stars. 23. When spring had arrived, the trees were in bloom, and geese, cranes, and peacocks 24. He went to a pleasure grove in a forest where parrots, myna birds, cuckoos, and peacocks were calling. 25. Then some brahmins who were bribed by his enemies quickly came before Prince Viśvantara and said: 26. “Prince, may you be victorious!🔽” 27. They continued: 28. “In the world of gods and demigods, 29. you are renowned as ‘the one who gives everything.’ 30. This supreme elephant of yours 31. is worthy to be given to us.” 32. When they said this, the bodhisattva quickly dismounted from the supreme elephant 33. and, with a mind of joy, delight, and gladness, gave them the supreme elephant. 34. Just as I gave the elephant 35. to the brahmins with supreme joy,🔽in the same way, having given up 36. the three existences, may I reach supreme awakening. 37. King Sarvamitra heard that Prince Viśvantara gave the supreme elephant called “Increasing the Kingdom” to the brahmins who were sent by his enemies. 38. Having heard that, King Sarvamitra became very angry and upset. 39. He summoned Prince Viśvantara Paragraphs: $ 0 10 17 22 25 37 #

Please segment these sentences into coherent paragraphs: 0. The author replies: 1. The difficulties of ordinary people are the ease of bodhisattvas. 2. After accumulating and abandoning this life after life, how could they hope for it? 3. In the past, An Shigao repeatedly repaid debts, as if brushing off dust. 4. As soon as the accumulated karma became lighter, the suffering body was exhausted, and he simply exchanged it for a firm body. 5. Even immortals who die by the sword are called sword-released, let alone those who are truly cultivating and realizing the fruit. 6. Considering the principle, not being ordered is ultimately shameful. 7. Biography of Yuanhui of Fawang Temple in Jiaxing, Wuzhou, Tang Dynasty Biography of Yuanhui of Fawang Temple in Jiaxing, Wuzhou, Tang Dynasty Shi Yuanhui, with the secular surname Lu, was a descendant of Ji, the Grand Master of Pingyuan in the Jin dy 8. His father Dan, the Prefect of Wenzhou, was a Gentleman-in-Attendance and Cavalry Attendant-in-Ordinary. Yuanhui was his second son. 9. He was exceptionally intelligent from a young age, and grew up to be gentle and refined. He feared becoming a withered turtle, and wished to be a lean goose. 10. In the second year of Kaihuang, he took leave of his parents and became a disciple of Qingjin at Fawang Temple. 11. In the first year of Huichang, he went to Hengyang to receive the precepts and began to study the Vinaya. 12. He entered to pay homage to the Five Terrace Mountains and also visited the auspicious signs. 13. In the second year, he returned to Jiahe to visit his relatives and stayed at Jianxing Temple, determined to uphold the three pure precepts and chant the five divisions of the maṇḍala, burning incense on his arm. 14. In the fifth year, he was affected by the purge and temporarily hid in lay clothes. 15. In the beginning of the Dazhong era, he returned to the Dharma gate. 16. In the seventh year, he rebuilt the Fawang Temple. 17. He also burned incense on his arm to make offerings to the Buddha's tooth relic on Mount Baoen. 18. Next, he went to Mount Tiantai, crossed the stone bridge, and benefited wherever he went, without any worries or fears. 19. In the Xian通 era, he followed the Buddha's middle finger bone relic to Chongzhen Temple in Fengxiang. 20. He refined his left thumb, recited the Lotus Sutra, and his finger grew back in less than a month as if it had never been injured. 21. In the third year of Qianning, he suddenly said he was unwell. 22. On the twenty-eighth day of the ninth month, he passed away at the Zunshen Temple, at the age of seventy-eight, and had been a monk for fifty-eight years. 23. His disciples, Duan Su and others, respectfully buried his remains in Wu and Hui, calling him the Third White Monk. 24. His prostrations, recitations, and practices are countless, as recorded elsewhere. 25. The author says: 26. Refining the thumb, the fire is exhausted and the ashes fly away, how can bones and flesh grow again soon as before at the end of the burnt charcoal? 27. This is the same kind but different state as the lotus flower in the fire. 28. What are the three whites? 29. The general says: 30. There are two kinds of things and principles: 31. One is white rice, white water, and white salt, which are things; 32. Two are not touching all over the body, reciting the true sutra with the mouth, and the mind not falsely associating. 33. These three whites are not black karma. 34. Therefore, it is called by this name. 35. The Biography of Master Suecao of Bodhi Monastery in Jingzhao during the Tang Dynasty, the Biography of Master Suecao of Bodhi Monastery in Jingzhao during the Tang Dynasty, Master Suecao was from nowhere, and arrived at Bodhi Monastery in Pingkangfa 36. As for his appearance, he was not physically complete but had a brilliant spirit. He hummed and whistled to himself, rarely interacting with people, and did not speak of his name or surname. 37. He always carried a bundle of straw, sitting and lying on the two corridors, not enjoying staying in the rooms, or saying this is the practice of dhūta. 38. After several years, the temple's leaders encouraged him to live in a room. 39. Some criticized his messiness, saying: Paragraphs: $ 0,7,25,28,30,35 #

Please segment these sentences into coherent paragraphs: 0. Because it is the cause of Hevajra. 1. How is it the cause? 2. Because it is the supreme cause of the many sentient beings who possess the vajra family. 3. The state of Great Vajradhara, which is attained by the power of the cause, the Vajra of Delight, through the long-lasting blessing of the method, the Vajra of Delight, is the result, the Vajra of Delight. 4. The tantra of the result should also be explained. 5. How is it the Vajra of Delight? 6. Because it is the result of the Vajra of Delight. 7. How is it the continuum? 8. Because it is the nature of the infinite qualities of a Buddha. 9. The continuum of virtue, which is primarily great compassion and wisdom, is the actual tantra, the method tantra of the Vajra of Delight. 10. The tantra of the cause and the tantra of the result have been taught above, but the method tantra has not been taught. 11. Therefore, in order to teach that, it is said, “the gaze” and so forth. 12. “Power” means ability. 13. “Many kinds” refers to rain, the breaking up of clouds, and so on. 14. “Generation” is the cause, such as the form, the sign, and so on. 15. “Place” is the foundation maṇḍala. 16. “Cause” is the moon, sun, and so on. 17. “Power” is the ability that arises from recitation and meditation. 18. “Knowledge” is astrology and so on. 19. “Consciousness” is the skill of the master in all activities. 20. “The gods” are Śrī Heruka and his retinue or Nairātmya. 21. “As they occur” means as they are generated in the appropriate way. 22. “The other” is the gaze, summoning, and so on, as described. 23. “Heruka” is the result, Hevajra. 24. “Generation” is the attainment of that state. 25. The cause of that is called the method tantra. 26. Why is this the first? 27. Because this is the most excellent due to the many methods of the creation stage of deities and so on. 28. Now, in this Great Vehicle, all phenomena are shown to be the body of mere awareness. 29. As it says in the noble Ten Grounds: 30. “This threefold world is mind only.” 31. The nature of that awareness is clarity, for if it were not its nature, it would not be clear, because that is contradictory. 32. Since blue, yellow, and so on appear clearly, they do not exist as external objects apart from consciousness. 33. Well then, what is it like? 34. The mind itself, which is the nature of consciousness, arises in various forms, as images, appearances, and experiences, established by conceptual thoughts of the same type, like in a dream. 35. As the noble Descent into Laṅkā says, 36. The external object that is imagined by the childish 37. Does not exist. 38. The mind disturbed by propensities 39. Arises as an object. Paragraphs: $ 0 3 10 26 28 35 #

Please segment these sentences into coherent paragraphs: 0. Moreover, this bodhisattva leads the two vehicles into the stage of dedication. 1. Fourth, the view of entering the stage, from the first ground to the seventh ground, all see the ultimate truth, which is the correct stage of the bodhisattva, with 84,000 Dharma gates complete in a single thought. 2. Fifth, the view of accomplishing others, on the eighth ground one realizes and sees the ultimate truth, and the view is finally complete, but only transforming others is not yet sufficient, so in order to accomplish others one has the view of accompl 3. As for what is said below about being able to transport and carry being called the Mahāyāna, it is using suchness as what can transport and carry. 4. Transporting has the meaning of moving, and carrying has the meaning of forming and holding. 5. Practice is formed and held through suchness, and moves, therefore it goes from saṃsāra to reach sarvajña, because there is no reaching and no going out, it is fully explained as such in that text. 6. Sixth, the view of sequence, which is the uninterrupted path, serving as the sequential condition for the path of liberation, therefore it is said to immediately cease. 7. Serving as the vajra, it then has the function of being firm and sharp, therefore it is called the vajra. 8. It is also called concentration, because the uninterrupted path gives rise to the path of liberation, like concentration giving rise to wisdom. 9. Seventh, the liberation view, the Buddha with omniscience sees all dharmas, and practices all practices within a single practice, thus called all practices. 10. Below this, it shows the place of speaking. 11. It concludes the seven views, as explained in the Prajñāpāramitā Sūtra in 100,000 Lines. 12. Now, I understand: 13. It is not so. 14. Distinguishing the gains and losses of contemplation, the text is divided into two parts: 15. First, clarifying false views, which are called losses; 16. Later, clarifying correct views, which are then called gains. 17. Explaining its false views, the meaning is the same as the original record. 18. Sūtra: 19. Not moving in the dharmas... 20. Explanation: 21. Below this, the second clarifies correct views. 22. The text is divided into two parts: 23. First, clarifying the correct view of skillful means; later, clarifying the correct view of entering the stage. 24. This is the first. 25. It means that from the ten stages of faith up to the ten grounds of practice, all cultivate this contemplation. The principle of emptiness contemplated is equal and of one flavor in all dharmas, without the characteristic of movement. Because it is w 26. To reach means to arise. Because it is without movement, it does not arise. Because it does not arise, it also lacks the characteristic of cessation. Because it is without arising and without cessation, it also lacks characteristics. Since there are 27. Therefore, it is said to be without non-characteristics. 28. For this reason, all dharmas are thusness. 29. If one relies on the previous explanation, without movement and so forth belong to the contemplating mind, then it would not accord with the meaning of the text that all dharmas are thusness. 30. Sutra: 31. This is the prajñā-pāramitā of the first ground. 32. Explanation: 33. Second, clarifying the correct contemplation of entering the stage. 34. The text is divided into two parts: 35. First, clarifying the correct contemplation; second, showing the place of teaching. 36. The first part has three sections: 37. First, praising the virtues based on the stage; second, praising the virtues based on the name; third, praising the virtues based on the function. 38. This is the first. 39. The explanation of the stages is as above, with the same meaning as the original record. Paragraphs: $ 0 3 6 10 12 14 18 21 30 33 #

Please segment these sentences into coherent paragraphs: 0. It is also called the storehouse consciousness. 1. Originally, it is perfumed by conditions. 2. It transforms and produces the six consciousnesses. 3. Among the six, the mental consciousness 4. Gives rise to hearing, thinking, and cultivation. 5. It perfumes the fundamental consciousness, 6. Forming the seeds of the wholesome dharmas of hearing, thinking, and cultivation. 7. The fundamental perfumes ignorance, 8. Causing it to gradually thin out. 9. Because ignorance is thin, 10. The arising of the ādānavijñāna that grasps a self is also thin. 11. Because grasping a self is thin, 12. The arising of the six consciousnesses 13. And the arising of afflictions are also thin. 14. In this way, it continues, 15. Until faults are exhausted. 16. Virtuous qualities are all complete. 17. True cultivation is like this. 18. Question: 19. The two perfumings of phenomena and falsehood, 20. the self-nature, dark nature, and principle nature in the mind, 21. are there any separate cultivations? 22. The explanation says: 23. There are no separate [cultivations]. 24. But that self-nature, 25. is what is to be destroyed by cultivation. 26. Because it is to be separated from the self. 27. The dark nature, 28. is what is to be extinguished by cultivation. 29. Because it is to extinguish delusion and darkness. 30. The principle nature, 31. is what is to be contemplated by cultivation. 32. It is also what is to be realized. 33. Contemplating neither existence nor non-existence, 34. because it is to destroy attachment. 35. Realizing neither existence nor non-existence, 36. because it is to accomplish samādhi and prajñā. 37. Question: 38. What about the self, etc. in truth? 39. The explanation says: Paragraphs: $ 0 18 37 #regarding the repeated reception [of the precepts], 16. according to the Sarvâstivāda school, the precepts are not repeatedly generated, nor are they repeatedly received. Offenses are not repeatedly committed, and they remain as originally determined. 17. Therefore, the precepts in the mind of an arhat are of middling and inferior grades. 18. If that is so, then why are there precepts that are weakened and those that are not weakened? 19. The answer is: 20. This is in contrast to the practice, not discussing the essence of the precepts. 21. It can also be said that the precepts exist in a single thought, following the mind in one stage of concentration; 22. Unmanifest action is not the mind, because it lasts a lifetime, so the practice has degrees of increase and decrease. 23. Therefore, the Satyasiddhi Śāstra says: 24. Some say, does the prātimokṣa have repeated arising? 25. The answer is: 26. In one day, one receives the seven good precepts; 27. Following the place where one attains the Way, one further attains the precepts; 28. But the original attainment is not lost, and the superior one receives the name. 29. The seven good ones refer to the five precepts, eight precepts, ten precepts, complete precepts, meditation precepts, concentration precepts, and precepts accompanying the Way. 30. As the Biography of the Teachers and Disciples of the Sarvâstivāda says: 31. Repeatedly receiving increases to the superior level, the original summer retreat is not lost. 32. The Biography of Monks says: 33. In the tenth year of the Yuanjia era of the Song dynasty, Huizhao and others of the Jetavana Monastery, at the place of the Indian monk Saṃghabhadra, again received the full precepts. 34. When asked the reason, he replied: 35. Because of doubts about the previous precepts, whether they are middling or inferior; 36. Seeking further excellence, one must receive them again. 37. Based on the original order of seniority. 38. 7. Receiving Precepts in the Lands of the Eastern Jin. 39. I have heard some people say that in this land, receiving precepts has no basis in the sūtras; Paragraphs: $ 0 1 3 7 12 15 19 23 29 37 38 #

Please segment these sentences into coherent paragraphs: 0. The Buddha told Ānanda: 1. In the seventh week, in the womb of the mother's abdomen, a natural transformative wind named 'revolving' blows, causing it to change and form four auspicious signs: two hands, two arms, gradually growing longer, soft and weak. 2. Like when foam dries up, the four signs in the embryo are like this, with the places of the hands and feet appearing. 3. The Buddha told Ānanda: 4. In the eighth week, in the womb of the mother's abdomen, a natural transformative wind named 'retreating' blows, causing twenty signs to appear in the embryo, the places of the ten toes and the ten fingers. 5. Like when rain falls from the sky, flowing and pouring on the branches, causing them to grow lush, at that time, in the womb, twenty muscles arise, the places of the ten toes and the ten fingers. 6. The Buddha told Ānanda: 7. In the ninth week, in the womb inside the mother's belly, a natural wind arises that blows and transforms the nine orifices: the two eyes, two ears, two nostrils, the mouth, and the two lower orifices. 8. The Buddha told Ānanda: 9. In the seventeenth day, in the womb inside the mother's belly, a natural wind arises called 'pimple-short', which blows on the fetus, causing sudden and severe illness. 10. For seven days, for seven nights, a natural wind arises called 'universal gate', which arranges the body, just like a strong and complete sound. 11. The Buddha told Ānanda: 12. In the eleventh week, in the womb inside the mother's belly, a natural transformative wind arises called 'arranging destruction', which blows on the fetus and arranges its form, stabilizing the scattered parts, causing the mother to run and be uneasy 13. In this way, as the fetus sits in the mother's womb, it likes to stretch its hands and feet. 14. As the fetus turns, the scattered and combined parts are established. There is a wind called pillar-turning, which goes to the top of the head and scatters on the top of the head, causing it to turn upside down, like a blacksmith blowing on an bellow 15. In this way, Ānanda! 16. That pillar-turning wind goes up to the neck, scatters on the neck, and turns back again. The wind revolves on the neck, opening the throat, mouth, and navel of the body, and the various channels and orifices are made to penetrate and leak, causing i 17. The Buddha told Ānanda: 18. In the twelfth week, in the mother's womb, a natural transformative wind called skin-face blows on the fetus, causing the intestines and stomach to form on the left and right sides, like the roots of a lotus flower touching the ground. The intestines 19. In seven days, there is a natural transformation wind called casting off hair. It blows and generates its tongue and opens its eyes. It makes the hundred joints of the body complete and perfect, without deficiency or reliance, generating ten thousand 20. The Buddha told Ānanda: 21. In the thirteenth week, in the mother's womb, the fetus feels its body weak and also feels hungry and thirsty. The mother's food and drink enter the child's body. The child in the womb, by the mother's food and drink, greatly nourishes the body. 22. The Buddha told Ānanda: 23. In the fourteenth week, in the mother's womb, the fetus naturally has a wind called 'warp and weft gate.' It blows on the essence and generates ninety thousand sinews, twenty-two thousand five hundred in the front of the body, twenty-two thousand fiv 24. The Buddha told Ānanda: 25. In the fifteenth week, in the mother's womb, a natural transformative wind arises, called 'red lotus flower,' also called 'padma.' It blows on the child's body, causing twenty channels to be arranged. Five channels lead to the front of the body, five 26. Next, it is called 'power,' also called 'abiding,' also called 'firm.' 27. Another type of color, some are blue, some are white, white becomes red, red becomes white, some white becomes yellow, some are light blue, the color of ghee, the color of yogurt and oil, raw heat mixed, ripe heat mixed. 28. Each of the twenty channels has forty branches, making eight hundred channels. Two hundred are in the front of the body, two hundred are in the back, two hundred are on the left, and two hundred are on the right. Two hundred are in the two powers, tw 29. The Buddha said to Ānanda: 30. Each of the eight hundred channels has ten thousand branches, making eighty thousand channels. 31. Twenty thousand are in the chest and abdomen, twenty thousand are in the back, twenty thousand are on the left, and twenty thousand are on the right. 32. The eighty thousand channels have countless empty spaces that cannot be measured. 33. There is one empty space, then two, then three, up to seven. 34. It is like a lotus stalk with many holes, with one hole, two holes, three holes, up to seven holes, growing in sequence. 35. In this way, Ānanda! 36. The eighty thousand channels are also like this, with countless root spaces that cannot be measured, with one, then two, then three, up to seven. 37. The Buddha told Ānanda: 38. All the channels and pores rely on each other. 39. The Buddha told Ānanda: Paragraphs: $ 0 3 6 8 11 17 20 22 24 29 37 #

Please segment these sentences into coherent paragraphs: 0. Because, having understood the nature of the word, the effort that arises is reversed. 1. The specific property 2. The specific property is certainly indicated by the object to be established, but it does not exist at the time of the ascertainment. 3. Devadatta indicates merely a living being. 4. For that very reason, it is said that the house of Devadatta and so on is indicated. 5. That is the crow, which becomes the indicator. 6. The result of that is the proponent of the conclusion. 7. The word “house” means a house that is different from the house of a sacrificer, etc., and so is different, i.e., the house of Devadatta, etc. 8. The word “householder” means one who has the idea of the finality of that house, because he has it. 9. The word “illustration” means that which is different from the subject, such as being produced, etc. 10. Therefore, the difference of the universal from the particular 11. is the sign and the possession of the sign. 12. The meaning of this is analyzed as follows: 13. If it is called the subject, 14. then being produced and impermanent would also be only one part of the thesis. 15. The anticipation of the doubt that there is no difference in the property because there is no difference in the limit of negation is: 16. If it is said, 17. “By that alone” means by the mere word. 18. This is explained in the Abhidharma treatise by Master Vasubandhu. 19. “Mutually” and so on teaches the classification of the reverse. 20. Sound and the quality of being heard 21. are included in each other because they are included in the same reverse. 22. If that were the case, then it would not be reasonable for these two to be different. 23. However, it is said that there is a difference in the phenomena that are designated by the reverse. 24. “With another object” means that sound has a different object, which is connected to or not connected to the consciousness of hearing. 25. Thus, the hearer is clearly distinct from the sound itself. 26. The words “the hearer” and so on are the commentary. 27. “ The nonexistence of the nonhearer” means🔽that the sound that is heard by one who is not deaf is not a nonhearer. 28. “ The nonexistence of the nonhearable” means🔽that the sound that is heard by one who is not deaf is not a nonhearable. 29. “ Because of the nonexistence of the collection” means that the sound is not a nonhearable because of the nonexistence of the collection of the ear, the sound, and so on. 30. “ The other person” means the deaf person and the person who is far away. 31. “ The sound is not a non-sound” means 32. that the sound is not a non-sound even in relation to the other person. 33. It is a sound. 34. The conclusion of the distinction of the reversal is 35. “ because of the reversal of the nonhearable.” 36. What is the point of the exclusion of what is not to be heard? 37. It is this: the state of being what is to be heard is the exclusion of what is not to be heard. 38. But sound itself is not like that. 39. Why is that? Paragraphs: $ 0 12 18 20 27 34 36 #

Please segment these sentences into coherent paragraphs: 0. If you are skilled in the conceptual, 1. This is the same as the following statement. 2. The following are the factors that are influenced by the hatred of the ultimate. 3. The view that all phenomena lack intrinsic existence is the view that they are nonexistent, and that they are empowered from the top down. 4. With false signs, they will be attracted to the white side, or they will be attracted to the Dharma. 5. The yellow flower is the sky flower. 6. Those who desire goodness should avoid being far away. 7. This is why I have said this. 8. Therefore, from beginningless time, 9. The realization of things and nonthings. 10. The seed of the seed is the same as the seed of the seed. 11. This is the next thing to consider. 12. This is because of the power of things. 13. It is not a thing, because it does not exist. 14. The nature of things. 15. This is a great refutation. 16. It does not come about suddenly, because it occurs gradually. 17. It is not permanent. 18. So it is because of this familiarity. 19. The first is born from ones own family. 20. Ultimately, all these things are free from any elaboration. 21. In such a case, the unwise ones will have conceptions of things and things, and so on. 22. If they are seeds of a similar reasoning, then there is no other cause for them to be seeds of a similar reasoning, since they are the continuum of beginningless actions, conditions, and so forth. 23. They do not arise through the power of the object of meditation. 24. This is because they refute the existence of things, things, and things that are not things. 25. If you are caught with no cause for the seed that corresponds to your own species, 26. What else is there? 27. Well, then, is there no cause for birth? 28. The cause is permanent, or arising. 29. The self is permanent. 30. How do they explain the existence of things that are spontaneous, how do they explain the causes of things such as the sense organs, and how do they assert that consciousness is permanent? 31. But not in that way. 32. They are the result of gradual development. 33. It is not dependent on causes, it is permanent, and it is contrary to the order of things. 34. Therefore, in order to conceive of things and so forth, even those who have begun in this life are born from the habitual tendencies of familiarity with similar things. 35. The second is the middle. 36. It is like the conception of things, and so on, that arises from the power of the familiarity of the individual, from the beginning of the individual, from the beginning of the individual, from the individual, from the individual, from the individual 37. Therefore, the beginningless existence of another is established. 38. This has already been explained in the following way: 39. The mind of death, which is not free from attachment, is thus connected with the wrong tendencies of attachment to self and self. Paragraphs: $ 0 8 20 25 34 38 #

Please segment these sentences into coherent paragraphs: 0. with Vajrahūṃkāra and Surābhakṣī. 1. Kaliṅga is at the mouth, with Subhadra and Śyāmādevī. 2. Lampāka is at the throat, 3. with Vajrabhadra and Subhadrā. 4. Kāñcī is at the heart, with Vīra and Mahābhairava. 5. Hīmavat is at the genitals, 6. with Virūpākṣa and Hayakarṇī.🔽These are the ones who move on the earth, 7. arising from the family of speech. 8. The wheel of body is white, 9. Surrounded by a garland of wheels. 10. On the sign of the Pretapuri 11. is Mahābala and Cakravegā. 12. On the path of explanation of the Gṛhadevatā 13. is Ratnasaṃbhava and Khaṇḍarohā. 14. On the two thighs of the Sauvīra 15. is Hayagrīva and Surābhakṣī.🔽On the hips of the Suvarṇadvīpa 16. is Ākāśagarbha and Vajravarāhī. 17. On the fingers of the Nāgarā 18. is Heruka and Pravodhā. 19. On the ankles of the Sindhu 20. is Padmanarteśvara and Mahābalā.🔽On the toes of the Maru 21. is Vairocana and Cakravartinī. 22. On the knees of the Kulutā 23. is Vajrasattva and Mahāvīryā. 24. These are the ones who move about below the earth. 25. All of those heroes have one face, 26. four arms, 27. and three eyes. 28. The colors of the wheels correspond to the colors of the individual deities. 29. The first right hand holds a vajra, lotus, and wheel, respectively. 30. The first left hand holds a bell and embraces the body of the mother. 31. The lower two hands hold a ḍamaru and khaṭvāṅga. 32. The heroines have one face and two hands, which embrace the father. They hold a vajra and skull cup and are all marked with a vajra garland on the forehead. 33. At the back of the throat is Kākāsyā.🔽At the tip of the nose is Ulūkāsyā. 34. At the tip of the organ is Śvāṇāsyā. 35. At the path of excretion is Śūkarāsyā.🔽Yamadaṃṣṭrī is in the right ear. 36. Yamadūti is in the left ear. 37. Vikaṭā is in the right eye. 38. On the left is Yamini. 39. All these goddesses Paragraphs: $ 0 6 15 21 24 33 35 39 #

Please segment these sentences into coherent paragraphs: 0. When the path of speech is cut off and the realm of mental activity is extinguished, one does not see frivolous discourse that can be abandoned, there are not those various characteristics of merit. 1. The fourth, the section on displaying the merit of ultimate profundity, is divided into two parts: 2. First, a brief explanation; second, an extensive interpretation. 3. The first, the brief explanation, is also divided into two parts: 4. First, the merit of the bodhisattvas' constant practice; second, the merit of the Tathāgata's teaching the Dharma. 5. The first, the merit of the bodhisattvas' constant practice. 6. You bhikṣus! 7. You should always be single-minded in all meritorious practices, abandoning negligence as if avoiding enemies. 8. Meritorious practices refers to what was explained above. 9. Single-minded means without interruption, controlling it in one place, which is the practice of the mind in the ultimate truth. 10. Like enemies means avoiding practices that contradict single-mindedness, because they are like enemies. 11. [Supplementary Notes] The practice of the mind in the ultimate truth means that myriad practices all return to the wondrous mind of perfect enlightenment. 12. The second, the merit of the Tathāgata's teaching the Dharma. 13. The Greatly Compassionate World-Honored One's teachings for benefiting [sentient beings] are all ultimately complete. 14. From the beginning, [he] taught [the Dharma] to deliver Aśvajit, and in the end, [he] taught [the Dharma] to deliver Subhadra, thus the benefit is ultimately complete. 15. Second, extensive explanation, in two parts: 16. First, the merit of constant practice; second, the merit of expounding the Dharma. 17. First, the merit of constant practice. 18. You should only diligently practice it, whether in the mountains, in the wilderness, under trees, in quiet rooms, contemplate the Dharma you have received and do not let it be forgotten, always encourage yourself to diligently cultivate it, do not di 19. Diligently practicing shows constant cultivation. 20. Mountains and so forth show places without affairs. 21. There are five places in total, all far from the hustle and bustle. 22. Contemplating the Dharma you have received shows cultivating the true, because there is no second thought. 23. Do not let it be forgotten means cultivating what is present. 24. Diligently cultivate it means cultivating with skillful means. 25. Do not die in vain means resting in similar dharmas, because one is far from the superior superior mind. 26. This refers to those who are attached to the stage of ordinary beings and are unable to enter the holy stage in one lifetime, called dying in vain. 27. This is a warning for those who fall into the peak stage. 28. Those who later have regrets are those who realize they have something left to do in their later years, and regret that they did not do it in time. This refers to those who regret only at the time of death. 29. There is a saying among the ancients: 30. Cultivating goodness at the time of death is already too late. 31. The wise say: 32. There were Chan masters in Ye and Luoyang whose names spread throughout the rivers and seas. When they stayed, the four directions looked up to them like clouds, and when they moved, hundreds of thousands formed groups. Although it was noisy and bust 33. At the time of death, they all regretted it. 34. [Supplementary Notes] There are two kinds of regretful death in vain: 35. The first is wasting one's life without practicing the three karmas at all, and regretting it at the time of death upon knowing one will fall into an evil realm; 36. The second is being content with little, claiming to have attained what has not been attained, and regretting it at the time of death upon knowing it is not the ultimate fruit. 37. The treatise mentions the heavier case here, and the lighter one can be understood. 38. Second, the merits of expounding the Dharma. 39. I am like a good doctor who knows the illness and prescribes medicine; Paragraphs: $ 1 6 12 15 18 34 38 #

Please segment these sentences into coherent paragraphs: 0. Thus, you should enter into the fact that all conceptualized phenomena are absolutely nonexistent. 1. Since there is nothing else to be examined, one should meditate on reality with a mind that is free from investigation and analysis, free from verbal expression, and naturally settled in its fundamental nature, without mental construction, and with a 2. Having settled in this way, one should not allow the mind to become distracted. 3. If this happens, one will have entered into the non-conceptual state that is free from conceptual elaboration. 4. One will not dwell on form and so on. 5. And because one does not observe the intrinsic reality of any thing when one examines it with wisdom, one will also be a meditator who has the highest wisdom. 6. When one sees that the mind is distracted outwardly from time to time, 7. Having examined its nature, one should pacify distraction and again settle the mind on that object. 8. When one sees that the mind is not pleased with that object, 9. then, because one sees the virtues of samādhi, one should cultivate delight in that object. 10. Because one sees the faults of distraction, one should pacify the lack of delight. 11. If one sees that the mind is dull or in danger of dullness because it is oppressed by lethargy and sleep and thus not clear, then one should think of something delightful, such as an image of the Buddha, or dependent origination, or the twelve deeds 12. If, due to desire for an object previously experienced, 13. the mind becomes excited or you see that it is about to become excited, then you should direct your attention to something that causes sadness, such as impermanence, and calm the excitement. 14. Then, you should strive to focus your mind on reality without any mental activity. 15. If your mind does not rest on the meaning of reality, then you should know that you lack serenity because of excitement and laxity. 16. If, due to separation from excitement and laxity, your mind enters into and remains in equipoise on reality through natural engagement, and if your mind becomes very clear, then you should relax your effort and be equanimous. 17. At that time, one should know that the path of the union of serenity and insight has been achieved. 18. Moreover, when insight is cultivated and wisdom becomes very great, then, because serenity is small, the mind is shaken like a butter lamp in the wind, and one does not see reality very clearly. 19. Therefore, at that time, one should cultivate serenity. 20. Also, when serenity predominates, one does not see reality very clearly, as if one were falling asleep. 21. Therefore, at that time, one should cultivate wisdom.🔽When both are equal, like a pair of oxen yoked together, 22. and both are engaged equally,🔽then one should know that the path of serenity and insight has been achieved. 23. As long as there is no harm to the body and mind, one should remain without active application. 24. In brief, there are six faults in all meditative concentrations: 25. laziness, forgetting the instructions, laxity and excitement, lack of application, and application. 26. The eight antidotes to these should be cultivated. 27. They are faith, aspiration, exertion, pliancy, mindfulness, alertness, intention, and equanimity. 28. The first four are antidotes to laziness. 29. Thus, by faith, which has the nature of conviction in the good qualities of meditative concentration, the practitioner gives rise to desire. 30. Then, because of desire, one makes effort. 31. On the basis of effort, one makes the body and mind serviceable. 32. Then, because of the pliancy of body and mind, laziness is eliminated. 33. Therefore, faith, etc., are cultivated in order to eliminate laziness. 34. Mindfulness is the antidote to forgetting the object. 35. Alertness is the antidote to both laxity and excitedness, 36. because, through it, one recognizes those two and abandons them. 37. When one is not making effort, the fault is that laxity and excitedness are not stilled. 38. Therefore, one should cultivate the antidote to that, namely, attention. 39. When laxity and excitedness are stilled and the mind is in equipoise, the fault is in making an effort. Paragraphs: $ 0 6 12 18 24 33 #

Please segment these sentences into coherent paragraphs: 0. What is the agent that is accompanied by action? 1. What is the result of this? 2. What is the behavior of a person who has achieved success? 3. How much is the certainty of the time of the establishment? 4. The first is the practice of secret mantra. 5. The accomplishment of mundane accomplishments. 6. What is it like to become a śrāvaka or a pratyekabuddha? 7. What is my nature? 8. What is the nature of the deity? 9. What is the nature of mantra? 10. What is the path? 11. What is not the path? 12. What is the pledge of the foundation? 13. What is the pledge of the limbs? 14. The question is asked, What is the definitive meaning of the ritual? and each of the questions is answered. 15. For example, a man is weak. 16. The Buddha said, I have no doubt that you will be able to do this. 17. For example, a person who is hungry or hungry may be a person who is hungry. 18. The person who is thirsty or sick is weak. 19. They will be drawn by cattle, elephants, and so on, and will travel there by chariots, horses, and so on for many years. 20. The sun and moon will not move for a moment, and the man who has a swift foot will not move for a moment. 21. The other side is the same. 22. The first is the following. 23. The same is true of the same. 24. The Perfection Vehicle. 25. The path of the śrāvakas and pratyekabuddhas is the path of the śrāvakas. 26. The path of the perfection is the path of the perfection. 27. The term longevity refers to three countless eons. 28. And the place where they are most entertaining. 29. The mantra is said to be by yogins who are diligent in controlling it, not by entering the gateway of mantra. 30. This is called the entry into this life. 31. In this very life, these qualities are obtained. 32. What is the cause? 33. This is because the unmistaken practice of mantra relies on the power of unequaled power. 34. The Noble One asked, How could a man be a weak person? 35. The place where the chariot of cattle travels for a long time is the place where the feet are fast, where the sun is shining, and where the feet are fast. 36. The moon moves quickly. 37. Similarly, sons of the family practicing the perfection, through the transcendent perfection of the ages, they enter the realms of the vidyādhara and mantrayāna, and their attainment in this very life depends on their unequal powers. 38. This is the reason why I have said this. 39. This is due to the abundance of causes. Paragraphs: $ 0 4 15 19 24 29 34 37 #f craving, etc. are known to exist due to the suffering produced by the past origination, and the past origination is precisely past formations and ignorance. 32. One should not observe the five branches of consciousness, etc. again to see how they exist. 33. Therefore, the reverse contemplation only goes up to consciousness. 34. If one relies on the clear text, consciousness and name-and-form mutually condition each other, but the other branches do not. 35. There is mutual conditioning in the past. 36. Therefore, the small treatise on reverse contemplation ends at consciousness. It also says: 37. Contemplating existence is already contemplating the path. 38. When contemplating craving and grasping, it is already contemplating ignorance. 39. Therefore, there is no need to contemplate further. Paragraphs: $ 0 4 6 9 14 21 24 31 36 #

Please segment these sentences into coherent paragraphs: 0. The Mahayana Sutra on the Four Dharmas, in one fascicle. 1. The Sutra on the Bodhisattva's Practice of the Four Dharmas, in one fascicle. 2. The Sutra of the Great Mind Dhāraṇī of the Seven Koṭis of Buddhas, in one fascicle. 3. The Sutra of the Supreme Buddha's Crown Dhāraṇī, in one fascicle. 4. The Sutra of the Supreme Buddha's Crown Dhāraṇī for Purifying Karmic Hindrances, in one fascicle. 5. The Sutra on the Merits of Building a Pagoda, in one fascicle. 6. The Treatise on Destroying Attachments and Preserving False Names in the Diamond Prajñāpāramitā Sutra, in two fascicles. 7. The Mahayana Extensive Treatise on the Five Aggregates, in one fascicle. 8. A total of eighteen works in thirty-four fascicles. 9. Translated by Śramaṇa Zhantuo and Prājñādeva. 10. Śramaṇa Huìzhì attested to the Sanskrit language. 11. By imperial decree, ten virtuous monks were summoned to assist in the Dharma propagation. 12. Śramaṇas Dàochéng, Bōchén, Jiāshàng, Yuáncè, Língbiàn, Míngxūn, Huáidu, and others attested to the meaning. 13. Śramaṇas Sīxuán, Fùlì, and others compiled the text and recorded it. 14. Empress Wu personally composed a preface in elegant prose and placed it at the beginning. 15. It glorifies the Buddhist teachings and will be passed down without decay. 16. Lay believer Dù Xíngyǐ was from Jīngzhào. 17. During the Yífēng era, he served as the director of guests in the Ministry of Protocol. 18. Xíngyǐ was well-versed in the languages of India and had literary talent. 19. He was selected to participate in all the translations and transmissions. 20. At that time, there was a monk from Kaśmīra named Buddhapāli. 21. He brought a bundle of Sanskrit scriptures to offer to the court. 22. The Heavenly Emperor issued an edict ordering Xíngyǐ to translate them. 23. It was named the Buddha's Crown Supreme Victory Dhāraṇī Sūtra in one fascicle. 24. General for Pacifying the Distant, Dúbā. 25. and Tripiṭaka Master Divākara of Central India as witnesses. 26. This was on the fifth day of the first month in the fourth year of Yifeng. 27. As for this Du translation, all taboo characters in the names of emperors and countries were hidden to avoid them. 28. The World-Honored One was called the Holy One. 29. The world was called the realm of birth. 30. Great power was called great direction. 31. Saving and treating was called saving and removing.🔽After the translation was completed, it was presented to the emperor. 32. The former emperor read it and said to Zhiyi, 33. Since it is the holy words, there is no need to avoid taboo characters. 34. Du at that time respectfully followed the order and corrected it. 35. There was a reason for it, so it was put aside. 36. Later, Tripiṭaka Master Yijing respectfully received the order to revise the translation. 37. It was named the Buddha's Crown Supreme Dhāraṇī. 38. Śramaṇa Buddhatara. 39. In Chinese, it means Awakening Savior. Paragraphs: $ 0 5 8 16 20 24 31 38 #

Please segment these sentences into coherent paragraphs: 0. Directly discusses the stage of true realization 1. Not discussing vows 2. For this teaching. 3. In general, it is one time, one moment, 4. One dharma realm, 5. Without different thoughts, 6. The emotions of before and after are cut off, 7. The one nature of ordinary beings and sages, 8. Not discussing emotional attachments, 9. It should be illuminated by the dharma realm of no thought and no action to be seen. 10. If one establishes emotional views, 11. It cannot be trusted. 12. Even if one gives rise to faith, 13. It is profound faith in the Buddha's words, 14. Therefore it is not one's own view. 15. If it were one's own view, 16. Emotions would be cut off and thoughts would vanish, 17. The mind would merge with principle, 18. And wisdom would merge with the realm. 19. Only then would one know that the myriad realms, 20. The nature and characteristics are completely included. 21. If it is not like this, 22. The mind will always be like this and that, 23. Competing in right and wrong, 24. When will the defilements and purity end? 25. If one accords with the nature and emotions vanish, 26. The gate of the profound dharma realm will be naturally understood. 27. One and many are pure and mixed, 28. Freely containing each other. 29. The gate of totality and particularity, 30. Perfectly integrated and free. 31. In the Dharma of benefiting beings, 32. Well understanding the faculties of sentient beings, 33. according to their abilities, 34. all will be benefited. 35. Those who respect and follow 36. will all be able to be liberated. 37. The reason it is called the nature 38. is that whenever one performs an activity, 39. it pervades the entire Dharma realm. Paragraphs: $ 0 3 10 19 25 31 37 #

Please segment these sentences into coherent paragraphs: 0. The householder, Glorious Hidden, was sitting on one side, and the Blessed One taught the Dharma correctly. 1. They are taught to be correct. 2. I praised him. 3. They are filled with joy. 4. Then the Blessed One, the householder Pal-btsan, taught the Dharma correctly. 5. They are taught to be correct. 6. I praised him. 7. He was delighted and got up from his seat. 8. The king said to the Blessed One, I have no choice but to go. 9. Oh, Octava! 10. If you apply the same method to the Saṅgha of the Śrāvakas, the mantra will be added. 11. Please do so. 12. Then the Blessed One thought, I am the Buddha. 13. This householder, Sherab, is so unwholesome that he relies on his spiritual teacher to do such things to me. 14. The Blessed One knew that he would be a genuine spiritual disciple of this Dharma disciple today, and he did so with a silence. 15. Then the householder Pal-bhas-ba realized that the Blessed One had given him something to say, and he raised his hand and thought, I am going to give you something to eat. 16. If my mind is not known by my mind, how could I possibly be a knower of everything? 17. The sage Goutama thought, The pride of omniscience deceives all the worlds. 18. Then the householder Pal-bhas-ba circumambulated the Blessed One three times. 19. The Blessed One went to his house, where he had gone, and he dug a large hole in the doorway. 20. The fire was not extinguished and the smoke was not extinguished. 21. She had a banner on her head. 22. In the home, they can also be used to add poisonous foods. 23. At that time, the householder Pal-shab took as wife the daughter of the householder Sam-shap-pa. 24. The wife of the householder, Milarepa, saw her doing this. 25. When he saw her, he told the householder, Milarepa, I am going to go to the house. 26. If anyone has an enemy against you, you will do so for the sake of your own son. 27. The girl of the virgin. 28. Know it! 29. The younger of the disciples was Gautama. 30. He was a newly born one, and he was proud of his knowledge of all things. 31. The pride of omniscience deceives the whole world. 32. They will strive to kill them. 33. Sir, is it sad that you have not lived to see the Blessed One die? 34. Why? 35. For the sake of the tathāgata, the arhat, the perfectly enlightened buddha. 36. Then the householder thought, Since I have hidden the glory, I have not seen it. 37. She said, My wife, the daughter of the king of Sichuan, will be secretly brought to the house. She took her hand and put it in the house. She shut the door. 38. He closed the door and asked the Blessed One to let him sit on a cushion. 39. Oh, Gautama! Paragraphs: $ 0 8 12 17 23 33 37 #

Please segment these sentences into coherent paragraphs: 0. When the demon is no longer satisfied, it leaves that person's body; 1. The disciple and the teacher will both fall into trouble with the king. 2. You should be aware of this in advance and not enter the cycle of rebirth; 3. If you are confused and do not know, you will fall into the Avīci Hell. 4. Moreover, good men, the illusory and wondrous nature of the received aggregates not encountering deviant thoughts, the perfect samādhi giving rise to illumination, the mind in the middle of samādhi loving to respond to transcendent events, circulatin 5. At that time, the celestial demons will find an opportunity, fly their essences to possess people's mouths, speak of the sūtras and Dharma, and the person will not be aware that they are possessed by demons, and will also say that they have attained 6. They can cause the assembly to temporarily see their bodies as if for hundreds of thousands of years, giving rise to attachment and unable to let go, serving them with the four things and making offerings without feeling tired, each causing the peopl 7. These people, confused and deluded, take them to be bodhisattvas, become close to their minds, violate the Buddha's precepts, secretly engage in lustful desires, and speak well with their mouths, saying: 8. In my past lives, in such-and-such a life, I first saved such-and-such a person. At that time, they were my wife, my concubine, my brother. Now they have come to save me and will follow you back to such-and-such a world to make offerings to such-and- 9. or say that there is a separate great light heaven where the Buddha resides, which is the resting place of all Tathagatas. 10. Those who are ignorant believe this false teaching and lose their original mind. This is called the ghost of厉, which becomes a demon in old age and disturbs that person. 11. When the demon is tired of possessing the person, it will leave the person's body; 12. both the disciple and the teacher will fall into trouble with the king. 13. You should be aware of this in advance and not enter the cycle of rebirth; 14. if you are confused and do not know, you will fall into the Avīci Hell. 15. Moreover, good men, the illusory and wondrous nature of the aggregate of perception is not subject to evil thoughts. The perfect samādhi manifests, and the mind in the samādhi loves to penetrate deeply, conquering the self and diligently enjoying bei 16. At that time, the heavenly demons will find an opportunity and fly their essence to possess the mouth of a person, speaking the sūtras and Dharma. The person does not realize that they are possessed by a demon, and also says that they have attained s 17. causing each listener to know their past karma. He may tell one person in the assembly: 18. You are not yet dead, but you have already become an animal. 19. He orders someone to kick the person's tail from behind, causing them to be unable to get up. At this, the entire assembly will be awed and submit. 20. If someone gives rise to a thought, he will already know it. Outside of the Buddha's precepts, he will further impose strict austerities, slander bhikṣus, scold the assembly, expose people's affairs without avoiding criticism, and speak of future cal 21. When his mind becomes dissatisfied, he will leave that person's body; 22. the disciple and teacher will often fall into trouble with the king. 23. You should be aware of this in advance and not enter the cycle of rebirth; 24. if you are confused and do not know, you will fall into the Avīci Hell. 25. Moreover, good men, the empty and wondrous nature of the aggregate of perception is not subject to deviant thoughts. When the perfect samādhi manifests, the mind in samādhi may become attached to knowledge and views, and greedily seek past lives thro 26. At that time, the heavenly demons will seize the opportunity, fly their essences to possess people's mouths, speak of the sūtras and Dharma, and the person will not be aware that they are possessed by demons. They will also say that they have attaine 27. and this person will suddenly obtain great treasures at the place where the Dharma is spoken. The demons may sometimes transform into animals, with the jewels in their mouths and various precious treasures, scrolls, talismans, and other strange objec 28. They eat a lot of herbs and do not partake of fine food, sometimes eating only a grain of sesame or wheat a day, yet their bodies are plump and full, because they are possessed by demonic powers. They slander bhikṣus, revile the assembly, and do not 29. When their greed is satisfied, they leave that person's body; 30. the disciples and teachers often fall into trouble with the king. 31. You should be aware of this in advance and not enter the cycle of rebirth; 32. if you are confused and do not know, you will fall into the Avīci Hell. 33. Moreover, good men, the empty and wondrous nature of the aggregate of perception is not subject to deviant thoughts. When perfect concentration gives rise to illumination, the mind in samādhi loves spiritual powers and various transformations, and in 34. At that time, the celestial demons wait for an opportunity to take advantage. They fly their essences to attach to people's mouths, speaking of sūtras and Dharma. That person truly does not realize the demon's possession, and also says he has attaine 35. This person may also hold firelight in his hand and pinch the light, dividing it over the heads of the four assemblies listening. The firelight on the heads of all those listening is several feet long, yet it has no hot nature and never burns. 36. He may walk on water as if on level ground; 37. he may sit peacefully in the air without moving; 38. he may enter a bottle or be in a bag; 39. he may pass through windows and walls without any obstruction; Paragraphs: $ 0 4 10 15 25 33 #

Please segment these sentences into coherent paragraphs: 0. The commentary on the Ambapālī Sutta is ended. 1. The Description of the Sati Sutta 2. The mindful one: the mindful one is the one who is mindful by means of any kind of mindfulness. But in order to show that he is mindful by means of this kind of mindfulness, 3. he said “by means of the mindfulness consisting in contemplation of the body” . The understanding consisting in the four kinds of exact knowledge: the understanding consisting in the four kinds of exact knowledge, 4. “Going forward” is said to be going. Likewise, “coming back” is said to be coming. 5. “He has gone back” is said to mean “he has gone back, he has turned back.” And turning back is merely turning back; 6. but after turning back, going is just going. He is “directing his body forward” in the sense of bending his body forward.🔽In the postures of standing, sitting, and lying down, 7. the directing of the body forward by the method of going, etc., is “walking,” and the directing of the body backward is “receding.” 8. Pointing this out, he says: “Standing, too” , etc. “Seat” means a seat such as a chair. “Facing the front part” means facing the front part such as the edge of the bed. 9. “Moving” means creeping. “Moving back” means creeping back. “In the same way” shows that it is the body itself that is moved forward and moved back.🔽“Clear comprehension” is the act of clearly comprehending. One who is accustomed to doing what should 10. Thus he says: “One who acts with clear comprehension in all activities” . For clear comprehension itself is clear comprehension. 11. or he is a doer of what is to be done since he has the nature of doing what is to be done, namely, clear comprehension. He is one who makes clear comprehension arise only in regard to going forwards and backwards, etc.,🔽or he is a doer of clear compr 12. It occurs with a meaning that is developed by the nature of things, thus it is meaningful. The clear comprehension of going forwards and backwards, etc., is the clear comprehension of what is meaningful. 13. The clear comprehension of what is beneficial is the clear comprehension of what is helpful, of what is advantageous to oneself. 14. The clear comprehension of the right occasion is the clear comprehension of the right time for going to a place where alms are to be got, or for going to a place where a meditation subject is to be found, or for going to see venerable elders, or for 15. To explain the meaning stated in brief,🔽“Having seen the shrine,” etc., is said.🔽The attainment of arahatship is the highest description. 16. For the development of a bhikkhu is the arising of serenity and insight.🔽“At the southern gate” means at the southern gate of the shrine compound. Likewise, “at the western gate,” etc. 17. “The text of the Abhayā tank” means on the eastern bank of the Abhayā tank.🔽The Elder, who was a reciter of the great noble lineage, 18. because he related the lineage of the Buddhas, the lineage of the noble ones, the lineage of the shrines, and the lineage of the island, etc.🔽“At the place of the shrine’s discovery” means at the place of the discovery of the shrine. 19. “Without moving the stone” means without moving the stone, which was the place of the discovery, and turning it over. 20. “Some” means the residents of the Abhayagiri Monastery. 21. “In that” means in the going that is taken up with the knowledge of what is profitable and what is not. 22. “Increase” : it may be that some one might think that the going undertaken for the purpose of getting wealth is not conducive to welfare. 23. In order to remove that doubt, the following is stated: “First of all, the seeing of the shrine-terrace.” 24. “Like the figures of men made by art” : like the figures of men made by clever artists. Or, like the figures of men made by machinery, which are like images by reason of their various movements. 25. “Not looking for” : looking at the object without proper attention, by way of the indifference of one who is ignorant of the house-life. 26. With reference to this, it is said: “Having seen a visible object with the eye, there arises in the fool, the untaught many-folk, indifference accompanied by joy and associated with perceptions of will” . 27. “Danger to life” : by being trampled by elephants, etc. “Danger to the holy life” : by seeing forms, etc., that are not in conformity with the holy life. 28. “Conversation” : from the day of his going forth, the Blessed One had been accustomed to conversation with bhikkhus, but not with conversation that is not in conformity with the Dhamma.🔽“The second kind” : the second kind of conversation is called “n 29. “Thus” : by this 30. “But if” and the rest is the repetition of the mode of statement already given above. It is not “the man’s beauty of the woman” and so on.🔽The meditation subject is called the “sphere” because it is the place of occurrence of the process of developme 31. He “brings it along” by keeping it in mind, which means that he devotes himself to it until he returns from his alms round.🔽He “does not bring it back”🔽from the time of eating until he goes to his day-quarters, he does not let it be interrupted. 32. He “lives contemplating it” by living by fulfilling the duties stated in the Chapter of the Numbers.🔽“He should attend to the postures” means that he should attend to them by means of the fourfold foundation of mindfulness.🔽“He should attend to the f 33. “He should attend to the physical supports” means that he should attend to them by not being tied to them and by not being negligent.🔽“He should attend to the two or three requisites” means that he should attend to them by not being tied to them and 34. “He should attend to the two or three seats” means that he should attend to them by not being tied to them and by not being negligent. 35. ‘With the meditation subject as the chief thing’: without abandoning the meditation subject, with the meditation subject as the chief thing. What is meant is that he should do this without abandoning the meditation subject that he has begun, whether 36. ‘With the meditation subject as the chief thing’: without abandoning the meditation subject. By this he shows that the meditation subject to be undertaken is that beginning ‘A bhikkhu who is a beginner…’ , or that the meditation subject is not to be 37. Therefore: because the teachers of the commentary say that a talk on the Dhamma should be given, and 38. because there is no talk on the Dhamma that is not a meditation subject, therefore. With the meditation subject as the starting point: without abandoning the meditation subject that he himself is practising, he should give a talk on the Dhamma that i 39. Danger: from an enemy army, etc. Paragraphs: $ 0 1 4 9 15 17 22 28 35 #

Please segment these sentences into coherent paragraphs: 0. Mental phenomena are not one. 1. Because of the one that is made, it is provisionally called one. 2. Mental phenomena are not all. 3. Because of the all that is made, 4. it is provisionally called all. 5. It is said to be the one mind, 6. but not all minds are spoken of. 7. Because the name is established according to the mind that is made. 8. And so on, it is explained in detail.🔽These are called the ten. 9. These ten names 10. are the fundamental names of the Dharma treasury of all Buddhas. 11. Therefore, know that the establishment of the one mind in general 12. includes many meanings in detail. 13. Within the gate of true suchness, 14. there is no self and no other. 15. Within the gate of arising and ceasing, 16. there is good and there is evil. 17. Although the opening and closing according to conditions are different, 18. in terms of nature, the one principle is without distinction. 19. As above, the ten approaches 20. are fully endowed with meaning. 21. Moreover, opening is the principle of immeasurable and boundless meanings, 22. while combining is the essential Dharma of the two approaches and one mind. 23. Within the two approaches, 24. it accommodates myriad meanings without confusion. 25. The boundless meanings 26. are mixed and fused within the same one mind. 27. Therefore, opening and combining are at ease, 28. and establishment and refutation are unobstructed. 29. Opening does not lead to繁, 30. and combining does not lead to 狹. 31. Establishment is without attainment, 32. and refutation is without loss. 33. This is the marvelous technique of Aśvaghoṣa, 34. and the fundamental essence of the Awakening of Faith. 35. What is called opening, combining, establishing, and refuting, 36. without being繁 or 狹, 37. without attainment or loss, 38. is precisely because it is the mind itself. 39. If one departs from this principle, Paragraphs: $ 0 8 13 19 23 29 35 #

Please segment these sentences into coherent paragraphs: 0. The one who is in the middle of the path. 1. The black hole is the incense. 2. Then, if the body of the one who wears it is repeated ten thousand times, it will be accomplished. 3. They will wear it separately, and it will not appear. 4. They will go wherever they want to go, and they will enjoy whatever they want. 5. The eyes of the cow were put on the cow, and the smoke was not burned. 6. If you apply it to the eyes at night, apply it to the eyes. 7. When one recites the mantra of one's own deity, one will not see it, and it will be as bright as the best flower in a house. 8. The king of food and drink is the earth-pot. 9. He put it in a box and hid it in a treasure. 10. Then, when the rotting, the worn out, and the unworn out, 11. If the bones of the forehead are cut and made into a sphere, 12. It also removes the shadow. 13. The ground of the excrement is a. 14. If you apply it to your body, 15. It is the remedy for all kinds of poison. 16. The person who has always smelled of dust, whose hair is round and round, who is attractive, who has seven shades, who is healthy, who speaks the truth, and whose eyes do not smile for a long time. 17. The goddess will accomplish the path. 18. The breath of his mouth is always pleasant and delicious. 19. Like bodhisattvas, they are always generous and give great gifts. They live in human bodies to protect their benefactors. 20. The Buddha, the Sage, is like a body that has passed into nirvāṇa, and is near to benefiting beings in order to bless them. He is perfect and perfect in his presence. 21. The goddess. 22. It is the source of all the qualities of the Sage, and so it is surrounded by all the animals such as the jackals, the foxes, and the crows. 23. The form is surrounded by the form of the malevolent, the malevolent, the god, the yak, and so on. The practitioner of abiding is placed in perfect equipoise. Knowing this ritual, he takes the heart essence of the form into his or her crown and makes 24. He will go a thousand leagues up and come back again. 25. They will see miracles and various miracles, and they will play with the dakinis and become yogins. 26. The mere eating of the flesh of the animal will give them the wisdom of the three worlds. 27. The winds move for a hundred yojanas, and he becomes a god. 28. Whatever you want, whatever you want, I will give you. 29. On a day when the sky is full of dust, rats, and vultures, a corpse is made of wood and set on fire. 30. They will see all the treasures, and they will eat meat and eat all the wealth they have. 31. The one who is equal to all the dakinis. 32. Vajrasattva, the Tathāgata, 33. This is the speech of the Blessed One Vajradhara. 34. The great king of the lineage is Glorious Vajradhara. 35. This is the sixth chapter of the sixth chapter, which is the sixth chapter of the sixth chapter, which is the sixth chapter of the sixth chapter, which is the sixth chapter of the sixth chapter. 36. The characteristics of the seal in the hands. 37. Then he will speak the truth. 38. The one who touches the crown of the head is the one who touches the crown of the head. 39. The head should be placed on it. Paragraphs: $ 0 5 8 16 19 21 24 29 32 35 36 #

Please segment these sentences into coherent paragraphs: 0. are said to be the discerning intuition, 1. the unification of all is the accomplishing intuition, 2. and perfection is the pure reality intuition.🔽The wise one should cultivate 3. these five aspects, it is taught. 4. As for the statement the nature of hatred, hatred is Hevajra. 5. How so? 6. The line the mother of Mahakala, appearing blue and red is an interpolation. 7. The line the red bandhu means red eyes. 8. He has eyes like red bandhuka flowers. 9. His mass of red-orange hair is upward-streaming, so he is called “the one with upward-streaming red-orange hair.” 10. “With the five symbolic ornaments” means with the ornaments of the five symbolic implements. 11. The skull-cup marked with a vajra is the vajra skull-cup. 12. “Holding” is a verbal root. 13. “Having the nature of expression” is the mode of expression. 14. These three teach the yoga of the single hero. 15. Now, with reference to the fourth yoga, it is said: 16. “In a charnel ground” and so forth. There are five stages of yoga. 17. The seal of the view is the non-distraction of the play of the one who is devoted to both śamatha and vipaśyanā and to both of them. 18. Therefore, it is said, “play.” 19. The eight are Gauri, etc. 20. Just as in the third yoga, so also in the fourth. 21. The yogi, having imagined the eight charnel grounds, etc., inside the four walls, 22. in the middle of those, having meditated on the two maṇḍalas of the site that will be explained, in the middle of that, one should meditate on Śrī Heruka with sixteen arms, just as explained in the three samādhis, so also one should meditate on the t 23. Here, the Blessed One is in the fourth union, surrounded by the eight yoginis, not as a solitary hero. 24. Why does he sport in the charnel ground? 25. It is said: “The charnel ground, etc.” 26. One word is taught, and the other words are implied. 27. For example, “Bhairava” implies the Bhairava division, and “amara” implies “immortal.”🔽“Ugra” implies “Ugra lord.” 28. Similarly, here “sva” is “shava,” which is “corpse.” 29. “Sati” is “pasati,” which is “place.” 30. Therefore, “shava-sati” is “corpse place.” 31. Thus, the meaning is applied, and it is called “charnel ground.” 32. “The charnel ground” is “Smasana.” 33. Here, the meaning of the word “shava-sati” is applied. 34. The derivation of the term is as follows: “san” means to abide, and “sthāna” means a place.🔽“Śvā” is the first part of the word “śvabhra,” which means a pit.🔽If the first part of the word is changed to “sa,” it becomes “sma.” 35. If the second part of the word is changed to “ra” and is affixed to the preceding “sa,” it becomes “sara.” 36. The derivation of the term is that it is a place where those are done. 37. It is a place where one walks, stands, lies down, and sits. 38. It is a place where one is beheaded, impaled, falls, and is impaled on a stake, and so on, respectively. 39. If it is a cemetery because it is a place for corpses, that is reasonable. Paragraphs: $ 0 4 6 10 15 17 19 24 27 34 38 #

Please segment these sentences into coherent paragraphs: 0. the ancient laws that are flawed. 1. Even if they have existed from ancient times, put a stop to them. 2. Make new laws for the king who is called Kaniska. 3. O King, since you strive for good qualities, 4. make good qualities your sole concern, just like the gods. 5. O King, since you know the faults, 6. make yourself faultless, just like the gods. 7. Just as the moon wanes during the dark part of the month,🔽the mass of your faults will diminish, 8. and just as the moon waxes during the bright part of the month, 9. your good qualities will always increase. 10. Just as your ancestors did,🔽rule the land through the Dharma,🔽and just as your father did, 11. increase the festivals of the gods.🔽Since you are the even step for the stairway 12. to heaven and liberation, 13. the great arts and sciences that arise from merit 14. should always be in the temples and so forth. 15. Be afraid of old age and death, 16. and, having enjoyed the glory of the kingdom in accordance with the Dharma, 17. please go to the forest in your old age. 18. Make your life fruitful by teaching the holy Dharma. 19. Following the example of the self-arisen ones, 20. you, who were born in the family of Kuśa,🔽do not let the family tradition of the noble family of the sun, 21. your ancestors, decline.🔽Since old age, death, and sickness 22. are certain for all who are born,🔽what is the use of the good wishes 23. “May you not grow old, may you not get sick, may you not die”? 24. Whatever there is in existence 25. is old age and death. 26. Old age is the transformation of the body; 27. death is the destruction of life.🔽Those who say, “I will not grow old, I will not die,” 28. when they say this, 29. since the world is burning like this, 30. what else is there but the absence of rebirth? 31. Where there is no disagreement, 32. Where there is no destruction of formations, 33. Where there is a single state of happiness, 34. Where there is no death when one goes there. 35. The afflictions of existence and the arising of suffering are useless. 36. Therefore, the wise should cultivate 37. The meditation on the non-existence of existences. 38. Here, this is the only thing to be done; 39. No other thing should be sought. Paragraphs: $ 0 3 7 15 21 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. Good color, red, and Surasā, 1. Vajramālā is in the intermediate directions. 2. The space that is within 3. is the pure formless realm. 4. This pure form realm 5. is the opened lotus root. 6. The abode of the nature of the nectar of wisdom, 7. the basis of the perfection of wisdom, 8. the upper lotus vajra 9. is imagined to be like a vajra. 10. The staff in the center is gnosis, 11. which gathers in and radiates out everything. 12. The five-part lotus circle 13. is unfurled in the eight directions. 14. This is the reality of the bell. 15. Gold and other substances, sacrificial wood, 16. or else from a neem tree, 17. the ladle is two cubits long, 18. Now, I will explain the characteristics of the sacrificial ladle. 19. It should be eight fingerbreadths in width, 20. and a hole should be dug in it, half of that size. 21. The vajra should be dug out to the same depth as the hole. 22. The mouth should be like a lotus petal.🔽The rim should also be square, 23. and all around it should be four fingerbreadths. 24. Two fingerbreadths should be dug out to that extent, 25. and inside there should be a three-pointed vajra. 26. The hole for the juice to drip from 27. should be the size of a thumb. 28. The waistband should be that size below.🔽The beautiful petals are the place 29. for the flower-like stamens. 30. The top of the handle should be made🔽like a jasmine flower. 31. Below the handle, two fingerbreadths, should be a jewel, 32. and at the end, a six-fingerbreadth vajra. 33. This is the characteristic of the sacrificial ladle. 34. The ladle should be one cubit with half added, 35. and is like the shape of a lotus leaf.🔽In the middle of that, 36. dig three finger-breadths deep, and that much wide. 37. It is adorned with a five-pointed vajra. 38. Two finger-breadths is the place of adornment. 39. One should know the jewel to be one finger-breadth.🔽The handle of the funnel is the measure Paragraphs: $ 0 6 10 15 18 28 35 #

Please segment these sentences into coherent paragraphs: 0. is the specific name for one illumination. 1. Entering the correct principles 2. is the specific title of this treatise. 3. The essence of the cause is twofold: 4. namely, production and understanding. 5. Each has three aspects. 6. They will be explained in detail below. 7. Now, it illuminates this meaning of the cause, 8. therefore it is called the illumination of the cause. 9. What is illuminated is the cause. 10. What illuminates is the teaching. 11. Because it illuminates the cause, 12. It is called hetuvidyā. 13. It is a compound word of the dominant relation. 14. Enter means 15. to understand. 16. Correct principle refers to 17. the original true nature and distinctions of all dharmas. 18. As time passes, understanding becomes obscure. 19. The purport is often deeply hidden. 20. Although others explain it, 21. it is wrong and not correct. 22. Now discussing the true Dharma, 23. it is therefore called correct principle. By means of this twofold cause, 24. one enters the understanding of the true nature of all dharmas.🔽It is the entry into the correct principle. 25. It is also the cause of entering the correct principle.🔽They are both compounds of the dominant relation.🔽The essence of hetuvidyā is the teaching. 26. Hetuvidyā is the treatise. 27. It is a compound word of the possessive relation. 28. The name is distinguished from the Abhidharma-piṭaka. 29. There is no fault of redundancy.🔽Second, 30. hetuvidyā 31. is the general name for one kind of knowledge. 32. Entering the correct principle 33. is the specific title of this scroll. 34. Hetu refers to the words of the proponent. 35. It establishes the great beginning of one's own school. 36. Vidyā refers to the wisdom of the opponent and the witness. 37. It illuminates the auspicious basis of the words of meaning. 38. Without words, there is no way to manifest the principle. 39. It includes the meaning of wisdom and is called the reason. Paragraphs: $ 1 7 14 18 23 29 34 #

Please segment these sentences into coherent paragraphs: 0. This diligence 1. It is the knowledge of name and form. 2. It is the cessation of the notion of ‘I’ and ‘mine’. 3. It is the abandonment of grasping and bondage. 4. It is the removal of obscurations and the elimination of the afflictions. 5. It is the abandonment of regret and doubt. 6. It is the complete removal of knots and splinters. 7. It is the transcendence of reference points and continuity. 8. It is the abandonment of pride and arrogance. 9. It is the transcendence of basis and support.🔽It is the transcendence of the domain of the mind. 10. It is the elimination of attachment and anger. 11. This diligence is 12. the purification of ignorance and the craving for existence. 13. This diligence is 14. the non-diffusion of attachment and aversion. 15. This diligence is 16. the absence of delusion and non-discernment. 17. This diligence is 18. the thorough understanding of the inner and outer sense sources. 19. This diligence is 20. the primordially unborn aggregates and elements. 21. This diligence is 22. the pacification, thorough pacification, and complete pacification of the mind. 23. This diligence is 24. the non-apprehension of all phenomena when contemplated. 25. This diligence is 26. non-dual and indivisible. 27. This diligence is 28. It is to know the abiding of dharmatā. 29. “Diligence is 30. not to be scattered and not to be unscattered.🔽Diligence is 31. not to take up and not to put down. 32. Diligence is 33. not to act and not to be free from action. 34. Diligence is 35. not to elevate and not to place. 36. Diligence is 37. not to accept and not to reject. 38. Diligence is 39. not to be bound and not to be liberated.🔽Diligence is Paragraphs: $ 0 11 29 # of the retention of the teachings of all the tathagatas equal to the atoms in ten ocean-like world systems. 12. and from the hands of all of them, he received the great love and great compassion, as numerous as the atoms in an ocean of world realms.🔽And all those who saw him or touched him received as much merit as there are atoms in an ocean of world realms. 13. And all those who sat on the same seat as he did were seated on lion thrones at the site of enlightenment, as numerous as the atoms in an ocean of world realms. 14. All those who have kissed them attain as many doors of liberation as there are atoms in an ocean of worlds.🔽All those who have embraced them attain as many samenesses of the dharmakāya of the tathāgatas as there are atoms in an ocean of worlds. 15. All those who have rested in the realm of phenomena attain as many oceans of worlds as there are atoms in an ocean of worlds. 16. Here, the two lines “becoming the support of the dharmadhatu” indicate the union of the two. 17. The words of the scriptures are not to be taken literally, but are hidden, and so they are transformed. 18. The seed-syllables are also one’s own substance, and so it is like that. 19. Therefore, one who merely wishes to bring a woman like this under one’s power is meritorious, because the exalted Buddha himself became a woman. 20. In the Noble Assembly of Suchness it says, 21. “Oh! Because of the bodhisattvas’ 22. compassion for all sentient beings, 23. they become heroes in subduing 24. and take on the form of women.” 25. Moreover, through the power of compassion, those who are excessively attached to women and who think about them in many improper ways,🔽who think of stealing other people’s wives, and who are intent on doing so, are brought to the cessation of that co 26. In order to reduce their faults, the Buddha taught the practice of subjugation. 27. When people hear this king of spells, 28. they will attain the bliss of many millions of buddhas.🔽When they see the wheel in the vagina, 29. they will definitely be subjugated. 30. Falling to the ground, with legs sprawled, and semen emitted, with powerful passion, 31. The beautiful ones, the lovely ones, see this. 32. The mantra of Kurukulla, 33. The practice with the mantra for bringing beings under control, and the commitments of painting the image, 34. The protector Viṣṇu, please explain. 35. It is said. 36. And again, elsewhere: 37. Placing another's wife in mind, 38. Whoever engages in that with passionate desire, 39. With an ignorant mind, towards another's wife, Paragraphs: $ 0 3 7 10 12 14 16 20 25 28 30 32 37 #

Please segment these sentences into coherent paragraphs: 0. The Tathāgata directly shows this in this way, causing the ordinary deluded to understand that it originally does not exist and to avoid all wrong views. 1. As for the establishment of the body and enjoyment, the body refers to the physical body, which is the direct retribution, and enjoyment refers to wealth and possessions, which are the indirect retribution. 2. Due to ignorance and lack of wisdom, one does not know that this is the false appearance of one's own mind and falls into the two views. 3. At that time, the World-Honored One, regarding the meaning of this verse, further revealed it and said to Mahāmati: 4. There are four kinds of non-existent establishment of existence. 5. What are the four? 6. Namely, establishment of non-existent characteristics, establishment of non-existent views, establishment of non-existent causes, and establishment of non-existent natures. These are called the four kinds of establishment. 7. Moreover, slander means that regarding what is established, one observes the unattainable and the non-existent, and gives rise to slander. This is called the characteristic of establishment and slander. 8. The above mentions establishment and slander as the wrong views of annihilation and permanence, but has not yet explained the meaning of the terms, so it lists the names and then explains the meanings. 9. The names and characteristics are numerous, but in brief there are four: 10. Namely, characteristics, views, causes, and natures. 11. All say non-existent establishment means that which is originally non-existent is forcibly made into an existent view. 12. The characteristic of slander does not arise from others. When seeking in the established dharmas, it cannot be obtained. Because it gives rise to the thought of emptiness, it is said regarding what is established, one observes the unattainable. 13. As for observing what is not a part, the Laṅkâvatāra Sūtra says: 14. Not skillfully observing, one is unable to understand the emptiness and non-emptiness of true suchness, and gives rise to views of slander. 15. Furthermore, Mahāmati! 16. What is the characteristic of establishing the non-existent? 17. It refers to the aggregates, realms, and sense bases that do not have their own characteristics or common characteristics, yet one gives rise to attachment, thinking 'this is so, this is not different.' This is called the characteristic of establishi 18. This deluded thought of establishing the non-existent arises from the beginningless, false, various habitual attachments. 19. In explaining the first characteristic of establishment, it says establishing the non-existent characteristic refers to the fact that the specific and general characteristics of the aggregates, realms, and sense bases are originally non-existent, yet 20. This refers to the specific characteristics; 21. not different refers to the general characteristics. 22. However, this non-existent characteristic and established characteristic are not only from this present world, therefore it is said they arise from beginningless false habitual attachments. 23. Great Wisdom! 24. The characteristic of establishing a non-existent view means if one establishes a view of self, person, sentient being, life, nourishment, or man in the aggregates, realms, and sense bases, this is called the characteristic of establishing a non-exis 25. As for the non-existent view and so forth, this view also arises from the above attachment to self, meaning falsely giving rise to views of self, person, sentient being, and so forth within the aggregates, realms, and sense bases, therefore it is cal 26. Great Wisdom! 27. The characteristic of establishing a non-existent cause means the initial consciousness arises without a cause, and later it is unreal like an illusion, originally unborn. 28. The eye, form, light, and realm arise before the mind, having already arisen and already been real, it returns to destruction, this is called the characteristic of establishing a non-existent cause. 29. This is the establishment of a cause. 30. As for the initial consciousness having no cause for arising, it means that the initial moment of consciousness arises without a cause. After arising, it is not real, like an illusion. 31. Since it is like an illusion, how can there be arising? 32. As for the eye, form, light, and other realms, it means that the initial consciousness originally does not exist. Later, it arises in a single moment due to the four conditions of the eye and so forth. After arising, it truly exists. After existing, 33. Subhūti! 34. As for the characteristic of establishing non-existent nature, it refers to space, cessation, and parinirvāṇa, which are not established by the attachment to non-action. This is apart from existence and non-existence. All dharmas are like the horns o 35. In the establishment of nature, as for space, cessation, and parinirvāṇa, these are the three unconditioned dharmas. 36. Space means empty space, non-compounded cessation means non-analytical cessation, and non-compounded parinirvāṇa means analytical cessation. These three non-compounded [dharmas] are all devoid of activity, but are wrongly conceived and attached to as 37. As for free from existence and non-existence, it means that all dharmas are originally neither existent nor non-existent. The analogy of the horns of rabbits and horses is non-existence, and the analogy of hanging hairs due to diseased eyes is non-no 38. Establishment and slander are the deluded thoughts of foolish people. They do not skillfully contemplate the subjective appearances of their own minds. They are not sages or worthies. 39. Therefore, one should cultivate and study to be free from the evil views of establishment and slander. Paragraphs: $ 0 3 8 15 23 26 33 38 #

Please segment these sentences into coherent paragraphs: 0. Reciting the Lotus Sutra. 1. Vowing to burn it as an offering. 2. Then he collected several bundles of dry mugwort and piled them up. 3. People asked him the reason. 4. He kept it a secret and did not speak of it. 5. Later, in the middle of the night, he set fire to himself. 6. When people went to rescue him, the fire was already raging and he was dead. 7. Again, during the Zhenguan years. 8. In Hongfu Temple in the Western Capital, there was a monk named Xuan Lan. 9. A person from Fanzhi, Zhaozhou. 10. Always enjoying meditation, recitation, and repentance as his practice. 11. He often told his Dharma friends: 12. Although we share the same regular practices, I vow to give up my body. 13. In the first month of the fourth year of the Zhenguan era, 14. He took off all his clothes and made a bundle. 15. Entrusting it to the monks of his original temple. 16. Only wearing a single robe. 17. Secretly going to the side of Hongpi Ward in the east of Wei River in the capital. 18. In the morning, facing the Wei River, he recited and paid homage. 19. Then he threw himself into the whirlpool. 20. The crowd pulled him out. 21. Lan told the crowd: 22. I have long vowed to give up my body and life. 23. I wish to look up to and learn from the great being's difficult renunciation. 24. The correct practices of various sutras. 25. Please do not stubbornly block it. 26. Both hinder its practice. 27. The crowd's words and intentions are abundant. 28. Therefore, I follow them. 29. And then enter the water. 30. Join palms and chant the Buddha. 31. Having made extensive vows, 32. Then throw oneself into the whirlpool. 33. After three days, the corpse was finally retrieved. 34. The villagers received it and erected a memorial pagoda. 35. The original temple wondered why he did not return. 36. Then they opened his robe and saw a farewell note that said: 37. Respectfully addressing the Buddhas of the ten directions and three periods of time. 38. Disciple Xuan Lan. 39. Since leaving the household life, twelve summers have passed. Paragraphs: $ 0 7 13 21 31 37 #

Please segment these sentences into coherent paragraphs: 0. The previous verse also says: Among all the beings in the worlds, few seek the śrāvaka vehicle, those seeking the pratyekabuddha vehicle are even fewer, those heading for the great vehicle are extremely rare. 1. Those heading for the great vehicle are still easy, but being able to believe in this Dharma is doubly very difficult. 2. This is to clarify that the purport of this sūtra is extremely profound and difficult to believe. 3. Those who cultivate the contemplation of emptiness, cease delusion, cultivate meditation, and have thoughts of defilement and purity. 4. The six supernormal powers of śrāvakas and pratyekabuddhas, and bodhisattvas who have not yet turned their minds, do not have such distinctions. 5. As the text below says, Suppose there is a bodhisattva who practices the six perfections and attains the six supernormal powers for innumerable hundreds of thousands of myriads of kalpas, he is still called a nominal bodhisattva, not a true bodhisatt 6. Even if they hear this sūtra, if they do not believe it or enter it, it is like the Lotus Sūtra. It is also for the sake of turning the people of the three vehicles and causing them to return to the One Vehicle. It turns them away from the three cart 7. It destroys the Dharma that supports the table, causing them to attain the Tathāgata's wisdom of no reliance and abiding, and the original freedom. 8. The Flower Ornament Sūtra is what was suddenly taught for those of the highest faculties at the time of first attaining perfect enlightenment. The Lotus Sūtra is what was taught for the sake of turning those of the three vehicles forty years after th 9. Moreover, the Buddha expounds the three vehicles simultaneously with the one vehicle, but it is in accordance with the capacities of the listeners that the one sound of the Dharma has various distinctions, giving rise to the meanings of totality and 10. This is because the true essence has no time and there is nothing that can be made before or after. 11. As the Lotus Sutra says, In the buddha lands of the ten directions, there is only the teaching of the one vehicle, not two or three. 12. Except for the expedient teachings of the Buddha, which are used to guide sentient beings with provisional names. 13. It also says, This is the only true teaching, the other two are not real. 14. The other two refer to the teaching of the one vehicle, which is the true teaching, while the three vehicles are the other two. 15. The other two are the provisional teachings that are not true, so the one true teaching is contrasted with all the provisional teachings, which are all the other two. The Lotus Sutra criticizes the three vehicles such as the hearers, solitary realize 16. For the bodhisattvas of the provisional teachings, although they have a portion of the mind that seeks enlightenment, they still fear birth and death, so they attain the non-retrogression of freedom from defilements, but they have not attained the no 17. Like bodhisattvas who cultivate the contemplation of emptiness, who delight in the supremacy of emptiness, and who, by contemplating the true suchness of the provisional, are completely free from entanglements, they all have joy and disgust. 18. And the multitudes of bodhisattvas who delight in being born in the Pure Land, etc., are all able to be free from birth and death, and to be non-retrogressive in being free from entanglements, but they do not enter the single gate of non-joy and non- 19. Even if one contemplates the supremacy of emptiness and cultivates the gate of the provisional true suchness, and practices the six pāramitās to attain the six spiritual powers, this is being free from birth and death and non-retrogressive, but it is 20. For this reason, the Huayan and Lotus Sūtras say that bodhisattvas who have attained the six spiritual powers do not hear or believe in this sūtra. 21. As the Lotus Sutra says, If one upholds the eighty-four thousand dharma aggregates and the twelve divisions of the canon, expounds them for others, and causes the listeners to attain the six spiritual powers, it is not yet difficult. To listen to and 22. Only this realm of wisdom goes against the understanding of the emotions, and therefore it is extremely difficult to believe. 23. The understanding of the three vehicles goes along with the emotions that one delights in. 24. Why is this so? 25. It is said that the fruition of Buddhahood is after three incalculable eons, and it is said that the pure lands of Buddhas are in other directions, while this Saha world is a defiled land. 26. Those who cultivate bodhi are disgusted with defilements, delight in the truth, and enjoy being reborn in pure lands. 27. Even if there are bodhisattvas dwelling in the world, it is said that they remain with afflictions to moisten their rebirths in order to save sentient beings, not because of the power of the fundamental wisdom that accords with suchness as it is. 28. Such bodhisattvas are all dharmas that go along with the emotions, and the Dharma is easy to believe in. 29. It is not like this sutra, which says that entering the fruition of Buddhahood does not exceed a single thought-moment, but only separates delusion and enlightenment, and says that immeasurable eons are not moved at all in a single instant. 30. It is said that from the stage of ordinary beings, when one first sees the path, cause and effect are simultaneous, without a beginning or end. One does not see the time before becoming a Buddha, nor does one see the time of realizing perfect enlight 31. The same, different, forming, and disintegrating are all at once and freely, all not seen by worldly emotions. Therefore, it is difficult to believe. 32. As for what is believed, as the text below says, the stage of the ten faiths, in the golden-colored world, the Buddha of Immovable Wisdom, the foremost bodhisattva named Mañjuśrī, which means Wondrous Virtue. 33. As for golden color, it is pure white and spotless, which is the principle of the Dharma body. 34. The Buddha of Immovable Wisdom refers to the wisdom within principle, because it is shared by all ordinary and holy beings. 35. Mañjuśrī is present everywhere, the world of golden color is everywhere, and the Buddha of Immovable Wisdom is everywhere. 36. Those who have faith now should believe in the nature of their own mind that is free from dependence and attachment, and the wonderful wisdom and liberation, which is their own Mañjuśrī. 37. Within the mind that is free from dependence and attachment, the wonderful principle of no-nature has sovereign discrimination, and no-nature can be moved, called the Buddha of Immovable Wisdom. 38. The wonderful function of non-dual principle and wisdom is sovereign, therefore he is called the Bodhisattva of Wonderful Virtue. 39. Therefore, all Buddhas are born from this faith, and Mañjuśrī is called the mother of the Buddhas of the ten directions. Paragraphs: $ 0 3 8 15 19 24 29 32 36 #

Please segment these sentences into coherent paragraphs: 0. The eight consciousnesses that arise from individual beings as buddhas are the four wisdoms. 1. The ground of the universe is the stainless consciousness, and the mirrorlike wisdom is the abiding one. 2. The stains of the mind that views the afflictions as the self. 3. The wisdom of equality is that which is established, because it is inseparable from the self and from something else. 4. The mind consciousness, the stains of desire, and so forth, is the wisdom of discrimination. 5. The five-pointed consciousness, the eye, and so forth, is the stain of the various conceptions of phenomena. This is the wisdom that accomplishes the function. 6. The pure realm of phenomena is the emptiness of the five aggregates, such as the aggregates of form. 7. They will be placed in the holy land of wisdom. 8. What are the four kinds of wisdom? 9. The mirrorlike wisdom, the wisdom of equipoise, the wisdom of discrimination, and the wisdom of accomplishment are called the mirror. 10. The action of wisdom is to engage and observe different objects. 11. The mirrorlike action of wisdom is to focus on the emptiness of the ultimate reality of the nondual nature of all phenomena. 12. The inseparability of self and others. 13. I am doing what is good for me, but I am doing what is good for all beings. 14. The work of the wisdom of equality is to recognize that the benefit of sentient beings is also the benefit of oneself. 15. The unmistaken identification of the general and specific characteristics of all phenomena is the work of the wisdom of discrimination. 16. The work of the wisdom that accomplishes the work is the work of the emanation that accomplishes the welfare of sentient beings through various means. 17. What are the four sensations? 18. The term intention of equality, intention of time, intention of something, and intention of a person are different in terms of the immediate and the intended. 19. The same word proves that there is no contradiction. 20. The four intentions are the way in which sentient beings are subdued. 21. The Buddha of the past and Śākyamuni, the body of the Dharma, the accumulation of merit and wisdom, and the activity for the benefit of sentient beings are immeasurable, so the Buddha of the past is also the Buddha of the past. This is the meaning of 22. The statement that even the name of a single Buddha, such as Amitābha, Avalokiteśvara, and so on, is complete is not an immediate complete statement. 23. If you rely on such a cause, when will it be complete? If you pray, it will be just like that. This is not immediately. 24. It is a thing at another time, because it is a cause at some time. 25. If you do not serve a buddha as much as you can, you will not hear this text. This is not just a matter of seeing it right away. 26. Bodhisattvas are motivated by the first level, so they are motivated by other goals. 27. Praise the virtuous side of ethics and so forth, and praise them in order to practice them, or praise the generosity of those who have lower ethics in order to encourage others to do other virtuous deeds, thinking, It is enough to keep ethics for the 28. The application of all the perfections is the intention to be applied to another person. 29. What is the intention of the mind? 30. The words intention to be deceitful in the sense of being deceitful, intention to be deceitful in the sense of being deceitful in the sense of being characteristic, intention to be deceitful in the sense of being deceitful in the sense of being dec 31. The Tathāgata asked, Is there a self or not? 32. If one asks whether the self exists in dependence on the mere existence of sentient beings, whether spontaneously or spontaneously, and whether the śrāvakas and pratyekabuddhas have any dharma entities, one will say, I exist. 33. The explanation of the existence of the aggregates, elements, and sense sources in order to make people apprehend and not be afraid of the Mahayana and of this doctrine is intended to be a conventional explanation. 34. If you ask, "Do all things exist?" 35. The assertion that the three characteristics are not existent is not existent when one considers the characteristics of the analysis. 36. The teaching that exists is to say that the two characteristics of dependent origination and the characteristic of perfect existence are the imputation of that characteristic. 37. He will be the spiritual protector of eighty-four thousand beings, and the Dharma gateway will be eighty-four thousand. 38. The word impure refers to the antidote to desire, which is the antidote to the impure. 39. They killed their father, but they did not kill him. Paragraphs: $ 0 8 17 29 34 #

Please segment these sentences into coherent paragraphs: 0. Free from characteristics is other than the three. 1. It is free from attachment and nonattachment. 2. It is stated: 3. Not passion, not separation from passion, 4. not even apprehended in the middle. 5. Abandoning the three, 6. the innate is said to be true awakening. 7. The Bhagavān has stated the meaning of this in the Śrī Guhyasamāja: 8. The union of the object of attainment and the means of attainment 9. is said to be the approach. 10. The union of the vajra and lotus 11. is said to be the near attainment. 12. The shaking is the nature of the accomplishment, 13. endowed with the syllables hūṃ and phaṭ. 14. The nature of sublime bliss is pacified, 15. to be expressed as the great accomplishment. 16. The object of attainment is wisdom. 17. The means of attainment is method. 18. The union of those two is the approach. 19. The insertion of the vajra into the lotus is the near attainment. 20. The shaking is the accomplishment. 21. The natural one is the supreme bliss, the peace. 22. The great accomplishment should be expressed. 23. The union of the object of attainment and the means of attainment is the joy. 24. The filling with the bodhicitta from the extreme shaking is the supreme joy. 25. The emission is the joy of separation. 26. When the peace of the supreme bliss is in the middle of those two, 27. then 28. the innate joy should be accomplished. This is the meaning. 29. This is stated: 30. Without beginning, middle, or end, 31. neither existence nor nirvana, 32. this is the supreme great bliss, 33. where neither self nor other is observed. 34. The supreme joy is said to be existence, 35. the joy of separation is nirvana, 36. and the mere joy in the middle🔽is the innate. 37. These are abandoned in the connate. 38. Abandoning diversity in an instant, 39. one attains supreme joy. Paragraphs: $ 0 7 16 23 29 34 #

Please segment these sentences into coherent paragraphs: 0. Therefore, he is the great attachment. 1. Therefore, he is the vajra attachment. 2. Since he is the one who utterly destroys the resistant tendencies, he is the great one, and that is the meaning of vajra. 3. He is the vajra good, since he is the good of the vajras, due to the completion of the practices. 4. This is the praise of the completion of the practices of self and others by the buddhas and bodhisattvas, respectively. 5. Those who abide in the reality of the bodhisattva 6. For one who has the thought preceded by compassion in dependence on the Thought of Enlightenment, all the actions of body, speech, and mind and all the practices exist. 7. That perfection of generosity of his is the reality of Ratnasaṃbhava. 8. Its divisions are the four kinds of generosity: 9. the generosity of material things, of fearlessness, of love, and of the Dharma. 10. Those are the four kinds of heroes, respectively: 11. Ratna, Sūrya, Dhvaja, and Hasita. 12. They should be understood as the power of sovereignty of the universal monarchs, the crest-jewel, and the establishment of the people in the Dharma. 13. With reference to them, he says, “the bodhisattva, etc.” 14. The generosity of material things in the states of cause and effect of all the buddhas is equal to space, because it is infinite. 15. It is born of the vajra, because it is based on the spirit of enlightenment. 16. It is meaningful, because it is always effective. 17. It is a great jewel, because it produces all perfections. 18. That wish-fulfilling jewel is the Blessed Vajraratna. 19. The meaning of “meaningful” is the same as the meaning of “vajra” and the meaning of “wish-fulfilling jewel.” 20. Or else, the jewel of the vajra is the one who has arisen from the vajra of the vajras. 21. The ignorance that is the afflictive obscuration with regard to the meaning of the all-pervading dharmadhatu and so forth is ignorance. 22. Being free from that is being free from that. 23. Being free from the afflictive obscurations of samsara is being free from that. 24. The unfabricated, untainted wisdom that is like that is the vajra sun. 25. By that, the bodhisattvas who are disciplined are given protection from ignorance and the afflictions. 26. Like a chakravartin, by his own splendor he protects living beings from unfavorable conditions. Therefore, this Bhagavat is the giver of protection. 27. The abandonment of the afflictions and ignorance is liberation. 28. Its meaning is “appearance,” the appearance of one who has right pristine awareness. 29. That itself is “great splendor,” that itself is the Vajra Sun. 30. “ Great” has the meaning of “vajra.” 31. “ Splendor” has the meaning of “sun,” is what is intended. 32. Or else, the mind is like the moon, 33. and is explained as “vajra.” 34. Since it is said, “vajra” is the path to enlightenment. 35. That itself is the sun, and because it has that in common, it is the Vajra Sun. 36. The aspects of the path to enlightenment are the signs and marks, the sign of the meaning, suchness, right pristine awareness, mantra, seal, and so on. 37. And since it is an aspect and all, it is all aspects. 38. The wisdom that emanates through the power of teaching those things in the mindstreams of disciples is liberation, i.e., enlightenment. 39. The path to that is the wisdom free of conceptual elaboration. Paragraphs: $ 0 4 6 8 13 18 21 26 28 32 36 #

Please segment these sentences into coherent paragraphs: 0. Blessed One, I pray! 1. The Tathāgata taught the three vehicles for what purpose? 2. The king said, I have no idea. 3. Light Keeper, I will give you an example. 4. For example, a householder who has a large fortune has a son who is lost in the hands of his mother. 5. When the time came for the householder to die, he thought, This is my son. 6. I have no other son, said the king, but I have abandoned him. 7. Father, mother, mother, 8. What is the brotherhood of a co-born? 9. Since I have no family, these treasuries are mine. 10. The king will take it. 11. But after a long time had passed, the boy returned to the city and went home to eat. 12. This house is a house. 13. I dont know, he said, but it is my fathers house. 14. Then his father said, I am a beggar. 15. A. As soon as I saw this, I was very happy. 16. If he is my son, he is my son. 17. Do not say anything. 18. Why? 19. He gave him a great treasure. 20. Then he said to him, I am going to go to the king. 21. I will not stay in your house. 22. Why? 23. I am staying in your house. 24. The suffering of the world is like the bondage of a garuda. 25. The householder said, I am going to give you a gift. 26. What should I do? 27. Did I give you a cow? he asked. 28. The first is the Rāsaṃbhava. 29. The flag is discarded. 30. He was a farmer who had planted a field of rice. 31. The householder thought, I am going to give you a gift. 32. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. A. 33. The time is not known by the time of the time of the time of the time. 34. I think it is good. 35. The aggregates of the banners are only one side. 36. Later, when he opened the flag, he saw that the householder was pleased and loved by many people, and that he was enjoying a pleasant place. 37. Seeing this, I think. 38. The king said, Your master will give me a great treasure. 39. Or, if he wants to be his own son, why not? Paragraphs: $ 0 4 11 24 28 30 36 #

Please segment these sentences into coherent paragraphs: 0. and to listen to the Dharma from the Blessed One.” 1. Then those five kings of gods went to their own particular abodes. When they arrived, Śakra, Lord of the Gods, gathered the gods of the Heaven of the Thirty-Three and said to them: 2. “Friends, 3. know this! 4. In Jambudvīpa, the chief minister of King Ārṇava, the brahmin Sāgara­druma, has invited the Tathāgata Ratna­garbha, together with an immeasurable saṅgha of monks, to a meal on the seventh day of the next fortnight. 5. All the people invited him and made him their leader. 6. Since the brahmin Sāgara­dhvaja has inspired us, we have already adorned all the parks for the Blessed One and the saṅgha of monks. 7. Therefore, you should rejoice in that root of virtue and generate the mind set on unsurpassed and perfect awakening.” 8. At that time, many quintillions of gods from the Heaven of the Thirty-Three joined their palms and said,🔽“Excellent, excellent! 9. “Friends, we should rejoice in that heap of merit, and we should dedicate all the merit that has come from rejoicing to unsurpassed, perfect, complete awakening.” 10. The god Suyāma gathered the gods of the Suyāma gods, 11. and in the same way as before, he should say,🔽“Friends, 12. the gods of the Tuṣita gods, the gods of the Nirmāṇarati gods, and the gods of the Para­nirmita­vaśa­vartin gods have gathered. Many hundreds of thousands of millions of billions of gods have put their palms together and said, 13. ‘Friends, 14. We should rejoice in the merit of the roots of virtue of all sentient beings and dedicate it all to unsurpassed, perfect, complete awakening. 15. Friends, 16. therefore we should go down to Jambudvīpa to see the Blessed One, the community of monks, to pay homage, to honor, and to listen to the Dharma.” 17. Those five kings of gods, each one of them, during the night, together with many quintillions of men, women, boys, and girls, descended to Jambudvīpa. 18. They bowed their heads at the feet of the Blessed One and the community of monks. 19. They listened to the Dharma from the Blessed One. 20. The gods in the sky also rained down divine flowers of utpala, padma, kumuda, puṇḍarīka, nīpa, campaka, 21. mandārava, and mahāmandārava flowers, and played divine music. 22. Son of noble family, 23. furthermore, the brahmin Sāgaramegha had the following thought: 24. “If my hopes for unsurpassed, perfect, complete awakening are fulfilled and this aspiration is accomplished, 25. may the asuras be caused to uphold awakening.” 26. Son of noble family, 27. as soon as he had given rise to this thought, the five lords of the yakṣas went to the brahmin and, as before, 28. through the words of the brahmin, many hundreds of thousands of millions of billions of male and female asuras and their sons and daughters gave rise to the mind set on unsurpassed and perfect awakening, approached the Blessed One, and listened to th 29. In the same way, the brahmin, Māra, and the gods of the desire realm, up to the time when the māra named Pūrṇa came, and the many quintillions of gods of the māra class, together with their sons, daughters, and wives, generated the mind directed towa 30. up to the time when they came to listen to the Dharma, it is to be connected in the same way as before. 31. Noble son,🔽then the brahmin Sāgara­vairocana, wishing to go to the city called Abode of Great Brahmā, up to the time when he listened to the brahmin's words and in the world of Brahmā many quintillions of living beings generated the mind directed tow 32. Then the brahmin Sāgara­vairocana, wishing to go to the city called Abode of Great Brahmā, up to the time when he listened to the brahmin's words and in the world of Brahmā many quintillions of living beings generated the mind directed toward unsurp 33. He generated the mind of supreme, perfect awakening and, in order to see the Blessed One, to bow down to him, to serve him, and to listen to the Dharma from the Blessed One, he descended from the sky and so forth, just as before. 34. Noble son, 35. the brahmin Sāgara­dhvaja then wished to see the Śakra of the second four-continent world. He also wished to see the divine sons Suyāma, Saṃtuṣita, Sunirmāṇa, and Para­nirmita­vaśa­vartin. By the power of the Blessed One, those five kings of the gods 36. They went to their respective divine abodes and, with the words of the brahman, caused their retinues to take up the practice as well. 37. In the same way, many quintillions of gods from the Heaven of the Thirty-Three, both male and female, as well as boys and girls, gave rise to the mind set on unsurpassed and perfect awakening. They, too, together with Śakra, came to this world of fou 38. to pay homage to him, to serve him, and to listen to the Dharma from the Blessed One and the saṅgha of monks. 39. In the same way, the gods Suyāma, Saṃtuṣita, Sunirmita, and Paranirmitavaśavartin inspired the gods of their respective realms up to the Paranirmitavaśavartin realm to take up awakening. Paragraphs: $ 1 10 17 22 31 34 #

Please segment these sentences into coherent paragraphs: 0. The disciples are deceived. 1. The path of the disciple who is led astray by the cause of all the afflictions, such as desire and the afflictions of the nearest to the path, is to be set on the path that accords with the treatises. 2. Is it a treatise? 3. This is a fabrication. 4. In one way, it is the purification of the afflictive voices and the protection from the lower realms and the lower realms. 5. How can I protect my enemies, the afflictions, from deceit and from the danger of the lower realms? 6. The Dharma protector is the one who has the qualities of the Dharma. 7. These two are not found in the tradition of others. 8. This is the way it is. 9. What is the name of the text? 10. Therefore, teach the Dharma. 11. The explanation of the Dharma is because it is a special treatise. 12. The reason is that the word deeds is understood to be the essence of the Compendium of the Doctrine. 13. The treasure of this is the manifestation of the Dharma. 14. Since it is the treasury of the Dharma, it is the treasury of the Dharma. 15. Why did you start this? 16. This is to gather the extensive teachings. 17. This is how it is, and many actions will lead to confusion and weakness. 18. This verse shows the essence of the praise to which one is praised, how one praises it, and for what purpose. 19. The word Dharma-sūtra is a part of the wording of the text. Therefore, it is a double oath. 20. Keep the Dharma revealed. 21. The Dharma is the object of the perception. 22. What is this realized phenomenon? 23. If you focus on the meaning of the parts, you will easily understand the meaning of the summary. 24. The stainless wisdom of the Dharma is the path. 25. The Buddha said, I am a beggar. 26. The speech of wisdom is the foremost. 27. Since the five aggregates are the manifestation of phenomena, it is not the manifestation of phenomena that is the sole wisdom. 28. The word discrimination means the discrimination of phenomena. 29. It is the realization of the characteristics of oneself and the general. 30. The word impure means to remove contamination. 31. They want to teach the ultimate. 32. Since stains are a category of contaminants, they are not contaminated. 33. The impure things such as desire do not increase in this, so there is no impure thing. 34. What is the stain of wisdom? 35. Is it the only thing that is not there? 36. It is not spoken. 37. What is it? 38. The following is the text. 39. The next is the wheel of wisdom. Paragraphs: $ 0 6 9 15 18 22 25 34 38 #

Please segment these sentences into coherent paragraphs: 0. Later, he returned to Zhejiang and secluded himself at White Sand in Tiantai, building a grass hut. He had the style of Xuefeng and Changqing. Those who came all had their sharp corners broken and their edges blunted. They called Ming a demon-expelli 1. During the Hanyou period, he emerged from the mountains. At that time, Cuiyan Chan Master and other Chan masters determined the right and wrong at the Si Xian Temple. 2. Ming's eloquence was unmatched, and no one could defeat him. 3. Later, King Qian of Hannan built the Great Gratitude and Kindness Temple and invited him to be the abbot, giving him the honorary title of Chan Master Yuan Tong Pu Zhao. 4. But he practiced the true eye of Xuan Sha. If it were not for Ming, how could this have happened? 5. He died during the Xiande period. At that time, it was a scorching summer, and they wanted to bury him. 6. There was a disciple named Yong An who said: 7. I alone know the teacher. 8. He requested to cremate him and obtained five-colored relics, all of them round and pure. 9. Ming first refined his finger to make a lamp, which he offered to Tiantai. 10. Later, he burned three fingers in succession, diligently reciting and upholding, his side barely touching the mat, sometimes expounding the Dharma. 11. His nature was straightforward, and his words often offended others, which was his shortcoming. 12. Shi Pu Jing, whose surname was Ru, was from Hongdong, Jinzhou. 13. He left home at a young age and became a disciple of Dharma Master Huicheng in his native prefecture. 14. He silently recited various sutras and clearly upheld secret spells, aspiring to ascend to the pure stage and vowing to cut off his blue hair. 15. After taking the lower ordination platform, he followed the Vinaya precepts and went to pay homage to the True Body at Famen Temple in Fengxiang. 16. He then listened and studied in Suyang, and went to teach at Longxing Temple, with disciples as numerous as the tuna and makrels gathering like dragons and krakens. 17. He also accepted the invitation of Qintao to turn the Dharma wheel, moving from place to place. 18. He further guided and inspired people in Chen, Cai, Cao, Bo, Su, and Si, according to the circumstances in each place. 19. Now, the capital of the Eastern Capital has changed, and the good follow it. 20. In the Kaiyun era of the Jin dynasty, with a mind longing for one's homeland, one returns to one's former hometown. 21. One then fasts and makes a vow, vowing to abandon one thousand bodies and quickly attain perfect enlightenment. 22. In the second year of the Xiende era of the Zhou dynasty, one encounters the invitation of the true body to enter the temple, and then presents one's statement to Governor Yang of the prefecture, vowing to burn one's body as an offering. Governor Yan 23. One then goes to Guangsheng Temple, and the people of the entire prefecture either offer incense and fruit, or lead with banners and flowers, or weep and follow, or chant in front. 24. On the eighth day of the fourth month, in front of the stupa of the true body, one widely makes a great vow, saying: 25. I vow to burn one thousand bodies, and this is the first of the thousand. 26. One then slowly enters the hut of firewood, and divides the torch oneself. 27. At that time, the smoke flies with a tragic color, and the incense mist is like sad clouds. The entire assembly sighs and laments, and the multitude weeps with grief. 28. He lived to the age of sixty-nine, and his disciples collected his remaining ashes and made offerings to them. 29. Biography of Shouxian of Dashi Temple in Hengyang of the Song Dynasty, Biography of Shouxian of Dashi Temple in Hengyang of the Song Dynasty. Shi Shouxian, whose surname was Qiu, was a person from Yongchun in Quanzhou. 30. He was intelligent and profound since childhood, and vowed to become a monk at Jixiang Temple. 31. Later, he traveled to study at Chan Master Yunmen's temple and clearly resolved his mind. 32. He went to Hengyang, and the assembly recommended him to expound the Dharma. He was like a person who has refined his robe, like the confluence of a hundred rivers at the Chaoxi Pond. 33. Xian did not wear silk, only cloth and leather pants. 34. When he passed the summer retreat, he would never change, his side never touching the mat, only sitting on a rattan chair, closing his eyes all night. 35. Except when there were questions, he would respond according to the inquiries, holding himself with dignity. 36. In the Kande era, he told the assembly: 37. I have a debt of gratitude that I have not yet repaid, and my mind will never be at ease. 38. The next day, he entered Nanyao Mountain, threw himself to feed the tigers. 39. His disciples went to search and saw only his shins, wrapped in leather pants. Paragraphs: $ 0 12 29 36 #

Please segment these sentences into coherent paragraphs: 0. Furthermore, whether in conflict or not, whether in concentration or not, consciousness arises based on the faculties and their objects. 1. This is the condition of the two bases. 2. The condition is the basis, and consciousness cannot arise without a basis. This is called the condition of the two bases being available. 3. Question: 4. As it has already been said that precepts, concentration, and wisdom, 5. why is consciousness mentioned again? 6. Answer: 7. There are two kinds: wisdom and its basis. This is the basis, and that is the based. 8. Furthermore, just as precepts are said to be of two kinds, so too is it not wrong to say that there are two kinds here. 9. The first chapter of the true liberation of the treatise is completed. 10. Question: 11. The aggregates have been explained. 12. What are the realms? 13. Answer:🔽The realms are the desire, form, and formless realms. 14. The desire realm, form realm, and formless realm, these three are the realms. 15. Because it upholds these actions, it is called a realm. 16. Because actions abide within it, it is called a realm. 17. This includes all sentient beings up to the attainment of nirvāṇa without remainder. 18. Question: 19. What is the desire realm? 20. Answer: 21. The desire realm refers to humans, gods, and evil destinies. 22. Humans, gods, and evil destinies - this briefly explains the desire realm.🔽Because one abides in desire within it, it is called the desire realm. 23. Because it upholds desire, it is called the desire realm. 24. Question: 25. What is meant by humans? 26. Answer: 27. Humans refer to those observed by the faculties of male and female life. 28. Those observed by the male faculty, those observed by the female faculty, and those observed by the life faculty - one should know that all of these are humans. 29. All of these also depend on the four continents. 30. Among them, those with female characteristics are called women, and those with male characteristics are called men. 31. Question: 32. Since those observed by the life faculty are neither male nor female, why is the life faculty mentioned separately? 33. Answer: 34. Although there are male and female life faculties that are observed, distinctions are made here. 35. Those who are not fully male or female are not included in the observed characteristics of male and female faculties, but only have the life faculty. 36. The observed characteristics that remain gradually thicken, and there is the life faculty, but the male and female faculties are not yet fully formed. This is said to be the distinction. 37. Question: 38. What are the four continents? 39. Answer: Paragraphs: $ 0 3 10 13 18 21 25 32 38 #

Please segment these sentences into coherent paragraphs: 0. She always reduced the oil to extinguish the fire. 1. When Liang Wudi ascended the throne, 2. he was promoted to the post of Minister of the Ministry of Personnel. 3. He served in the court for a long time. 4. He had ambitions for the Imperial Secretariat. 5. The emperor never used him. 6. He wrote a letter to Xu Mian. 7. Mian spoke to the emperor on his behalf. 8. But it only added to the emperor's praise. 9. Yao's nature was to abstain from alcohol and have few desires. 10. His left eye had double pupils. 11. His waist had purple moles. 12. He collected 20,000 scrolls of books. 13. He served as the Prefect of Danyang and the Palace Attendant. 14. He died in office. He wrote books on the Jin, Song, and Qi dynasties. Although he wanted to widely show his unique insights, 15. the intentions of the sages may not be the same. 16. The precepts are established to deal with problems. 17. Remove harm and seek benefit. 18. The faults of eating meat. 19. Fierce but without strategy. The Nirvana Sutra says: 20. Those who eat meat are shunned by sentient beings. 21. The Shurangama Sutra says: 22. They are the enemies of the Buddhas. 23. They cut off the seeds of great compassion. 24. All ghosts and spirits at night cover their lips and snouts. 25. Even the benevolent and wise despise them, let alone the sages. 26. The Book of Mencius says: 27. Therefore, the gentleman's attitude towards animals is: 28. He cannot bear to see them alive, let alone to see them killed. 29. He cannot bear to hear their cries, let alone to eat their flesh. 30. Therefore, he does not go near the kitchen. His attire is simple and clean. Ordinary people never criticize him. Therefore, the monk Masheng used his dignified demeanor to gather the assembly. The sages praised him for his excellence. 31. Therefore, the sutra says: 32. Hanging silk banners and canopies. 33. It also says: 34. Soft silk and cotton are used as cushions and mats. If we consider what has not yet been prohibited in the Lotus Sutra because the sutra has not yet arrived, the Nirvana Sutra allows for the wearing of kaśika cloth, which refers to red-colored fine c 35. It is also called the upper garment. The price is ten million. 36. Why is it not complete when offered to the Buddha and the Sangha? 37. But in the times of the Xiao and Chen dynasties, 38. people surpassed faith. 39. The Dharma teachings flourished even more. Paragraphs: $ 0 1 9 14 19 26 31 37 #divine eye, the eye of a buddha, the eye of wisdom, and the eye of gnosis. 35. Then, there is nothing whatsoever that is not seen or known by the omniscient one. 36. Thus, the yogin, by the power of meditation on the life-force vāyu entering, abiding, and dissolving in the central nāḍī, will obtain the five eyes. 37. The yogi/nī does not breathe through the left or right nostril. 38. By the power of meditating on the yoga of the Great Seal, the yogi/nī stops eight hundred breaths. 39. If the yogi/nī stops that many, he/she attains the first stage. Paragraphs: $ 0 2 5 8 10 15 18 21 29 34 37 #

Please segment these sentences into coherent paragraphs: 0. The contemplative, the one who has crossed over, the one who has gone beyond, the one who is free from passion, the one who is not a talker, 1. The one who is emancipated through non-clinging, him I call a brāhmaṇa.” 2. Then the Elder said to him, “Why should it not be proper for you to go forth, after having experienced such a mass of suffering as this?” “If I may, Reverend Sir, I will go forth.” Suppavāsā, seeing the child talking with the Elder, thought to hersel 3. “What does my son talk about with you, venerable sirs?” 4. “He talks about the suffering of the womb that he himself experienced. He says that he will go forth if you give him permission.” 5. “Very well, venerable sirs, let him go forth.” The elder took him to the monastery and gave him the meditation subject of the thirty-two aspects of the body and let him go forth,🔽saying, “Sīvali, there is no other instruction for you; 6. just review the suffering that you have experienced for seven years.” 7. “Venerable sir, it is your duty to let me go forth; but as to what I can do, 8. I shall know.” The moment the first lock of hair was removed he was established in the fruit of stream-entry; 9. the moment the second lock was removed he was established in the fruit of once-return; the moment the third lock was removed he was established in the fruit of non-return. But the removal of all the hair and the realization of Arahantship🔽happened at 10. and the four requisites were supplied to the Order of Bhikkhus as long as they liked. Thus the foundation was laid. 11. Later the Teacher came to Sāvatthi. The Elder saluted the Teacher and said, “Reverend Sir, I wish to test my merit. Give me five hundred bhikkhus.” “Take them, Sīvali.” Taking the five hundred bhikkhus, he set out for the Himalayas. As he went along, 12. secondly the mountain of Paṇḍava,🔽thirdly the river Aciravatī, 13. fourthly the great ocean.🔽“Fifthly the Himalayas, 14. sixthly the elephant Chaddanta,🔽seventhly Gandhamādana, 15. eighthly Revata.” 16. They gave alms for seven days in every place. But on the Gandhamādana Mountain the celestial king Nāgadatta 17. gave them a lump of milk for one day and a lump of ghee for another day during the seven days. 18. The company of monks said, “Friend, neither the cows nor the churning of the milk are seen;🔽where does this come from, celestial king?” “Reverend Sir, this is the fruit of the gift of a lump of milk-rice to the 19. Worthy One Kassapa,” said the celestial king. Later the Teacher, after making the Elder Revata’s reception of him the occasion, 20. placed the Elder in the foremost position among those who had attained the highest gains in his dispensation. 21. The Story of the Elder Vakkali 22. In the tenth story, those who are devoted to faith are those monks who are devoted to faith, who have strong faith. 23. The Elder Vakkali was the foremost of those who were devoted to faith. For the faith of others had to be increased, but the Elder’s had to be diminished. 24. Therefore he was called the foremost of those who were devoted to faith. His name was Vakkali. 25. This is the story of the Elder Vakkali in his previous birth. For he also, in the dispensation of the Buddha Padumuttara, went to the monastery, sat in the outer circle of the congregation, and listened to the Law. Seeing the Teacher set one of the m 26. And he gave alms for seven days, and at the end of seven days he made obeisance to the Buddha and said, “Reverend Sir, by this deed of merit may I become a Buddha in the future, and may this monk become the foremost of those who are devoted to faith 27. and having seen that there was no obstacle to his going forth, he gave his consent and left. 28. He too, as long as he lived, performed good deeds, and after wandering in the heavenly worlds, at the time of our Teacher’s (appearance), 29. he was conceived in a brahmin family in Sāvatthī, and was given the name Vakkalī. When he grew up he learned the three Vedas🔽and the eighteen branches of learning, and when he saw the Ten Powered One wandering in Sāvatthī surrounded by the community 30. he looked at the perfection of the Teacher’s body, and being satisfied with the sight of the perfection of his body, he wandered about with the Ten Powered One. When the Teacher went to the monastery 31. he went to the monastery with him, and stood looking at the perfection of his body. When the Teacher sat down in the Dhamma Hall 32. and taught the Dhamma, he stood in front of him and listened to the Dhamma. He obtained faith 33. and thinking: “If I live in the middle of the household life I will not be able to see the Ten Powered One,” he asked for the going forth, 34. and he went forth in the presence of the Teacher. 35. From that time forth, except when he was eating, he spent the rest of the time standing in a place where he could see the Master.🔽Abandoning all other thought, he spent his time looking at the Master. 36. The Master, knowing that the time was at hand for the ripening of the Elder’s knowledge, spent a long time wandering about in the neighborhood of the Elder, looking at him. 37. Finally, without saying a word to the Elder, he said to himself, “Now his knowledge is ripe; I can instruct him.” Accordingly he said to the Elder, “What have you to do, Vakkali, with this putrid body? He who sees the Law, Vakkali, sees me; 38. he who sees me sees the Law. For by seeing the Law, Vakkali, one sees me; by seeing me one sees the Law.” 39. But even when the Master thus instructed him, the Elder was unable to abandon his thought of looking at the Master, and he was unable to go elsewhere. Paragraphs: $ 0 2 5 11 16 19 21 25 28 35 #

Please segment these sentences into coherent paragraphs: 0. If one gives from time to time, 1. this is called giving but not pāramitā. 2. If one cultivates constant giving, 3. this is called dāna pāramitā. 4. If after giving, one gives rise to regret, 5. this is called giving but not pāramitā. 6. Giving without regret, 7. this is called dāna pāramitā. 8. Bodhisattva-mahāsattvas give rise to a mind of fear regarding wealth and possessions. 9. They joyfully give to the four fears of kings, thieves, water, and fire. 10. This is called dāna pāramitā. 11. If one gives in expectation of reward,🔽this is called giving but not pāramitā. 12. Giving without expectation of reward is called dāna pāramitā. 13. If it is for fear, fame, gain, family affairs, continuity, or the five desires of heaven,🔽it is for the sake of arrogance, 14. it is for the sake of surpassing arrogance, 15. it is for the sake of acquaintances, 16. it is for the sake of future rewards, 17. like the method of trading in a market. 18. Good man. 19. In the great nirvana, such matters 20. are heard for the first time after immeasurable eons. 21. The perfection of morality up to the perfection of wisdom. 22. As extensively explained in the Sutra of Mixed Flowers. 23. The Flower Ornament Sutra. The bodhisattva from the initial generation of the mind seeks merit and good and virtuous friends. 24. Approaching the buddhas, he respectfully makes offerings. 25. Cultivating wholesome roots, 26. practicing the perfection of giving. 27. Difficult to give up, he is able to give. 28. Practicing the perfection of morality, 29. abandoning the palace, retinue, and kingdom, 30. leaving home to study the path, purely cultivating the precepts, practicing the perfection of patience. 31. All sentient beings utter evil words and inflict immeasurable harm. 32. all able to endure and practice the perfection of vigor, 33. cultivating all difficult practices and seeking enlightenment single-mindedly, 34. their minds firm and unretreating, practicing the perfection of meditation, 35. fulfilling the pure perfection of meditation through all skillful means, 36. attaining mastery over all samādhis and ultimately 37. the continuous succession of all samādhi oceans, never ceasing, 38. practicing the perfection of wisdom and being pure, 39. the bodhisattvas' perfect wisdom giving rise to bright and pure wisdom, Paragraphs: $ 0 8 11 18 23 31 #

Please segment these sentences into coherent paragraphs: 0. Always sleeping on ashes, thorns, woven rafters, tree leaves, coarse grass, and cow dung; 1. Wearing coarse hemp clothes discarded in the charnel ground, rags, kapok robes, deer skin, and straw garments; 2. Eating vegetables, lotus roots, oil dregs, cow dung, and fruits; 3. When going for alms, limiting oneself to one house, if the host says there is nothing, one leaves immediately, even if called back one does not look back; 4. Not eating salt, meat, or the five kinds of cow products, always drinking and consuming bran water and boiling water; 5. Observing the precepts of cows, dogs, chickens, and quails, smearing ashes on the body, and letting the hair grow long as a mark; 6. When sacrificing to sheep, first chanting spells and then killing; 7. Serving fire for four months, and for seven days practicing breath control; 8. Offering hundreds of thousands of flowers to the gods, wishing for all desires to be fulfilled through this. 9. Such dharmas that can be causes for unsurpassed liberation have no such place. 10. This is called knowing. 11. What is meant by not seeing? 12. Bodhisattva-mahāsattvas do not see a single person who, practicing such a Dharma, attains correct liberation. This is called not seeing. 13. Furthermore, good sons! 14. Bodhisattva-mahāsattvas both see and know. 15. What is seeing? 16. Seeing that sentient beings who practice this wrong Dharma will certainly fall into hell, this is called seeing. 17. What is knowing? 18. Knowing that sentient beings who are born among humans from hell, if they are able to practice the perfection of giving, and fully possess all the perfections, this person will certainly attain correct liberation. This is called knowing. 19. Furthermore, good sons! 20. Bodhisattva-mahāsattvas also have both seeing and knowing. 21. What is seeing? 22. Seeing permanence, impermanence, suffering, happiness, purity, impurity, self, and non-self, this is called seeing. 23. What is knowing? 24. Knowing that the Tathāgatas definitely do not enter nirvāṇa forever, knowing that the Tathāgata's body is indestructible like vajra, not a body accomplished by afflictions, and also not a body of foul stench and decay, and also being able to know tha 25. Moreover, good sons! 26. Bodhisattva-mahāsattvas also have both knowing and seeing. 27. What is knowing? 28. Knowing that these sentient beings have accomplished faith, knowing that these sentient beings seek the Mahāyāna, these people are with the flow, these people are against the flow, these people are abiding correctly, knowing that these sentient being 29. Those with the flow refer to ordinary beings; 30. Those against the flow refer to from stream-enterers up to pratyekabuddhas; 31. Those abiding correctly refer to bodhisattvas and so forth; 32. Those who have reached the other shore refer to the Tathāgata, the Worthy One, the Perfectly Enlightened One. 33. This is called knowing. 34. What is seeing? 35. Bodhisattva-mahāsattvas abide in the Mahāyāna Mahāparinirvāṇa Sūtra, cultivate the mind of pure conduct, and with their pure divine eye see that sentient beings create unwholesome physical, verbal, and mental actions and fall into the hells, animal r 36. they see that sentient beings who cultivate wholesome actions will, upon the end of their lives, be born in the heavens and among humans; 37. they see that there are sentient beings who go from darkness into darkness, there are sentient beings who go from darkness into light, there are sentient beings who go from light into darkness, and there are sentient beings who go from light into lig 38. Furthermore, good man! 39. Bodhisattva-mahāsattvas also have both knowledge and vision. Paragraphs: $ 0 3 6 9 13 19 25 38 #

Please segment these sentences into coherent paragraphs: 0. You should follow my words. 1. Venerable Sangha, listen! 2. I, so-and-so, request to receive the full ordination from my preceptor, so-and-so; 3. I, so-and-so, now request to receive the full ordination from the Sangha, with so-and-so as my preceptor. May the Sangha rescue me. 4. Out of compassion! 5. Say this three times. After instructing, sit again. 6. The nine precepts teacher informs the preceptor. 7. He should say: 8. Venerable Sangha, listen!🔽This so-and-so, from preceptor so-and-so, requests to receive the full ordination; 9. This so-and-so now requests to receive the full ordination from the Sangha, with so-and-so as the preceptor. 10. If the time has come for the Sangha and the Sangha consents, 11. I will ask about the various difficulties. 12. Announce like this. 13. Ask: 14. If the precepts teacher announces to the Sangha and instructs without one present? 15. Answer: 16. The karma master asks about the obstacles in front of the assembly, and since he was not previously appointed, he must be approved afterwards; 17. The instructor has been appointed by the assembly, and he asks according to the order, so why is it necessary to approve him again; 18. Moreover, he is in a secluded place, not asking in front of the assembly. 19. Question: 20. Why is the instructor appointed alone, but not the preceptor? 21. Answer: 22. The instructor comes out of the assembly to ask about the obstacles, and without being appointed, he has no way to suddenly ask; 23. The karma master asks in the assembly, so he does not need to be appointed. 24. There is further analysis, as explained in the Yi ch'ao. 25. Ten, correctly clarifying the questions. 26. The Vinaya directly asks about the thirteen difficult matters, without any previous circumstances. 27. Now, the tradition before asking about the robes and bowl is the same as the instructor showing the four different names. 28. One should say: 29. Good man, listen! 30. Now is the time for sincerity, the time for the truth. Now I will ask you according to what I have, and you should answer truthfully. 31. The Saṃghabhedavastu says:🔽Here is the corrected and aligned text: 32. If you do not answer truthfully, you will deceive the gods, demons, Brahmins, ascetics, gods, humans, and the Tathāgata and the Saṅgha, and will incur great offenses. 33. Now I ask you about the thirteen difficult matters, the same as what the instructor asked before. 34. But the Saṅgha is afraid that there may be witnesses in private, so in front of the great assembly, I ask you one by one; 35. you should answer me one by one according to what you told him. 36. Have you committed any offenses entailing expulsion? 37. Have you violated a fully ordained nun? 38. Have you received the precepts with a thieving mind?🔽Are you not a heretic who has broken away from the inner teachings? 39. Are you not a eunuch? Paragraphs: $ 0 1 6 13 19 25 28 37 #