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Please segment these sentences into coherent paragraphs: 0. The monk said, 1. Master, don't let your words fall to the ground. 2. The master said, 3. I have been seen through by the superior one. 4. The monk said, 5. How can it be that the colors and patterns are already revealed? 6. The master said, 7. I told you so. 8. Asked, Is the meaning of the patriarchs and the meaning of the teachings the same or different? 9. The master said, 10. A single stroke of ink, two places become dragons. 11. The monk said, 12. In that case, the cold pool is calm and the azure dragon dwells, 13. The jade leaves are luxuriant and the colorful phoenix perches. 14. The master said, 15. First remember Ma Teng, then think of Lu Lao. 16. Asked, The correct order of Magadha is fully upheld today. 17. What is the correct order of Magadha? 18. The master said, 19. Scattering the white clouds, shattering the void. 20. The monk said, 21. In that case, breaking through the Dharma King's battle formation, 22. Smashing the patriarchs' barrier. 23. The master said, 24. You must put in more effort. 25. The monk said, 26. If so, then letting the old horse foal out of the stable for the first time, 27. The sage's arrow is just released from the bow. 28. The master said: 29. It's still not enough. 30. The monk said: 31. Indeed, water cannot wet it. 32. The master said: 33. Who would be willing to turn their head back? 34. The master then said: 35. Where the Dharma King goes, grasses and trees shine. 36. The great ocean surges with waves, and Mount Sumeru trembles. 37. The profound mechanism has not yet been activated. 38. I'm afraid the sleeping clouds are not deep enough. 39. As soon as the great function appears, Paragraphs: $ 0 8 16 25 34 #

Please segment these sentences into coherent paragraphs: 0. He dried all the pots, baked them, and filled the house with them. 1. and taking the various vessels, went to the king’s palace. The king, seeing them, asked, “By whom were these made?” “By me, 2. your majesty.” “I know that they were made by you. Tell me, by whom were they made?” “By my pupil, your majesty.” 3. “He is not your pupil, he is your teacher. You should learn the craft from him. From this day forth 4. let him make vessels for my daughters, and give him a thousand pieces of money.” Having given him a thousand pieces of money, 5. he said, “Give these various small vessels to my daughters.” 6. He took them to the princesses and said, “These small vessels are for you to play with.” They 7. all came. The potter gave only the vessel made for Pabhāvatī by the Great Being to her, 8. and she, taking the vessel, saw in it the reflection of herself, of the Great Being, and of Khujjuttarā. 9. Seeing it, she knew that it was not made by anyone else, but by King Kusa, and being angry, she threw it on the ground, 10. and said: “I have no use for this, give it to those who want it.” Then her sisters, knowing that she was angry, 11. said: “You think that this small vessel was made by King Kusa, it was not made by him, it was made by a potter, 12. take it.” She did not tell them that it was made by him, nor that he had come. The potter, giving the thousand to the Bodhisatta, said: “Dear, the King is pleased with you, from now on 13. you must make vessels for the King’s daughters, I will take them to them.” 14. He (thinking): “As long as I live here I will not be able to see Pabhāvatī,” giving that thousand to him, he went to the King’s chief supporter, 15. the bamboo-worker, and becoming his pupil, for the sake of Pabhāvatī, he made a fan of palm-leaves,🔽and a basket. 16. and the white parasol and the cloth on the floor, and Pabhāvatī herself.🔽Naḷāgiri took all these things and the other articles he had made, and went to the palace. 17. The king, seeing them, asked, “By whom were these made?” and as before gave him a thousand pieces of money, and said, “Give these articles made by Naḷāgiri 18. to my daughters.” Naḷāgiri gave the fan made by the Bodhisatta for Pabhāvatī 19. to Pabhāvatī herself. No one else saw the beauty of the fan, but Pabhāvatī, seeing it, knew that it was made by Kusarājadhītara, 20. and in anger threw it on the ground, saying, “Let those who wish to take it, take it.” The others laughed at her.🔽Naḷāgiri took the thousand pieces of money and gave them to the Bodhisatta, and told him what had happened. 21. The Bodhisatta said, “This is my misfortune,” and gave the thousand pieces of money to Naḷāgiri, and went to the king’s garland-maker. 22. and becoming his pupil, he made various kinds of garlands, and for Pabhāvatī 23. he made a single chaplet of various kinds of flowers. The garland-maker took all these to the palace. 24. The king, seeing them, asked, “By whom were these made?” “By me, your majesty.” “I know that you made these, 25. tell me, by whom were they made?” “By my pupil, your majesty.” “He is not your pupil, 26. he is your teacher, you should learn your craft from him. From this day forth let him make garlands for my daughters, 27. and give him a thousand pieces of money.” And giving him a thousand pieces of money, he said, “Give these flowers to my🔽daughters.” And he gave the chaplet made by the Bodhisatta for Pabhāvatī to her. She, seeing in it various forms, both of herself 28. and knowing that it was made by him, 29. and in anger threw it on the ground. The other sisters laughed at her in the same way. The garland-maker 30. brought a thousand coins and gave them to the Bodhisatta, and told him what had happened. 31. He said, “This is my place of rest,” and gave the thousand coins to him, and went to the king’s cook, 32. and became his pupil. One day the cook, taking the king’s food, 33. gave the Bodhisatta some bone to cook for himself. He cooked it in such a way that 34. the smell pervaded the whole city. The king smelt it and asked, “Do you cook any other meat in the kitchen?” 35. “No, your majesty, but I was given some bone to cook for myself, 36. and that is the smell.” The king had it brought and put a little in his mouth,🔽and 37. and the seven thousand cooks were all thrown into confusion. The king, being greedy for the taste, gave a thousand pieces of money, 38. and said, “Henceforth let him cook the food for you and for my daughters, and let him bring it to you. 39. Let him bring it to my daughters.” The cook went and told the king’s son what had taken place. When the king’s son heard this, Paragraphs: $ 0 6 12 16 20 27 32 37 #

Please segment these sentences into coherent paragraphs: 0. They eat good clothes. 1. Foolish people create much sin. 2. The wise ones like to think. 3. It is laughable that worldly people 4. Are mostly foolish and few are wise. 5. They do not worry about the long road of death. 6. They greedily cling to suffering and afflictions. 7. At night they roam in the realm of ghosts. 8. At dawn they return to the human realm. 9. Suddenly they rise up, pulling each other, squabbling and demanding their share. 10. The poor have no way to get it. 11. They are beaten and whipped by each other. 12. When alive, there is suffering and pain. 13. It is better to die early. 14. Other families laugh at my poverty, my poverty. 15. My poverty is extremely happy. 16. I have no oxen or horses. 17. I do not worry about being plundered by the lowly. 18. Ni fu hu yi gao. 19. Shame and profit are both used to turn away. 20. I have no place to call out. 21. After eating well, I stretch my legs. 22. Ni fu wears brocade robes. 23. Usually bound and wrapped. 24. Poor and suffering, no worries. 25. Grass clothes follow the body. 26. There are many foolish lords. 27. Single body, no children. 28. Extensively greedy, seeking much wealth. 29. Raising slaves, many servants. 30. Waiting for life, calling in front of the gate. 31. Not visiting other neighborhoods. 32. After death, four wooden boards are obtained. 33. A yellow quilt is provided. 34. Money, wealth, and servants are used. 35. Entrusted to others for management. 36. Having money, not knowing how to use it. 37. Empty-handed, entering the capital. 38. Wandering on the path. 39. Bearing the ghost of foolishness. Paragraphs: $ 0 13 18 26 32 #

Please segment these sentences into coherent paragraphs: 0. The chapter on miscellaneous rules 1. The monks’ rules and their analysis 2. The second section 3. The section on the offense entailing suspension 4. How many kinds of offenses does one commit in relation to having sexual intercourse?🔽One commits four kinds of offenses: 5. if one has sexual intercourse with a visible genitals, one commits an offense entailing expulsion;🔽if one has sexual intercourse with genitals that are mostly visible, one commits a serious offense;🔽if one inserts the penis into the mouth, which is a 6. if one inserts the penis into the anus, one commits an offense entailing confession. 7. One commits these four kinds of offenses in relation to having sexual intercourse. 8. How many kinds of offenses does one commit in relation to stealing? 9. One commits three kinds of offenses: 10. if one steals what is worth five māsaka coins or more, one commits an offense entailing expulsion; 11. If he steals more than one māsaka coin but less than five māsaka coins in value, he commits a serious offense. 12. If he steals one māsaka coin or less than one māsaka coin in value, he commits an offense of wrong conduct. 13. Because of stealing, one commits these three kinds of offenses. 14. Because of intentionally killing a human being, how many kinds of offenses does one commit? 15. Because of intentionally killing a human being, one commits three kinds of offenses. 16. If, aiming at a human being, one digs a pit, thinking, “They will fall in and die,” one commits an offense of wrong conduct. 17. If, after falling in, the person experiences pain, one commits a serious offense.🔽If the person dies, one commits an offense entailing expulsion. 18. Because of intentionally killing a human being, one commits these three kinds of offenses. 19. When falsely and without reason making an earth-tremor claim, how many kinds of offenses does one commit? 20. When falsely and without reason making an earth-tremor claim, one commits three kinds of offenses: 21. if, being desirous and greedy, one falsely and without reason makes an earth-tremor claim, one commits an offense entailing expulsion; 22. if one says, “The monk who is staying in your dwelling is perfected,” and the other understands, one commits a serious offense; 23. if the other does not understand, one commits an offense of wrong conduct. 24. When falsely and without reason making an earth-tremor claim, one commits these three kinds of offenses. 25. The four rules entailing expulsion are finished. 26. The chapter on offenses entailing suspension, etc. 27. When emitting semen by means of effort, how many kinds of offenses does one commit? 28. When emitting semen by means of effort, one commits three kinds of offenses: 29. if one intends and makes an effort, and semen is emitted, one commits an offense entailing suspension; 30. If she intends and makes effort, but does not emit semen, she commits a serious offense.🔽For the effort there is an offense of wrong conduct. 31. After making effort, she commits three kinds of offenses in relation to the emission of semen: 32. In relation to making physical contact, how many kinds of offenses does one commit? 33. In relation to making physical contact, one commits five kinds of offenses:🔽If a lustful nun consents to a lustful man touching her below the collar bone but above the knees, she commits an offense entailing expulsion. 34. If a monk touches a human female sexually, he commits an offense entailing suspension.🔽If he touches what is connected to her body, he commits a serious offense. 35. If he touches what is connected to his own body, he commits an offense of wrong conduct. 36. For every finger snap, she commits an offense entailing confession. 37. In relation to making physical contact, one commits these five kinds of offenses. 38. In relation to speaking indecently to a woman, how many kinds of offenses does one commit? 39. if he praises or disparages with reference to the anus or the vagina, he commits an offense entailing suspension;🔽if he praises or disparages with reference to the area below the collar bone but above the knees, except for the anus and the vagina, he Paragraphs: $ 0 4 8 14 19 25 27 32 38 #

Please segment these sentences into coherent paragraphs: 0. “Lord, what if a monk touches with his body a woman of another kind of being? 1. What is the offense?” 2. “It is a serious offense.” 3. “Lord, is there a case where a monk touches with his body and it is not a pārājika offense?” 4. “There is. It is a serious offense for one who has previously committed an offense, for one who lives by stealing, for one who is a hermaphrodite, for one who is a paṇḍaka, and for one who has caused a schism in the saṅgha.🔽It is an offense of wrong 5. “It is an offense of wrong conduct for a monk to touch a woman with any part of his body other than his genitals.” 6. Just as it is a partial defeat for a monk, it is also a partial defeat for one who has received the precepts. 7. For a nun who touches a man with her body, 8. it is a defeating offense. 9. For a probationary nun, a novice monk, or a novice nun, 10. it is an offense of wrong conduct.🔽The summary: 11. Speech, body, secluded, mantra,🔽and because of another, and because of another, and emanation,🔽messenger, letter, and sign language,🔽and accusing another, and series,🔽and sharing, and neuter, and male, 12. and female neuter, and beautiful, and sinful. 13. The venerable Upāli asked the Blessed Buddha, 14. words that are not spoken by the noble ones,🔽words that are coarse, vulgar, and indecent, 15. words that describe sexual intercourse, 16. words that are like those used by a man to a young woman, 17. then that is a serious offense for the Sangha.’ 18. “Lord, if a monk from the central region uses corrupting words with a woman from the central region, but in the language of the border regions, 19. and the woman from the central region does not understand the language of the border regions, 20. what is the offense?” 21. “It is a serious offense.” 22. “If a monk from the border regions uses corrupting words with a woman from the border regions, but in the language of the central regions, 23. What if a woman from a border region does not understand the language of a woman from a central region? 24. What is the offense? 25. A serious offense. 26. What if a woman from a border region uses words that are coarse in a border region language to a woman from a central region, 27. and the woman from the central region does not understand the language of the border region? 28. What is the offense? 29. A serious offense. 30. What if a man from a central region uses words that are coarse in a central region language to a woman from a border region, 31. and the woman from the border region does not understand the language of the central region? 32. What is the offense? 33. A serious offense. 34. “What if a monk uses physical expressions to show coarse words to a woman?” 35. What is the offense? 36. A serious offense. 37. “Lord, if a monk, in a secluded place, with the perception of a secluded place, speaks words of depraved conduct to a woman, 38. what is the offense?” 39. “There is an offense entailing suspension.” Paragraphs: $ 0 3 6 10 13 18 22 26 30 34 37 #

Please segment these sentences into coherent paragraphs: 0. Here, the words You are sinful! and so on are expressed and individually connected. 1. If one says the words of depravity with a mind that has depravity, it is a grave offense. 2. Whatever form is applied, by the depravity of that form, even if one speaks with just a little frivolity, it should be understood as always being a grave offense. 3. It is not due to being completely attached, and that also applies to those who have the ability. 4. This is the chapter on the request for the third remaining in the Saṅgha. 5. So too, if one speaks to a woman who has the nature of magical transformation, it is a serious offense. 6. The word “so too” is used to indicate that the rest of the passage is to be understood in the same way as the previous passage on serious offenses. 7. One who has the nature of magical transformation is one who has the nature of magical transformation. 8. If one speaks to a woman who has the nature of magical transformation, it is a serious offense. 9. Here, the mind is frightened 10. because it is impossible for one of low attachment to go to a place of higher attachment, and because one sees the power of the offense. Therefore, it is a serious offense. 11. So too means that all of this should be understood as in the previous passage on serious offenses. 12. Sister, give me what you like. 🔽 What do you like?🔽Sister, I like you. 🔽Sister, give me water, food, soup, and something to eat. 🔽You are all of those. 🔽 What do you like?🔽Sister, I like you. 13. What do you like?🔽Sister, I like you. 🔽 What do you like?🔽Sister, I like you. 🔽 What do you like?🔽Sister, I like you. 🔽 What do you like?🔽Sister, I like you. 🔽 What do you like?🔽Sister, I like you. 🔽 What do you like?🔽Sister, I like you. 🔽 What do y 14. What do you like?🔽Sister, I 15. The phrase give it to me is to be applied to each of the three, food, etc. 16. The phrase you yourself are . . . is to be applied to each of the four, water, etc.🔽The four statements are: Give me water, aunt, You yourself are water, aunt, up to Give me food, sister, You yourself are food, sister. 17. These four statements are 18. a grave offense.🔽If one says to a prostitute, May you be my donkey, and to a monk, May you be my father, 19. the phrase may you be . . . is to be applied to each of the two. 20. The expression you should practice the practice of alms-begging means that you should practice this practice of the alms-begger, i.e., the practice of one who is conscious of the alms-begging. 21. The expression put the log in means put the log in the water. 22. The expression he speaks of the defilement means that he speaks of the defilement of the log, i.e., of the log's nature. The expression he speaks of the defilement is a hyper-Sanskritism for the Prakrit word ukkhitta, which means he speaks. 23. Why is it not a downfall to speak of the defilement of the log? Because there is no attachment to the words. But it is a downfall to speak of the defilement of a monk, because there is attachment to the words. The expression he speaks of the defileme 24. The expression he speaks of the defilement means that he speaks of the defilement of the monk, i.e., of the monk's nature. The expression he speaks of the defilement is a hyper-Sanskritism for the Prakrit word ukkhitta, which means he speaks.🔽The exp 25. Therefore, it is said, “if one praises one’s own sexual activity.” 26. If one has the ability to understand the meaning of a woman, then this is what is referred to by the word “her” here. This should be recalled as previously explained. 27. Praising is the practice of what is good with regard to what is wrongly accomplished. 28. Or, if one thinks, “This accomplishment is supreme,” etc., then one should abandon the wrong accomplishment, because it is inferior. Thus, it is established as a downfall. 29. If one speaks of one’s own sexual activity, and if one engages in speaking of the world, then there is an offense entailing suspension for the speaker. 30. Even for one who is eloquent, it is the same, because it is just a single moment. 31. Therefore, the expression “copulation” should be understood as a component of the offense entailing suspension because it refers to the act of going to another.🔽The expression “the meaning of which is to rejoice in praise” is similar to that. 32. Here, a woman who is a rival wife, who is living in a state of conflict with her, praises the monk who has served her, saying, “This is the best service to the noble ones, 33. because you, a monk who is endowed with moral discipline, and so on, have praised me.” 34. One should view the one who says, This is the way it is, as if praising it, in the sense of rejoicing in it. 35. Here, the meaning is the offense of the main part itself. 36. Therefore, if one repeats it, it is said, If one repeats what is said by that one who is praised as the best of those who are served, etc., then one repeats it for the sake of the monk. 37. That praise does not exist, so it is repeated from that. 38. In that case, later on, it is said, One who speaks like that is called a repeater, and that is included in this. 39. If one does not engage in sexual activity with that person, it is called engagement. Paragraphs: $ 0 4 9 12 15 20 25 29 32 39 #

Please segment these sentences into coherent paragraphs: 0. and former teachers as well. 1. They are worthy of gifts from their child, 2. Out of compassion for the world. 3. Therefore the wise should honor them,🔽and respect them, 4. with food and drink,🔽clothes and bed,🔽massage, bathing, 5. and washing their feet.🔽The wise, in serving their parents, 6. are praised right here in this life, 7. and after death, they rejoice in heaven.”🔽The first section for recitation on the mother is finished. 8. The Book of the Sixes 9. With Ānanda 10. Then Venerable Ānanda went to the Buddha, bowed, sat down, and said, 11. “Sir, could a monk attain such a state of concentration that there would be no I-making, my-making, or underlying tendency to conceit in regard to this conscious body, or in external phenomena, or in both? 12. and having attained that liberation of mind, liberation by wisdom, he dwells in it.” 13. “It’s possible, Ānanda, that a monk attains such a concentration of mind that in this body with its many kinds of materiality, 14. in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, he does not perceive anything that is self. 15. and having attained that liberation of mind, liberation by wisdom, he dwells in it.” 16. “But, Lord, how is it that a monk attains such a concentration of mind that in this body with its many kinds of materiality, 17. in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, he does not perceive anything that is self? 18. and having entered upon it, he would dwell in it: that is the liberation of mind, that is the liberation by wisdom, in which these conceivings, these obsessions do not exist.’ 19. “Here, Ananda, a bhikkhu considers thus: 20. ‘This is peaceful, this is sublime, that is, equanimity.’🔽“It is possible, Ananda, that a bhikkhu here might attain such a concentration of mind that in this body with its many components, in this contingent consciousness, I-making, mine-making, and 21. and that he would not conceive anything internally or externally. 22. And it was in reference to this, Ananda, that I spoke the Dhamma in brief in the Parayana in the Questions of Punnaka: 23. ‘Having understood the higher and lower in the world, 24. he who has no more excitement anywhere in the world, 25. peaceful, dust-free, secure, without sorrow, 26. he has crossed over, I say, birth and old age.’🔽The second section on brief expositions is finished. 27. The Book of the Tens 28. The Devadūta Sutta🔽Then Venerable Sāriputta went to the Buddha, bowed, sat down, 29. and the Buddha said to him, 30. “Sāriputta, I could teach the Dhamma in brief,🔽I could teach the Dhamma in detail, 31. I could teach the Dhamma in brief and in detail, 32. but those who understand are hard to find.” 33. “Now is the time, Blessed One! Now is the time, Happy One! 34. the Fortunate One teaches the Dhamma in brief, or teaches the Dhamma in detail, or teaches the Dhamma in brief and in detail. 35. There will be those who understand the Teaching.” 36. “Therefore, Sāriputta, you should train yourselves like this: 37. ‘In this body with its consciousness, there will be no conceiving, 38. no conceiving of the external, and no conceiving of the external and internal together.🔽And we will enter and remain in that liberation of mind, liberation by wisdom, 39. where this conceiving, this conceiving of the external, and this conceiving of the external and internal together cease without remainder.’ Paragraphs: $ 8 10 16 19 27 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. This is the reason why I spoke thus. 1. When a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the whole world, his mind shrinks away from the world’s beautiful things, turns back from them, rolls away from them, and is riot drawn toward them, diverted, and 2. Just as a ball of string when thrown goes as far as the string unwinds,🔽so too, when a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the whole world, his mind shrinks away from the world’s beautiful things, turns bac 3. He becomes indifferent and apathetic. 4. or if aversion or hostility does not subside, 5. then he should understand: ‘I have not developed the perception of non-delight in the entire world; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ 6. Thus he is clearly comprehending in regard to himself. 7. But if, when he brings to mind the perception of non-delight in the entire world, his mind enters into that perception, acquires confidence, settles upon it, and becomes resolute, 8. then he should understand: ‘I have developed the perception of non-delight in the entire world; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.’ 9. Thus he is clearly comprehending in regard to himself. 10. ‘The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, brings great fruit and brings great benefit. It ends with the deathless, has the deathless as its consummation and its goal.’ 11. This is the purport of what was said by the Blessed One.🔽‘The perception of inconstancy, bhikkhus, when developed and cultivated, brings great fruit and great benefit. It ends with the deathless, has the deathless as its consummation and its goal.’ 12. So it was said. 13. And with reference to what was this said?🔽“Bhikkhus, when a bhikkhu often dwells with a mind accustomed to the perception of inconstancy, his mind shrinks away from gain, honour, and praise; it does not incline towards them, it does not launch out to 14. Just as a cock’s feather or a piece of sinew, thrown into a fire, shrinks away from it, draws back from it, turns away from it, rolls away from it, so it is with a bhikkhu’s mind that often dwells with a mind accustomed to the perception of inconstan 15. In the same way, when a bhikkhu often dwells with a mind accustomed to the perception of inconstancy, his mind shrinks away from gain, honor, and praise; it does not incline towards them, does not move towards them, does not launch out towards them, 16. “If, when a bhikkhu often dwells with a mind accustomed to the perception of inconstancy, his mind inclines to gain, honor, and praise, or if he does not turn away from them, 17. he should understand: ‘I have not developed the perception of inconstancy; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.’ 18. Thus he clearly comprehends this. 19. “But if, when he often dwells with a mind accustomed to the perception of inconstancy, 20. his mind shrinks away from gain, honor, and praise; if it does not incline, move, or launch out towards them, and if equanimity or disenchantment settles upon them, 21. A monk should understand this: ‘The perception of inconstancy has been well developed by me. I have developed it and pursued it. I will develop it and pursue it further.’🔽In this way he is aware of it.🔽‘Monks, the perception of inconstancy, when deve 22. A monk should understand this: ‘The perception of inconstancy has been well developed by me. I have cut off proliferation. I have removed desire and lust. I have removed desire and lust. I have removed desire and lust. I have removed desire and lust. 23. If, when a monk often dwells with a mind accustomed to perceive the impermanence of things as suffering, 24. he is not filled with urgency, does not experience the urgency of escape, then he should understand this: ‘I have not developed the perception of the impermanence of things as suffering. I have not penetrated it. I have not made it familiar. I have n 25. He understands: ‘My perception of pain in the impermanent has been developed. There has been an improvement in me through surmounting that perception. I have attained a distinction in knowledge and vision worthy of the noble ones. I have attained the 26. Thus he is aware of it therein. 27. ‘Perception of pain in the impermanent, developed and cultivated, if pursued and frequently practiced, is of great fruit and great benefit, culminating in the deathless, having the deathless as its consummation.’ 28. So it was with reference to this that it was said: ‘Perception of pain in the impermanent, developed and cultivated, if pursued and frequently practiced, is of great fruit and great benefit, culminating in the deathless, having the deathless as its c 29. ‘Perception of non-self in what is painful, bhikkhus, developed and cultivated, if pursued and frequently practiced, is of great fruit and great benefit, culminating in the deathless, having the deathless as its consummation.’ So it was said. 30. And with reference to what was this said? 31. “Bhikkhus, when a bhikkhu often dwells with a mind accustomed to the perception of non-self in what is painful, his mind shrinks away from the occurrence of thoughts connected with self; 32. his mind goes out to the occurrence of thoughts connected with non-self;🔽his mind goes out to the occurrence of thoughts connected with non-self; his mind goes out to the occurrence of thoughts connected with non-self; his mind goes out to the occurr 33. If, when a monk usually lives with a mind that is full of the perception of non-self in what is suffering, 34. his mind is free from the conceit ‘I am’ in regard to this conscious body and in regard to all external signs, 35. and it is steady, settled, unified, and concentrated in samādhi, 36. then he should understand this: ‘I have developed the perception of non-self in what is suffering. There has been an improvement in me. I have attained the fruit of development.’ 37. In this way he is aware of it. 38. But if, when a monk usually lives with a mind that is full of the perception of non-self in what is suffering, 39. his mind is free from the conceit ‘I am’ in regard to this conscious body and in regard to all external signs, Paragraphs: $ 0 10 13 23 29 33 #

Please segment these sentences into coherent paragraphs: 0. 2. Commentary on the Laṅkāvatāra Sūtra, Fascicle 9 1. At that time the World Honored One spoke a verse, saying: The foolish discriminate conditioned dharmas as empty, impermanent, and momentary, 2. Discriminating the meaning of 'moment' is like a river, a lamp, and a seed. All conditioned dharmas are like illusions and dreams. Foolish people falsely imagine and give rise to the view of permanence. The Buddha explains to them that they are empty 3. All dharmas are unborn, quiescent, and without activity. The natures of all things are all detached. This is the meaning of 'moment.' 4. Because all dharmas flow and turn in a moment, they definitely have no self-nature. Because they have no self-nature, they are precisely unborn. If they were not unborn, then they would not flow and turn. One who accords with the unborn will only th 5. Therefore the Vimalakīrti-nirdeśa Sūtra says: Non-arising and non-ceasing is the meaning of impermanence. 6. Arising without interval is ceasing. It is not explained for foolish ordinary beings. This is the dharma of continuous moments. The various destinies arise from discrimination. 7. The so-called phenomena of birth are precisely the characteristics of non-birth and quiescent extinction. Because the foolish do not believe, one cannot speak for the foolish. 8. Here, if one calculates that there are definitely momentary and continuous phenomena, then there is the arising of the six destinies' delusions. 9. Ignorance is its cause, and the mind then arises from that. When one is not yet able to understand form, what is there to abide in the middle? 10. It clarifies that the deluded mind and consciousness arise from that ignorance. 11. If the deluded mind has not yet arisen, and when one is not yet able to discriminate form, there is no dharma in the middle, so what is there to abide in? 12. The uninterrupted continuity ceases, and a different mind arises. When not abiding in form, what is there to be the object and give rise to [the mind]? 13. It says that the uninterrupted continuity of the previous moment ceases, and the subsequent moment arises in continuity. If not abiding in form, there is no object, then there is no arising. 14. If the mind arises taking that as its object, its cause is then false. The false cause does not establish its essence, so how can there be momentary cessation? 15. The subsequent thought arises from the place where the previous thought ceases, therefore it is not truly caused. 16. Since the cause is false and the substance is not established, it is called non-arising, therefore it cannot be said to be momentary destruction. 17. The practitioner's samādhi, vajra, Buddha's relics, and the palace of the Ābhāsvara Heaven are indestructible things in the world. 18. In response to ordinary people's false calculations of all dharmas being momentary, it is said that these samādhi dharmas and so forth are not momentary. 19. The Tathāgata's perfect wisdom and the bhikṣus' realization of the inherent nature of all dharmas is permanent. How can you see them as momentary? 20. The Tathāgata's correct wisdom is fulfilled, and the bhikṣus realize the true nature of the dharmas of the eight grounds. How can you see them as momentary or non-momentary? 21. Why are the colors of mirages, illusions, and so forth not momentary? 22. The great elements have no real nature. How can you say they are creators? 23. Not understanding that all dharmas are like illusions and dreams, they grasp at various distinct forms and characteristics that do not abide for a moment. 24. What do you say is not so? 25. The great elements are false and have no real self-nature, so they cannot be said to be creators. 26. This verse should be before the chapter on the six perfections, but I fear it is a mistake in the translation. 27. Chapter 15: Transformation (9) Chapter 15: Transformation, the fifteenth chapter. Because the Buddha's responsive transformations teach the Dharma according to the circumstances, the meaning is difficult to understand. Therefore, Mahamati briefly rai 28. Therefore, the Lotus Sutra says, Although various paths are taught, in reality it is for the One Vehicle. 29. At that time, Bodhisattva-Mahasattva Mahamati... to the prediction of supreme, perfect enlightenment. 30. As stated in the previous chapter, The sravakas and pratyekabuddhas are attached to nirvana and seek their own happiness. By practicing the six perfections, they do not attain Buddhahood. 31. Why is it so? 32. In the section on the indeterminate type, it says, The śrāvakas who abide in the bliss of samādhi will ultimately attain the body of the Tathāgata. 33. They are no different from the bodhisattvas. 34. Since there are three vehicles among the five types of spiritual potential, and the vehicles they ride are not the same, why does the section on entering cessation say, Bodhisattvas of the six stages and śrāvakas and pratyekabuddhas enter the samādhi 35. The version translated by Guṇabhadra has the eight characters they are no different from the bodhisattvas. 36. Since there is a response text below this, it is feared that it was simply omitted. 37. Why is it also said that sentient beings who will not attain parinirvāṇa can attain buddhahood? 38. The chapter on moments says that the seven consciousnesses do not transmigrate, do not experience suffering and pleasure, and are not the cause of nirvāṇa. 39. The seven consciousnesses are the consciousnesses of all sentient beings. 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Please segment these sentences into coherent paragraphs: 0. If one plants a seed in dry earth, or if one pours hot liquid on it, or if one pulls it up with a hoe, or if one damages it, it is as before. 1. If a monk cuts down a tree with one method, there is one offense of wrong conduct and one downfall. 2. If he cuts down many trees with one method, there is one offense of wrong conduct and many downfalls. 3. As with one or two methods, so it is with three or many methods. 4. Flowers, leaves, and tree branches are to be applied as above. If one cuts down a green tree, it is a downfall. 5. If it is dry, it is an offense of wrong conduct.🔽If one pulls up a dry tree from the water, 6. or if one pulls up a mushroom or a plant, it is a downfall. 7. The story of the slander is as follows: 8. At that time, the Venerable Chudapanthaka was distributing seats and food to the Sangha. 9. At that time, the two friends, Dhaniya and Upatissa, did not get any food or lodging because of their ugliness. 10. Later, they said, “We have been tormented by him.” 11. Later, in front of Upali, they said, “You have been appointed to distribute the bedding, 12. and you torment us like Chudapanthaka.” Upali said, “You two should not say that. The Venerable Chudapanthaka is praised by the Buddha as the best at arranging bedding.” 13. When they heard this, 14. The Buddha said, Let it be counted as slander by both the request and the action. 15. Even though it was counted as slander in that way, again and again, the name of Ghaṭikāra's son was not mentioned, but some monks said, They are doing this to us in secret, and they slandered him behind his back and in his presence.🔽 The Buddha said, 16. Slandering and backbiting means that if one speaks words with the intention to slander, one commits an offense. 17. The offense is that even though the Saṅgha has counted a monk as slander, if that monk slanders or backbites the actions of the twelve individuals, he commits an offense for each instance. 18. If one mocks those who have been appointed to the twelve types of monk’s duties, even though they have been assigned to the number of those who do the work, one commits an offense.🔽If one mocks those who do the work, even though they have not been ap 19. If one mocks those who do the work, even though they have not been appointed to the number of those who do the work, one commits an offense. 20. The basis for the story of the monks who give the wrong answer to an order is in the grove of the people of Kauśāmbī. 21. At that time, the venerable Mohavaśa had committed an offense, but he did not make amends for it in accordance with the Dharma. 22. “Monks who wish to benefit and wish for happiness should confess the downfall, venerable one.” 23. “I see the downfall that has occurred in you.” 24. “You see it, so you have the downfall.” 25. “In our family, there is the attainment of awakening.🔽In your family, there is no attainment of awakening, since you have gone forth from a different family.” 26. Since he was arrogant and gave a wrong answer, he was counted as having committed the downfall through the two actions of requesting and giving instructions. 27. “Then, there are five downfalls through speaking. 28. For example, it is like a bird in the forest that is caught by its own sound. 29. From now on, whatever anyone says, I will not speak. And so, when others who are celibate and who desire benefit and happiness accuse him, saying, You have fallen! he is counted as one who does not respond because he does not speak. 30. However, he is repeatedly exhorted, Do not speak falsely, and Do not respond falsely. 31. He is instructed in the training of the Vinaya, not being allowed to respond falsely. 32. Responding falsely to an instruction means, having the intention to respond falsely to an instruction, one makes it known to others with words. 33. If he is asked, Did you see the monks carrying the begging bowls? and he says, I saw them walking on foot, he commits an offense. 34. If he is asked, Did you see the sugar cane and the grass? and he says, I saw them go elsewhere, he commits an offense. 35. If he is asked, Did you see the man being led away to be executed? and he says, I did not see him, thinking, I have compassion for him, or thinking, The composite is selfless, he is not at fault. 36. The basis for the rule that it is not permitted to sit on a high seat of the Sangha in the open is in Śrāvastī. 37. The monks had set up the seats and beds of the community in the open air and had not put them away. A householder invited the monks to a meal, but the Blessed One, wishing to inspect the beds and seats, did not go there. 38. The monks saw that under the beds and seats, clouds of different colors had gathered and were about to rain heavily. They thought, “Alas! The faithful benefactor gives as much flesh and blood as is needed, but the monks use it without restraint.” 39. They swept the beds and seats and the seats of the Blessed One and put them away inside. Paragraphs: $ 0 7 15 20 25 32 36 #

Please segment these sentences into coherent paragraphs: 0. Life span is also like this. The past seven hundred years is short, and now doubling it is long. But there is no separate length continuing shortness to form length, no different from the three zhang being short and coarse, and today doubling it is l 1. This is the meaning of the school that there is no separate length. 2. Now, the three meanings of the cause are all revealed within the one sentence, not within the three sentences that are opened up; 3. The three meanings of the effect are all revealed within the distant sentence, not within the near sentence that is opened up. 4. The Dharma is not a standard, therefore it is called the Dharma. The Dharma is the self-nature, clarifying that each of the wonderful dharmas has its own essence. 5. However, the Dharma is generally vague and lacks specific causes and effects. It is clear that the cause is also the Dharma and the effect is also the Dharma, so we know that this Dharma is the wondrous cause and wondrous effect. 6. Since this stage takes cause and effect as its essence, it borrows the lotus flower as a metaphor. 7. The sūtra is interpreted as meaning the Dharma and permanence. 8. If the original Sanskrit is fully preserved, it should be called Saddharmapuṇḍarīka-sūtra. 9. In foreign countries, saddharma means wondrous; 10. In India, it is translated as dharma; 11. In Hu language, it is called puṇḍarīka, which means lotus flower in this land; 12. In foreign countries, it is called sūtra, which corresponds to sūtra in this land. 13. Now, the sound of this land is fully preserved, so it is called the Wondrous Dharma Lotus Sūtra. 14. The reason why we know that wondrous translates saddharma is that it is simply good. However, since evil is the crude and vulgar Dharma, goodness is precisely the exquisite and precious Dharma. It is like praising and singing saddharma, which is sing 15. It is also said that the Sanskrit word dharmaratna corresponds to the Dharma Jewel among the Three Jewels. In foreign countries, it is called dharmaratna, which in this language means Dharma Jewel. 16. The Mahāprajñāpāramitā Śāstra says: 17. In foreign countries, it is called padma, which in this land is called lotus flower. 18. Since sūtra is a foreign language, when the sūtras were first translated, the word sūtra was used to replace sūtra. 19. However, since sūtra is interpreted as meaning Dharma and constant, the Mahāprajñāpāramitā Śāstra explains sūtra as having five meanings: 20. 1. Origination, 2. Subtle development, 3. Springing forth like a fountain, 4. Plumb line, 5. Flower garland. 21. Among the five meanings, there are springing forth like a fountain and plumb line. The two meanings are now taken to correspond to the constant Dharma. 22. What is it? 23. The fountain is inexhaustible, which corresponds to the meaning of permanence; 24. The function of a plumb line is originally to remove crookedness and obtain correctness. If it is correct and not crooked, it can be used as a standard. This corresponds to the meaning of the Dharma. 25. Explaining the meaning of the sūtra in a crooked way is as described in the Record of the Meaning of the Mahāparinirvāṇa Sūtra. 26. If we discuss in a general way the differences in the titles of various sūtras, we can briefly describe five types of what we have seen. 27. What are they? 28. First, sūtras that single-mindedly take the Dharma as their title; 29. Second, sūtras that single-mindedly take people as their title; 30. Third, sūtras that take both people and the Dharma as their title; 31. Fourth, sūtras that only take parables as their title; 32. Fifth, sūtras that take both the Dharma and parables as their title. 33. As for those that single-mindedly take the Dharma as their title, it is the perfect and ultimate Buddha-fruit Dharma of the Mahāparinirvāṇa Sūtra. Therefore, we know that it single-mindedly takes the fruit Dharma as the title of the sūtra. 34. As for those that single-mindedly take people as their title, they are the Sūtra of the Four Heavenly Kings and the Sūtra of Dhṛṭaka. 35. As for those that take both people and the Dharma as their title, they are the Vimalakīrti Sūtra and the Śrīmālā Sūtra. 36. But the one that uses a metaphor to represent the sūtra is the Axe Handle Parable Sūtra mentioned in the Satyasiddhi Śāstra. 37. The one that uses both the Dharma and a metaphor is this Lotus Sūtra itself. Above it brings out the wonderful Dharma, and below it uses the lotus flower as a metaphor. Because of this, it is able to clearly illustrate the meaning of cause and effect 38. The various species born from water and land are mixed and limitless, but now specifically taking the lotus flower born from water as a metaphor for cause and effect, this flower is not present, but once present, the flower and fruit must be together 39. Investigating the main purport of various sūtras, it can be summarized into three: Paragraphs: $ 0,4,8,16,22,26,33,39 #

Please segment these sentences into coherent paragraphs: 0. The essence of dhāraṇī is the perfection of one’s own and others’ aims, which is the inseparability of emptiness and compassion. 1. It is emptiness with the essence of compassion. 2. The last two are the three kinds of dhāraṇī, because the Commentary on the Gateway to the Infinite Dhāraṇī says: 3. Dhāraṇī is threefold, because it is a retention. 4. It is the retention of meaning, words, and both.🔽It is a retention because it retains 5. from degeneration and from loss. 6. The divisions are three: 7. the dhāraṇī of meaning, the dhāraṇī of words, and the dhāraṇī of both. 8. The dhāraṇī of meaning is from “Homage to the Three Jewels” up to “Amṛtakuṇḍali, gather the earth!” 9. This is clear in other commentaries on this tantra. 10. The dhāraṇī of words is from “Namo ratnatrayāya” up to “Amṛte hūṃ phaṭ.” 11. The dhāraṇī of both is 12. mixing the name and meaning together. 13. It is retaining the sound and meaning together. 14. Moreover, the vowels such as a are called the dhāraṇī of meaning. 15. The consonants such as ka are called the dhāraṇī of words. 16. The nonduality of a and ka is called the dhāraṇī of both. 17. Because it is a degeneration from the good, 18. it is a dhāraṇī because it retains. 19. Thus it is said. 20. The cause for attaining liberation and high status 21. is the samaya of the Secret Mantra, the Vinaya vows of the śrāvakas, and the aspiration and application bodhicitta of the bodhisattvas. 22. If one degenerates from those, one will go to the lower realms. 23. Having performed the perfect ritual of this deity, 24. one should restore any damaged samaya and so on. 25. Since one is not allowed to go there, 26. it is said to be “seized.” 27. Alternatively, since it holds many words of meaning, it is dhāraṇī. 28. In the Vajraśekhara, since it supports all virtuous dharmas, it is dhāraṇī. 29. Alternatively, since it means “not forgotten,” it is called dhāraṇī.🔽Homage to all buddhas and bodhisattvas. 30. As for the word “buddha,” 31. Having abandoned all the afflictive obstructions and the obstructions to omniscience, 32. he has awakened from the sleep of ignorance. 33. For example, it is like a person who has awakened from sleep. 34. As for expanded, 35. it is said that because his wisdom has expanded to all objects of knowledge, it is expanded. 36. For example, it is like a fully bloomed kumuda flower. 37. It is the perfection of abandonment and wisdom. 38. Since all faults have been purified and all good qualities have been perfected, it is enlightenment. 39. Since it is the thought of the benefit of migrating beings, it is thought. Paragraphs: $ 0 2 6 14 17 20 29 30 #

Please segment these sentences into coherent paragraphs: 0. The scent will be on the forehead. 1. I blessed the offering and the offering. 2. I will recite a verse that will make you happy. 3. The pride of the gods. 4. His body encircles him in the ten directions. 5. He held incense and a bell. 6. The rest of the world is in the same place. 7. I asked the hero, the yogi. 8. This is my name. 9. The mandala of Vajradhara is asked. 10. I offer you the best of all in this world, and this is the best of all the accomplishments. 11. He was sitting in the center of a great platform. 12. Or, perhaps, think that they are there. 13. The best friend of the successful ones is the one who promises. 14. The four goddesses enter the meditative absorption. 15. The one who is properly endowed with the right means. 16. All the tathāgatas are at peace. 17. It is the abode of all tathāgatas. 18. All phenomena are selfless. 19. I will explain the sacred mandala. 20. All the signs are perfect. 21. All that is not a characteristic is relinquished. 22. The supreme form of the supreme is the supreme mandala. 23. The supreme peace comes from the Dharma. 24. The practice of wisdom. 25. The supreme of all excellent words, the sacred mandala. 26. The great mind of all the heroes. 27. It is pure in nature and immaculate. 28. The wheel of the mind of Samantabhadra. 29. I will explain the sacred mandala. 30. The smell of the sparkles is the result of this. 31. He will rest on the platform. 32. In the center is a square square lotus. 33. And the moon will be in the center of the place. 34. Then, in a moment, he said, I am the one who has the power to make the world go round. 35. The wheels that move through the sky. 36. I will put them on a cushion. 37. The wheel of wisdom is called. 38. The four seal sealings are the indivisible seal. 39. The three vessels are blessed by the mantra. Paragraphs: $ 0 7 11 14 18 24 30 34 #

Please segment these sentences into coherent paragraphs: 0. Numbered Discourses The Great Chapter🔽Wealth 1. Dear (1) 2. Thus have I heard. 3. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. 4. There the Buddha addressed the mendicants: 5. “Mendicants!” 6. “Venerable sir,” they replied. 7. The Buddha said this: 8. “A mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. 9. What seven? 10. A mendicant is greedy for gain, respect, and fame; they are shameless and without fear of wrongdoing; they have bad desires and wrong view. 11. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. 12. A monk who has seven qualities is dear and beloved to his fellow monastics, respected and admired. 13. What seven? 14. Here, a monk is not greedy for gains, honors, or popularity; he has a sense of conscience and shame; he is content; and he has right view. 15. A monk who has these seven qualities is dear and beloved to his fellow monastics, respected and admired.”🔽The first section for recitation on the one dear and beloved is finished.🔽The Book of Elevens 16. The Chapter on Wealth 17. Dear and beloved (2) 18. “Monks, a monk with seven qualities is not dear or beloved or respected or esteemed by his fellow monastics. 19. What seven? 20. There is the case where a monk is desirous of gains, desirous of prestige, desirous of offerings, shameless, scrupulous, envious, stingy. 21. When a monk is endowed with these seven qualities, he is displeasing and disagreeable to his fellow monastics. 22. “When a monk is endowed with seven qualities, he is pleasing and agreeable to his fellow monastics. 23. With what seven? 24. There is the case where a monk is not desirous of gains, not desirous of prestige, not desirous of offerings, conscientious, scrupulous, not envious, not stingy. 25. When a monk is endowed with these seven qualities, he is pleasing and agreeable to his fellow monastics.” 26. The second section on the one displeasing and disagreeable to his fellow monastics is finished. 27. Numbered Discourses The Seven Powers 28. The Chapter on Wealth 29. The Powers in Brief 30. Thus have I heard. 31. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. … 32. “Bhikkhus, there are these seven powers. 33. What seven? 34. The power of faith, the power of energy, the power of conscience, the power of shame, the power of mindfulness, the power of concentration, and the power of wisdom. 35. These are the seven powers.”🔽The power of faith and energy, 36. the power of conscience and shame, 37. the power of mindfulness and concentration, 38. and wisdom is the seventh power. 39. The wise one who is strong in these powers Paragraphs: $ 1 8 12 16 18 22 27 30 32 #

Please segment these sentences into coherent paragraphs: 0. He said, May I not enter without a master. He then set forth the first great effort that culminates in the wheel-playing, and he taught how to prevent the plague from spreading among the eight yogas who are the powerful ones of the wheel. 1. The eight mandalas of speech are also the same as the eight mandalas of speech. 2. The eight wheels of the mind are also called the earth protectors and so forth. 3. These are the first things that have been established. 4. This means that the maṇḍala described above is evening. 5. The same applies to the heroes, dakinis, and so forth, and to the Blessed One, who is the Blessed One in the evening. 6. This is because the word om is used to indicate the other two. 7. The mantra that is called by your name. 8. This is because it is a hindrance to the teaching of the Buddha. 9. The following is a description of the three types of a person. 10. The mantra of Om and Dakini is Hum Hum Phat. 11. If he sees, he will know that he is a great yogi, with the chief of the three wheels. 12. Thus, it is said, It is established. 13. The qualities explained here are the three stages of the yoga of accomplishment, which are explained in the third chapter, and the meaning of the phrase peaceful, and so on. 14. This is the fourth chapter. 15. The fifth chapter is explained in order to establish the root mantra. 16. Then, the fourth chapter is explained. 17. The word dharma means that all phenomena are endowed with ten powers, fearlessness, and so forth. 18. The origin of these is the origin of phenomena, and emptiness is the origin of them. 19. Here is the source of the Dharma. 20. The word diverse means that within the space of one thousand elements, there are sixty-four lotuses. 21. The letter hūṃ, which is a syllable that arises from the shape of a crescent moon on the navel at the navel. 22. The word sūtra means that, because of the nature of the vajra-minded, it brings about virtue. 23. All phenomena are gathered into one. 24. This means that all phenomena, both internal and external, are included in the manner of emptiness. 25. The mantra is written down according to the ritual. 26. This is the yoga of the glorious wheel of vows. 27. The wise, adorned with the six seals, wear a hair-free garment and make offerings to the five nectar-filled mansions and so forth, and on the ground, they offer flowers, incense, and perfumes. 28. The man who was attracted to the others went out to the fire with a large incense lamp and a large butter lamp, and sang, danced, and played music. He played the cymbals and the bells and then the torma was lowered. 29. The eight charnel grounds are covered with dust and painted. 30. What is the purpose of writing this? 31. The words here and there are the same. 32. This is not the case with other things. 33. The word mantra is the root mantra, etc. 34. The word is the meaning of the eight classes of the difficulty of the allele. 35. Change is going. 36. This is what he said. 37. The meaning of the words ali is that the syllables and syllables are written without any difference or incompleteness. This means that the syllables and syllables are written in the sixteen syllables and the syllables and syllables are written in the 38. The word one hundred syllables is a word that means one hundred syllables. 39. The seed of the seal of the Dharma. Paragraphs: $ 0 9 13 17 25 30 33 37 #

Please segment these sentences into coherent paragraphs: 0. The receiving consciousness arises next to all the five consciousnesses, which are the weakest of all, and so it is always weak.🔽And it is accompanied by equanimity in all three instances.🔽But in the Vibhaṅga the meaning is analyzed in this way: “The 1. And the investigating consciousness occurs supported by a strong object.🔽And it obtains conditions through the preceding consciousness, which is supported by such a strong object. 2. So it is a little stronger. That is why the profitable resultant is accompanied by equanimity when the object is desirable, and by joy when the object is very desirable. 3. But the unprofitable resultant is accompanied by equanimity only when the object is undesirable or very undesirable. 4. Why is this? If it were to be differentiated by feeling because of an extremely undesirable object, then it would be accompanied by pain. 5. and it is not proper to be associated with grief. Herein, it is not proper to be associated with pain because pain is exclusively bodily feeling.🔽It is not proper to be associated with grief because grief is the state of being aggrieved, and that is 6. Grief is the feeling of grief that has reached the state of being aggrieved because of resistance. It does not occur without resistance.🔽Grief is not possible in the indeterminate states because of the resistance that is exclusively unwholesome. 7. But the two kinds of adverting are slightly stronger than the rest because they are also applied thought. For the resultant states have no power of their own to occur. 8. But those that are produced by strong kamma, etc., are called strong. Those that are produced by weak kamma, etc., are called weak.🔽Still, although that is so, those two kinds of adverting are weak because they arise after taking a condition from the 9. So they are always accompanied by equanimity. 10. But in the Vibhaṅga it is said: 11. The adverting of the five doors and the adverting of the mind door 12. cannot experience the object’s taste more strongly than moderately because they are not concerned with a different kind of feeling, and because they are not concerned with a different kind of consciousness, since they occur in a single cognitive seri 13. Herein, the words “because they are not concerned with a different kind of feeling” are not correct. 14. For it is not possible to speak of a difference in the strength or weakness of consciousnesses that occur in immediate succession to one another. 15. It is only possible to speak of it in respect of their conditions. Otherwise, it might be said that the determining too is not concerned with a different kind of feeling, 16. since that also occurs next to itself. For that too occurs next to another consciousness of a different kind.🔽And these consciousnesses do not fail to arise when their natural conditions are assembled. So they are not unprompted. 17. But in the Root Commentary it is said: 18. And since they have no function to perform, they have no state of being due to kamma that is accompanied by intimation, nor do they have a state of being due to kamma that is unaccompanied by intimation. 19. Therefore the elder allowed that they arise by both kinds of kamma. 20. And by this it is also shown that the three functional consciousnesses have neither of these two states of being, since they too have no function to perform. 21. Or alternatively, it is evident that in the case of the seeing of visible objects, the hearing of sounds, etc., people sometimes do so by their own wish, and sometimes they do so when urged by others. 22. When they do so by their own wish, then all the consciousnesses of the cognitive series beginning with adverting are called “unaccompanied by intimation.”🔽When they do so when urged by others, then they are called “accompanied by intimation.” 23. And in the case of the two kinds of equanimity that occur in the immaterial sphere, which are dissociated from a door, 24. and so on in the same way with the eight great resultants. So all the root-causeless consciousnesses are separately classed according to the different kinds of formations in this way. 25. But still, because of the non-distinction of their function, the classification of them according to the different kinds of formations is stated in the texts as nine only. 26. But since the root-cause formations are great states, they do not occur in these kinds of consciousness that produce weak kamma or in those that have weak-state functions. Herein, all evil kamma is distracted and itself unsteady and weak, 27. so that even if it is as strong as diamond it cannot produce a resultant that is root-cause-accompanied and that will last an aeon.🔽And kamma that has three roots cannot produce a resultant that is root-cause-accompanied and that will last an aeon in 28. And the functions of adverting, seeing, and receiving are weak functions. 29. Therefore all these should be regarded as born without root-cause and associated cause. 30. The meaning of the words “all” and so on should be understood in the way already stated. 31. But in the Vibhaṅga it is said: 32. “All” means in the division of unprofitable resultants, profitable resultants, and inactivities. That is not good. 33. For that division is included by the words “that is called.”🔽In the Schedule, the unprofitable resultants are seven by the division of the kinds of objects and functions; 34. the profitable resultants are eight by the division of the kinds of objects, functions, and feelings;🔽the inactivities are three by the division of the kinds of functions and doors. 35. So the root-cause-free kinds of consciousness are eighteen. And here the division of feelings should be stated too among the profitable resultants, 36. otherwise there would be no division of the investigation; and the division of doors should be stated too among the inactivities, 37. otherwise there would be no division of adverting. But it is not stated in the commentaries. 38. The explanation of the kinds of root-cause-free consciousness is ended. 39. Now, in order to set aside the ugly names of the kinds of consciousness mentioned below and the beautiful names of those to be mentioned above, Paragraphs: $ 0 7 10 13 17 21 26 31 39 #

Please segment these sentences into coherent paragraphs: 0. and so on. They are enjoyments of desire and they are all of that, thus they are enjoyments of all desires. 1. They are the twelve goddesses of worship such as Attachment Vajri, and the ornaments, shapes, flowers, incense, scents, and so on that are in accord with the accomplishment of glorious Vajrasattva. 2. Therein, desire is Vajrasattva. 3. He is desired, thus he is desire. 4. As it is said: 5. The Bodhisattva is the Bhagavat.🔽And further: 6. The entire triple world 7. is all his enjoyment. 8. Thus he spoke. 9. What is desired is to be attended to, 10. as stated. 11. Therein, one should ornament oneself with the ornaments of glorious Vajrasattva, 12. and enjoy the garments, etc. that are in accord with the yoga, and also enjoy the assembly of one's goddesses by means of the meditation of the great yoga. 13. Moreover, how should one attend to them? 14. As stated, whatever is desired, one should attend to all the enjoyments of all desires, 15. or one should make them accord with the power of one part. 16. One should worship with those. 17. By means of which yoga one should attend to them,🔽as stated, by the application of one's deity, the application of one's deity is the great yoga, 18. or the yoga of the hero. 19. Having performed the yoga, one should then make offerings to oneself, or to others, to those Buddhas and Bodhisattvas and to the assembly of disciples. 20. This is explained as follows. 21. Having performed the yoga of one’s deity, one should cause the wisdom-being to enter into one’s body alone, 22. or having performed the great yoga, one should invite all the maṇḍala deities of one’s own family, and having performed all the rites, 23. One should make offerings to oneself and to the Tathagatas, etc., with the offerings of discrimination. 24. What is the pledge by which one should make offerings to oneself and to others? 25. All the Tathagatas means that they are the Tathagatas and all of them, and so they are all the Tathagatas. 26. They are equal to the atoms in all world systems, and they are Vairocana, etc. 27. The essence of the perfection of wisdom, which is the knowledge of the means of the beginningless and endless perfection of wisdom, together with the path and the result of the bodhisattva, is the supreme, unsurpassed Great Vehicle.🔽It is supreme and 28. Therefore, it is the supreme, unsurpassed Great Vehicle. 29. And since it is the most excellent of those, it is the Great of the Great Vehicles. 30. Because by that Great Vehicle, Buddhahood is attained in three incalculable aeons, as the Blessed One has said. 31. But by this Vajra Vehicle, it is in this very lifetime, as has been stated. 32. And in that, the vajra is the suchness of the five families. 33. The five-pronged vajra that teaches that is the vajra here. 34. The vehicle of Vairochana, etc. that arises from that is the vehicle. 35. That itself is the great commitment, because it is the nature of the body, speech, and mind that always exists in all the realms of space, and because it is the reality of thusness that goes everywhere. 36. The yoga of that is the natural result.🔽The Bhagavān Vajrasattva, holding a vajra and a bell, is just like the one described, endowed with the characteristics. 37. The commitment is the secret of the body of the Bhagavān Vajrasattva, who arises from the beginningless and endless dharmadhātu, which is a mere appearance of the reflection-like commitment. 38. It is not the nature of cyclic existence, which is the nature of the store-consciousness. 39. Why is that? The reason is that the essence of the commitment is the essence of what arises from the Reality realm, not what arises from cyclic existence. Paragraphs: $ 2 11 17 25 36 #

Please segment these sentences into coherent paragraphs: 0. Because it subsumes the similar and immediately antecedent condition. 1. The object gives rise to the mind; 2. this is the condition as object. 3. The six sense faculties give rise to the mind; 4. This is the dominant condition. 5. The arising of mind and mental factors. 6. This is the immediately preceding condition. 7. The producing cause, the nourishing cause, and the cause of one's own seeds. 8. Are subsumed by the three conditions. 9. The arising of similar types. 10. This is the causal condition. 11. Because they mutually include each other. 12. The arising of dissimilar types. 13. This is the dominant condition. 14. Within this path. 15. The arising of mind and mental factors. 16. This is the immediately preceding condition. 17. The subsuming cause and the non-obstructing cause. 18. Are subsumed by two conditions. 19. Namely, the dominant condition and the condition as object. 20. The arising of the path through associating with friends. 21. This is the dominant condition. 22. The arising of the path through conditions. 23. This is the condition as object. 24. The cooperative cause. 25. Fully subsumes the four conditions. 26. As above, up to one's own seeds. 27. Generally subsumes them.🔽Because they are mutually cooperative. 28. The opposing cause. 29. With regard to the destruction of that dharma. 30. Is the dominant condition. 31. The four conditions are like this. 32. In the oral discussions, the ten causes are subsumed. 33. They are the causes of birth and the causes of expedient means. 34. These two causes are included. 35. They are the two conditions. 36. The cause of birth🔽Is called the causal condition. 37. The cause of expedient means 38. Is the dominant condition. 39. Now, how can it be said that the ten causes include the four conditions? Paragraphs: $ 1 5 7 14 21 24 28 31 35 39 #

Please segment these sentences into coherent paragraphs: 0. Or, if one name is written as a single syllable, the collection of many syllables is called the collection of names. 1. The word essence is the essence. 2. The ability to perform its own function, such as sweating, vomiting, and so on, is called essence. 3. When the word fire and water are designated as cold, they are designated as cold. 4. But that is not so. 5. If the name itself is a meaning, it is a word that is a word. 6. The term crowd of words refers to the specific word crowd of words that is, the essence of phenomena. The term crowd of words refers to the designation of fire, water, and so on as crowd of words. 7. The word water means impermanent, suffering, emptiness, and selflessness. 8. The specific words of the Dharma are the same, and they are similarly applied to all phenomena. 9. The collection of letters is the letters. 10. This is because it clarifies both. 11. The last of all syllables is the collection of syllables, which is the collection of many syllables, such as a, a, and a. 12. The essence of phenomena and their characteristics are explained by the letters and words, and their meaning is explained. 13. The individual is not free from the afflictions of desire and so forth, but is born in a different place through his own karma. This is called the individual. 14. The first stage is called the supreme stage after entering the continuum. 15. The Dharma of this noble one is the obscuration that is abandoned by seeing and abandoned by meditating. 16. The first is the abandonment of all. 17. Because they have not obtained them, they are called human beings. 18. The corresponding aspect is the part that does not have the mental factor. 19. The sound of the other is the nine aggregates, from the entrance to the gathering. 20. The first step is to build a suitable aggregate for any human being, such as a human being. 21. The continuity of the continuum of the continuum of the result and the continuum of the result is the continuity of the continuum of the continuum of the result. 22. Do not interrupt the continuity of the aggregates or the moment. 23. The definitive is the definitive determination of the causes and effects of external and internal phenomena. 24. The outer phenomenon is that when the seed of the fruit is sown from the cause, the fruit will definitely arise again as the fruit itself. 25. They will not become a rabbit. 26. If you plant a seed of rice, the result will be the same. 27. The inner Dharma is also the result of virtuous actions. 28. Unwholesome actions are the result of suffering. 29. It is not different. 30. The result is the cause of virtue and the result is the right one. 31. Generosity brings wealth. 32. By virtue of discipline, the sky is higher. 33. Patience is what is done. 34. Diligence increases the qualities and is not explained. 35. Meditation is wisdom. 36. Wisdom is knowledge of the five fields of knowledge. 37. All the excellent things are riches. 38. The swiftness of the cause and the swiftness of the result. 39. The causes and results of generosity are quick to arise, and the causes and results of generosity are quick to arise. Paragraphs: $ 0 9 13 16 20 23 28 31 38 #

Please segment these sentences into coherent paragraphs: 0. Among the listed, the one called Equal Abiding is so named because it universally upholds all positions and accords with the nature of reality. 1. The rest of the text can be understood. 2. The winds are all below, and the jewels are on the surface of the terrace, held aloft by their power. 3. Third, the one called Supreme is so named because its superior power can uphold the fragrant ocean. 4. Second, below able to uphold, the fragrant ocean it upholds emits light from maṇi jewels, universally illuminating the depths and shores of all adornments, as well as the fragrant water of jewel colors, thus giving it this name. 5. Moreover, the store consciousness is called the ocean because it is replete with virtues and is deep and vast. 6. The flowing current is called water because of its momentary nature. 7. Moreover, buddha-nature is called water, and distant permeation is called fragrance, because it is heard but not yet realized. 8. The Nirvana Sutra also says, Some people smell fragrance. 9. Third, below this fragrant water, the lotus stamens it produces emit extraordinary light and also give off superior fragrance, rising high and subduing, thus giving it this name. 10. Moreover, the myriad practices that are carried out, each and every one, is the enlightened nature, thus it is called radiance. 11. All are able to universally suffuse, which is the meaning of incense. 12. Fourth, below Flower Treasury, the ocean of worlds that are supported are equal in the four directions, generally revealing the shape. 13. Pure and firm, manifesting its essence. 14. The vajra-encircling mountains and so forth specifically clarify what exists. 15. This is the basis for the specific revelation below. 16. One mountain, two lands, three oceans, and four trees, each separately divided, generally reveals the many adornments. 17. But it lacks one river, because there is a specific revelation below. 18. This briefly clarifies, and below it is also briefly praised. 19. In the second verse. 20. However, there are ten examples and five pairs in the prose and verse, namely existence and non-existence, broad and concise, separation and combination, prior and posterior, making eight and nine, or surpassing and intervening ten, or praising what 21. This text has four examples in brief: 22. First, the past causes and present conditions, the sūtra is concise while the verse is extensive; 23. Second, the characteristics of the resultant formation, the sūtra is brief while the verse is extensive; 24. Third, the present conditional wind-wheel, the sūtra is extensive while the verse is concise; 25. Fourth, the mountains, earth, oceans, and trees, the sūtra has it while the verse does not. 26. The ten verses are divided into two parts: 27. The first two verses praise the above causal characteristics, which is to discuss the causes that attract the results. 28. The rest praise the characteristics of the results, which are divided into four parts: 29. The first one and a half verses praise the wind-wheel, all of which have the upper line being what is supported and the lower line being what supports. 30. The first half verse uses the result to support the result, and the following verse also clarifies the causes that can form it. The first half is free from hindrances, wishing for purity; 31. The second half is unobstructed, wishing to abide in space. 32. There is one verse praising the fragrant ocean, seeking this to understand the name. 33. There are three and a half verses praising the lotus flower. The first one and a half verses explain the various light-colored stamens, which shows that this flower has a jeweled body; 34. The next verse explains the meaning of incense, clarifying that the Buddha appears from the treasure in the Dharma, and the Buddha is the lord of the world, like the meaning of incense emanating from the substance and spreading far. 35. The last verse explains the meaning of banner, with the Buddha's high emergence and taming beings being the meaning of subduing. 36. There are two verses on the freedom of the realm, summarizing the ocean of realms held above. 37. The first verse is about freedom, as each accords with the nature, which is the simultaneous fulfillment and correspondence. 38. The mind and dust should be contemplated accordingly. 39. The Buddha appearing in the jeweled light is because the dependent and the proper are mutually inclusive. Paragraphs: $ 0 2 5 8 12 16 19 21 26 29 33 36 #

Please segment these sentences into coherent paragraphs: 0. As for the two eyeballs are turned downward, one should look at the tip of the nose with the two eyeballs placed between the eyes. 1. This is called the gaze of killing. 2. One should not doubt this thought. 3. Why should one not doubt it? 4. Because it arises from a valid means of knowledge. 5. What is a valid means of knowledge? 6. That which is cultivated and becomes manifest is called a “valid cognition.”🔽Therefore, 7. “The Buddha’s miracles are inconceivable.” 8. Here, “inconceivable” means “nonconceptual.” 9. What is nonconceptual? 10. In countless world systems, he displays countless miracles, such as cyclic existence and nirvana. 11. If all of those are accomplished by the yogin, 12. what need is there to mention the accomplishment of mere views? 13. “ Killing is not necessary here.” 14. This teaches the commitment to be guarded. 15. “ The first and the first” 16. and so forth teach the commitment to be eaten. 17. The lotus sprout Vajra's commentary on the Hevajra Tantra, the king of the unsurpassed enlightenment good fortune of the vajra essence, is complete. 18. The reflection should be purified. 19. Having generated the five, such as the earth mandala, by the process of the five manifest enlightenments, 20. one should imagine that very generation melts. 21. Having invoked it, one should imagine it arises. 22. One should imagine the consecration of the sense bases and the gnosis being. 23. Those should be completed by meditative concentration. 24. Then, having been empowered by the tathagatas, one should imagine that the chief of the family adorns the head. 25. and fragrant water. 26. One should adorn the mouth with branches of the pālaśa and so forth. 27. One should tie the neck with a clean cloth, and one should draw the divine hand implements well. 28. Then, on top of the Victorious Vase and so forth, one should tie a flower garland around the vajra, and holding the end of the flower garland, one should offer the recitation. 29. One should offer that with the mantra of one’s pledged deity and so forth. 30. Then, one should offer the five cow products, the five bark garments, the five fragrances, and sesame oil. 31. Then, one should teach the bathing. 32. With countless songs and musical instruments, and with a mirror for the painted image and so forth. 33. Then, one should offer the ransom, and then summon and so forth, and offer the garments and so forth, and those should be offered with the mantra in sequence. 34. Moreover, there is the offering of meditative concentration, praise, and tasting the elixir. 35. The commentary on the first chapter of the second section of the tantra of Hevajra, the lotus bud vajra, is complete. 36. First, it is taught to be cultivated constantly. 37. One should place the mind in that in all four types of daily activity. 38. Therefore, it is taught by “not thinking of anything other than an instant.” 39. Previously, the purification of wisdom was taught for the sake of engaging in the conduct of yoga. Paragraphs: $ 0 7 13 17 19 26 31 35 37 #

Please segment these sentences into coherent paragraphs: 0. What is the Way? 1. The master said: 2. The setting sun lingers over the secluded grasses. 3. Asked, What is the great meaning of Buddhism? 4. The master said: 5. This year firewood and rice are expensive. 6. When about to pass away, he had a verse that said: 7. Leaving, where will I go? 8. Where would you stay? 9. Where would you go and stay? 10. Soaring alone, beyond companions. 11. At the fork in the road, to whom would you raise a phrase? 12. The silver waves are white at night, the solitary moon emerges. 13. After finishing speaking, he sat in meditation and passed away. 14. Chan Master Huazang Xuwai of Wuzhou. 15. A monk asked: I know you have long treasured a treasure in your bosom. 16. Today, in the presence of the assembly, I wish to borrow a look. The master said: 17. Raise your eyebrows. 18. The monk said: 19. After seeing it, what is it like? 20. The master said: 21. How much is it? 22. The master, when about to pass away, had a verse: 23. The young stone maiden holds a golden ring. 24. The unicorn rhinoceros enters Mount Hua. 25. Mara claps his hands and laughs heartily. 26. The blue-eyed barbarian crosses the iron pass. 27. After finishing speaking, he sat in meditation and passed away. 28. Chan Master Jingtu Kexong of Wuzhou, when about to pass away, 29. had a verse: 30. The spiritual tree has no roots. 31. The Northern Dipper has a handle. 32. The waves of the great ocean. 33. This is my lifespan. 34. Eight feet, sixteen feet. 35. Who is an ordinary person, who is a sage? 36. If you ask where I'm going, 37. Spring is the season for autumn orders. 38. Cherish all the sages. 39. The upright form expresses correctness. Paragraphs: $ 0 6 14 22 28 #

Please segment these sentences into coherent paragraphs: 0. A. In Indian language, 1. The king of the gods was called Brahma, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, Brahmana, 2. In Tibetan, 3. The method of accomplishing the great Vajra Fear. 4. Homage to the glorious Vajrasattva! 5. He is like a dark man, holding his body. 6. He is the one with the glory of a thousand suns. 7. He carried a variety of poisonous weapons. 8. To you, my enemy, I bow down. 9. The Sugatas commands are to be kept, To discipline the poisonous, And to attain liberation. 10. This is the method of doing it. 11. They are buried in the charnel grounds and on the banks of rivers. 12. The same tree, the same night, and so on. 13. The king and his attendants will be there. 14. First, the moon in your heart. 15. Think about your seeds. 16. The gods of the gods are the guru of the light rays. 17. I will make offerings to you, make offerings, and so forth. 18. The meditation of the four perfections. 19. With love, you will see that your enemies are equal. 20. Meditate on compassion and freedom from suffering. 21. Joy brings joy in the attainment of liberation. 22. They will not be abandoned by the unwholesome. 23. Then meditate on the enlightenment of emptiness. 24. The net should be joined. 25. The child born from the mother is the one who is born from the mother. 26. The seed of the mind is to be contemplated. 27. The vajra of the various kinds is the meditation. 28. The light is created from hum. 29. The obstacles are removed. 30. The vajra-gar and the guru. 31. This mantra is the mantra that you should practice. 32. Om Thumbna is Sumbaha Hum Phat. 33. The king said, I am the king of the gods. 34. The king of the land of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of the Dīhanas, the king of t 35. OM ANYA HOH BAKBA NA DYA RAJA HUM PHATA 36. On the vajra ground is space. 37. Meditate in the expanse of the Bhagavat. 38. In the center is the mother, the left, and the right. 39. The mandala of the four elements. Paragraphs: $ 0 4 11 14 18 23 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. The first of nā is for heavy, not for ricchā, and so on. The suffix -ma is added. 1. Ākṣī cakāra.🔽Āhām cakāra.🔽Āūhām cakāra. 2. Umjhrā cakāra. 3. ujjha or cakāra. 4. upasthāna or cakāra. 5. If the first syllable is not nāma, the first syllable is not a. 6. takṣa or tva-kṣa. 7. [The suffix] is added to the root.🔽ava or rakṣa. 8. [The suffix] is added to the root. 9. If the name of the root is not always heavy, then there is no a-m-i condition.🔽iṣu or iṣu. 10. uṣa or uṣa. 11. Two are mentioned. 12. abhaya or abhaya. 13. upa-dhā means good quality. 14. abhaya-sī means not having the letter si. 15. e means knowledge. 16. samāna means long.🔽a-iṣṭu, a-iṣu-u-bhoṣa. 17. a-uṣṭu, a-uṣu-ṛc. 18. [The augment] is added to the words for going, sense faculties, destruction, and bodily things. 19. From the negation ‘not’ [comes] ‘not’ [or] ‘du’ [not] from ‘riṭ’ [not]. 20. [The augment] is stated twice. 21. The letter ‘ri’ [is] the letter ‘a’. 22. ‘Of the first a in all cases’ [means] the long [form]. 23. There, if the first of the other [is] a final ‘ṭa’, then ‘a’ [comes] from the general statement [of the augment]. ‘Also of the letter ri’ [means] the letter ‘na’ [comes]. 24. ‘Of riṭ’ [means] ‘of riṭi’. 25. ‘a’ [comes] from ‘aṇ’, ‘aṇ’ [comes] from ‘aṇi’, ‘aṇ’ [comes] from ‘aṇu’. 26. ‘uṣ’ [is] for ‘life’. 27. ‘vid’ [is] for ‘knowledge’. 28. ‘jā’ [is] for ‘awakening’.🔽‘uṣvid’ [is] for ‘life and knowledge’.🔽‘jāvid’ [is] for ‘awakening and knowledge’. 29. ‘a’ [comes] from ‘aṇ’ [comes] from ‘aṇi’ [comes] from ‘aṇu’. 30. ‘oṣ’ [is] for ‘action’. 31. The suffix a is added to the root amala to form amala, but it does not become a quality of the word amala.🔽The suffix a is added to the root vid to form vidya, but it does not become a quality of the word vidya. 32. The suffix a is added to the root guna to form guna, but it does not become a quality of the word guna.🔽The suffix a is added to the root jagara to form jagara, but it does not become a quality of the word jagara. 33. The suffix a is added to the root vi to form vi, but it does not become a quality of the word vi. 34. The suffix a is added to the root paroksa to form paroksa, but it does not become a quality of the word paroksa. 35. The suffix a is added to the root jagara to form jagara, but it does not become a quality of the word jagara. 36. The suffix a is added to the root bhaya to form bhaya, but it does not become a quality of the word bhaya. 37. The suffix a is added to the root hr to form hr, but it does not become a quality of the word hr. 38. The suffix a is added to the root du to form du, but it does not become a quality of the word du. 39. The suffix a is added to the root hu to form hu, but it does not become a quality of the word hu. Paragraphs: $ 0 5 9 18 23 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. Hui Shang Bodhisattva's Sutra of Great Skillful Means 1. in two fascicles, second edition, sometimes one fascicle, translated on the seventeenth day of the sixth month in the sixth year of the Tai Kang era, also called 2. the Sutra of Great Skillful Means, or the Sutra of Bodhisattva Hui Shang, or the Sutra of Skillful Means, or the Sutra of the Pāramitā of Skillful Means, seen in the catalogs of Dharma Master [Shi] Seng You and Dharma Master [Shi] Dao Zhen, Maitreya 3. in one fascicle, first edition, translated on the eleventh day of the fifth month in the second year of the Tai An era, sometimes without the two characters asked about, also called the Sutra on Maitreya's Original Vows, also called the Sutra on Mait 4. Seven fascicles, titled The Inexhaustible Intent of the Jin Dynasty, sometimes four fascicles, sometimes five fascicles, from the third part of the Great Collection 5. Translated on the first day of the eleventh month of the first year of the Yuanjia era, sometimes adding the word bodhisattva, seen in the two catalogs of Zhen and You 6. The two catalogs of You and Fang mistakenly list the Inexhaustible Intent Sutra in four fascicles. The Great Compassion Sutra in eight fascicles 7. The old records say it is the Tathagata's Great Compassion Sutra, translated on the seventh day of the seventh month of the first year of the Yuankang era, completed on the second day of the eighth month, the thirteenth day, in twenty-eight chapters. 8. seven fascicles, seen in the miscellaneous records of the Jin Dynasty by Zhu Daosu and the catalog of Seng You. The Sutra of the Questions of Girl Bao in three 9. fascicles was translated on the twenty-seventh day of the fourth month of the eighth year of the Taikang era. It is a different translation of the Girl Bao chapter of the Great Collection, 10. sometimes in four fascicles, also called the Sutra of the Questions of Girl Bao on Wisdom, also called the Sutra of the Samadhi of Girl Bao, seen in the catalogs of Dao 11. Tan and Seng You. The Sutra of the Silent Boy in two fascicles, also called the Sutra of the Silent Bodhisattva, is🔽a 12. Mahāsaṃnipāta-nirukti-parivarta-vipañcita-vikurvita-sūtra, 1 fascicle, translated separately, seen in the records of Nie Daozhen and Seng You 13. Bodhisattva's Ten Stages of Practicing the Way, 1 fascicle, a separate translation of the Ten Stages chapter of the Flower Ornament Sutra, seen in the records of the Sui monk 14. Fa Jing and the two records of Seng You, it is said that the Bodhisattva's Ten Stages is precisely this Practicing the Way chapter, which gradually 15. completes all wisdom and virtue, 5 fascicles, also called Ten Stages, also called the Samādhi of Great Wisdom Light, or 10 fascicles, translated on the 21st day of the 11th month of the first year of Yuankang, a separate translation of the Ten Ground 16. 2 fascicles, also called Samantabhadra Bodhisattva's Concentration Sūtra, also called Bodhisattva Sarvārtha-siddha Sūtra, or 3 fascicles, a separate translation of the Ten Concentrations chapter of the new Flower Ornament Sutra, the old sūtra does no 17. 4 fascicles, also called Appearance and Manifestation Like an Illusion Sūtra, translated in the 12th month of the first year of Yuankang, 18. On the twenty-fifth day, he issued this Flower Ornament Sutra, a different translation of the Tathagata's Nature Uprising Chapter and the Ten Patience Chapter 19. Seen in the catalogs of Nie Daozhen and Seng You, the Sutra of Crossing the World in six scrolls, also called the Sutra of Crossing the World 20. Or five scrolls, issued on the thirteenth day of the fourth month in the first year of Yuan Kang, this is a different translation of the Separation from the World Chapter of the Flower Ornament Sutra 21. Seen in the catalogs of Nie Daozhen and Seng You, the Sutra of the Great Vehicle Nirvana in two scrolls, the first issue 22. Same as the Sutra of the Four Boys translated in the Sui Dynasty, either without the word great or in three scrolls, or called the Great Nirvana Sutra 23. Issued on the twenty-third day of the seventh month in the fifth year of Tai Shi, seen in the catalogs of Dao Zhen and Seng You 24. The Sutra of the Universal Radiance in eight scrolls, also called the Sutra of the Original Events of the Great Vehicle, An Gong says it is from the Great Vehicle section, issued in the second year of Yong Jia 25. In the fifth month, at Tian Shui Temple, the second translation was issued, written down by the śramaṇas Kang Shu, Bai Fa, and others 26. Seen in the ancient catalogs of Dao Zhen and Seng You, the Sutra of the True Dharma Lotus in ten scrolls, also called the Great Vehicle True Dharma Lotus 27. The Lotus Sutra, either seven scrolls or twenty-seven chapters, was translated on the tenth day of the eighth month of the seventh year of the Taikang era, the third translation. 28. It was recorded by the lay believers Zhang Shiming, Zhang Zhongzheng, Nie Chengyuan, and others, and is found in the catalogs of Zhen and You. 29. The Sutra of the Crown of the Great Expansive Teaching, one scroll, first translated. The catalog by An says it is from the Expansive Teaching section, and it is also called the Crown King Sutra. It is also called the Sutra of the Questions of Vimala 30. Samadhi of Gathering Various Merits Sutra in three fascicles, first translated 31. Old records call it the Sutra of Gathering Various Merits, or simply the Sutra of Gathering, which has the same text as the Sutra of Gathering All Merits, etc. It may be in two fascicles. Seen in the records of Nie Daozhen and Seng You. The Sutra of 32. First translated. It may be in three fascicles. It has the same text as the Sutra of Holder of the World, but was translated separately. Seen in the record of Seng You. The Sutra of Delivering from All Directions and Equalizing Learning in one fascic 33. Fangguangzongchi Sutra, same text as seen in the records of Zhu Daozu and Seng You's records, Mañjuśrī 34. Xianbaozang Sutra, 3 fascicles, first issued, sometimes without the character xian, same as Fangguangbaojiaoxiang Sutra, etc. 35. The original text was issued in the sixth year of Taishi, tenth month, sometimes 2 fascicles, also directly called Baozang Sutra, seen in Seng You's record, Changfang's record separately lists Baozang Sutra, 2 fascicles, a great mistake. Wujixingbaos 36. Issued on the third day of the third month of the Yongjia era, first year, seen in separate records and Nie Daozhen's Seng You's two records. 37. Puchu Sanmei Sutra, 3 fascicles, second issue, sometimes 4 fascicles, also called Ajase Wang Pin. 38. Issued on the twenty-seventh day of the twelfth month of the seventh year of Taikang, sometimes without the character sanmei, sometimes Wen shushi li an lu says it is a re-issued Ajase Wang Sutra, seen in Zu and You's two records. 39. The Sūtra of What is Hoped For in One Scroll, the second translation, sometimes written as the Sūtra of the Elephant's Step, also known as the Elephant Paragraphs: $ 0,3,6,8,11,13,16,19,21,24,26,29,31,33,35,37,39 #

Please segment these sentences into coherent paragraphs: 0. The Buddha also extensively explained the four truths to him, and he became an arhat. 1. The fourth great general characteristic accomplishes the ultimate merit. 2. All those who should be saved have already been saved. 3. It refers to the immeasurable people who were liberated in the middle, thus it is divided into the great general characteristics. 4. [Supplementary Notes] The immeasurable people who were liberated in the middle means that the teachings were not uniform. 5. Beginning with Kauṇḍinya and ending with Subhadra, it seems to be exclusively for the Lesser Vehicle, but in fact it also includes the Great Vehicle. 6. Fifth, the merit of accomplishing the ultimate nature of cause and effect. 7. Between the twin śāla trees, he was about to enter nirvāṇa. 8. At that time, in the middle of the night, it was silent and still. 9. He went to the twin trees and then demonstrated his passing, thus the treatise says it is the nature of the cause. 10. Śāla, this translates as firm and solid. 11. As for the twin trees, the upper branches join together, the lower roots are connected, one is luxuriant and the other is withered, the joining is like intertwined branches, the luxuriant and withered are like mutual yielding. 12. Its flowers are like lotus blossoms, its fruit is as large as a bottle, and its sweetness is like honey. 13. According to the Nirvana Sutra, the four directions each have two trees, which symbolize the four virtues, to break through the eight inversions; 14. If based on the three-fascicle sūtra text, it seems to be only one pair, to break through eternalism and annihilationism. 15. This is also seen differently by the two types of audiences, the Hīnayāna and Mahāyāna. 16. About to enter nirvāṇa means that about to enter is the cause and nirvāṇa is the effect. 17. Therefore, the treatise says the characteristics of the cause and effect together. 18. Above, it is explained that if the twin trees symbolize the four virtues, it is the nirvāṇa of no abiding; 19. The present text is about abandoning the remainder and entering the remainderless. 20. As for midnight, it accomplishes two kinds of middle way, so the treatise says the general characteristics. The first is the middle way of right enlightenment, and the second is the middle way of separation from right enlightenment. 21. Therefore, it should be known that entering cessation at midnight symbolizes the separation from the two extremes of annihilationism and eternalism. 22. Silent and soundless means that since it is separated from the middle way of right enlightenment, the treatise says the characteristics of the effect. 23. Silent means the intrinsic nature is free from thought. 24. Soundless means the intrinsic nature is free from speech. 25. It is the intrinsically pure nirvāṇa, which is beyond the reach of mind and words. It is also the original treatise's nature of non-speaking, nirvāṇa of detachment from thought, the fruition. 26. [Supplementary Notes] First, detaching from annihilationism and eternalism; second, not abiding in detaching from annihilationism and eternalism. 27. Not abiding in detaching from annihilationism and eternalism is detaching from the middle way. This is the intrinsic characteristic of the fruition of Buddhahood. 28. Sixth, distinguishing the general characteristics, accomplishing the ultimate merits. 29. For the disciples, briefly explaining the essentials of the Dharma. 30. The differences in status of the leaders and their retinues. 31. Various means not one. 32. Because students are below the teacher, they are called disciples, and because their understanding arises from the teacher, they are called sons. 33. Briefly explaining the essentials of the Dharma refers to the distinctions in the states of worldly and world-transcending dharmas. 34. The second part below is about worldly dharmas, from the third to the seventh are all about world-transcending dharmas. 35. The introduction is complete. 36. [Supplementary note:] The brief explanation of the essentials of the Dharma is because there will be no further assemblies after his passing, and the time is late at night, so he speaks briefly, only taking the essentials. Those who hear it should de 37. Second, the section on cultivating worldly merits is divided into three parts: 38. First, the merit of counteracting wrong actions, second, the merit of counteracting the suffering of cessation, and third, the merit of counteracting the elimination of afflictions. 39. These are the three obstacles. Suffering is the obstacle of retribution, and the other two are as the text says. Paragraphs: $ 0 6 16 20 28 37 #

Please segment these sentences into coherent paragraphs: 0. Then, in a special place, where ordinary people do not gather, 1. one should enter the maṇḍala with a joyful mind. 2. Having entered the maṇḍala with the power of knowing the reality of the place, 3. one should perform the yoga of Hevajra endowed with all the characteristics. 4. Having performed the recitation of the mantra of the supreme deity or the cakravartin one hundred thousand times, 5. one should perform the recitation of the retinue mantras ten thousand times each, 6. or else, having obtained permission from the deity 7. and having been prophesied by the ḍākinīs, one should enter into the performance of the maṇḍala. 8. Those are the stages of service. 9. At the foot of a tree, in a frightening place, on the bank of a river, in a solitary forest, in a charnel ground, on the shore of the ocean, or in a battlefield, 10. if one practices, one will attain powers. 11. In the middle of a lake or a city, in a place where people gather, in a cow pen, in an uninhabited temple, or in a place that lacks the characteristics, 12. if one undertakes the construction of a maṇḍala, 13. all the powers 14. of the one who knows reality are said to be far away. 15. This is the section on examining the site. 16. On an auspicious day and lunar mansion, 17. in the morning, 18. the chief one who knows reality 19. should examine the ground well. 20. Avoid thorny trees, brambles, and sharp-edged plants. 21. And the ground that is salty, rough, with gullies, and thorny, 22. And the ground that is like the back of a tortoise, one should completely avoid.🔽In the east, the ground where there is a palm tree,🔽In the south, the ground where there is a bilva tree,🔽In the west, the ground where there is a banyan tree, 23. And in the north, the ground where there is a bakula tree, 24. One should completely avoid those places.🔽In the southeast, the ground where there is a kakubha tree, 25. And in the southwest, the ground where there is a bilva tree, one should avoid. 26. In the northwest, the ground where there is a palāśa tree, 27. And in the northeast, the ground where there is an udumbara tree, one should avoid. 28. The aśoka tree is fruitless, dry, and withered, 29. One should avoid the tamala tree, the thorny tree, and the poison tree. 30. One should avoid the inauspicious trees, such as the stake, and so forth.🔽One should avoid the uneven, black, square, and the plantain tree, 31. and the one with a ditch on one side, a deep pit, or a crack. 32. Having dug it out well, one should fill it with the same soil. 33. If it is lower in the north, one should examine it well and abandon it. 34. If it is even, or higher in the north, it is said to be an excellent site. 35. This is the examination of the site. 36. On a site with thorn trees, and so forth, 37. if one begins a maṇḍala,🔽there is no doubt that disputes, sorrow, loss of wealth, 38. and the affliction of benefactors will arise. 39. If it is low, or like the back of a tortoise, Paragraphs: $ 0 9 16 28 36 #

Please segment these sentences into coherent paragraphs: 0. that one falls into the hells. 1. Therefore, one engages in karmic actions and cycles through birth and death. 2. From the realization of one's original nature, 3. one will never engage in karmic actions. 4. If one does not see one's nature, 5. one cannot escape retribution by reciting the Buddha's name. 6. This is not a matter of killing living beings. 7. If one sees one's nature and doubts are suddenly removed, 8. even killing living beings would not be able to harm one. 9. The twenty-seven patriarchs of the Western Heaven 10. simply passed on the mind seal. 11. I have now come to this land 12. to transmit only the one mind. 13. I do not speak of precepts, giving, 14. diligence, or ascetic practices. 15. Even entering water, fire, climbing swords and wheels, 16. eating only one meal at dawn, sitting for long periods without lying down, 17. are all external, conditioned dharmas. 18. If one recognizes the nature of spiritual awareness that moves and acts, 19. it is the mind of all Buddhas. 20. The Buddhas of the past and future only speak of transmitting the mind. 21. There is no other Dharma. 22. If one recognizes this Dharma, 23. even an ordinary person who does not know a single word is a Buddha. 24. If one does not recognize one's own spiritual awareness, 25. even if one's body is broken into dust searching for the Buddha, 26. one will never find it. 27. The Buddha is also called the Dharma body. 28. It is also called the original mind. 29. This mind has no form or characteristics. 30. It has no cause or effect. 31. It has no sinews or bones. 32. It is just like empty space. 33. It cannot be grasped. 34. It is not the same as obstructive matter. 35. It is not the same as non-Buddhist teachings. 36. Only the Tathāgata, one person, can understand this mind. 37. Other sentient beings, deluded people, are not clear about it. 38. This mind is not apart from the body of the four great elements. 39. If apart from this mind, Paragraphs: $ 0 7 9 18 22 27 36 #

Please segment these sentences into coherent paragraphs: 0. Since he teaches existence and emptiness in order to eliminate attachment, are the true nature of dharmas empty or existent? 1. The true nature of dharmas is neither existent nor empty, and cannot be reached by discrimination and idle speculation. 2. Why is the holy one's teaching not false? 3. It is not false in order to eliminate wrong attachments. 4. Both the teachings of emptiness and existence can eliminate attachments. Why does the Tathāgata teach emptiness more often? 5. Because sentient beings mostly grasp at existence, and most of the suffering of birth and death arises from grasping at existence, therefore the Tathāgata, in order to eliminate grasping at existence and extinguish the suffering of birth and death, m 6. If emptiness and existence are both teachings, why was emptiness said to be the ultimate truth before? 7. Provisional and expedient teachings are also not contradictory. 8. Moreover, this word emptiness is a negation, not an affirmation. Not only is existence empty, but emptiness itself is also empty. It completely dispels grasping thoughts and causes one to accord with the ultimate truth of all dharmas, which is neithe 9. The ultimate truth of all dharmas is actually not of the nature of emptiness. Because emptiness is the gateway, it is provisionally said to be emptiness. 10. If emptiness is the gateway to the ultimate truth, which is not empty, existence should be the gateway to the ultimate truth, which is not existent. 11. Following the capacities of beings, speaking of existence as the gateway is also without fault. 12. However, the meaning of the gate accords with emptiness. Existence, existence, and so forth all accord with the grasping mind. Emptiness, emptiness, and so forth all contradict false grasping. Therefore, a wise person who hears the words emptiness sh 13. Furthermore, those of inferior wisdom should not rashly speak of the principle of emptiness and non-self in front of them, increasing their evil views. 14. Why is this? 15. Therefore, the next verse says: 16. It is better for them to give rise to the grasping of self, not the view of emptiness and non-self; 17. Later, they will go to evil destinies, while the former only turns their back on nirvana. 18. The treatise says: 19. Them refers to the worldlings of inferior wisdom. The grasping of self is precisely the view of the aggregates. The view of what belongs to the self is also accompanied by the grasping of self. Therefore, the words grasping of self also include that 20. Although the grasping of self is not in accordance with correct principle, it is better to give rise to it, because the fault is light. 21. Although the views of emptiness and nonself are called correct principles, they are not able to understand reality as it is. Because of this, they deny that all dharmas are nonexistent. The fault is grave, so it is better that they do not arise. 22. How are these two faults light and heavy? 23. The first, the clinging to a self, only turns one's back on nirvāṇa. The latter, the evil grasping at emptiness, also leads to evil destinies. 24. Those of inferior wisdom, even when grasping at emptiness, still detest the roots of good, let alone sentient beings. 25. They turn their backs on good and the world, cut off the roots of good, and harm sentient beings. They not only abandon the cool nirvāṇa, but also carry their own bodies to the fires of hell. 26. Those who give rise to the view of a self do not have such things. 27. Why is this? 28. They crave happiness for the self and wish to be free from the suffering of the self. They do not commit many offenses and extensively cultivate various merits. They escape the evil destinies and do not lose the human and heavenly realms. They are on 29. Therefore a scripture says, “It is better to give rise to the view of a self as large as Mount Sumeru than to give rise to a view of emptiness through a false understanding and out of a sense of superiority.” If this is so, then the principle of the 30. It is true that it should not be spoken of in front of those of inferior understanding, but it must be spoken of for those of superior understanding, because they practice in accordance with it and gain great benefit. 31. Why is this? 32. Therefore the next verse says: 33. The wonderful principle of emptiness and nonself is the true realm of the buddhas. 34. It frightens all false views and is the nondual gate to nirvana. 35. The treatise says: 36. Those who seek liberation, apart from the wonderful contemplation of emptiness, have no other expedient means by which to realize nirvana. 37. The wise who wish to eliminate the defilements of false views have no other superior expedient means apart from this. 38. Because those who hold the view of existence grasp at an objective realm, just like those who hold other views, they do not realize nirvana and are also unable to eliminate the defilements of false views. 39. Those who cultivate this emptiness practice to the ultimate stage can realize the supreme fruit of unsurpassed enlightenment, and universally open and reveal it to sentient beings with skillful means, further enabling them to fully realize the wonder Paragraphs: $ 0 4 6 10 13 15 18 22 25 29 33 35 #

Please segment these sentences into coherent paragraphs: 0. Has the World-Honored One entered parinirvāṇa? 1. The Vajrapāṇi Bodhisattva stood behind the Tathāgata, observing the Tathāgata's facial features and limbs, all of which were firm and capable of bearing heavy burdens, and also capable of expounding the subtle Dharma. He then wept and said: 2. Free from defilements and impurities, the world has lost its cover, 3. Like that purple gold, now to be abandoned by the multitude. 4. Just like this world, the time of maturity has passed, 5. The Śākya of the Śākya clan, eternally quiescent without thought. 6. Among them, some said, Stop, stop, do not speak such words. 7. At that time, he, harboring this grief, then said: 8. I remember that when the World-Honored One descended from the Tuṣita Heaven and was born into the world, I remember that there were many tens of millions of gods who, with their own merits, all wore blue robes, had majestic spiritual power, power tha 9. There were also twelve great ghosts and spirits, who were feared by all who saw them, who came to protect the Tathāgata. 10. In an instant, he further thought and said: 11. The Tathāgata's limbs all emit light, and then he commands us, and commands the gods to say these words. The guardian deities of the world send messengers here, and there they say these words. We are delighted and serve and make offerings as we did w 12. We are attached to the sentient beings of this world, firmly believing that there is suffering and happiness, that there are parents, and that all worldly subtleties are unsurpassed. We believe that the guardians of the world are our brothers, and be 13. Today, even if my vajra body were to be shattered into a hundred pieces, or if someone were to say that this body will surely attain the fruit, it is so 14. because of making offerings to the Tathagata. 15. At that time, Vajrapani, the Strong Man, said this: 16. How is this possible? 17. At that time, when the Prince left the city riding in a horse-drawn carriage, the horse returned and did not eat for seven days, and was reborn in the Heaven of the Thirty-three. How much more so for us who serve and receive the Tathagata's teachings 18. Those who enter the ears and recite it, all will study and deliver sentient beings without limit, and if they seek the ocean of precious treasures, they will find it vast. 19. At that time, Vajrapāṇi, the powerful one, had two wise discussions and spoke this verse: 20. In that abode of divine dragons, vajra emerges from the ocean, 21. How should one protect and uphold such a lion's roar? 22. At that time, he contemplated and spoke further, saying: 23. Just like that deep ocean, none can surpass its power, 24. In worldly conduct, with vigor, great virtue is boundless. 25. Thus, the World-Honored One turned the Dharma wheel in the country of Vārāṇasī. When this Dharma was first turned, 26. it greatly benefited sentient beings. He then entered the summer retreat and benefited the king of Magadha. 27. The second and third were on the peak of Vulture Peak, the fifth was in Śrāvastī, and the sixth was in Magadha. 28. In the seventh year, he was in the Heaven of the Thirty-three Celestials, in the eighth year, he was in the realm of ghosts and spirits 29. , in the ninth year, he was in the country of Kośala, in the tenth year, he was in the Mount Citrakūṭa, in the eleventh year, he was again in the realm of ghosts and spirits 30. , in the twelfth year, he was in the secluded place of Magadha, in the thirteenth year, he was again in the realm of ghosts and spirits 31. , in the fourteenth year, he was in the place where the Buddha had previously stayed, in the Jeta Grove of Anāthapiṇḍada's Park in Śrāvastī 32. , in the fifteenth year, he was in the village of the Śākya clan in the country of Kapilavastu, in the sixteenth year, he returned to the country of Kapilavastu 33. , in the seventeenth year, he was in the city of Rājagṛha, in the eighteenth year, he was again in the city of Rājagṛha, 34. in the nineteenth year, he was in the Mount Pāṇḍava, in the twentieth year, he stayed for the summer retreat in the city of Rājagṛha, in the twenty-first year 35. , he returned to the Mount Pāṇḍava, and did not pass through other places in the realm of ghosts and spirits, continuing the summer retreats for four years 36. 🔽🔽 37. For nineteen years, he did not pass through other places, and stayed for the summer retreat in the country of Śrāvastī. 38. Thus, the Tathāgata entered his final summer retreat at that time, staying in the village of Vebhaḷiṅga in the Magadha region. 39. The World-Honored One had already crossed the abyss of craving in this way. In the past, the buddhas had accomplished the practice of giving to those of sharp faculties, and had fully reached the end of all practices with a gentle disposition. They h Paragraphs: $ 0 6 10 15 19 22 25 37 #

Please segment these sentences into coherent paragraphs: 0. Preface to the Sutra Heard by the Confused, 1 fascicle 1. At that time, Mishaka said, The preface to the Dharma of the Heavenly Venerable states: Among the various views, who 2. can explain? The meaning of the sutra is difficult to stop, and who can explain the affairs? Where is the Heavenly Venerable revealed in the end? 3. Where is the stopping place? 4. The buddhas and non-humans discuss the heavenly arhats. 5. Who sees the Heavenly Venerable among sentient beings? 6. No one can see the Heavenly Venerable. 7. What person has the authority to see the Heavenly Venerable? 8. Because the countenance of the Heavenly Venerable resembles the wind. 9. What person can see the wind? 10. The Heavenly Venerable does not fill the world for a short time, but circulates through the world. 11. Because this person dwells in the Heavenly Venerable's qi. 12. Only then can he survive. 13. Only then can he dwell at home in peace. 14. With utmost sincerity and intention. 15. From the rising to the setting of the sun. 16. Dwelling, seeing, thinking, and the mind go everywhere. 17. The body is in the bright and joyful stillness, dwelling in peace. 18. In the heavens, all are buddhas. 19. This is why the wind circulates in the world. 20. The wind reaches everywhere. 21. The Heavenly Venerable always abides in the place of tranquility and bliss. 22. Karmic retribution reaches everywhere. 23. People in the world, 24. who knows the movement of the wind? 25. Only hearing the sound is upside down, 26. not seeing the form once. 27. No one recognizes the proper appearance. 28. If it is neither yellow, nor white, nor blue, 29. no one knows where the wind resides. 30. The Heavenly Venerable has his own spiritual power, 31. abiding in one place. 32. The place he abides in cannot be grasped by anyone, 33. nor is there death or birth. 34. There is no place where the sun and moon meet. 35. After creating heaven and earth, he sought 36. not to be in the world. 37. Without spiritual power, 38. he always receives the causes and conditions of long-lasting bliss. 39. When people are in urgent need, Paragraphs: $ 0 4 10 18 23 30 39 #

Please segment these sentences into coherent paragraphs: 0. Thus, the practitioner who is tormented by desire for such objects and so on and who engages in evil conduct, due to his supreme nihilistic view, will be born in hell and so on due to untimely death and so on and will suffer.🔽 1. Thus, that practitioner who is tormented by desire for such objects and so forth, and who acts with a bad nature, will be born in hell and so forth due to untimely death and so forth, and will experience great suffering.🔽Even the objects of his pract 2. Thus, the master should not do that which is prohibited, thinking that he will be brought down by that. 3. The guru and disciple will be pleased. 4. Thus it is explained. 5. Therefore,🔽it is said: 6. That which is always given to the mantra 7. is explained as the procedure of reality. 8. The Tathāgata intends that if the mantra, etc., are given to one of bad fortune, and if the nondual mind becomes manifest, then at that time one should make offerings to him, not otherwise. 9. “Going from the left” means that when a woman or a man is seen, one should go from the left side. 10. Thus, 11. even from far away, one will know. 12. “There is no yoga other than Heruka” means that there is no yoga superior to Heruka. 13. Thus, 14. the master is a yoginī. 15. The basis of that yoga is the master himself. 16. He becomes the father and mother of all yogas. 17. In this Tantra, the adept 18. is the very best. 19. This is to be applied to the statement, “In this Tantra, one should not despise the consecration-empowered yogin.” 20. The eight beginning with the crow-face 21. are for increasing devotion and faith. 22. This means that they are the cause of the powers. 23. The first is the observance of the commitments.🔽The one who is greedy for desire, 24. who is joined with another goddess, 25. The one who is greedy for desire is the one who is joined with another goddess by the conceptualization of desire and the attachment to desire. This is the meaning of “greedy.” 26. Therefore, the second is the avoidance of other practices. 27. Non-dual means free from the conception of duality, which is the third. 28. Unimpeded means the fourth.🔽Practicing the conduct of the commitments, 29. The commitments are the goddesses. 30. Their conduct is desire. 31. Practicing that is what is to be done. 32. That is called “practicing the commitments, ” which is the fifth. 33. The powerful woman is the supreme union. 34. At the time of the performance of the vajra and lotus, one should not be without a powerful woman, should not be without a powerful woman,🔽but rather should be a powerful woman oneself. 35. This is the sixth, according to the venerable Konkaṇa. 36. Bhavyakīrti asserts that at the time of the Joyous, the yoginī herself is the chief. 37. The vow of celibacy is the same. 38. This is the seventh vow. 39. One should not be angry, but practice continuously.🔽This is the eighth vow. Paragraphs: $ 0 8 17 23 28 36 #

Please segment these sentences into coherent paragraphs: 0. But it is not suffering, because it is not disharmonious for the noble ones, since it is uncontaminated. 1. Selflessness is due to the emptiness of self and other. 2. It is peace because it is not the self. This is the aspect of the truth of suffering. 3. It is the root because it is the seed of the fruit. 4. It is the fruit because it is the origin of suffering. 5. It is the thorn because it is the condition of suffering. 6. It is evil because it is the source of suffering, and because it is the cause of the destruction of the good. This is the aspect of the truth of origin. 7. It is the other shore because it is the adversary. 8. It is subject to destruction because it is subject to destruction by the things that oppose it. This is the aspect of disgust with regard to suffering and origination. 9. It is unstable because it does not remain in its own nature. 10. It is subject to perishing because it is subject to destruction by nature, without depending on a cause. This is the aspect of detachment with regard to those two. 11. It is subject to cessation because it is the basis of harm in this life and the next. 12. It is subject to being seized by calamity because it is subject to calamity from ogres, etc. 13. It is subject to being seized by violent death because it is the basis of harm from the disturbance of the great elements, lightning, thunderbolts, etc. 14. The obstacle is the same as the obstruction. 15. Thus, the meaning of the scriptural passage is explained: “The noble disciples enter into the realization of disenchantment, detachment, and cessation.” 16. The absence of self is due to the absence of afflictions. 17. Peace is due to the complete cessation of suffering. 18. Isolation is due to the nature of happiness and purity. 19. Emptiness, signlessness, wishlessness, and the absence of mental formations are due to the nature of permanence and benefit. 20. This is the aspect of the truth of cessation. 21. It is the path itself because it causes one to attain the city of nirvana. 22. It is the knowledge itself because it is the collection of antidotes to all the afflictions. 23. It is the practice itself because it is the meaning of the establishment of the non-error of mind. 24. It is the definite release itself because it goes to the abode of permanence without attachment. These are the aspects of the truth of the path. 25. Thus, by this process, some aspects are taught in the Mahayana as synonyms, 26. and some are taught as their own nature. Therefore, it does not follow that it is not the śrāvaka path. 27. Therefore, in the context of knowledge of the path, the bodhisattva, by cultivating the non-apprehension of the intrinsic reality of these [four noble truths] connected with the noble truths, should know the śrāvaka path. 28. The meaning of this brief summary should not be misunderstood, since it is clearly stated in the Twenty-Five Thousand [Lines]. 29. As it is said: 30. In the method of knowledge of the path,🔽By the non-apprehension of the aspects 31. Of the four noble truths, 32. The śrāvaka should know this path. 33. Thus, having described the śrāvaka path, [the sūtra] teaches the meaning of the heat [stage]. 34. Kauśika, therefore, and so on is stated. 35. Because the thorough knowledge of the four noble truths is preceded by the realization of the factors conducive to penetrative insight, the bodhisattva should meditate on the emptiness of the intrinsic reality of form in order to realize the heat sta 36. And so on for feeling and so forth. 37. The intrinsic reality of form and the emptiness of feeling and so on are nondual and not divided into two. 38. This meaning is also indicated by the passage beginning “They are fully armored.” 39. And this is also stated in the middle wheel of the Victor: Paragraphs: $ 0 11 15 17 21 25 29 34 39 #

Please segment these sentences into coherent paragraphs: 0. But in the Vibhāvinī-Țīkā, 1. The egg-born and so on are called “those that appear suddenly” too, since they emerge from the egg-shell and so on.🔽Thinking that they are included among those that appear suddenly, 2. he said “They have the appearance of being born suddenly,” and he said “those that appear suddenly” in order to show the highest kind of rebirth. 3. For just as it is said “A girl of good birth should be given in marriage,” 4. so too the highest kind of rebirth is that of those that appear suddenly, since it is the highest in the sense of being complete in the sense bases.🔽For those that appear suddenly are born with a complete body together with the limbs and minor parts. 5. There is no further growth for them.🔽But for the womb-born, 6. the sense bases are complete, but the limbs and minor parts are complete only after further growth. 7. That is how it should be understood. 8. As to the lowest kind: sometimes the eye, ear, and nose sense bases are not found. 9. But none of these are possible for those who are born as non-percipient beings or by spontaneous generation in the unhappy destinies.🔽But in the happy destinies the best kind of existence is that of the apparitional beings. 10. So it is possible for them by some special kamma to be born in the happy destinies. 11. Therefore, except for those who are without cankers and those in the first eon, there is none of the apparitional beings’ existence in the happy destinies that is not complete with faculties. 12. But it should be said that sometimes their eyes and ears are defective.🔽But their noses are not defective, for it is said in the Eight-Factored Discourse: “There is no apparitional being in the sense sphere without a nose” . 13. And it should be understood that none of them has a defective tongue. 14. For in the Dhamma- hadaya Vibhaṅga it is said: 15. At the moment of reappearing in the sense-desire becoming, to some there are eleven bases that become manifest, to some ten, to some the other ten, to some nine, to some there are seven bases that become manifest. 16. Herein, in the sense-desire becoming means in the sense-desire world. At the moment of reappearance means at the moment of arising of the rebirth-linking consciousness. 17. In the four sentences beginning with To some there are eleven bases, etc., those who are born spontaneously are referred to. In the sentence To some there are seven bases, 18. herein, however, one who lies in the womb is referred to. Herein, since the seven bases do not exist at the moment of rebirth-linking, 19. but exist only at the time of occurrence, therefore it is said: To some there are eleven bases. To some there are ten means 20. by the absence of the eye-base. To some the other ten means by the absence of the ear-base. To some there are nine means by the absence of the eye- and ear-bases.🔽And if one who is born spontaneously were to be without a nose, then by the absence of 21. and the three sets of ten would be stated together. Likewise, the three sets of nine and the one set of eight would be stated together with the blind, the deaf, and the blind and deaf, according to the failure of three .🔽🔽 22. and the three sets of ten are stated together. Likewise, the three sets of nine and the one set of eight are stated together with the blind, the born-blind, and the born-blind-and-deaf, according to the absence of three, two, and one sense faculties. 23. And because it is not stated that there are apparitional beings among neuters, there are no apparitional beings at all except in the first eon. 24. But although it is not stated in the texts, the absence of the eye, etc., in the kind of egg-born and womb-born mentioned can be understood by the method of the commentary. For it is said: “The maximum is seventy in the apparitional and egg-born kind 25. the minimum is thirty. Herein, thirty is said with reference to the ten faculties beginning with the eye faculty. 26. For this statement is made with reference to the egg-born, says the Mahā-ṭīkā. The teacher, the Elder Nanda, 27. But since the non-separation of nose and tongue has been stated in the dyads, it is held that just as there is no deficiency of tongue, 28. so there is no deficiency of nose either. But in the dyads of faculties it is said: 29. “If the female faculty arises in anyone, does the nose faculty arise in him?” In those females who are non-nasals 30. and are being reborn, their female faculty arises, but their nose faculty does not arise.🔽“If the male faculty arises in anyone, does the nose faculty arise in him?” In those males who are non-nasals 31. and are being reborn, their male faculty arises, but their nose faculty does not arise.” 32. So it is proper to say that there is deficiency of nose as well, in the way stated in the commentary. 33. But in the Vibhāvinī 34. Others say that since the non-separation of nose and tongue is stated in the dyads, and since one who is without tongue is impossible, 35. They only describe the non-existence of the nose and tongue in the fine-material sphere.🔽But the nose and tongue do not occur in the fine-material sphere in the way that the eye and ear do. 36. For the two, namely, the nose and tongue, do not occur without each other, because they are non-existent in the fine-material sphere. 37. So it is said that their association is stated according to their non-occurrence separately in the sense-sphere realm. But that is not correct. 38. For in the “Occurrence by way of location” section it is said that their association is exclusive, and it is not correct to say that their association is exclusive in the case of individuals.🔽“They are born in the womb, in the mother’s womb,” thus th 39. there is the world, there is the human being” , and so on. The compound gabbhāseyyakā ca te sattā ca is a copulative compound. Paragraphs: $ 0 3 9 14 23 26 33 38 #

Please segment these sentences into coherent paragraphs: 0. Because they always seek the causes and conditions of wisdom, they are called those who do not abandon; 1. Because they accumulate the causes and conditions of great kindness and great compassion, they are called those who are not weary; 2. Because they always have right mindfulness, they are called those who are far removed from breaking the precepts; 3. Because they deeply seek the Buddha's ten powers, four fearlessnesses, and eighteen distinctive abilities of the Buddha, they are called those who always think of the Buddha's teachings; 4. Because they always cause sentient beings to leave evil and cultivate goodness, they are called those who adorn the Buddha's land; 5. Because they plant various merits and adorn the thirty-two marks and eighty minor marks, they are called those who practice various good deeds; 6. Because they seek to adorn the body, speech, and mind of the Buddha, they are called those who always practice diligently; 7. Because they make offerings to all Dharma-expounding bodhisattvas, they are called those who delight in great respect; 8. Because their minds are free from anger and obstruction in the skillful means of all bodhisattvas and worldly people, they are called those whose minds are unobstructed; 9. Because they always delight in teaching and transforming sentient beings, they are called those who are far removed from other thoughts day and night. 10. When bodhisattvas practice in this way, they give, and also teach and transform sentient beings; 11. They speak lovingly, benefit, and practice together, and also teach and transform sentient beings. 12. Moreover, they manifest with a physical body, and also teach and transform sentient beings. 13. They also teach and transform sentient beings by expounding the Dharma, they also teach and transform sentient beings by demonstrating the practices of bodhisattvas, they also teach and transform sentient beings by demonstrating the great matters of 14. Bodhisattvas cultivate in this way, using great spiritual powers and various causes and conditions of skillful means to teach and transform sentient beings. 15. Although bodhisattvas use various causes and conditions and skillful means, their minds always abide in the wisdom of the buddhas without losing their wholesome roots, and they also constantly seek the Dharma that benefits sentient beings even more. 16. Because this person benefits sentient beings, he studies all the scriptures, arts, literature, mathematics, and natural history in the world, and the medical methods for treating illnesses, namely, treating consumption, childhood diseases, demonic po 17. villages, houses, gardens, ponds, springs, flowers, fruits, medicinal herbs, forests, trees, gold, silver, maṇi jewels, lapis lazuli, coral, tiger-eye, agate, and carnelian, showing them all the treasures; 18. the sun, moon, five planets, twenty-eight lunar mansions, divination of good and bad omens, earthquakes, dreams, and strange signs; 19. the various marks on the body, giving, upholding precepts, subduing the mind, meditation, spiritual powers, the four meditations, the four immeasurable minds, the four formless concentrations, and all things that do not trouble sentient beings, thing 20. The Bodhisattva dwelling in this Difficult to Conquer Ground meets with hundreds of Buddhas, thousands of Buddhas, and myriads of koṭis of nayutas of Buddhas, makes offerings, honors, and praises them with clothing, food and drink, bedding, and medic 21. having listened to the Dharma, he goes forth; 22. After going forth, they listen to and accept the sutras and Dharma from the buddhas and become Dharma teachers. Expounding the Dharma and benefiting others, they attain even more superior and extensive hearing and the samādhi of accumulation. Even af 23. Buddha's disciple! 24. It is like refined true gold, when polished with lapis lazuli, its luster becomes even more excellent. 25. The bodhisattvas dwelling in this ground, by the power of skillful means and wisdom, their merit and wholesome roots become even purer and brighter, surpassing those of the lower grounds. 26. It is also like the sun, moon, stars, and celestial palaces, which the wind holds up and moves without losing their proper course. 27. In the same way, Buddha's disciple! 28. The bodhisattvas dwelling in the ground of overcoming difficulties, by skillful means and contemplation, their merit and wholesome roots become even more bright and pure, yet they do not attain realization and also do not quickly reach the Buddha's p 29. Buddha's disciples! 30. This is called the Difficult to Conquer Ground of the bodhisattva-mahāsattvas, which has now been briefly explained. 31. Bodhisattva-mahāsattvas dwelling in this ground often become the king of Tuṣita Heaven, with sharp faculties, able to subdue all non-Buddhists. 32. Whatever activities they engage in, whether giving, kind speech, beneficial action, or cooperation, they are all inseparable from the recollection of the Buddha, the recollection of the Dharma, the recollection of the bodhisattva companions, and so f 33. 'When will I become the foremost and most revered among sentient beings, up to becoming the support for all sentient beings?' 34. Children of the buddhas! 35. If this bodhisattva wishes to diligently practice like this, in a short time he can attain a thousand koṭīs of samādhis, up to manifesting a retinue of a thousand koṭīs of bodhisattvas - if by the power of his vows, his spiritual powers are sovereign 36. At that time, Vajragarbha Bodhisattva, wanting to clarify this meaning, spoke a verse again, saying: 37. The bodhisattvas, having fully practiced the methods of the fourth ground, 38. Contemplate the buddhas of the three times, with equal precepts and equal minds, 39. Eliminating views, doubts, regrets, and so forth, and the equality of the path and non-path, Paragraphs: $ 0 10 14 16 20 23 29 34 36 #

Please segment these sentences into coherent paragraphs: 0. But here only the nutriment condition is mentioned, not the condition for nutriment.🔽But here only the nutriment condition is mentioned, not the condition for nutriment.🔽But here only 1. Herein, just as the potency of barley seeds or rice seeds, etc., is the cause of the arising of the barley sprouts, etc., and is the condition for their growth,🔽but after that the potency of the earth, etc., is the cause of their growth and maintenan 2. Herein, just as the potency of barley seeds or rice seeds is the cause of the production of the barley shoots or rice shoots, and after that the potency of the earth-essence and the water-essence is the cause of their growth and maintenance, so too, 3. The day-owls, when they have no claws, cannot catch their prey with their beaks and so 4. they die of starvation. So too, these beings, when they have no contact, cannot experience the object’s taste and so🔽they cannot fulfil the function of feeling, which is the experience of the object. And when craving is deprived of the opportunity to 5. the round of rebirths, which is filled by the three kinds of craving, is broken, and beings proceed to the destruction of suffering. 6. For if there were no contact called “feeling,” craving would not arise because there would be no opportunity for it to do so when there is no experience of the object’s taste.🔽And just as those birds, etc., after stretching out their wings, 7. proceed from tree to tree, from wood to wood, without falling in between, and so maintain themselves, but when their wings are cut off they cannot go and fall down to be killed, 8. so too, these beings, when they have the characteristic of accumulation, 9. and after they have completed the act of volition, they pass on from existence to existence, 10. and revolve in the round of rebirths as long as the world lasts. If there were no volition, there would be no round of kamma. And if there were no round of kamma, there would be no round of kamma-result. And if there were no round of kamma-result, th 11. And just as those birds, etc., having discerned by means of the eye the place where there is food or the direction in which it lies, maintain themselves there for the rest of their lives, 12. and when the eye is absent they do not get anything to eat or a place to go to, and so they die right there, so too, the associated states, having obtained their object by means of consciousness, which has the characteristic of seeing the object, 13. and having given rise to contact, etc., in that object, set the round going in the three planes. If there were no consciousness, 14. and it would not be so, because there would be no obtaining of object by contact, etc., and so the round would not be so either. Hence he said:🔽“The four nutriments. Consciousness is the fourth.” 15. And in the Saṃyutta Nikāya: 16. “Bhikkhus, there are these four nutriments for the maintenance of beings that have already come to be and for the assistance of those about to come to be. 17. Physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth.” 18. Herein, “beings that have already come to be” are those that have reached growth. “Those about to come to be” are those that are in the state of the kalala, etc.🔽The occurrence, the mode, of the four nutriments should be understood as follows: in the 19. But in the Commentary it is said: “Herein, nutriment is nutriment. 20. What does it nutrify? It nutrifies the material septad of nutritive essence. Contact nutriment nutrifies the three kinds of feeling. 21. The nutriment mental volition is the nutriment of the three kinds of becoming. The nutriment consciousness is the nutriment of rebirth-linking and the first two kinds of mentality-materiality. This is how the nutriments should be understood. 22. But the generation of the materiality of the octad consisting of the physical basis and the physical heart-basis is not the great function of the nutriment physical food. The great function is the consolidating of the fourfold continuity of materiali 23. Moreover, just as the conditions of decisive support and repetition are twofold as the suttas’ method and the Abhidhamma method, 24. so too the condition of nutriment is twofold. Herein, it is said that the nutriment mental volition is the nutriment of the three kinds of becoming.🔽This is said with reference to the method of the suttas. For in the Abhidhamma method the nutriments 25. The jhāna factors are not found among the five consciousnesses, because they are weak in function, and because their function is to be a basis. 26. They are only the mere falling on to visible data, etc., and so the unification of cognizance and feeling that exist there do not fulfil the function of jhāna.🔽So it is said that it is the last of the applied thoughts that is jhāna. 27. And since applied thought is the leader of the jhāna factors, 28. the unification of cognizance and feeling there do not fulfil that.🔽And since dhammas without energy have not reached firmness in the associated dhammas, 29. concentration does not fulfil its function of strength in the sixteen unprofitable consciousnesses without root-cause.🔽So it is said that it is the last of the energies that is strength.🔽And since dhammas without root-cause do not become the path to 30. the path factors do not exist in the root-causeless consciousnesses. 31. And since unification of cognizance in consciousness associated with doubt is wholly of the nature of vacillation because it lacks sure confidence, 32. And because of being overcome by doubt, it is said that it does not become strong for the state of the path, the faculties, and the powers.🔽One-pointedness of mind does not go to the state of the path, the faculties, and the powers. 33. In the cases of the two-rooted and three-rooted javanas, 34. here, by the words “two-rooted” and “three-rooted,” the javanas of delusion, the two kinds of shamelessness, and laughter are excluded. By the word “javana,” 35. the two-rooted and three-rooted resultants of the three planes are excluded. 36. But in the Vibhāvinī, 37. it is said: “By mentioning the two-rooted and three-rooted, the absence of the dominants in the one-rooted is shown.” But because of the similarity of javana state, the absence of those in the mind of laughter should be shown too. 38. According to what is possible: the dominants of the formations that have gone before and that are to come are one each. 39. One is obtained according to what is possible. Not a second. Otherwise, it would not be a dominant. Paragraphs: $ 0 2 8 15 18 23 33 #

Please segment these sentences into coherent paragraphs: 0. Here, the text refers to letters, notes, and so on, 1. or to the value of the stolen goods when they are calculated by hand. 2. The meaning is that there is no offense if one steals in any way whatsoever. 3. Having discussed the section on subsequent activity, 4. now the section on culmination should be discussed. 5. It is not the case that there is no stealing if one steals by force or stealth. 6. One should understand that stealing by force is not stealing if the object is given later.🔽Here, the text refers to the various types of stealing, such as stealing by force, stealing by stealth, and so on. 7. Stealing by force is stealing by force, such as by robbers. 8. 6. stealing through force, 7. stealing through deception, 8. stealing through hoarding, 9. stealing through fraud, 10. stealing through sighing, 11. stealing through Dharma. 9. “Reverend Lord, if these six kinds of stealing have been taught, how many of them constitute a serious offense?” 10. “Upāli, all of them except for stealing through Dharma constitute a serious offense.” 11. Stealing through Dharma is not a fault. 12. The meaning is understood: because there is no thought of stealing. 13. Stealing through deception is of two kinds: taking through theft and taking through abandonment. 14. Taking through theft is not to be suspected, because it is just stealing. 15. In the case of theft by abandonment, the object is known to have been stolen by such statements as “I abandoned the object.” 16. In the case of theft by concealment, the object is known to have been stolen by such statements as “I concealed the object.” 17. In the case of theft by restitution, the object is known to have been stolen by such statements as “I previously insulted and deceived him.” 18. In the case of theft by force, the object is known to have been stolen by such statements as “I took it by force.” 19. Therefore, some may doubt that it is not theft. 20. In the case of theft by deception, some may doubt that it is not theft, thinking that “I am merely not giving it back, it is not that I have stolen it.” Therefore, it is not designated as theft. 21. It should be understood that this sūtra was taught to dispel those two doubts. 22. “With or without a basis” means that the substance that is stolen together with the basis is not unstolen, but is stolen. 23. When one removes a substance from its basis, but does not remove it from the place where it is located, then here one should understand that it is stolen with its basis. 24. Here, the absence of application is that both of those are the same, because the substance is stolen with its basis, and the application of the substance to the owner is severed. 25. Here, the treatise says: “If the Blessed One said that one is expelled from the monastery for stealing heavy goods, 26. then is it the case that a monk who steals heavy goods without removing them from their basis incurs a pārājika offense?” 27. Yes, if one steals it together with the place where it is located.🔽Killing is not stealing. 28. Therefore, it is not stealing merely by that. 29. Here, the meaning is established that the act of stealing is either together with killing or after killing, if one steals while staying in that place.🔽It is not the case that one does not leave a part of the place. 30. If one becomes a thief while staying in a place, if a part of the substance remains in that place and is not released, 31. then it is not stolen. 32. The meaning is that it is stolen if all of it is released. 33. If one takes fruit from there, it is stealing.🔽The fruit is the fall from there, because it is the fall from one's own place. 34. The fall itself is the stealing.🔽The fall is the ground or cloth, etc. 35. There, the fall is the stealing. 36. Here, the mind that obtains the object is the mind that is fully present, not the mind that is collected. 37. Because it is collected and placed there, it is known as the stealing here. 38. Here, the object is established by manifest desire. 39. Where there is no going by mere support, Paragraphs: $ 0 3 6 9 13 25 27 29 33 35 #

Please segment these sentences into coherent paragraphs: 0. The causal factor is the consciousness, the basis of all that is the center. 1. The Buddha taught them that they are obscure. 2. For the past and future tendencies are not clear. 3. This is called maturity. 4. The mind consciousness is clear at the heart. 5. The experience of clarity is as follows. 6. This is because it is the characteristic of maturation. 7. The man is the one who makes the man. 8. The five-pointed consciousness at the throat is the effort to achieve the desired qualities and enjoyments. 9. The result of the actions of a human being is shown. 10. Because it is the characteristic of the food and the food. 11. The result of the empowerment. 12. The mind consciousness of attachment to the aggregates is the most powerful source of the aggregates. 13. The mind is the result of the sense faculty. 14. Thus, the result of samsara is shown. 15. Now, at the stage of awakening, 16. The result of liberation is fourfold. 17. The master said, This is how you should understand. 18. The uncontaminated seed in the wheel of the illusion is marked with the letter a. 19. The wisdom of luminosity is the result of the corresponding cause. 20. The cause is pure. 21. The result will be pure. 22. The afflictions such as the grasping at the view of the self are to be burned in the wheel of the Dharma. 23. The result is explained as the ripening of the special appearance of wisdom. 24. It is characterized by the five desirable qualities. 25. Through the wisdom that has established the activity, 26. I have done so for the welfare of all sentient beings. 27. It is the opposite of all elaborations of the wheel of luxury. 28. The result of a mans actions is that he abides in the absence of the essence of speech. 29. How? 30. The first is the correct knowledge. 31. The Buddha said, The man who accomplishes all things without a man will come. 32. The wisdom of the clear light as explained above blazes. 33. The Blessed One said: O Blessed One, I have been blessed. 34. The fire of the wisdom of discrimination burns the filth of the desire-stained mountain of the great cow wheel. 35. The characteristic of the uncontaminated mind of enlightenment is that it is the mind of the Buddha. 36. The result is called the stainless fruit, or the result of the sense faculty. 37. This is the result of the yoga of the accomplishment. 38. The Secret Explanation. 39. In this vehicle of mantra, the two senses are based on the bliss of the two senses and so on. Paragraphs: $ 0 4 8 12 15 18 25 30 35 38 #

Please segment these sentences into coherent paragraphs: 0. The Vajra Speech is a bronze-colored vajra with a palm-like palm, supported on a seat with a palm-like palm. 1. The explanation of the cycle of existence is called the wise. 2. The vajra that holds the magical power of the joining of the joints is a green body with a variety of colors, a vajra and a bell. 3. The great magical powers of diligence accomplished in practice are protected here. 4. The vajra protector is yellow in color and holds a weapon in his hand. 5. He is delighted by the joy of diligence in the discernment of great miracles. He holds a black vajra body, the body of the harmful one, with his two hands holding his cheeks. 6. The one who diligently practices the great magical power called the eye-powered one who has attained the freedom of the magical powers is like a yellow vajra with a golden scepter placed in his hand. He holds the vajra with his two hands. 7. The goddess of the time. 8. The great benefactor is the chief. 9. This is the first of the three lines. 10. The nature of the perfection of generosity is a white vajra body, with two hands, which is a vajra that is taken out and held. 11. The best of those who uphold great discipline is to hold a jewel garland with two hands, with a yellow garland of discipline. 12. The strong hold of patience is the nature of patience, the red vajra song, the two-handed play of the violin. 13. The act of great diligence is to perform the dance of the pure nature of diligence, the green vajra dance, with two hands holding the vajra and dancing. 14. The inner part is the border. 15. The other is the outer limit. 16. The great meditative concentration is the abode of samādhi. 17. This is the first of the three lines. 18. The great meditative stabilization is peace. 19. The abiding of meditative concentration is the union. 20. The nature of the perfection of the mind is the white vajra body, the incense of the perfection of the perfection of the mind, and the two hands holding the incense house. 21. The great wisdom of holding a body is to hold a vase of flowers, which is the nature of the perfection of wisdom. 22. The most powerful means is the perfection of power and skill. In his two hands he holds a red vajra lamp, a lamp with a fire-stack. 23. The ocean of wisdom in prayer is the nature of the perfection of prayer and wisdom, which is the essence of the pure essence of the pure essence of the pure essence of the pure essence of the pure essence of the pure essence of the pure essence of th 24. This is the teaching of the noble ones. 25. The nature of great love is explained. 26. Since it is just as it is, it is love. 27. Mañjuśrī, you are endowed with the supreme compassion. 28. His mind is filled with great wisdom, and his compassion is great. 29. He is endowed with the great skill of perfect wisdom and the great skill of skillful activity. 30. The assembly of the Immovable One, all white, with vajra and bell, was in the eastern direction. 31. He is endowed with great miraculous powers. 32. The power of miracles protects all sentient beings. 33. The ocean of intelligence is as powerful and swift as the ocean. 34. The power of great miracles is the immeasurable wisdom of the great perfection of wisdom. 35. The strength of the strong is to be overcome by the power of the strong, so that the strong cannot overcome it. 36. They all wore a yellow jewel and a bell. 37. They all live in the southern direction. 38. The wheel of the jewel of the future. 39. By his power he overpowered the great mountain of the world. Paragraphs: $ 0 4 7 9 16 24 30 38 #

Please segment these sentences into coherent paragraphs: 0. The body of the child is the body of the child, and the body of the child is the body of the child. 1. The body of the girl is the body of the other. 2. The body is the natural habitat of animals, and the body is the natural habitat of animals. 3. The body is the body of the Buddha, and the body of the Buddha is the body of the Buddha. 4. They are the bodies of hell beings. 5. That is how it is. 6. In this assembly, there are eighty thousand bodhisattva great beings who have been brought into union with me in some way. 7. There are some bodhisattvas in this retinue who are either mentally dull or not. 8. They were more interested in seeing, paying homage, and paying homage to the Tathagata Śākyamuni than in seeing the Great Assembly and listening to the Great Assembly. 9. The bodhisattvas also want to go there in a way that is the same as mine. 10. They are not to be deceived by the desire of their senses, and they are not to be deceived by the desire of their senses, and they are not to be deceived by the desire of their senses, and they are not to be deceived by the desire of their senses. 11. The Tathāgata, in the color of a conch shell, spoke to the bodhisattva Sūrya­viśvara, saying, Tōpa­śa­putra, the essence of the energy of the sun is the essence of the bodhisattva. 12. Dont be afraid. 13. Dont be afraid. 14. Holy one, I have told you this. 15. The mantra that is the complete absorption of the mind, which is the door to liberation, is the perception of dissatisfaction in all the prisons of the three realms, and which is the absorption of the unimpeded, which is the absorption of the unmista 16. The mantra that brings about the complete nirvana of the body together with the head is called the sun-lit lotus, which accomplishes all bodily sensations. 17. It is the activity of all the sensations of the body. 18. The ground of discipline is accomplished. 19. It is the practice of liberation. 20. He accomplishes the ocean of existence. 21. The three deities are the obstacles to the path. 22. It is the practice of great love. 23. He is the one who brings about great compassion. 24. It is the accomplishment of all the liberations of wisdom. 25. He will bring to an end all the four demons and all the enemies of the father. 26. It is the realization of the knowledge of cessation and the knowledge of nonarising. 27. I give you all the benefits of life, all the conditions for life, peace and the transcendence of suffering. 28. Son of a good family. 29. If one listens with one-pointed mind to this mantra of the rising sun, 30. All the afflictions of desire and so forth are subdued. 31. Even after the time of death, they will spend seven lifetimes among the gods. They will be remembered for a long time, and those who desire them will not wear them. 32. He will become a divine sage among them, and the gods will worship him. 33. After he dies, he will live among humans for seven lifetimes. He will not be worn by anyone who wants to live here. 34. He will be a spiritual teacher among humans, and he will be revered and revered by gods and humans. 35. If one has one-pointed mind, one should listen to the mantra of the rising sun here seven times. 36. At the time of his death, he will have five clairvoyances among the gods, and will be worthy of the veneration and respect of all the gods. 37. In this life, among humans, the sage will possess five superknowledges seven times. 38. Gods, nāgas, yakṣas, asuras, humans, and nonhumans will be worthy of veneration and worship. 39. Son of a good family. Paragraphs: $ 0 6 11 15 28 35 39 #

Please segment these sentences into coherent paragraphs: 0. It obtains the name of a means of valid cognition. 1. Therefore, Dignāga and others call the thesis what is to be established. 2. It is not in contradiction with the principles of the Yogācārabhūmi and other texts. 3. The Yogācārabhūmi and other texts do not say that the thesis is not exclusively a means of valid cognition. The third says: 4. The nature and distinctions. 5. The meaning of the basis of combination. 6. Is called the probandum.🔽The basis of combination of the thesis is called the probans. 7. Because it establishes the specific within the general. 8. This general thesis is not necessarily only the probans. 9. In combination with the opponent, it is put forth. 10. Because it is established by the reason and example, 11. It is also the probandum. 12. Because it is not necessarily the probandum, 13. Therefore it is given the name of probans. 14. Only by using reasons and examples that are commonly accepted, 15. Can one establish what the other does not yet accept. 16. What the other does not yet accept, 17. Is only the combined thesis. 18. The thesis is the probandum. 19. Its nature and distinctions, 20. Are only the basis of the thesis, 21. They are not the probandum.🔽The means of establishing the probandum, 22. The meaning of what is aimed at is different, 23. They are not contradictory. 24. Otherwise, how could Maitreya, Asanga, and Vasubandhu, 25. Not understand logic? 26. They speak of the means of establishing what is to be done. 27. Next, in explaining the refutation, 28. The treatises only have the refutation that reveals the faults of the opponent, 29. There is no refutation that establishes a logical argument. 30. Because establishing a logical argument immediately reveals their faults. 31. In the section on revealing faults and refuting, 32. there are ancient masters who say that the eight are the means of establishing. 33. Lacking one, there are eight. 34. Lacking two, there are twenty-eight. 35. Up to lacking seven, there are eight. 36. Lacking eight, there is one. 37. There are also those who say that the four are the means of establishing. 38. Lacking one, there are four. 39. Lacking two, there are six. Paragraphs: $ 0 4 6 18 21 24 27 31 37 # because it does not exist, and because it is observed to exist, then one should not form the thought. 27. Maheśvara! 28. Because of an incorrect cause, it is said to be existent or nonexistent, but both are not established. 29. Maheśvara! 30. Moreover, there are other non-Buddhist views that, seeing and clinging to the substance and form of space, are unable to understand the extent of space, and say that form is separate from space, giving rise to deluded thoughts of the extent of space. 31. Maheśvara! 32. Space is form, following into the category of form. 33. Great Wisdom! 34. Form is space, the support and the supported, established in location, the nature of form and space, should be known through discrimination. 35. Great Wisdom! 36. When the four great elements arise, their own characteristics are each different, and they do not abide in space, but it is not that they are without space. 37. Thus, Great Wisdom! 38. Observing that the ox has horns, therefore the rabbit has no horns. 39. Great Wisdom! Paragraphs: $ 0 3 7 12 15 20 30 37 #

Please segment these sentences into coherent paragraphs: 0. Nor does it come from the north. 1. Thus, the practice of the bodhisattva is inconceivable. 2. By what dharmas is it called inconceivable? 3. Namely, by inconceivable giving.🔽By inconceivable discipline.🔽By inconceivable vows. 4. By inconceivable precepts, concentration, and wisdom. 5. That person practices precepts for a long time. 6. For this reason, 7. he is called a being of the assembly of precepts. 8. For what reason is he called inconceivable? 9. Because of discipline. 10. Because he practices discipline for a long time, 11. therefore his words of taming beings are inconceivable. 12. Why is he called inconceivable? 13. Because that person practices vows for a long time, 14. therefore he is called a being of inconceivable vows. 15. By what things is he called inconceivable? 16. Because of wisdom, it is called inconceivable. 17. Why is it so? 18. That person gradually practices prajñā.🔽Gradually studies prajñā. 19. What is gradually studying prajñā? 20. It is called vipaśyanā. 21. Because that person has gradually studied in prajñā, 22. It is called vipaśyanā. 23. He has already studied. 24. It is also called accomplishing the seal, entering the study of prajñā. 25. Therefore, he is called one who has accomplished the work. 26. Because he has already studied the wisdom that illuminates all that is to be done, 27. He is called the light of that world. 28. Because that person has already studied the wisdom that is not shared with others, 29. It is called the Dharma of the wisdom that is not shared with others. 30. Because that person has already studied the wisdom that does not violate the precepts, 31. It is called extracting the poisoned arrow. 32. That person has already studied the wisdom that cuts off all doubts. 33. Therefore, he is called one who can cut off all doubts. 34. Because that person has already studied the wisdom of the ocean-like work, 35. They are called the ocean of much hearing. 36. That person has already studied and accomplished all the skillful wisdom of work. 37. Therefore, he is called one with a great retinue. 38. That person has already studied the fearless phrases and indestructible wisdom. 39. Therefore, he is called one who subdues other teachers. Paragraphs: $ 0 5 12 16 21 26 32 36 #

Please segment these sentences into coherent paragraphs: 0. It should be understood that the word “also” in the verse includes this meaning. 1. Now, taking advantage of the opportunity, we should further investigate how the atoms of the various faculties such as the eyes are arranged. 2. Although it is difficult to establish because they are invisible, since they are resistant, abide in space, and arise from a combination, their arrangement must definitely be explained. 3. The atoms of the eye faculty reside on the eye's crystalline lens, facing their own objects and abiding side by side, like the clear and transparent membrane that covers the flower of the blue lotus, preventing them from dispersing. 4. Some say they reside stacked up like a pill, because their substance is clear and transparent, like an autumn pond, and they do not obstruct each other.🔽The atoms of the ear faculty reside in the ear holes, spiraling and abiding like the bark of birc 5. The atoms of the nose faculty reside inside the nostrils, with their backs facing each other and their tips facing down, like a pair of fingernail clippers. 6. These first three faculties, in terms of their horizontal extent, have no height or depth, like a garland of flowers worn on the head. 7. The atoms of the tongue faculty are distributed on the tongue, shaped like a half-moon. 8. In the shape of the tongue, the size of a hair tip is not pervaded by the atoms of the tongue faculty. 9. The atoms of the body faculty are distributed throughout the parts of the body, like the shape and size of the body. 10. The atoms of the female faculty are shaped like a drum. 11. The atoms of the male faculty are shaped like a finger. 12. Sometimes all the atoms of the eye faculty are of the same kind, sometimes all are of a different kind, and sometimes one part is of a different kind and the rest are of the same kind. The atoms of the tongue faculty are also like this. 13. The atoms of the body faculty are definitely not all of the same kind, even in the extremely hot hells where fierce flames wrap around the body, there are still innumerable atoms of the body faculty that are of a different kind. 14. Therefore it is said: 15. If it were to universally generate consciousness, the body would be destroyed, because there is no single atom of the faculty or object that can serve as the support or object and generate body consciousness. This is because the five consciousnesses 16. How are the six consciousnesses established as having supports? 17. Are the supports of the five consciousnesses like the five consciousnesses, which only have present objects, and is the support of mental consciousness like mental consciousness, which has objects of the three times and no time? 18. No, it is not so. 19. How is it? 20. Verse: 21. The later support is only past, the support of the five consciousnesses is either simultaneous. 22. Treatise: 23. The six consciousnesses, immediately after ceasing, are all called mind. This serves as the support for mental consciousness. Therefore, mental consciousness only has a past support. The support of the five consciousnesses such as eye consciousness i 24. The word or indicates that it also has a past support. The five such as eye consciousness are the simultaneous supports. The past support is precisely the mind element. 25. Thus, the supports of the five consciousnesses are each two. The support of the sixth mental consciousness is only one. 26. In order to show the differences in meaning of the word support in the verse, it should be further asked: 27. If it is the nature of the support of eye consciousness, is it also the similar and immediately antecedent condition of eye consciousness? 28. If it is the immediately antecedent condition for eye consciousness, is it also the support for eye consciousness? 29. Four sentences should be made. 30. The first sentence is the eye faculty that arises together [with eye consciousness]. 31. The second sentence is the mind and mental factors that have just ceased. 32. The third sentence is the past mind faculty. 33. The fourth sentence is excluding the dharmas mentioned above. Up to body consciousness, each should be explained according to its own faculties. 34. Consciousness should be answered according to the preceding sentence. That is, if it is the support for mental consciousness, it is definitely the immediately antecedent condition for mental consciousness. 35. There is the immediately antecedent condition for mental consciousness that is not the support for mental consciousness, namely the mind and mental factors that have just ceased. 36. Moreover, the five consciousnesses, like their supporting faculties, definitely exist in the present. 37. Are their objects also like this, or are there differences? 38. There are definitely differences. That which has ceased and that which has not yet arisen are not objects of the five consciousnesses. 39. Why is this? Paragraphs: $ 0 1 3 7 12 16 20 23 26 30 34 36 #

Please segment these sentences into coherent paragraphs: 0. Then Vajra Master. 1. The two assemblies were complete. 2. The mind is empty of outer and inner things. 3. The king of the gods will be called Shönya. 4. Then think, I am a homage. 5. He had a tent and a fire pit. 6. From the mother and the mother, wind and water. 7. The path, the path, and the A. 8. The five elements are the five elements. 9. The wheel had four spokes and a handle. 10. The four doors are adorned with ornaments. 11. He will have a seat for the water god Khebra. 12. In the center is the sun and moon. 13. The sun and moon are the thoughts of the hum. 14. The seed is the seed. 15. The body of the father and mother is the source of the body. 16. Then Vajra Master. 17. They are proud of their own desires, and they are proud of their own gods. 18. His face is one and his arms are two, and his forehead is covered with drops of blood. 19. Then recite this mantra and circumambulate the mandala. 20. The three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three times, the three ti 21. Then recite the mantra and meditate. 22. The palace of the celestial mansion is the gateway. 23. The king of the gods is the one with the crown of his head. 24. The two of them were covered with a curtain. 25. The five were covered with silk and cloth. 26. On the four corners are four arrows, and on the four corners are four mirrors. 27. And he placed it on the corner of the platform. 28. The substance of the offering is the cooling of the mouth. 29. How can you be a friend? 30. The outer and inner cakes of the ḍākinīs, And the food of the assembly, are the enemies of all directions. 31. The stages of the momentary meditative stabilization and the development of the process of generation are as follows. 32. The five pleasures and the five nectars. 33. In a moment, the mind becomes wisdom. 34. Then the Vajra Master said, Bless me, O Guru! 35. Bless me with the seal of my actions. 36. And he blessed the secret space. 37. The union of the two is the union of the two. 38. The Mind. 39. The seed is the seed of the kāi. Paragraphs: $ 0 3 5 8 12 16 19 22 29 31 34 38 #

Please segment these sentences into coherent paragraphs: 0. “A serious offense.” 1. “Having gone forth, I will prepare it. 2. Having gone forth, I will prepare it.” 3. What is the offense? 4. It is a pārājika offense. 5. “Having gone forth, I will prepare it. 6. Having not gone forth, I will prepare it.” 7. What is the offense? 8. It is a minor offense. 9. “Lord, a monk begins to build a house. In the meantime, he changes sex and becomes a nun. He finishes the house. 10. What is the offense?”🔽“It is a minor offense. 11. “Lord, a nun begins to build a house. 12. In the meantime, she changes sex and becomes a monk. He finishes the house. 13. What is the offense?” 14. “It is a serious offense. 15. “Lord, is it the case that a monk may build a house without committing a serious offense?” 16. Yes, if he is a monk who has previously committed a downfall, or who is staying on by theft, or who is a non-Buddhist, or who is a paṇḍaka, or who has committed an extreme offense, or who is a hermaphrodite. 17. “What if he is ordered to build by one who has given the training? 18. What is the offense?” 19. “It is a serious offense.” 20. “What if a nun orders him to build? 21. What is the offense?” 22. “It is an offense of wrong conduct.” 23. “What if a novice monk, a novice nun, or a layperson orders him to build? 24. What is the offense?”🔽“It is an offense of wrong conduct.” 25. The venerable Upāli asked the Lord Buddha, 26. “Reverend, 27. the Lord Buddha has said, ‘If a monk has a patron 28. who is building a large monastery for the community, 29. the monk should take other monks with him when he goes to see the site.’ 30. The monks who are leading the way should also check that the site is suitable, that there is no dispute over it, and that it is suitable for building. 31. If a monk builds a large monastery for the Saṅgha on a site that is unsuitable, that is disputed, 32. or that is not suitable for building, 33. or if he does not lead the monks to the site to examine it, 34. or if he does not show the site to the monks who are leading the way, 35. then that monk should be told, ‘Venerable, you have committed an offense entailing suspension.🔽You should acknowledge it as such.’ 36. If he acknowledges it, all is well.🔽If he does not acknowledge it, then, after the third announcement, he becomes guilty of an offense entailing suspension.🔽The rest of the rules for the offense entailing suspension concerning building a hut should b 37. The same should be said about a large monastery as is said about a hut. 38. One who is overwhelmed by pain, a mute, an idiot,🔽One who is asleep, one who is drunk, one who is unconscious, 39. One who is in a meditative absorption, and a non-Buddhist. Paragraphs: $ 0 3 7 9 11 15 25 38 #

Please segment these sentences into coherent paragraphs: 0. The offering of the Argam and the other offerings. 1. Pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, pa, 2. The fingers and toes of the hands and hands. 3. It is like a dry earth. 4. They will be poor by taking water. 5. The last syllable of Om is the previous syllable. 6. He is good at washing his feet. 7. The length of the channel is sixteen yojanas. 8. Otherwise, the four fingers will be lost. 9. The center of the triangle is two inches long. 10. The three-pointed circle encircles the entire assembly. 11. In the center of the skull is a sign. 12. The tiger and the snake are called whatever they like. 13. The gene is a single finger. 14. The shape of the vajra-like lips of wrathful ones. 15. The blessing is one finger long. 16. The upper part is fourteen cubits high. 17. The length of the foot is three cubits, and the length of the foot is three cubits. 18. The one who is blessed will practice. 19. I have shown him to be a tiger. 20. The trees are covered with thorns and iron. 21. The Buddha was afraid of him. 22. They burn images, and so on. 23. The result is that it is empty. 24. It is the cause of the great delight. 25. The root of the tree is the root of the tree. 26. It is the bell that casts the bindu. 27. The mouth is not the petal of a lotus. 28. The second finger is the same as the second finger. 29. The vajra-like skull cups are the same as the vajra-like skull cups. 30. The pot of burning substances. 31. The substance is like a precious jewel. 32. The limitless of the humpaṭas. 33. The fuel is water, fire, and wind. 34. He was in the center of the sky. 35. The one who is always in the middle of the mouth. 36. They will all be turned around. 37. The four are on the leaves. 38. They are both perfect and perfect. 39. The deity of the simultaneous consciousness is definitely blazing in the sky. Paragraphs: $ 0 2 6 12 18 22 26 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. All say that this king's daughter is betrothed to Veṭṭheyya; 1. Although there is this hearsay, I do not yet know if it is true or false. 2. Śaṭa replied, saying: 3. The king does not give this girl to him. The foolish one falsely claims to be able to weigh; 4. Using this as a pretext, he intends to carry out a massacre. 5. At that time, the parrot, having learned of this matter, like a great merchant obtaining extraordinary treasures, was overjoyed and delighted, and said to Śaṭa: 6. I will now return to the north and report to the king of Śrī Datava; 7. I have obtained a good and intelligent wife who is similar and understands my words. 8. Śaṭa replied, saying: 9. The sage's son, you should now go and see King Śrī; 10. Return early in seven days, do not delay any longer. 11. At that time, the parrot flew up into the sky and soon arrived where Mahāmaudgalyāyana was. He reported the matter in detail. Mahāmaudgalyāyana then reported it all to the king in order and advised him not to go. 12. At that time, that king knew that he would not go. He assembled the four divisions of his army and went to Videha. Surrounding it on all four sides, there was no way to advance or retreat. 13. What did the king and Mahāmaudgalyāyana plan to do together? 14. Mahāmaudgalyāyana said: 15. We cannot engage in battle. We should create divisions. 16. At that time, there were five hundred great ministers in their camp, all of whom were heavily bribed with the precious treasures of the state. 17. After the ministers obtained them, they all had different thoughts and did not follow the king's words. 18. After Mahāmaudgalyāyana and the king had done this, they sent a message saying: 19. 'It's not that I can't fight with you, but since you are my father-in-law, you are a close relative. You should think carefully about the importance of preserving your life. 20. Now that you have come to me, you are not free to live. If you don't believe my words, you must witness it for yourself. 21. I will take a certain item and give it to a certain minister. All five hundred people will receive gifts. You can immediately search and ask them to understand the truth.' 22. He then searched and found it all to be true. He knew the matter was different and withdrew his troops in the middle of the night. Having reached the city, he then killed all five hundred ministers, and had the sons of the ministers succeed their fat 23. Mahā-Mañjuśrī said to the king: 24. 'The matter is already like this, and there is no other difficulty. I want to go temporarily to seek the girl for marriage. I don't know if I can get her or not. I need to observe her intentions.' 25. The king said: 26. 'Go as you wish.' 27. Mahā-Mañjuśrī led his troops to the country of Panchāla and stopped in the garden. The king of that country then called for him to enter the city. 28. He replied:🔽'I am a guest and have not yet rested. I will enter the city tomorrow.' 29. 'I will not enter the city, but will stay at the minister's house for now.' 30. The king said: 31. 'Do as you wish.' 32. Then the ministers' sons discussed together: 33. 'Our father's death was all due to Mahā-upāya. Since he is our enemy, we should not let him go.' 34. The ministers said to the king: 35. 'King Vidhētaya has no strategy of his own. The prosperity of the kingdom is all due to Mahā-upāya's efforts. Because of this, he is unable to invade others. Let him stay here for now and not let him go in all directions. I will lead the troops to go 36. The king then agreed and led the four troops to the country of Vidhētaya and surrounded the city. 37. At that time, Mahā-upāya knew that King Pañcaśikha had left by a certain road and was heading to Vidhētaya. Mahā-upāya found out that the king's precious treasures were all in a certain place, and that his daughter and the miraculous medicine were in 38. Dayaphaya then forcibly entered the palace, taking his daughter, the precious medicine, and various treasures, and leading his troops on a different route to return. 39. Having seen the king, he gathered the court officials and rejoiced immeasurably. Paragraphs: $ 0 2 5 8 11 13 14 18 23 27 32 34 37 #

Please segment these sentences into coherent paragraphs: 0. this is the second mastery attained by the bodhisattvas. 1. Noble son, 2. the bodhisattvas also attain mastery over phenomena. 3. By means of this mastery of the Dharma, they rely on the supramundane Dharma and do not rely on the mundane Dharma. 4. Even though they rely on the supramundane Dharma, they also appear in all mundane activities.🔽And even though they do not move from that supramundane wisdom, they also have the wisdom of unimpeded knowledge and the wisdom of profound dependent origin 5. They also have the wisdom of the accomplishment of the Dharma, and they inspire the world with its gods to have faith. 6. They also give Dharma teachings that tame countless beings in accordance with their aspirations and inclinations. 7. Noble son, 8. this is the third empowerment that bodhisattvas obtain. 9. Noble son, 10. Moreover, the bodhisattvas have attained mastery of the power of blessing.🔽With that mastery of blessing, they can bless all the great oceans in this great trichiliocosm to become a single ocean, without mixing them.🔽They can also display that conduc 11. They can also display that conduct. They can bless this great trichiliocosm to become a single city, a single house, a single bed, a single seat, a single tree, a single jewel, a single river, a single mountain, a single ocean, a single continent, a 12. a ground of sandalwood, 13. a ground of incense, 14. a ground of flowers, 15. space, 16. water,🔽fire, 17. or all jewels.🔽And when he has blessed it in this way, it remains just as it was blessed.🔽And in the same way, all his blessings are just as they are blessed. 18. And as soon as he arouses his mind to enlightenment, all his blessings remain just as they are. 19. Noble sir, this is the fourth controlling power of a bodhisattva. 20. “Noble sir, the bodhisattva who is established in the four bases of miraculous powers 21. He is in the company of the blessed buddhas of the ten directions, and they converse with him. 22. In the same way, he is in the company of all the Brahmās, all the Śakras, all the Lokapālas, and all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans, and they converse with him. 23. And why is that? 24. Because those feet of supernatural power of that bodhisattva are well purified. 25. “What is the purification of the feet of supernatural power? 26. It is as follows: 27. In order to make the body light, one rises for gurus and those worthy of honor, goes to them, speaks respectfully, prostrates, joins palms in homage, and acts in accord with them.🔽In order to make the speech light, one is agreeable and has a cheerful 28. In order to make the mind light, one is without pride, without hostility, and serves, respects, bows to, and prostrates to gurus. 29. One has a serviceable mind, a mind without torment, does not abandon striving in the eliminations, completes the discipline of truth, strives without being lax, and accomplishes what needs to be done. 30. “It is to be diligent, to be indefatigable, to be undaunted, to eliminate desire, to pacify anger, to dispel the darkness of ignorance, to be free of desire, to be free of envy, 31. to be free of avarice, to apply oneself to the higher intention, to fulfill the needs of others and to carry their burdens, to liberate the burdens of the weak, to build bridges over swamps, 32. to build bridges over rivers, to build boats on rivers, to fulfill the wishes of beings, to hear pleasant words, to not speak of the faults of others, to heal those who have faults,🔽and to be free of pride. 33. It is to eliminate regret. It is to eliminate all agitation. It is to understand the elements. It is to give away all cherished things. It is to have no regret after giving. 34. It is to dedicate one’s awakening to all beings. 35. It is to be preceded by faith. It is to cause others to take up the roots of virtue. It is to not be attached to one’s own happiness. It is to bring about the happiness of others. It is to be content with one’s own gain. It is to not be jealous of th 36. It is to be dedicated to going forth. It is to inspire others to aspire to going forth. It is to be grateful. It is to be appreciative. It is to have firm love. It is to have an attitude of equality toward friends and enemies. 37. It is to give horses, elephants, chariots, and infantry. It is to encourage those who are tired. It is to give freedom from fear to all beings. It is to hold the precepts as dear as a teacher. 38. It is to not despise those who are untrained. It is to give wealth to the poor. It is to serve the sick. It is to give medicine. It is to not criticize those who have done something. It is to serve the Three Jewels. 39. They are: being indifferent to those who honor them and those who do not; being beyond all worldly concerns; not engaging in any evil; not being defiled by any worldly phenomena; Paragraphs: $ 1 7 9 20 23 26 30 35 39 #

Please segment these sentences into coherent paragraphs: 0. Verses of the Elders 1. The Dvādasakanipāta 2. The First Chapter 3. Sunīta 4. I was born into a low family, 5. poor, with little to eat. 6. My work was lowly, 7. I was a flower-thrower. 8. Disgusted by people, 9. I was despised and ridiculed. 10. Having made my mind lowly, 11. I would bow to many people. 12. Then I saw the Buddha, 13. with the community of monks in front, 14. The Great Hero, 15. entering the supreme city of Magadha. 16. Having put down my staff, 17. I approached to pay homage; 18. Out of compassion for me, 19. the Supreme One stood still. 20. Having paid homage at the Teacher’s feet, 21. standing to one side then, 22. I requested the going forth 23. from the highest of all beings. 24. Then the compassionate Teacher, 25. compassionate to all the world, 26. said to me, ‘Come, monk,’ 27. that was my higher ordination. 28. Then, alone in the forest, 29. dwelling diligently, 30. I did as the Teacher said, 31. as the Victor instructed me. 32. In the first watch of the night,🔽I recollected my past lives. 33. In the middle watch of the night, 34. I purified the divine eye. 35. In the last watch of the night, 36. I broke the mass of darkness. 37. Then, at the end of the night, 38. at sunrise, 39. The brahmas Indra and Brahmā came🔽and paid homage to me with palms together: Paragraphs: $ 0 4 12 24 28 32 37 #

Please segment these sentences into coherent paragraphs: 0. Why then do I get angry at those who have minds? 1. It is not right to say that they are urged by the power of conditions to get angry. 2. Anger arises by the power of the assembly of conditions. 3. To demonstrate that anger is urged by conditions, he says: 4. For example, a man does not want🔽to do something unpleasant, something that is harmful, 5. something that is not his own wish,🔽something that is not his own desire,🔽something that is not his own idea, 6. something that is not his own choice.🔽But if he is powerless, he does not have the freedom to do otherwise. 7. But is it not the case that the primal substance of the Sāṃkhyas and the self of the Naiyāyikas and so on are not independent? 8. How could it be independent? 9. The root text states, “the primal substance.” 10. The primal substance is that which is asserted to be the nature of the state in which the qualities of motility, darkness, and lightness are in equilibrium, and it is imputed to be the self. 11. They do not arise intentionally, thinking, “We will arise in this way.” 12. Because both of them are unproduced, since they have no cause that produces them. 13. That which is devoid of a cause does not exist, like the son of a barren woman. 14. How could it be asserted that it arises by itself? 15. Moreover, if the self exists, it should not be applied as the nature of the experiencer, because it is not the nature of the experiencer, like the self that existed previously. 16. Or else, the object is presented by the principal object.🔽🔽 17. Or, even if it is allowed that the activity of enjoyment is present, directed toward the object, it is still blocked. 18. The self is not accepted as existing apart from the object, 19. because that self is permanent. 20. The same fault applies to the self that is accepted by the Naiyāyikas, because it is permanent. 21. In order to specify that fault, he says: 22. If that self is permanent, 23. then the word “and” includes the mind. 24. Without activity means without activity. 25. Other conditions means the cooperative conditions. 26. Without change means without transformation. 27. As before means without activity. 28. Moreover, here, “this one” is not the agent, because of the lack of a relation. 29. Thus, etc. is the conclusion. 30. All means all the powers. 31. They are powerless in every way. 32. Nirvana is free from all conceptual elaborations. 33. Or, the word “like” is added. 34. Immovable means unmoving. 35. If things are known to be like that, then what is there to be angry about? There is no basis for anger. 36. If all phenomena are devoid of action, then it is not reasonable to stop anger, etc. 37. In order to take up this dispute, he says, By whom, etc. 38. If it is devoid of activity in that way, it is not reasonable to stop non-virtue, etc. 39. In order to state the reply, he says, “In that case,” etc. Paragraphs: $ 0 3 7 9 16 21 30 35 37 #

Please segment these sentences into coherent paragraphs: 0. In the fourth year of Long'an in the Jin dynasty, 1. from then on, 2. there were many Indian monks who transmitted the Dharma to China every year. 3. The records cannot fully capture it. 4. Regarding the records of the monastery, 5. in the first year of Zhengguang in the Yuanwei dynasty, the year gengzi of the sexagenary cycle, in the seventh month, 6. Emperor Ming added the Yuanfu robes and issued a great amnesty. 7. On the twenty-third day, he invited monks, nuns, and Daoists to set up a vegetarian feast in front of the Buddha hall. 8. After the feast, 9. the emperor told the attendant Liu Teng, 10. to proclaim the imperial decree, 11. inviting the Dharma masters and Daoists to discuss, 12. to resolve the doubts of the disciples. 13. At that time, the Daoist Jiang Bin and the Dharma Master Tanmo Zui of Rongjue Temple debated. The Emperor asked: 14. Are the Buddha and Laozi contemporaries? Jiang Bin laughed and replied: 15. Laozi went west to transform the barbarians. 16. He made [Jiang Bin] his attendant. 17. It is clear that they were contemporaries. The Dharma Master asked: 18. How do you know this? Jiang Bin replied: 19. According to the Laozi Kaitian Jing. 20. Therefore, it is known. 21. The Dharma Master asked: 22. In which year of which king of the Zhou dynasty was Laozi born? 23. In which year of which king of the Zhou dynasty did he go west? Jiang Bin said: 24. In the third year of King Ding of Zhou, the second year of the Earth-Hare, 25. he was born in the Li Xiang Qu Ren Li of Ku County, Chen State, Chu, on the fourteenth day of the ninth month, at the time of the first watch of the night. 26. In the fourth year of the Earth-Ox, when King Jian of Zhou ascended the throne, 27. he served the Zhou as a keeper of the archives. 28. In the thirteenth year of the Earth-Pig, when King Jian of Zhou ascended the throne, 29. He was appointed as the Grand Historian. 30. In the first year of King Jing of Zhou, the year of gengchen, 31. at the age of eighty-five. 32. Seeing that the Zhou Dynasty was declining, 33. he then went west to transform the barbarians with Yin Xi, the Governor of Guan. 34. This is clear enough. 35. The Dharma Master replied, 36. The Buddha was born in the year of jiachen, the fourth year of King Zhao of Zhou, on the eighth day of the fourth month. 37. In the year of jinshen, the forty-second year of King Zhao of Zhou, he left home at the age of nineteen. 38. In the year of guiwei, the second year of King Mu of Zhou, he attained enlightenment at the age of thirty. 39. He taught the Dharma in the world for forty-nine years. Paragraphs: $ 0 4 8 13 18 24 35 #

Please segment these sentences into coherent paragraphs: 0. The commentator says: “Because of the dependence on the part, too.” The connection is not with the word bhati. Thus, 1. this also is not established. Pointing out this, he says: “Carahi,” etc. This son is great, therefore he is called Mahāputtamicchatīti. 2. When this is done, this is the construction. Pointing this out, he says: “Bhavitabbameva,” etc. 3. Simile 4. The meaning is: it is compared, it is determined, it is accepted. Pointing out what kind of simile this is, he says: “Pasiddhasādhyā,” etc. 5. The well-known cow, etc., is the pasiddha. The similarity of that is the sādhamya. That which is the means of establishing the well-known gavaya, etc., which is to be established,🔽that is the simile. The meaning is: the common characteristic is the s 6. is the sādhamya. By this, the simile is established, it is compared. Therefore, it is the sādhana, the simile, the cow, etc. Because of the state of being compared, 7. it is the sādhi, the gavaya, etc. The means of establishing that is the sāhiyasādhana. 8. In the passage, “He acts towards the young men as towards a son,” the meaning is understood as follows: “He acts towards the young men as towards a son,” just as the word “dwells” is understood as “he dwells in the dwelling.” 9. Thus, by the occurrence of the meaning, the relation of simile and object of simile is understood in both cases.🔽In order to show this, he says, “The young men,” etc. The simile is the young men, who are well known as the means of accomplishment. 10. The action is also well known, he says, “That is also well known.” By that action, by that action, the action which has the young men and the young men as its domain 11. is also appropriate to be taken by way of conventional usage as having the nature of the domain, as if it were the domain. 12. But in this case, the meaning of the sentence is as follows: “He acts towards the young men as towards a son, he acts towards the young men as towards a son.” However, in the commentary, the two meanings mentioned should be understood as connected ac 13. But is not the state of being compared and compared-to made known by the words of the text itself, so that the word as if is not needed?🔽—The state of being compared and compared-to is made known by the word like, and the word as if is needed to make 14. —The meaning of the words of the text is appropriate, since the word as if is used in the sense of the word like.🔽—The state of being compared and compared-to is not made known by the word as if,🔽since the meaning of the words of the text is made kno 15. —The state of being compared and compared-to is not made known by the word as if.”🔽—The meaning is this: if the state of being compared and compared-to were made known by the word as if, then the word as if would occur in the compared-to, which is wh 16. —The meaning is this: the word as if would occur in the compared-to.🔽—The word as if is not used in the sense of the word like.🔽—The word as if is not used in the sense of the word like.🔽—The word as if is not used in the sense of the word like.🔽—The 17. —The word as if is not used in the sense of the word like. 18. —The word as if 19. As the application of the simile to the young man in the Yathānantara Sutta is appropriate, so here too the application of the simile to the palace is appropriate. 20. Therefore, pointing out that, he said: ‘In the lower part of the palace’ and so on. The meaning is: because the application of the simile to the young man is endless. 21. Isn’t this said for what purpose, since it is possible to say: ‘He behaves as if in a palace’ and ‘He behaves as if in a palace’? 22. There is no difference in meaning except for the difference in the desire to speak. Therefore, by the previous (statement), it is established here too. After that, 23. not by this statement, he said: ‘Although’ and so on. 24. In this (statement), because of the word ‘from the point of view of the doer’, the action is excluded, and because of the word ‘palace’, the doer is excluded. But when is the distinction of the doer to be understood? Therefore he said: ‘When there is 25. The meaning is: when there is the same case relationship with words such as ‘elephant’ and so on, like ‘in the elephant-like mountain’ and so on. 26. “What is the reason for the statement ‘in the sense of non-existence, etc.’? It is in order to prevent the misapprehension that the affix is in the sense of modification.” 27. “In the sense of non-existence, etc., and in the sense of the instrument, etc.”: in order to show that the sense of non-existence is specified by the instrument, etc., he says “the sense of non-existence specified by the instrument, etc.” 28. Because the sense of non-existence is specified by the instrument, etc., the mention of the earth, etc., is to be made in the sense of non-existence, etc., as in the case of the Pāṇinian aphorism. Otherwise,🔽there would be the misapprehension that it 29. “In the sense of existence, etc.”: because it is obtained by this reason, the affix is obtained in the sense of existence also.🔽In order to prevent the misapprehension that it is so, he says “in the sense of existence, etc.” “The white, the non-white 30. “he makes white, he makes white-looking,” when the affix is to be made in the sense of existence, etc., it is only by the action that he makes. 31. The meaning is: ‘because they are seen.’ He gives another reason: ‘If here …’ The word ‘iti’ is in the sense of ‘yasmā’ (because). 32. The meaning is: ‘because it is seen.’ He gives another reason, ‘If here’ and so on. The word iti is in the sense of reason, and so it is construed as ‘because it is made here.’ The meaning is: ‘if here.’ 33. But in the case of the meaning of non-existence, it is only in the sense of existence that the internal is taught, not in the sense of that . ‘The section dealing with that’ is the Paṭṭhāna. 34. ‘The two-word’ is the two-word expression of the word paṭi. ‘From that’ is the rāppaccayo. ‘From the rānubandhantasarā’ is the elision of the internal rā. 35. ‘The paccayas are not cyā because of the meaning of non-existence’ is the prohibition in the Paccayavidhāna Sutta, ‘acīto’. Therefore he says: ‘because of the absence of prohibition’. Cīti is the base. 36. The first is acī. Because of the rule of nādi, ‘because of the single meaning’ is the elision of the case-ending. ‘Here’ is in this very ‘cyatthe’. And the connection is: ‘and it is not said’. 37. Words 38. But if there is no second-case expression in the sutta, how is this distinction in the second-case expression here obtained, by which ‘from the words’ and so on 39. and the second is the explanation. This is true, but even so, the fifth is not used in the case of the method of condition. Paragraphs: $ 0 4 8 13 19 26 31 38 #

Please segment these sentences into coherent paragraphs: 0. Now, the explanation is: 1. This is not so. 2. What is it? 3. If there is a distinction between object and cognition, the object does not give rise to cognition, and cognition does not illuminate the object, then this is the meaning of nature, not apart from annihilationism and eternalism. 4. Now, the explanation is: 5. The object can give rise to cognition, and cognition can illuminate the object. Object and cognition, cognition and object, object and cognition are empty. Object and cognition are neither object nor cognition. Equal and non-dual, this is the princip 6. This non-duality is opened up for beings, and is then called the prajñā of teaching and practice; 7. Opening it up without exhausting it, it is then called the prajñā of the true Dharma. 8. Since it is an empty object and empty cognition, therefore it is said that cognition does not lose the object, and it is said that the object does not lose cognition. 9. Therefore, it is known that the object and cognition are definitely different in the Satyasiddhi Śāstra. 10. Moreover, the Satyasiddhi Śāstra says: The guide in cutting off afflictions only requires the wisdom of emptiness. 11. What is it? 12. Because it is already in opposition to grasping. 13. However, when Kaishan was at Dongshan, he said, The five expedient means all take the provisional truth as their object, so the first dharma does not serve as the cause for the acceptance of suffering. 14. When he returned to Yangzhou, he said, The five expedient means all take the true truth as their object, so the understanding of the provisional truth, when facing regression, does not subdue, and when advancing, does not eliminate. 15. When he was dying, he said, What I said before is that one attains. 16. What is it? 17. The Satyasiddhi Śāstra's chapter on the four unobstructed [abilities] says, 'What is the worldly truth wisdom that abides near the Dharma? 18. The author's answer is 'the peak.' 19. Now I explain: 20. There are four statements: provisionally subduing while eliminating in the middle, eliminating while subduing in the middle, completely eliminating in the middle while provisionally eliminating, and completely subduing in the middle while provisional 21. The Satyasiddhi Śāstra masters say, The afflictions that have been tainted since beginningless time follow the mind's accomplishment, like a shadow following a form. 22. Therefore, practicing the ten grounds gradually eliminates the various bonds. 23. Now it is not so. It is said that when the mind creates emptiness, it is called severing delusions. 24. There is no accomplishment, like a shadow following a form, but delusion becomes enlightenment. 25. Therefore the sutra says, Ignorance transforms into illumination. 26. And the root of inversion is originally empty and tranquil, going nowhere. Therefore the sutra says, Illumination and ignorance, the true nature is non-dual. 27. However, there are two interpretations of whether the Buddha fruit severs delusions or not: 28. Kaishan says: 29. The Buddha ground is itself delusion. This meaning is difficult to understand. 30. Why is it so? 31. If when the Buddha's mind arises, afflictions are extinguished, then afflictions should belong to the Buddha ground. 32. Zhuangyan says: 33. Extinguishing delusions and giving rise to understanding is like the cause extinguishing and the effect arising. Therefore the Buddha ground is not itself delusion. 34. If so, then afflictions are extinguished by themselves, and understanding does not arise. 35. The explanation says: 36. Constantly pressing down, the power of delusion gradually weakens. It should be that when extinguishing delusions, the power of understanding gradually increases, and only then can it arise. 37. Therefore, although they do not pass through many years, there is existence and extinction, and this is the natural order of things. 38. The meaning of prajñā is explained in eight ways in the Treatise on the Mahāprajñāpāramitā-śāstra. 39. The first school says: Paragraphs: $ 0,3,4,9,10,13,17,19,21,27,28,32,35,38 #

Please segment these sentences into coherent paragraphs: 0. calculate their own causes and effects. 1. All those who possess right views, 2. also know for themselves, 3. are all true, 4. for this reason, there are in this world, 5. many sentient beings, 6. who then create many things themselves and have others create things, 7. these matters are all revered by heaven, 8. and are unable to be together with life, 9. sentient beings are deceived by themselves, 10. then take gold to create elephant, 11. silver deity images, copper images, and wooden deity images, 12. and create many kinds of livestock, 13. create people resembling people, 14. create horses resembling horses,🔽create oxen resembling oxen, 15. create donkeys resembling donkeys, 16. only unable to move, 17. also not speaking, 18. also not eating, 19. no breath, no flesh, no skin, no vessels, no bones, 20. combining all causes and conditions, not fully explaining, 21. within all causes and conditions, briefly explaining a little, seeing much, 22. for the sake of explaining to people, to understand good and bad, 23. then taking food and drink, tasting little in the midst of much, 24. One will then know which food has vitality and which does not. 25. Only those who serve the Venerable Heaven 26. are taught the meaning of the sutras. 27. All of this is the sutra. 28. Everything is due to this.🔽There are many places of great praise. 29. There are many events. 30. The sequence is few. 31. But only those who serve the Venerable Heaven 32. and explain the meaning of heaven. 33. There are people who fear the Venerable Heaven's Dharma.🔽They themselves have a good heart. 34. And they do good themselves. 35. And they advise others to be good. 36. This person is accepting the Venerable Heaven's teachings. 37. They accept the Venerable Heaven's precepts. 38. People always do evil. 39. And they teach others to be evil. Paragraphs: $ 1 9 25 33 38 #

Please segment these sentences into coherent paragraphs: 0. They used needles on people's bodies but could not cure their illnesses. 1. They deceived others to obtain wealth. 2. They caused others to suffer and be in pain. 3. Therefore, they received these punishments. 4. Eighth, there are sentient beings 5. who are always in boiling cauldrons. 6. They are the ox-headed jail guards. 7. They use a three-pronged iron fork 8. to impale people and put them into boiling cauldrons. 9. They boil them until they are tender. 10. They blow on them again to revive them and then boil them again. 11. What offenses led to this? 12. The Buddha said: 13. In their previous lives, 14. they believed in false and inverted views. 15. They made offerings to ghosts and spirits. 16. They slaughtered sentient beings.🔽They scalded them with hot water and plucked their fur. 17. They boiled them in cauldrons. 18. The amount was immeasurable. 19. Therefore, they received these punishments. 20. Ninth, there are sentient beings 21. who are always in a fiery city, with the embers rising to their navel and heart. 22. The four gates are all open. 23. If they want to go out the gate, the gate closes. 24. Running east and west, they cannot save themselves. 25. They are burned to the end. 26. What sins have caused this? 27. The Buddha said: 28. In previous lives, 29. they burned mountains and marshes, 30. and used fire to incubate chicken eggs. 31. They burned and cooked sentient beings, 32. with their bodies rotting and skin peeling off. 33. Therefore, they incurred this punishment. 34. Tenth, there are sentient beings 35. who are always in the snowy mountains, blown by cold winds. 36. Their skin and flesh are torn apart, and they cannot die. 37. What sins have caused this? 38. The Buddha said: 39. In previous lives, Paragraphs: $ 0 4 12 20 28 34 #

Please segment these sentences into coherent paragraphs: 0. it would be exhausted; 1. But all-knowing, your knowledge,🔽cannot be measured.🔽One who would drain the water🔽with a fine-meshed net, 2. whatever beings there are in the water, 3. would be caught in the net. 4. Just so, great hero, 5. whatever there are of various sects, 6. who have fallen into the thicket of views, 7. deluded by grasping; 8. By your pure knowledge, 9. seeing without obstruction, 10. these are caught in the net, 11. your knowledge does not go beyond’. 12. At that time, the Blessed One, 13. Anomadassī of great fame, 14. having arisen from concentration, 15. the Victor looked at the directions. 16. Anomadassī, the Sage, 17. had a disciple named Nisabha; 18. Surrounded by a hundred thousand, 19. With peaceful minds, and with equanimity. 20. With their corruptions destroyed, pure, 21. With the six deep knowledges, and meditators; 22. Knowing the Buddha’s mind, 23. He approached the Leader of the World. 24. Standing in the sky there,🔽They made a clockwise circumambulation; 25. Paying homage with raised hands, 26. They descended near the Buddha. 27. The Fortunate Anomadassī, 28. The World’s Elder, the Bull of a Man; 29. Sitting in the midst of the Community of monks, 30. The Victor made it cool. 31. Varuṇa, the attendant, 32. Of the Teacher Anomadassī; 33. Having arranged his robe over one shoulder,🔽He asked the Leader of the World: 34. ‘What is the reason, Fortunate One, 35. For the Teacher’s cool deed? 36. For the Buddhas do not make it cool 37. Without a reason.’ 38. The Fortunate Anomadassī, 39. The World’s Elder, the Bull of a Man; Paragraphs: $ 1 12 16 27 34 #

Please segment these sentences into coherent paragraphs: 0. Eighth, there is no reality that can be called a name, and one cannot abide for even a moment. 1. Ninth, the characteristics exist but the substance does not, which is called empty. Grasping emptiness as real is called false. Also, because there is no reality, it is empty. Deceiving reality is false. 2. Tenth, worldly dharmas quickly perish. Even if one tries to protect them with the mind, one cannot make them abide. 3. Another explanation: because there is no power in the conditions, it is said there is no vigor. 4. Because there is no power, there is no combination. Because there is no combination, there is no solidity. 5. These ten impermanences are explained in the Sandi lun. 6. The latter ten lines are about the practice of guarding against the Lesser Vehicle in the stage of advancement. Among them, the first line is a general statement, referring to discriminating that the provisional names of sentient beings are not real, 7. The remaining nine are specific: 8. First, knowing the distinctions in the defiled and pure dharma realms of the afflictions and karma of sentient beings; 9. Second, knowing the differences in the bases of sentient beings; 10. The next four know the differences in the sentient beings formed by the four great elements; 11. The next three know the differences in the three realms and the coarseness and subtlety of sentient beings. 12. Another explanation: 13. The third line generally knows the dependent environment, the next four great elements clarify the substance of the container, and the next three realms distinguish the characteristics of the container, all discriminating emptiness and differences, e 14. The explanation asks: 15. Since previously it was only contemplated as impermanent and empty, etc., why does one again give rise to such discrimination? 16. The explanation says: 17. It is because by discriminating things as empty, one can make the wisdom bright and pure. 18. The four abodes, the name can be known from the heading. 19. The Lotus Sutra says, Born from the Buddha's mouth, born from the transformation of the Dharma, and so forth. 20. The first ten are one's own part, the same as the ten kinds of knowledge in the fourth ground. 21. The first three gather the mind into principle to cultivate the practice of cessation: 22. The first is to realize the mind in the Buddha, the second is to exhaust the source and bottom of the Dharma, and the third is to settle the mind and accord with it. This is because it is entrusted to the position of leaving the world, so one attains 23. The last seven illuminate and penetrate the phenomena to cultivate the practice of contemplation: 24. One part breaks down the many aspects of the transformed aggregates, two accords with the capacities and manifests the differences of the lands, three the sentient beings' dependent and supported realms are different in purity and impurity, four karm 25. Another explanation: 26. Among the seven, the first generally mentions the defiled and pure of the direct retribution, the next two the defiled and pure of the indirect retribution, the next two the defiled and pure of cause and effect, and the next two the defiled and pure 27. In the last ten superior practices, the first three discern through investigation, the next three practice correctly after discernment, the next three are perfected after practice, and the last one concludes that there is no duality. 28. Another explanation: the first three are the Dharma of teaching, the next three are the Dharma of practice, the next three are the Dharma of fruition, and the last one is the Dharma of principle. 29. The questions and explanations can be understood. 30. In the five abodes, the first is one's own stage, the first is general, and the remaining nine are specific. 31. The second abode aroused this mind, and in this abode, it raises wholesome roots to show that what is done gradually matures, so it is specific. 32. Among the nine, the first is to enable the practice of wholesome conduct; 33. the second is to enable the attainment of blissful results; 34. the third is to prevent attachment to bliss; 35. the fourth is to enable the cultivation of the path to liberation; 36. the fifth is to enable one's place of birth to be free from the eight difficulties and so forth, and also to enable one to be free from the difficulties of delusions and karma; 37. Sixth, it wishes to cause them to leave the suffering of the distinctions of birth and death, transformation, and so forth; 38. Seventh, it shows them the true Dharma, causing them to extinguish disbelief and doubt, and thus they rejoice; 39. Eighth, it bestows the three learnings to control and guide their cultivation; Paragraphs: $ 0 6 12 14 18 21 24 27 30 #

Please segment these sentences into coherent paragraphs: 0. The word and so forth are the complete explanation. 1. The term inner and outer conditions does not refer to the internal and outer elements, which are the causes of the sounds. 2. The four great elements are the four natural elements. 3. It is just as sound is. 4. The sound that is not distinct from the sense faculty is present only in the great sense sources. 5. Therefore, it is said that it is a trap. 6. When sound arises, it immediately pervades the object, as long as it is pure. 7. It is like the light of a lamp. 8. Therefore, they do not come and go. 9. The words smells and so on are the characteristics of the compound and the characteristics of the compound. 10. The characteristics of self, the characteristics of the general, the characteristics of benefit, the characteristics of harm, the characteristics of the classification, the characteristics of the characteristics of the inherent, and the characteristi 11. One, one, two, three, one, one, one, two, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three, three 12. The five, the four, and the rest are explained. 13. The same is true of the corpse. 14. The designation of the object of contact is the basis for designation and designation. 15. The basis for making a choice is the elements. 16. The things to be chosen are the nature of things. 17. This is because it is only for those who have become such great beings. 18. The body is like a worm, and the body is like a worm, and the body is like a worm, and the body is like a worm, and so on. 19. Those who lack the teacher will be hungry, thirsty, and weak. 20. The strength of the body is that of the body, which is neither incomplete nor equal. 21. They are the ones who are unbalanced, who are confused, who are agitated, who have no life force, who have blood problems, who are weary of unwholesome food, 22. They are the causes of disease and so on for those who are sick and tired, for those who are tired and tired, for those who are tired and weak, for those who are afflicted and who are not contaminated. 23. These are the classifications of the things to be chosen. 24. The unconditioned and the unconditioned are the thickness and the thickness. 25. In the case of the precepts, the most beneficial and the most harmful are gentleness and cruelty. 26. The foot is drawn away from the crooked. 27. The most important thing is to be sure that it is not a bad thing. 28. The rest of the body is to be protected from change. 29. The reasoning that says the eye is also completely decayed is because it shows that even if one is incomplete, consciousness does not arise. 30. The five types of eye are also classified. 31. The rest is not left, it is experienced, it is produced in conjunction with the other, it is the result of karma, and it is harmed by internal and external factors. 32. The term coemergent is like the term blind. 33. The term form is already manifest means that it is not very subtle, not tangible, not obscured, not visible, not very long, and not very long. 34. The mind is the mind, the mind is the mind, and the mind is the mind. 35. Some who have divine eyes see even in the dark. How could they do that? 36. And if I were to think about it, I would be so close. 37. The five aspects of the mind are the five aspects of the mind. 38. They are motivated by desire, by familiarity, by the representation of others, by mindfulness, and by the coarse objects. 39. The mind that is engaged in the mind is the mind that is not completely destroyed by its own habitual tendencies, the form that appears, and the eye consciousness that is actualized simultaneously. Paragraphs: $ 0 3 9 12 14 17 19 23 29 32 35 37 #

Please segment these sentences into coherent paragraphs: 0. That is how it is. 1. The wisdom of nonconceptuality. 2. Thus, the king of the world. 3. He is the one who has perfected all aspects. 4. It is because all obscurations are eliminated. 5. I have found the self that pervades all aspects. 6. The pure nature of all aspects. 7. The characteristic of the knowledge of suchness. 8. The two bodies are the Buddha. 9. The sovereign is spontaneous. 10. He always cared for the welfare of all sentient beings. 11. The body of the buddhas is the basis of the body. 12. What else did he do? 13. All the things that are there are. 14. The three bodies are included. 15. The three natures are realized. 16. The three bodies are the same. 17. In brief, the wisdom of the conventional is the wisdom of the conventional. 18. The result is the cause and the result. 19. It is said that everything is realized, that everything is attained, and that everything is the end. 20. There is nothing else to understand. 21. There is nothing more to be gained. 22. The Buddhas characteristics are the same as the Buddhas. 23. The world is gone. 24. The scriptures teach the Buddha. 25. They assert that things are relative and ultimate. 26. The five words are five. 27. You should understand this as if it were a plague. 28. The first two are shown by the first. 29. The second explains the third. 30. This is because it teaches complete enlightenment. 31. And so, too, to show the greatness of the various bodies. 32. The Buddhas power is to bring about the nearness of the Buddha. 33. This is because they say that the self is not the same. 34. This is the second of two topics. 35. The first is desire. 36. because it is characterized by its own characteristics. 37. Because of the great master, 38. I am the one who has the characteristics of the self. 39. All buddhas are equal. Paragraphs: $ 0 4 10 12 17 23 26 31 35 #

Please segment these sentences into coherent paragraphs: 0. The gods and so forth are the same. 1. In the sky, there is a cause and a cause. 2. I fear going to the lower realms. 3. They do not take refuge in them. 4. If you are confused, you will be confused. 5. If you are a protector for the ignorant, 6. Diligence, wisdom, and intelligence will also decline. 7. This is the teaching of the omniscient One. 8. It is free from all forms. 9. I am free from going and coming, and no wind can move. 10. The fire cannot be burned by the mass of fire. 11. The water will not be disturbed. 12. The weapon is the effort. 13. Even sharp ones cannot be broken. 14. How could space not be established? 15. It is vast and free of characteristics. 16. This is the ultimate. 17. The vajra is the unsurpassable wisdom. 18. They said, It is excellent. 19. Also known as Mahāmudrā. 20. This is the Dharma. 21. This is called the mirror of wisdom. 22. How can a reflection be seen in a mirror? 23. It is as it appears to be. 24. The same applies to the dharmakāya. 25. The mirror is called the mirror because it appears. 26. The wisdom of all tathāgatas, And the wisdom of their own and their own. 27. The mind is only the essence. 28. This is called the wisdom of equipoise. 29. From the beginning, they are pure and unborn. 30. The nature of the mind is luminous. 31. The wisdom that pervades each other. 32. He is said to be a person of discernment. 33. A. The Buddha is everywhere. 34. It is the activity of all actions. 35. May all the buddhas be created! 36. This is called the accomplishment of the deed. 37. When the afflictions are obscured, 38. When I am free from all, 39. The supreme yogi is Vajradhara. Paragraphs: $ 0 3 8 12 17 20 26 33 37 #

Please segment these sentences into coherent paragraphs: 0. How does your teacher Pūraṇa Kāśyapa teach the cultivation of the faculties? 1. Uttara said to the Buddha: 2. My teacher Parāśara says that not seeing forms with the eyes and not hearing sounds with the ears is called cultivating the faculties. 3. The Buddha told Uttara: 4. If it is as you say, Parāśara, then are the blind ones cultivating the faculties? 5. Why is it so? 6. It is like only the blind ones' eyes do not see forms. 7. At that time, Venerable Ānanda was behind the World-Honored One, fanning him. Venerable Ānanda said to Uttara: 8. If it is as Parāśara says, then are the deaf ones cultivating the faculties? 9. Why is it so? 10. It is like only the deaf ones' ears do not hear sounds. 11. At that time, the World-Honored One told Venerable Ānanda: 12. It is different from the unsurpassed cultivation of the faculties in the noble Dharma and Vinaya. 13. Ānanda said to the Buddha: 14. May the World-Honored One please explain the unsurpassed cultivation of the faculties in the noble Dharma and Vinaya for the bhikṣus. Having heard it, the bhikṣus will accept and uphold it. 15. The Buddha told Ānanda: 16. Listen carefully, consider it well, and I will explain it to you. 17. Dependent on the eye and forms, eye-consciousness arises. Seeing agreeable forms, one wishes to cultivate the Tathāgata's renunciation, right mindfulness, and right wisdom. 18. The eye and forms give rise to eye-consciousness. Seeing disagreeable forms, one wishes to cultivate the Tathāgata's non-renunciation, right mindfulness, and right wisdom. The eye and forms give rise to eye-consciousness. Seeing both agreeable and di 19. The eye and forms give rise to eye-consciousness. Seeing disagreeable and agreeable forms, one wishes to cultivate the Tathāgata's non-renunciation and renunciation, right mindfulness, and right wisdom. 20. The eye and forms give rise to eye-consciousness. Seeing both agreeable and disagreeable and neither agreeable nor disagreeable forms, one wishes to cultivate the Tathāgata's renunciation of both, non-renunciation of both, and equanimity, abiding in 21. In this way, Ānanda! 22. If one's mind is well-tamed, well-closed, well-guarded, well-restrained, and well-cultivated towards these five phrases, then one is cultivating the unsurpassed faculty regarding the eye and forms. 23. The same is said for the ear, nose, tongue, body, and mind regarding dharmas. 24. Ānanda! 25. This is called the unsurpassed cultivation of the faculties in the noble Dharma and Vinaya. 26. The Venerable Ānanda said to the Buddha: 27. World-Honored One! 28. How does the noble Dharma and Vinaya cultivate the faculties for the noble ones? 29. The Buddha told Ānanda: 30. The eye and forms give rise to the eye-consciousness, which gives rise to the agreeable, the disagreeable, and the both agreeable and disagreeable. 31. The noble disciples know this as it really is: 32. 'My eye and forms give rise to the eye-consciousness, which gives rise to the agreeable, the disagreeable, and the both agreeable and disagreeable. This is cessation, this is sublime, namely the equanimity of both. 33. Having attained that equanimity, one is free from aversion and non-aversion.' 34. Like the time it takes for a strong man to snap his fingers. 35. In this way, the eye and form give rise to eye consciousness, which may be pleasant, unpleasant, or neither, and quickly ceases, leading to the experience of either aversion or non-aversion, and equanimity. 36. In this way, the ear and sound give rise to ear consciousness, which may be pleasant, unpleasant, or neither. 37. The noble disciple knows this as it truly is: 38. 'My ear consciousness hears sounds, which may be pleasant, unpleasant, or neither, and this leads to the cessation of the pleasant, unpleasant, and neither, which is called equanimity; 39. having attained equanimity, one is free from aversion and non-aversion. Paragraphs: $ 0 1 3 7 11 15 26 29 #

Please segment these sentences into coherent paragraphs: 0. the right hand is extended upward in the gesture of granting fearlessness. 1. Emitting white light, illuminating and melting away obstructions, 2. clearly reciting the sounds in a clear and harmonious manner. 3. Not too fast, not too slow, each adjusted evenly. 4. The sounds, tones, and syllables are like a white light garland. 5. Recite three times, seven times, seven times, or one hundred and eight times. 6. You will be able to eliminate all calamities, misfortunes, 7. all offenses and hindrances, and all evil diseases caused by ghosts and spirits. 8. If you wish to accomplish the supreme samādhi of the worldly and supramundane realms, or the samayas of the uṣṇīṣa, 9. you should face east, 10. sit with crossed legs, 11. and sit on a lotus seat with a joyful expression and a delighted mind. 12. With vajra eyes, joyfully and dearly, 13. look in accordance with Avalokiteśvara. 14. With a smiling face and a contented expression, 15. like the light of the rising sun, sit with a straight body and a cheerful mind. 16. Sit cross-legged. 17. In the left hand, hold a vajra scepter to the chest, 18. and with the right hand, extend it upward to make the gesture of fearlessness. 19. Emit golden light to illuminate and melt away obstructions. 20. Clearly recite with a balanced tone, 21. not too loud or too soft, with clear and sharp articulation. 22. The compassionate voice is heard outside. 23. The sound, rhythm, and syllables are like a golden garland of light. 24. 21, 77, 77, 108 times. 25. One will attain the accomplishment and perfection of the supramundane and mundane increasing samaya. 26. If it is the samaya of subduing, 27. One should face west, set up a seat and sit, sit with legs drawn up to the chest, with a fearful and angry appearance, with a joyful mind, glare, and blink the eyelids frequently. 28. Contemplate Avalokiteśvara's radiant face, fearful form, joyful mind, upright body, and sitting in the lotus posture on a moon-light seat.🔽Clearly chant with a tight voice. 29. Turn to the sharp and clear voice, the sound is heard outside. 30. The sound, rhythm, and word characteristics are like a garland of moon-light. 31. 21, 77, 77, 108 times. 32. One will attain the accomplishment and perfection of the supramundane and mundane subduing samaya ground. 33. If it is the samaya of the lotus, 34. One should face south. 35. Stand with the right foot on the head and the left foot on the tail. 36. Follow the left and bend obliquely. 37. Or sit in the vajra posture. 38. Sitting with the right foot stepping on the left foot. 39. The buttocks do not touch the ground. Paragraphs: $ 0 8 16 26 33 #

Please segment these sentences into coherent paragraphs: 0. I will now chant a verse for you. 1. The first mystery: 2. The Dharma realm is vast and boundless. 3. Nets and myriad phenomena. 4. All are contained within the circle of the mirror. 5. The second mystery: 6. Shakyamuni asked Ananda. 7. The learned respond to situations. 8. The vessel of response is boundless. 9. The third mystery: 10. Directly emerging before the ancient emperor. 11. Outside the four statements and a hundred negations. 12. Lu asked Fenggan. 13. This is a verse on the three mysteries. 14. How is the purport of the three mysteries? 15. Directly teach to discern clearly. 16. Do not just make random interpretations in the void. 17. Say, I have personally attended the master. 18. He has explained it to me. 19. Empty talk. 20. Deceiving others. 21. One day you will be beaten with an iron rod. 22. Do not say I did not warn you. 23. Carefully, carefully. 24. Treasure it. 25. The assembly of Yicun Monastery sent a bell. 26. They invited the master to ascend the hall. 27. The master said: 28. In the past, when Vipaśyin Buddha 29. appeared in the world, 30. there was a faithful layperson 31. who cast a golden bell weighing ten thousand jin. 32. Again, a faithful layperson 33. with strong arms and hands 34. entered the mountains to collect sandalwood wood to make a pestle. 35. Because of this merit, 36. the one who cast the bell 37. has now become a buddha in the east, 38. called the Tathāgata of the Golden Radiance Assembly. 39. Next, the one who offered the pestle Paragraphs: $ 0 5 9 13 25 28 #

Please segment these sentences into coherent paragraphs: 0. Answer: Not only are the two treatises without difference, 1. all sutras are for the sake of clarifying nirvana. 2. All sutras are without difference, and the treatises are also without difference. 3. It is precisely because the Way that is discussed is the same, 4. the teachings that can discuss it are not two. 5. The incomplete parts of the Madhyamaka treatise are now briefly described. 6. The Laṅkāvatāra Sūtra presents the theories of non-Buddhists, clarifying four kinds of nirvāṇa. 7. The first is the nirvāṇa of self-nature characteristics. 8. It clarifies that the original characteristics exist. 9. This resembles the innate nirvāṇa of the Mahāyāna. 10. Second, the existence and non-existence of various characteristics in nirvana. 11. It clarifies that nirvana truly exists and does not have various sufferings. 12. This resembles the inner meaning of nirvana having emptiness and non-emptiness. 13. Emptiness is without birth and death. 14. Non-emptiness refers to permanence, bliss, self, and purity. 15. Third, the existence and non-existence of the essence of self-realization in nirvana. 16. It clarifies that this nirvana has the nature of spiritual wisdom, thus it is called existence. 17. It is called non-existence because it is free from all darkness and delusion. 18. This resembles the Mahāyāna perfect wisdom nirvana of the Satyasiddhi Śāstra. 19. Fourth, the nirvana of severing continuity through the common characteristics and specific characteristics of the aggregates. 20. It clarifies that one who attains nirvana will no longer undergo birth and death. 21. Therefore, it is called severing continuity. 22. This is also the meaning of both the Hīnayāna and Mahāyāna. 23. Question: Among the five views, which view is it that non-Buddhists take birth and death to be nirvana? 24. Answer: It is the view of grasping at what is not the path as the path. 25. Because they take what is not bliss and purity to be bliss and purity. 26. Question: Do they take birth and death to be nirvana or do they mistake birth and death for nirvana? 27. Answer: They mistake birth and death. 28. Like refers to mistaking a stump for a person, which is a delusion regarding a stump. 29. Question: Non-Buddhists consider the attainment of non-perception and non-thought to be nirvana. 30. In which of the five aggregates is it included? 31. Answer: They cultivate and attain the attainment of non-perception and non-thought, and no longer have inhalation and exhalation. 32. This is the feeling of equanimity, so they consider the feeling of equanimity to be nirvana. 33. The Sāṃkhya school distinguishes unconditioned dharmas, 34. which are good and permanent, outside of saṃsāra. 35. They are obscured by afflictions. 36. Cultivating understanding to eliminate delusions gives rise to the attainment of the unconditioned. 37. It belongs to the practitioner. 38. This is largely the same as the Bhūmi Śāstra master's teaching of originally existent nirvana. 39. Question: Why do the Sāṃkhya school establish nirvana as an existent? Paragraphs: $ 0 5 6 23 26 29 33 39 #

Please segment these sentences into coherent paragraphs: 0. they can expect growth, not decline.” 1. The seventh section on the Vajjis is finished.🔽The Book of Elevens 2. The Chapter with the Vajjis 3. Decline (1) 4. Thus have I heard. 5. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. 6. There the Blessed One addressed the bhikkhus thus: 7. “Bhikkhus, these seven things lead to the decline of a bhikkhu in training. 8. What seven? 9. He delights in work, in talking, in sleeping, in company, and in not guarding the doors of the sense faculties.🔽He is not moderate in eating. 10. There are duties to be done for the Sangha. A trainee monk thinks, 11. ‘There are senior monks in the Sangha who have long been ordained, who are long-standing in the training and are senior elders. They will know about this.’ He makes an effort to join them.🔽These seven things lead to the decline of a trainee monk. 12. There are seven things that lead to the non-decline of a trainee monk. 13. What seven? 14. He does not delight in work, in talking, in sleeping, in company, and in not guarding the doors of the sense faculties.🔽He is moderate in eating. 15. There are duties to be done for the Sangha. A trainee monk thinks, 16. ‘There are senior monks in the Sangha who have been mendicants for a long time, who are long-standing and senior elders. They will be known by that.’ 17. These seven things lead to the non-decline of a trainee nun.”🔽The eighth section on non-decline is finished. 18. The Book of Elevens 19. The Greater Division 20. The Greater Section on Decline 21. “Monks, there are these seven things that lead to the decline of a lay follower. 22. What seven?🔽They don’t visit the monks.🔽They don’t listen to the Teaching. 23. They don’t train in the higher virtue. 24. They have little confidence in the Buddha. 25. They listen to the Teaching with a hostile mind, looking for faults, wanting to contradict.🔽They seek a teacher elsewhere. 26. They make merit elsewhere. 27. These seven things lead to the decline of a lay follower. 28. “Seven things, monks, lead to the non-decline of a lay follower. 29. What seven? 30. He does not neglect to visit the monks;🔽he does not neglect to listen to the true Dhamma; 31. he trains in the higher virtue; 32. he is full of confidence in the Buddha; 33. he listens to the Dhamma with eager ears, not seeking the faults in the elders, the newly ordained, or those of middle standing, but seeking his own faults; 34. he does not seek a field of merit elsewhere, 35. but makes the Sangha of bhikkhus his field of merit. 36. These seven things lead to the non-decline of a lay follower.” 37. The Blessed One said this. 38. Having said this, the Sublime One, the Teacher, further said this: 39. “A lay follower who neglects🔽To visit those who have developed themselves, Paragraphs: $ 1 4 7 12 18 21 28 37 #

Please segment these sentences into coherent paragraphs: 0. The first part is the first part. 1. The Buddha said, I am a buddha. 2. His face is Razik. 3. The tongue is the adana. 4. So, Pam Katee. 5. The name of the king. 6. The seed is a garland. 7. The Chāla. 8. The winds are the mrigati. 9. The cow is a mandala. 10. The equal is the Svabha. 11. The four corners of the path. 12. The flesh of the lotus. 13. The one who is born is Mahakṣa. 14. The great herds. 15. The salt is the salt. 16. The man is a man. 17. The cow is the cow. 18. A: Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, Mañjuśrī, 19. The cow is the food. 20. 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. 21. The kings son. 22. The Sathā is the abode. 23. The touch of the mouth is the most important. 24. The food that touches the teeth. 25. The heart is the heart. 26. The point of shame is to touch emptiness. 27. Do the fire ritual. 28. The first is the touch of the navel. 29. Do this. 30. The one who is equal to all the dakinis. 31. The vajra dakini is the supreme bliss. 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 eighth chapter of the cycle of the bodhisattvas. 36. Then all the goddesses gathered together and made supplications to the Blessed One, the great Vajrayoginī, beginningless and endless. 37. Blessed One! 38. I requested that the chapter on the wheel of confusion, which is the subjugation of all the great secrets of all tathāgatas, be produced. 39. The Blessed One then said, This is the greatest secret of all tathāgatas. Paragraphs: $ 0 18 20 27 32 36 37 38 #

Please segment these sentences into coherent paragraphs: 0. Buddhas and bodhisattvas have two kinds of teachings... For this reason, one cultivates the view of emptiness and sees emptiness. 1. Seng Liang says: 2. Although the gradual teachings speak of existence, their ultimate goal is emptiness. Because one sees phenomena as empty, one cultivates the samādhi of emptiness in order to attain the view of emptiness. 3. Even those without the nature of dharmas cultivate emptiness. 4. For this reason, one cultivates the view of emptiness and sees emptiness. 5. Bao Liang says: 6. Those with the nature of dharmas refer to the functioning of conventional truth. 7. Those without the nature of dharmas clarify that they are originally empty. 8. It is precisely because one does not see emptiness that one is made to cultivate emptiness in order to attain emptiness. This is why one cultivates the samādhi of emptiness. 9. It is also because one cultivates emptiness that one sees all dharmas as empty. 10. Good man! 11. You say that seeing emptiness is emptiness that is a non-existent dharma... seeing the nature of all dharmas as non-existent. 12. Seng Liang says: 13. If the nature of dharmas does not exist, then the bodhisattva has nothing to see. 14. Conforming with the principle of dharmas, it is provisionally called seeing, but it is not true seeing. 15. Bao Liang says: 16. Next, answering the latter question. 17. It is truly as you ask, if there is something to be seen, it is not called seeing. 18. What the bodhisattva sees is therefore seeing the Buddha-nature. 19. Good man! 20. The bodhisattva not only sees the three concentrations... seeing all dharmas as empty. 21. Seng Liang says: 22. Not only does the concentration see emptiness, the six perfections are also empty. 23. Bao Liang says: 24. Thoroughly traversing the myriad practices of the six perfections, clarifying the absence of inherent characteristics. 25. Therefore, I was in the city of Kapila... accomplishing and perfecting the ninth merit. 26. Seng Liang says: Citing events to prove and explain. 27. Good man! 28. How do bodhisattvas cultivate the great nirvana to enter the great nirvana of permanence, bliss, self, and purity? 29. Seng Liang says: 30. Using one's own nirvana: 31. And being able to teach others: 32. To attain nirvana is the essence. 33. This first explains the attainment of one's own. 34. Seng Zong says: 35. The tenth merit, using the thirty-seven factors of enlightenment as its essence, these thirty-seven factors can be used to elaborate on the previous. 36. Following the three practices, wherever there is clarity in the precepts, concentration, and wisdom, they can all be used to elaborate. 37. What kind of beings do not give rise to faith in this sutra? It is said that giving rise to faith in the sutra can practice the thirty-seven factors and ultimately attain Buddhahood; 38. If one does not give rise to faith, one will forever sink in birth and death. 39. It is clear that the ten merits are complete, and secretly admonishing the future, one should not be tainted by birth but give rise to respect and faith. Paragraphs: $ 0 5 10 12 16 20 25 27 34 37 #

Please segment these sentences into coherent paragraphs: 0. A. In Indian language, 1. The Avalokiteshvara was the neparixhitti. 2. In Tibetan, 3. The commentary on the analysis of the object. 4. Homage to all the buddhas and bodhisattvas! 5. Those who assert that the objects of consciousness, such as the eye, are external objects are either particles because they are the cause or consciousnesses that appear to them are conditioned because they arise. 6. The cause of this is the faculty of awareness. 7. They are particles, and they are very small. 8. Since it does not appear in the sky, it is the object. 9. It is not a particle, but a sense organ. 10. The term field is used because consciousness apprehends its own nature and is its arising. 11. The subtle particles are the cause of the phenomena, but they are not the cause, and they are like the sense organs. 12. In this way, the particles are not observed. 13. The aggregates are perceived as appearances. 14. But it is not what it appears to be. 15. The object that generates the consciousness of self-appearance is the object. 16. This is because it is explained as the condition of birth. 17. This is not the case with the collection. 18. Since it is not substantial, it is like two months. 19. Since the senses are not complete, the two moons are seen there, but they are not the object of the senses. 20. Similarly, since it is not a cause because it does not exist substantially, it is not a cognition. 21. This is the same for both outer and inner. 22. It is not in the mind. 23. Since there is no lack of a single component, the term the aggregates of particles is not a reference point. 24. This is the case. 25. Some assert that the form of the aggregates is established. 26. Since all things are diverse, some people assert that they are direct. 27. Even the smallest particles have causes for the generation of consciousness that appears to be composite. 28. The atomic consciousness is like the unreal, solid, and so on. 29. Just as the particles exist, but are not objects of the eyes mind, so too are the particles. 30. The pot and the cup are the same. 31. The particles, such as pots and vases, are numerous, but there is no difference. 32. If you are divided by the categories, 33. If you think, What is the difference between the different aspects of the throat and so on that makes the difference between the different aspects of the mind? This difference exists in the pot and so on. 34. It is a particle. 35. It is not, because it is indivisible. 36. The particles are not differentiated into particles, even though they are different substances. 37. Therefore, it is not a substance. 38. The classification of the elements is limited to the relative, not to the subtle particles. 39. The pot and so on are relative. Paragraphs: $ 0 4 10 14 25 32 38 #

Please segment these sentences into coherent paragraphs: 0. Then, in order to test his perfection,🔽The evil one gave him a house of fire, 1. A house of fire-breathing mahoragas. 2. There he slept, and in the night he remained in his own place, 3. The great sage, independent.🔽The snake, angry at the sight of him, 4. Seeing him, breathed out its poison.🔽The house of fire, 5. Which was burning with his anger, 6. Did not touch the body of the great sage,🔽As if in fear, with a fire that was extinguished. 7. Just as Brahmā, who dwells in the fire at the end of time,🔽Is beautiful, 8. So, even though he was burned in the house of fire, 9. “Gautama is unmoved. 10. When the Buddha was staying there, 11. he was unharmed and unmoved. 12. At that time the nāga was amazed 13. and bowed to the supreme sage. 14. When the people in the forest of deer 15. knew that the sage was staying there, 16. they were distressed and exhausted 17. and said, ‘The bhikṣu is in danger.’ 18. “Then, when the night had passed, 19. the guide, Kāśyapa, 20. took the nāga, who had been pacified, 21. with his alms bowl and showed him to them.🔽“Then, having heard of the greatness of the Buddha, 22. he was amazed. 23. Nevertheless, he thought, 24. ‘I am great and supreme.’ 25. “Then, at the appropriate time, 26. with various miraculous forms,🔽he knew the mind of that one 27. and, 28. The peaceful Sage, having reflected, 29. How can I, by my miraculous power, 30. make the Buddha's superiority known? 31. In order to make his Dharma flourish, 32. he then made a vow: 33. I will turn back and remain🔽 and see the one from the family of the rice-ear. 34. Having seen the one from the family of the rice-ear,🔽 the five hundred disciples🔽 of the one from the family of the rice-ear 35. also went to his Dharma.🔽 There, the one from the family of the rice-ear, 36. together with his disciples, 37. having reached the end and abandoned the bark, 38. went to the river Gayā. 39. Having gone there, he approached the path. Paragraphs: $ 0 10 18 25 35 #

Please segment these sentences into coherent paragraphs: 0. “This wound itches and it burns, and all the time I get no comfort; 1. Please, sir, remove this itch, do what you can, sir, I beg you, brahmin.”🔽Herein, I met means I struck, the meaning is, I hit him with a clod of earth on seeing him coming. Having fallen on means 2. having run up. Suddenly means suddenly. Having abandoned means having carried me. Went away with his head means having torn off my head with his mouth he went away. From then on this 3. wound has arisen in this place. This means this wound of mine itches and it burns and itches and it burns,🔽and all the time I get no comfort. 4. I do not get bodily and mental happiness at all times. You are able to do it. 5. You are able to do it. For the sake of the brahmin: you are asked by me to do this for the sake of the brahmin. Take away this suffering of mine. 6. He believed her lie, saying: “If you are happy in this way, I will do it.” He looked at the place and spoke the next verse: 7. “Your wound is deep, is bloody, is not putrid, and the smell of the wound is great; 8. I will do something to you with a medicinal compound, so that you will be supremely happy.” 9. There, bloody means red in appearance. Not putrid means free from rotten flesh. The smell of the wound means slightly foul-smelling. Medicinal compound means I will take some tree-medicinal compound and do one medicinal compound for you. 10. Then the she-snake spoke the verse🔽“Neither medicinal compounds nor medicinal compounds, 11. neither herbs nor celibacy work, 12. So that I may be supremely happy. 13. Herein, they do not work is that my wound does not respond to the application of incantations, to the application of roots, 14. to the application of flowers, fruits, etc., or to the application of many other remedies. 15. But with what is soft, that is, with your soft sexual organ, remove my itch, 16. which is not removed by anything else. 17. He thought, “He is telling the truth,” and he thought further, “Morality is broken by sexual intercourse; 18. the jhāna is lost.” Not knowing that women are a hindrance to the development of concentration, and not knowing that sexual intercourse is a hindrance to the development of concentration, 19. he had sexual intercourse with her, thinking that she was offering him a remedy. His morality was broken at that moment, and his jhāna was lost. 20. After having intercourse two or three times, he became tired and left. He went down to the lake and bathed. 21. and after bathing, with his anger allayed, he came back and sat down in the leaf-hut. Thinking to himself, “He is an ascetic,” 22. he asked him about his dwelling-place, saying: 23. “In what direction, sir, is your hermitage? I trust you are happy in the forest. 24. I trust you have plenty of roots and fruits? I trust the wild beasts do not molest you?” 25. Herein, in what direction means in what direction from here is your hermitage? Sir is an expression of address. 26. Then Nalinika spoke four verses: 27. “Straight from here in the northern direction, the river Khemā flows from the Himalayas; 28. On its bank is my delightful hermitage. I pray you, sir, visit my hermitage. 29. “Mangoes, sal trees, tilaka trees, rose-apple trees, and udumbara trees, and trumpet-flowers in full bloom, 30. All around are the sounds of the Kimsuka birds. I pray you, sir, visit my hermitage. 31. “Here are palm trees, roots, and fruits, beautiful in color and smell, 32. It is supplied with various kinds of ground, Ah, my lord’s hermitage is lovely to behold. 33. Here there are abundant fruits and roots, Of various colours, scents, and tastes; 34. And hunters are coming to that place, Do not take away my roots and fruits. 35. Herein, uttarāya means in the north. Khemā is the name of a river. Himavantapabbhāvī means flowing from the Himalayas. Ah is an exclamation of desire. Uddālaka means wind-breakers. Kimpurisābhigītā means surrounded all round and sung by Kimpurisa-dem 36. “There is much sweet-tasting root, fruit and flower which I have gathered and laid aside here. If I delay, they will take my root, fruit and flower.🔽So that they may not take my root, fruit and flower, I will go quickly.” 37. “There is much sweet-tasting root and fruit and other things which I have gathered and laid by. If I delay, they will take them away. Let them not take them away. Therefore, if you wish to go with me, come; if not, I will go by myself.” 38. Hearing this, the ascetic said this verse in order to get her to wait until his father came: 39. “My father has gone to seek roots and fruit, and he will return at the time of the evening meal. Paragraphs: $ 0 6 10 17 23 27 36 39 #

Please segment these sentences into coherent paragraphs: 0. Are still called consciousness-only. 1. Unconditioned and pure dharmas. 2. By nature are what counters. 3. Their essence is not delusion and confusion. 4. Not being mentioned is self-evident. 5. Therefore, it only says that the three realms are mind-only. 6. Moreover, the general statement of all schools. 7. Conditioned and unconditioned. 8. Defiled and pure dharmas. 9. All have mind as their basis. 10. The Sarvâstivāda and others say: 11. Unconditioned dharmas are manifested by the mind. 12. Conditioned dharmas arise due to the mind. 13. Defiled and pure dharmas arise due to the mind. 14. Because the power and conditions are strong. 15. Therefore, mind is said to be the basis. 16. Question: 17. Establishing mind as the fundamental doctrine. 18. How many meritorious gates does it possess? 19. Can it give rise to the faith of seeing and hearing? 20. Answer: 21. The essence of the true mind 22. is not what words can express.🔽It is as still as the boundless sky, 23. and as clear as a perfect mirror. 24. Praise and blame do not reach it. 25. Meaning and principles are difficult to convey. 26. Using the two approaches of merit and demerit, 27. it is absolutely beyond comparison. 28. Now, relying on the ancient sages, 29. the mind is roughly distinguished in terms of characteristics. 30. There are five meanings. 31. First, it is far removed from the characteristics of the graspable. 32. Second, it is liberated from the clinging of the grasper. 33. Third, it pervades the three times without any inequality. 34. Fourth, it is equal to the realm of space and pervades everywhere. 35. Fifth, it does not fall into the extremes of existence, nonexistence, sameness, or difference, 36. transcending the realm of the mind 37. and going beyond the path of language. 38. Moreover, this mind of nonabiding 39. simultaneously negates the two truths. Paragraphs: $ 0 10 16 20 31 38 #

Please segment these sentences into coherent paragraphs: 0. do not eat human flesh, O king! 1. Do not make the kingdom empty, 2. O lord of men, like a water-snake.” 3. “The one named Sujāta, 4. his own son from his bosom, 5. having obtained the best flesh in the Rose-Apple Island, 6. died when it was finished. 7. Just so, Kāḷa, 8. having eaten the best flesh, 9. not obtaining human flesh, 10. I think I’ll give up my life.” 11. “Young man, you’re handsome, 12. born into a good family, and healthy. 13. You don’t deserve, dear, 14. to eat what shouldn’t be eaten.” 15. “This is one of the tastes, 16. why do you stop me? 17. So I’ll go there, 18. where I can get this. 19. I’ll go away from here, 20. I won’t listen to you. 21. Because of seeing me, 22. you don’t approve, brahmin.” 23. “Surely we’ll get other heirs, 24. sons, young man.🔽You’ll be destroyed, and we’ll never hear 25. where you’ve gone.” 26. “Just so, King, 27. two-footed one, listen to me. 28. They’ll banish you from the country, 29. like a young man with a goiter.” 30. “One named Sujāta,🔽a disciple who has developed himself, 31. desiring a fan, 32. didn’t eat or drink. 33. Taking water in the tip of a blade of grass, 34. he released it into the ocean. 35. So human sensual pleasures 36. are close to divine sensual pleasures. 37. Just so, Kāḷa, 38. Having eaten the best of tastes, 39. Not getting human flesh, Paragraphs: $ 0 11 15 23 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. There are also those who will fully awaken to buddhahood in this very Fortunate Eon. 1. Purifying the Joyous Realm means that, having fully awakened to buddhahood in the celestial palace of the Joyous Heaven in this very Fortunate Eon, 2. he will purify the world of sentient beings and the world of the environment of the Joyous Heaven. 3. This is the eighteenth. 4. Śāradvatī­putra, it is in this way that great bodhisattva beings who practice the transcendent perfection of wisdom, from the first level up to the tenth level, 5. should be known to be impeded by only a single birth. 6. There are bodhisattvas who are impeded by one birth, who are endowed with the qualities of the śrāvakas, pratyekabuddhas, and buddhas, and who, 7. through the knowledge of thorough familiarity, bring about understanding for the sake of ripening sentient beings, 8. but who, unlike the śrāvakas and pratyekabuddhas, do not actualize it. 9. This is the nineteenth. 10. Śāradvatī­putra, it is in this way that great bodhisattva beings who practice the six transcendent perfections, and who are skilled in means, 11. will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment after an unbroken series of incalculable, immeasurable kalpas. 12. Some bodhisattvas do not quickly attain manifest, perfect buddhahood, but practice the six perfections 13. and remain for a long time in cyclic existence for the sake of sentient beings. 14. They encourage sentient beings to attain unsurpassed awakening and purify a buddhafield. 15. After countless, immeasurable eons have passed, 16. they attain manifest, perfect buddhahood in unsurpassed, perfect, complete awakening. 17. They are like the noble Mañjuśrī, the youthful one. 18. This is the twentieth. 19. Śāradvatīputra, it is like this: Bodhisattva Mahāsattvas, abiding in the six perfections... 20. There are those who do not engage in physical actions that are harmful, and do not engage in mental actions that are harmful. 21. There are some bodhisattvas who, abiding in the six perfections, 22. having themselves abided in the restraint of body, speech, and mind, 23. establish sentient beings in that restraint. 24. This is the twenty-first.🔽Śāradvatī­putra, there are some bodhisattva great beings who, from the time when they first began to set their mind on enlightenment, 25. cut off the three lower realms of sentient beings. 26. There are some bodhisattvas who, for the sake of sentient beings, go from buddhafield to buddhafield and cut the continuity of the three lower realms.🔽This is the twenty-second. 27. Śāradvatīputra, it is like this: 28. There are some bodhisattva great beings who, from the time when they first began to set their mind on enlightenment, have not lost the mind of awakening, and who have attained the dhāraṇīs and the fearlessnesses.🔽They have attained the perfection of 29. They have attained the perfection of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections.🔽They have attained the perfection of the perfections of the per 30. They have attained the perfection of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections.🔽They h 31. They have attained the perfection of the perfections of the perfections of the perfections of the perfections of the perfections of the perfections 32. There are also those who establish sentient beings in the vows of body, speech, and mind.🔽Up to here, 33. it teaches that there are some bodhisattvas who, while abiding in the six perfections, 34. emphasize the perfection of ethics 35. and also establish sentient beings in the vows of ethics. 36. This is the twenty-fourth. 37. Sharadviila's son, it is like this: 38. There are also those who establish sentient beings in the absence of malice.🔽Up to here, 39. it teaches that there are some bodhisattvas who perfect the six perfections Paragraphs: $ 0 4 10 19 24 27 32 37 #

Please segment these sentences into coherent paragraphs: 0. but because her body was emaciated, she was called Kisāgotamī.🔽When she went to live with her husband’s family, they despised her because she was the daughter of a poor family. 1. She gave birth to a son, and because she had a son, they treated her with respect. 2. and he died while playing. This caused her to go mad with grief. 3. “Formerly I was despised, but since the birth of my son I have received honor.🔽These people are trying to throw my son away.” 4. Because of her grief, she took her dead child on her hip 5. and went from house to house in the city, saying, “Give me medicine for my son.” People ridiculed her, saying, “Medicine!🔽Where is there medicine for a dead child?” She did not understand what they said. Then a wise man thought, “This woman has lost 6. Only the One of Ten Powers can give her medicine.” 7. He said to her, “Mother, go to the Perfectly Awakened One and ask him for medicine for your son.” She went to the Buddha and said, “Venerable Sir, give me medicine for my son.” 8. At the time of the preaching of the Law, she went to the monastery and said, “Reverend Sir, give me medicine for my son.” The Teacher 9. saw that she was a fit vessel for the reception of the Law, and therefore said to her, “Go into the city and bring me rice boiled for another.” 10. She said to herself, “Very well,” and with glad heart entered the city and went to the first house. “The Teacher,” thought she, “has sent me to bring rice boiled for another for my son. If 11. in this house no one has died, let them give me rice boiled for another.” “Who is able to count those that have died here?” “What care I for rice boiled for another?” So she went to a second house and to a third house. Finally, by the power of the Bu 12. she became free from madness and regained her right mind. Then she thought to herself, “This is the rule in all the city. 13. This must be a matter that has been seen by the Blessed One, who is full of pity for all living beings.” And straightway she was filled with remorse. 14. and after she had left the child in the charnel-ground, she uttered the following Stanza, 15. The customs of the village are not the customs of the city, nor are the customs of the city the customs of the one family; 16. This is the custom of the whole world with its gods, that all things are impermanent. 17. After she had thus spoken, she returned to the Teacher. The Teacher asked her, “Gotamī, have you found your son?” 18. “Yes, Reverend Sir, I have found him, but his work is finished. I am the one who has need of you.” The Teacher said to her, 19. The man who is absorbed in the care of wife and children, who is filled with longing for them, 20. Like a great flood sweeping away a sleeping village, Death carries him off. 21. And he pronounced the following Stanza, 22. At the conclusion of the Stanza she was established in the Fruit of Conversion. Thereupon she asked the Teacher to admit her to the Order. 23. The Teacher consented, and she made obeisance to the Teacher, circumambulated him three times, and went to the Convent of the nuns. 24. After she had gone forth and had received the higher ordination, she made a diligent effort, and in no long time 25. she attained Arahatship. Then the Teacher pronounced the following Stanza, 26. “Better is it to live one day seeing the Unseen, 27. Than to live a hundred years without seeing the Unseen.”🔽At the conclusion of the Stanza she was established in Arahatship.🔽Thereafter she became preeminent among those who cast away all belongings, and she went about clad in a robe made of three pie 28. As the Teacher sat in the midst of the Congregation of Monks, he assigned to each his proper station. 29. When he had thus assigned to each one his proper station, he assigned the Elder Nun Dhammadinnā to the position of head of those who wore robes made of coarse cloth. 30. Then the Elder Nun Dhammadinnā, reflecting upon her own conduct, thought to herself, “It was through the power of the Teacher that I attained this distinction.” And in order to extol the virtue of keeping company with good men, she pronounced the fol 31. “The Sage has extolled the keeping of company with good men; 32. Even a fool becomes wise by associating with good people. 33. “Good people should be associated with, wisdom increases for those who do so; 34. By associating with good people, one is freed from all suffering. 35. “One should know suffering, the arising of suffering, the cessation of suffering, 36. And the eightfold path, and the four noble truths. 37. “The state of being a woman is said to be suffering by the leader of men who tames those hard to tame; 38. For some, even with a husband, it is suffering, for some, even when pregnant. 39. “Some, while carrying a child in the womb, eat bitter things, Paragraphs: $ 0 4 8 12 17 22 28 31 37 #

Please segment these sentences into coherent paragraphs: 0. The man or woman who has produced a slightly positive root will see it. 1. The yogin said, The yogin who has seen the yogin becomes a yogin by means of his own knowledge of the nature of being, which is not the object of speech, and by means of the way he practices the unfabricated conduct, like the feet of Saraha. 2. The meaning of the action. 3. The result of the empowerment is clearly seen. 4. The yogin who has not been conferred the empowerment is taught to be empty of the necessity of the desire for direct perception. 5. The word not seen is a synonym for not seen. 6. Just as it is impossible to see the mandala without seeing the false spell, without drinking it, and without striking the sky, so it is impossible to be a deity yogin or a mantra yogin. 7. What is the best? 8. This is the meaning of the words This yogin is the supreme manifestation. 9. For the yogi of the supreme bliss of glory is the best among all yogins. 10. Therefore, the yogin is called the one who has received the empowerment of various kinds. 11. The benefits of this are explained. 12. What is the mantra that is the yoga of supreme bliss and glory? 13. The word little means that one is willing to accept and accept the joy of the three worlds with little. 14. The gods, humans, and demigods will be overwhelmed by the power of their masters and will go beyond their power. 15. This is the meaning of the words I will live with him. 16. The word here and so on means that the person who has received the empowerment in the same order in this mandala of supreme bliss will achieve the peace and so on that is taught in other tantras. 17. What is it? 18. The words are called hidden. 19. Because here, the empowerment is conferred on the one who is the master of actions, conduct, and yoga. 20. This is because they are free from disease and are also obtained by others. 21. Why is this? 22. This is the supreme of all the tantras. 23. This is the meaning of the text. 24. For in this and all other tantras, there is no singularity or duality. 25. The holy one is the supreme. 26. The Yogi is the highest. 27. This is because of this tantra. 28. What is the story of the highest yogin? 29. The word that is, and so on. 30. The term ultimate bliss is a description of the level of space. 31. This is because the Buddha taught the great nature by saying, The nature of supreme bliss is not to be produced, but it is not to be produced. This is why he also taught the unsurpassable nature of the highest yoga. 32. This is to demonstrate the complete ritual of the mandala. 33. The Teaching, etc. 34. The word teacher is also used to refer to water, water, and so on. 35. The absence of the teaching is that the entire tantra of the yoginīs and the tantra of the yoginīs are twofold: the ground of the mandala is composite, and so on. 36. The glorious Heruka yogin is present and is blessed by all. 37. This is the story of the glorious Heruka, the yoginī. 38. This is the third stage. 39. The term abiding on the three wheels is taught in a way that is contrary to the misconception that the three wheels are placed on the written mandala. Paragraphs: $ 0 7 12 17 22 28 33 37 #

Please segment these sentences into coherent paragraphs: 0. The Middle Way is free from the characteristics of the two extremes of emptiness and existence, so it is said to be without attachment. 1. The body of samādhi is the reward body. 2. As for the stages and so forth, it means that the transformation body pervades all buddha lands, demonstrating the practice and progress towards fruition, so it is said to be born from practice. 3. The exhortation to practice together can be understood. 4. At that time, the great Bodhisattva Mahāsattva knew the thoughts of the great assembly of Bodhisattvas, and named the sūtra The Distinguishing of the Nature of Holy Wisdom. He received the majestic power of all the Buddhas and said to the Buddha: 5. World-Honored One! 6. I only wish that you would explain for us the sūtra on the distinguishing of the nature of holy wisdom, which is based on the distinctions of one hundred and eight phrases. 7. The five dharmas, three natures, eight consciousnesses, and two kinds of no-self are all the holy wisdom matters taught in this sūtra. 8. The bodhisattvas, having already heard the explanation of the eight consciousnesses, now wish to hear about the three natures. Therefore, Mahamati again requests. 9. The sutra on the natures means that by mentioning the general, the specific is included. 10. The one hundred and eight statements that rely on discrimination means that the one hundred and eight statements rely on discriminating the natures. 11. The Tathagata, the Arhat, the Perfectly Enlightened One, relying on this discrimination, explains to the bodhisattva-mahasattvas how to enter the imagined nature of their own and shared characteristics. By discriminating and explaining the imagined n 12. The Dharma body and wisdom of all buddhas and tathāgatas adorn themselves well, giving rise to illusory realms, ascending to all buddha lands, the Tuṣita Heaven Palace, and even to the Akaniṣṭha Heaven Palace, attaining the Tathāgata's eternally abid 13. The Tathāgata pities the bodhisattvas who cling to the self-characteristics, common characteristics, and characteristics of arising dharmas, and for them he expounds the meaning of the gates of the distinctions of falsely conceived self-natures. 14. Having understood this meaning, one thoroughly observes and thereby departs from the clinging to the two selves of person and dharmas. 15. Once clinging is departed from, one then enters the stages, and thus surpasses the samādhis of ordinary beings and the lesser vehicle, and excellently enters the inconceivable realm of the tathāgatas. 16. The false conceptions of the five dharmas and the three natures are neither apart from nor apart from [reality]. 17. Adorning the Dharma body and wisdom refers to the perfection of the fruition of one's own practice. 18. Giving rise to illusory realms refers to manifesting lands and transforming others. 19. Up to all buddha lands and heavenly palaces, wherever there are sentient beings to be transformed, he manifests birth and attains perfect enlightenment. 20. Tuṣita Heaven is called the Heaven of Satisfaction, meaning being content with the five desires. 21. The Buddha told Mahāmati: 22. There is a kind of non-Buddhist who, through the deluded attachment to non-existence, realizes that causes are exhausted and thinks that rabbits have no horns. 23. Just as rabbits have no horns, so it is with all dharmas. 24. Mahāmati! 25. There are also other non-Buddhists who, seeing the differences in seeds, atoms, subtle particles, and the various shapes and arrangements of things, become attached to the idea that rabbits have no horns and think that cows have horns. 26. The views of non-Buddhists do not go beyond two kinds: 27. First, the view of non-existence, seeing that all dharmas are exhausted due to causes and there are no further causes, like rabbits having no horns, and all dharmas are also like this. This is the view of annihilation. 28. Second, they conceive of existence, seeing the great elements arise based on subtle particles. 29. The great elements refer to the four great elements. 30. Sought after, translated as based on. 31. Dhātu, translated as particles. 32. In various things such as particles, they horizontally conceive of distinctions in shape and size, thinking that cows have horns. This is the view of permanence. 33. Great Wisdom! 34. They fall into the two views, do not understand the extent of the mind, and due to the increase of conceptual thoughts in their own mental realm, they establish the extent of conceptual thoughts based on the perception of the body's enjoyment. 35. Great Wisdom! 36. The nature of all dharmas is also like this, apart from existence and non-existence. One should not form conceptual thoughts. 37. Great Wisdom! 38. If one further forms the conceptual thought of the non-existence of a rabbit's horns apart from existence and non-existence, this is called a mistaken conceptual thought. 39. One should observe that the non-existence of a rabbit's horns is dependent. One should not form conceptual thoughts, up to the smallest particle, as their intrinsic nature is completely unobtainable. Paragraphs: $ 0 4 8 12 17 21 26 33 37 #

Please segment these sentences into coherent paragraphs: 0. In the center, there is a table with a coarse cloth, a jewel crown, and a jewel. 1. She is adorned with all kinds of ornaments and so forth. 2. The first is the white lotus, and the first is the white lotus. 3. Po: Maiki, especially in the lotus region, there are people who are not walking or who are walking. 4. The blue is red in the ud, and the white is infinite in color and color. 5. The mantra is the vajra and the wheel, the various kinds of vajra and the wheel, from the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of 6. The first is blue, and the second is holding a bell and a sword. 7. The first is the special aspect of the vajra-like body in the blazing fire. 8. This is called the yoga array of the perfect means for accomplishing all mandalas. 9. The two of them hold a red mirror. 10. The first of these is the one with a yellow, black, and white face. 11. The two hands are held by the upright violin. 12. And blue and precious jewels are held in the udī. 13. He holds a white robe like a vajra, with two hands and a bowling-cup. 14. The lake of the empowered is green with a green vajra, green with a white lotus, and a rich, rich, rich, and rich. 15. The first two hold a red corpse vessel, the lower two hold a stone, a wheel, and a sword. 16. The two elements are the earth and the earth. 17. The two essences are: Avalokiteśvara and Mañjuśrī. 18. The two are: the removal of obscurations in the north and the supreme goodness. 19. These eight are especially important in the case of the lord of the clan and the lord of the lake. 20. In the right hand of Maitreya is a tree with branches and flowers. 21. The four doors, the eastern gate, the fire gate, and the upper and lower gate. 22. The ten wrathful ones are like a tortoise. 23. He has a white and red face, and holds a diamond in his hand. 24. He wears a lotus and a vajra, and he wears a helmet, a bell, and a heart. 25. He is white, with a curse on his forehead, and a perfect wisdom. 26. They have white, red, and black faces, and they are made of stone and vajra. 27. He had a white cane, a sword, and a heart. 28. The lotus is the end of the lotus, and the fingers, bells, and tails are the end of the lotus. 29. They have red, black, and white faces, and red lotuses. 30. They will be equipped with weapons, knives, clubs, bells, spears, and hooves. 31. The final hindrances are blue, blue, white, and red. 32. He had a mouth, a nose, a vajra, a wheel, a tree, and a stick. 33. The first is the holding of a curse, a bell, and an arhats axe. 34. The former is blue, white, and red, and holds swords, vajras, wheels, arrows, spears, and hooves. 35. The king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king 36. The two mothers hold the vajra seal of Hum, and the lower hands hold the vajra. 37. He holds a sword, a helmet, and a hook. 38. The black, white, and red, and the stone, and the yellow, and the yellow, and the yellow, and the red, and the yellow, and the yellow, and the red, and the yellow, and the red, and the yellow, and the red, and the red, and the red, and the red, and t 39. He wore a blue hat, a sword, a wheel, and a belt. Paragraphs: $ 0 3 8 16 21 31 35 #

Please segment these sentences into coherent paragraphs: 0. This is the ritual procedure. 1. Then, in the eastern gate, he placed his thumb on the disciple and said, I am going to do this. 2. I entrust this disciple to you. 3. And hold them as the protectors of the mind. 4. Then he made a supplication to the main deity of the mandala and said, Put it in another way. 5. Now he will become the master of the mandala. 6. You are the one who holds the mantras and tantras. 7. The Buddhas, Bodhisattvas, and all the gods will be delighted. 8. He is loving all sentient beings. 9. You are the supreme mandala. 10. Make a great effort to write it down. 11. The mind is the source of the deeds. 12. In the mandala of the supreme secret, 13. The one who looks at the supreme and enters it. 14. Today, your sins are forgiven. 15. He is free from all the rest and lives in the truth. 16. And you have no transition. 17. This is the Great Bliss Vehicle. 18. He purified his retinue. 19. I am free from the sufferings of samsara. 20. All the buddhas are also vajras. 21. The kingdom of the three realms. 22. The prince said, You are certain. 23. It is like the sin of being free from desire. 24. In the three realms, there are. 25. Therefore, it is free from attachment. 26. Never do it, and be close to anyone. 27. Never be afraid of great happiness. 28. The five meats are mixed with nectar. 29. And the other pledges are kept. 30. But it is never killing. 31. And do not give up the precious jewels of your splendor. 32. Do not give up vows. 33. You will not abandon the teacher. 34. The Tathāgata said, I am the one who has the power to do this. 35. There is nothing to do. 36. He taught the mind of wisdom and skill. 37. You are free from sin and have no fear. 38. He was given the empowerment according to the ritual. 39. This is like dealing with a child who is desirable. Paragraphs: $ 0 4 8 14 19 24 28 34 38 #

Please segment these sentences into coherent paragraphs: 0. Mutually support each other. 1. There are four general statements: 2. First, the form body 3. Relies on the land of form and characteristics. 4. Second, the form body 5. Relies on the land of the Dharma-nature. 6. Third, the Dharma body 7. Relies on the land of the Dharma-nature. 8. Fourth, the Dharma body 9. Relies on the land of form and characteristics. 10. The above still generally includes the teachings of the Mahayana. 11. Ninth, the three kinds of worlds are universally included, 12. All becoming one great Dharma-body, 13. Because it possesses the ten Buddhas. 14. As for the three bodies, etc., 15. They are all included in the wisdom and right enlightenment of this [Dharma-body]. 16. The earth is also like this. 17. It is like manifesting the universal body in the empty body. 18. In what way is it not complete? 19. This is only the Huayan (school). 20. Ten, the distinction between provisional and real. 21. Only the ninth belongs to this sutra. 22. If based on merging and embracing, and embracing the same teaching, 23. The previous nine meanings are taken as one general sentence. 24. This is called the unobstructed body and land of the Tathagata. 25. Moreover, the lands are unobstructed. 26. There are generally ten kinds. 27. The various teachings speak of the lands. 28. Some say they are only impermanent. 29. Some say they are transformed by the mind. 30. The principle and phenomena are separated. 31. The one and many are not merged. 32. Therefore, now it is necessary to distinguish the unobstructed. 33. One, the unobstruction of principle and phenomena. 34. It means completely the same as true nature. 35. Yet the characteristics of the lands are still distinct. 36. The verse of the sutra says: 37. The ocean of the Flower Treasury world. 38. The Dharma realm is without distinction. 39. Because the adornments are all pure. Paragraphs: $ 1 11 20 25 33 #

Please segment these sentences into coherent paragraphs: 0. Next, for one day and one night is the sixth, clarifying the duration of practice. 1. There are three periods of practice: 2. The shortest is one day and one night; 3. The middling is more than seven days but less than three sevens; 4. The longest is more than one month. 5. People have three capacities: 6. The superior capacity is one day and one night. 7. The middling capacity is more than seven days. 8. The inferior capacity is more than one month, and auspicious signs will definitely appear. 9. Next, from not drinking or eating, is the seventh, clarifying the appearance of ascetic practice. 10. Not drinking or eating is the practice of sages, and food and drink are great afflictions. 11. If one studies the path of immortals and holds mantras, one should not even eat or drink for a day and night, let alone abstain from grains for a long time. 12. Question: 13. Is not eating the way? 14. Answer: 15. If one practices the wrong path, eating or not eating is all wrong. 16. If one practices the right path, eating or not eating is all right practice. 17. Therefore, Prince Siddhartha first practiced fasting and only ate sesame, and then accepted food. 18. As for taking sumana flowers, this means good intention, which is the eighth mention of the number of recitations of the mantra. 19. There are one thousand and eight of these flowers, and each flower is recited with the mantra and then placed on the image. 20. This is a flower from the country of Devakūṭa, and this land does not have this flower. 21. Question: 22. If there is no such flower, can other flowers be used? 23. Answer: 24. This sutra's practice method must use this flower, and it must be sought to be usable; 25. if there is none, other flowers should be used. 26. Next, from At that time, the image below, is the second manifestation of auspicious signs. 27. There are three sections: 28. First, it clarifies the manifestation of auspicious signs. 29. It means that a voice like thunder will emerge from the front face. 30. Why is it that in this practice method, the voice emerges from the face of kindness? The previous [section] represents the ultimate fruit, causing practitioners to ride on great kindness and attain great joy. 31. From Because of this, it will cause below, is the second shaking of the earth. 32. The previous section first shook the image and then emitted a voice, while this section first emitted a voice and then shook the earth. The previous section first aroused the practitioner's mind and then comforted their mind. 33. Now, in this section, it first causes comfort and then arouses the mind of faith. 34. Next, from At that time, the practitioner should calm their mind below, is the third benefit gained by the practitioner. 35. There are eight short sections in this: 36. First, clarifying the characteristics of practice, second, clarifying worship and remembrance, third, clarifying vows and oaths, fourth, fulfilling vows, fifth, being able to eliminate national calamities, sixth, being able to cure long-term illnesse 37. First, clarifying the characteristics of practice, there are four short sections: 38. First, clarifying the vow period. 39. Second, from respectfully contemplating Avalokitêśvara Bodhisattva, it clarifies worship and remembrance. Paragraphs: $ 0 5 9 12 18 22 26 31 34 37 #

Please segment these sentences into coherent paragraphs: 0. The meaning clarifies equality, briefly speaking of mutual non-existence. 1. Sutra: 2. Prajna also has no bodhisattva. 3. Explanation: 4. Third, person and dharma are both empty. 5. This is then the emptiness of dharmas. 6. It should speak of the emptiness of person, because it can be understood by analogy, it is omitted and not spoken. 7. In the emptiness of dharmas, the text is divided into two parts: 8. First, using the stage of causes to discern the emptiness of dharmas, later relying on the stage of fruition to explain the emptiness of dharmas. 9. In the former, there are three parts: 10. First, it is stated, then questioned, and finally explained. 11. This is the statement. 12. It means that prajñā is the Dharma, and bodhisattvas are people. The Dharma cannot be attained within people, which is the emptiness of dharmas. 13. Sūtra: 14. Why is it so? 15. Explanation: 16. Second, the question. 17. Sūtra: 18. Because the ten grounds up to the thirty are empty of arising. 19. Explanation: 20. Third, the explanation of the emptiness of dharmas. 21. It means that the arising at the beginning, abiding, and ending of the ten grounds cannot be attained. 22. Each ground has three, thus making thirty. 23. It is also not the essence of sarvajña, because it is empty. 24. Explanation: 25. Second, explaining emptiness based on the effect.🔽Sarvajña is a Sanskrit term translated as omniscience. 26. It means that prajñā is not only not that of bodhisattvas, but also not the essence of sarvajña; 27. Not only is the essence empty, but the functioning of the Mahāyāna is also empty. 28. Sūtra: 29. Great King, up to ordinary people. 30. The commentary says: 31. Second, based on the teachings, one gives rise to contemplation. 32. The text is divided into two parts: 33. First, it clarifies the contemplation of inverted thoughts; second, below seeing the three realms, it clarifies correct contemplation. 34. This is the first. 35. It means that if a bodhisattva sees the realm, he sees the true aspect. 36. If he sees wisdom, he sees the illuminating contemplation. 37. If he sees the teachings, he sees the prajñā of the written word. 38. If he sees the recipients, because there is attachment to the various realms, it is not the holy view, and this is the inverted thought that sees the Dharma, which is the ordinary person. 39. The sūtra says: Paragraphs: $ 1 3 7 13 15 17 24 28 30 39 #

Please segment these sentences into coherent paragraphs: 0. The Tathāgata has accomplished various skillful means, various knowledges and insights, various contemplations, and various expressions. 1. Śāriputra! 2. Since my attainment of Buddhahood, in various places I have extensively expounded the teachings using countless skillful means to guide sentient beings, enabling them to attain liberation from their attachments. 3. Śāriputra! 4. The Tathāgata's knowledge and insight have reached the other shore through skillful means. 5. Śāriputra! 6. The Tathāgata's knowledge and insight are vast and profound, unobstructed and unimpeded, and he has fully accomplished the powers, fearlessnesses, unique qualities of a buddha, faculties, strengths, factors of enlightenment, dhyānas, liberations, sam 7. Śāriputra! 8. The buddhas, the tathāgatas, have deeply penetrated to the boundless and accomplished all unprecedented dharmas. 9. Śāriputra! 10. The Tathāgata is able to skillfully expound and distinguish various dharmas in various ways, with gentle words that delight the minds of the assembly. 11. Stop, Śāriputra! 12. There is no need to say more. 13. Śāriputra! 14. The Dharma accomplished by the Buddha is the most extraordinary and difficult to understand. 15. Śāriputra! 16. Only the buddhas and buddhas expound the Dharma. The buddhas, the tathāgatas, are able to know that Dharma's ultimate reality. 17. Śāriputra! 18. Only the buddhas, the tathāgatas, know all dharmas. 19. Śāriputra! 20. Only the Buddha, the Tathāgata, can expound all dharmas - what dharmas, how dharmas, what-like dharmas, what-characteristic dharmas, what-essence dharmas. 21. What, how, what-like, what-characteristic, what-essence - all such dharmas, the Tathāgata directly perceives, not not directly perceiving. 22. The treatise says: 23. From here below, the characteristics of the cause and effect of the expounded Dharma should be known. 24. As the sūtra says, At that time the World-Honored One entered a profound samādhi, with right mindfulness unmoving, observing with such-like wisdom. He arose from samādhi with ease, and having arisen, he addressed Śāriputra. This shows the Tathāgata a 25. Why did he address Śāriputra and not the other śrāvakas, etc.? 26. Because his profound wisdom accords with the Tathāgata. 27. Why did he not address the bodhisattvas? 28. There are five meanings: 29. First, for the sake of the śrāvakas' tasks; 30. Second, in order to cause the śrāvakas to turn towards great enlightenment; 31. Third, to protect the śrāvakas from fear and weakness; 32. Fourth, in order to cause other people to think well; 33. Fifth, in order to prevent the śrāvakas from giving rise to the thought that what they have done is already accomplished. 34. As for the Buddha's wisdom being profound and immeasurable, it is to cause the great assembly to give rise to a reverent mind and to ultimately wish to hear the Tathāgata's teachings. 35. Profound means revealing two kinds of profound meanings, which should be known. 36. What are the two? 37. First, the profundity of realization, which refers to the profundity and immeasurability of the wisdom of the buddhas; 38. Second, the profundity of the teachings, which refers to the gateway of wisdom. 39. Profound is the general term, while the others are specific. Paragraphs: $ 0 1 4 7 11 13 16 22 24 25 28 34 35 #

Please segment these sentences into coherent paragraphs: 0. The mantra that purifies the ground. 1. Om, Svabha, Svabha! 2. The mantra of the exorcist. 3. Om Jaram Svabhaha. 4. The mantra that purifies the grain. 5. Om, Kuru, Kuru, Suvaha! 6. The mantra that purifies other substances. 7. OM AAS SVAJHA 8. The mantra that purifies the tree of yaks. 9. The wood is red, like a stove. 10. The fireplace was made from the fireplace. 11. It is not a Cushara, nor is it a Tripitaka. 12. The eastern tip of the skull is shown. 13. The one-pointedness of the mind is the same as the one-pointedness of the mind. 14. The one who takes the mouth is the enemy. 15. The trees are sandalwood and acacia trees. 16. The tree is also fragrant. 17. They will burn with fire, and they will burn with fire from the outside. 18. Imagine that you are in the midst of a fire. 19. The suns palm is the center of the sun. 20. The fire deity has three eyes. 21. The four hands are the four faces. 22. He placed the top of the crown of the head with a staff on his left and a number of hands on his left. 23. The color is in accord with the action. 24. Meditate on the seed and the seed. 25. He took the incense in his hand. 26. OM, come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come here! Come 27. The supreme brahmin, the divine sage, offered him a meal. 28. He was very close to me. 29. The verse is the verse of the sixth chapter. 30. The offerings are cold and the feet are warm. 31. This is the mantra of the offering. 32. OM JAH HUM BAM HOH KHAM RAM 33. The mantra of the cool feet is as follows. 34. The hum of Omna. 35. The mantra of the pure state of the mind is: 36. OM DAM BAM BAM BAM 37. The mind is the very accomplishment of desire. 38. I will speak the truth of my pledge. 39. OM VAJRANA MAHA BUTHA JABALAYA SARVA BHASAMIKU Paragraphs: $ 0 4 8 13 18 23 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. It is not the level of all śrāvakas and pratyekabuddhas. 1. Why? 2. Not all the śrāvakas and pratyekabuddhas. 3. The knowledge of the afflictions and purities of all sentient beings. 4. The land of the Buddha, the Blessed One, 5. The bodhisattvas know that their own wisdom and the blessings of the buddhas connect them. 6. The other is called profound. 7. The purity of the aggregates, the purity of the self, and the purity of all phenomena. 8. Why? 9. They search for the aggregates of the perishing, but they do not find them. 10. The unobservable is the unobservable. 11. The profound is the self. 12. Not even a single buddha has found it. 13. Why? 14. I am pure from the beginning. 15. Just as I am pure, so too all phenomena are pure. 16. Why is it called pure? 17. None of the phenomena are produced. 18. It is not stopped, it is not stopped. 19. Therefore, it is not necessary to say that the Buddha is not a Buddha. 20. This is called pure. 21. There is no darkness. 22. It is invisible. 23. It is without any basis. 24. It is without obscuration. 25. The ultimate is the profound, the unimpeded, the unimpeded, the unimpeded, the unimpeded, the unimpeded, the unimpeded. 26. It is not counted as a country. 27. It is not a subject, and it is not a subject. 28. Therefore it is called profound. 29. It is difficult to understand that there is no mind or concentration. 30. It is difficult to find. 31. He does not place the profound aspects of phenomena, which are difficult to understand, in the hands of others, but teaches them to other beings. 32. So, he said. 33. The bodhisattva is immersed in the profound Dharma. 34. It is difficult to fathom by all the śrāvakas and pratyekabuddhas. 35. The noble one asked, The treasure of space! 36. The third is the third. 37. Son of a good family. 38. How could it be? 39. The bodhisattva is skilled in the knowledge of entering dependent arising. Paragraphs: $ 0 3 6 14 19 25 29 35 38 #

Please segment these sentences into coherent paragraphs: 0. If you do not practice, you will not accomplish it.🔽Whether it is virtuous, 1. nonvirtuous, 2. or neutral, 3. you will accomplish it exactly as you practice.🔽However, phenomena are not created,🔽and without a cause, nothing arises. 4. When you examine this, 5. the wisdom of mindfulness of phenomena arises. 6. There are three types of creation of merit, nonvirtue, and neutrality. 7. Among them, I will strive to create merit. 8. This is the cause of my unsurpassed,🔽supreme, 9. excellent, 10. and special ten qualities of a buddha. 11. What are those ten? 12. They are as follows:🔽By means of the purity of body, the major and minor marks, the invisible crown protrusion, and the complete transcendence of all harm from others, 13. by means of the purity of speech, the speech of the tathagatas that satisfies all sentient beings, 14. and by means of the purity of mind, the absence of anger toward all sentient beings, 15. the uninterrupted and unshakable meditative concentration, and by means of the purity of the analytical knowledges, the inexhaustibility of meaning, Dharma, definitions, and confidence, and by means of the purity of great love, the establishment of a 16. Through the perfection of the ten powers, they know the superior and inferior faculties of all sentient beings.🔽Through the perfection of fearlessness, they realize what is an obstacle and what is not an obstacle. 17. Through the perfection of the eighteen unshared qualities of the Buddha, they see the wisdom that is not attached to the three times, the past, the future, and the present. 18. Through the perfection of all the qualities of the Buddha, they realize self-arisen wisdom.🔽These are the ten causes of the supreme, 19. the excellent, the best,🔽the excellent, the special, the unsurpassed, the holy,🔽the good, the supreme,🔽and the excellent qualities of the Buddha. 20. Seeing this benefit, 21. he will be insatiable in accumulating the equipment of merit. 22. He will strive to prevent all unwholesome dharmas from arising in himself, even in the form of latent tendencies, by not producing unwholesome compositional activities. 23. Having understood the compositional activities that are unshakable, he will generate the meditative concentration that is unshakable. 24. But he will not consider that meditative concentration to be the essence. 25. He will not be reborn by the power of meditative concentration, 26. but by the power of his prayers, he will be reborn in the desire realm in order to accumulate the equipment of merit and to ripen sentient beings. 27. Son of noble family, 28. Thus, the bodhisattva who is skilled in means 29. dwells in the application of mindfulness that observes phenomena and cultivates those phenomena that are conducive to enlightenment. 30. Although he abandons those phenomena that are not conducive to enlightenment, he does not fall into the view of eternalism because he accumulates virtuous phenomena. 31. Although he abandons non-virtuous phenomena, he does not fall into the view of nihilism. 32. That which is neither nihilistic nor eternalistic is the middle path of the bodhisattva that abandons eternalism and nihilism. 33. What is that? 34. It is as follows. 35. The middle way is not a designation, nor is it something to be designated. 36. This is called the middle way of phenomena. 37. Similarly, ignorance and formation, non-formation, consciousness and non-consciousness, name-and-form and non-name-and-form, the six sense sources and non-six sense sources, contact and non-contact, feeling and non-feeling, craving and non-craving, g 38. Existence and nonexistence, arising and nonarising, old age and death, sorrow and lamentation, pain, unhappiness, and disturbance—all of these are extremes. 39. The middle way between these two is not a label, nor is it something to be labeled. Paragraphs: $ 0 6 12 18 20 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. will be extensive. 1. When this Dharma discourse, the teaching of the Dharma treasure, was taught, the bodhisattva O Vajra obtained retention. 2. Five hundred bodhisattvas obtained the absorption called “lightning radiance.” 3. Thirty-six thousand gods gave rise to the mind set on unsurpassed and perfect awakening. 4. Then the bodhisattva Candradhvaja asked the Blessed One, 5. “Blessed One, what is the meaning of what you have said about the knowledge that is without effort?” 6. The Blessed One said,🔽“Son of noble family, the knowledge that is without effort is the knowledge that is without conceptualization. 7. The bodhisattva who observes and engages in virtuous dharmas with body and mind is said to be “with effort.” 8. The bodhisattva who, having well subdued body and mind, is without mindfulness, 9. without abiding, free from the signs of cultivated yoga, and who, by fulfilling his former aspirations and wisdom, manifests in many thousands of millions of buddha-fields without moving from the dharma-element, 10. They constantly teach the Dharma, yet there is not the slightest trace of Dharma. They bring sentient beings to full maturity through the four ways of attracting beings, yet they do not consider any sentient beings to have been brought to full maturi 11. They constantly keep the Buddhas in mind, yet they do not see them in terms of physical characteristics. They move around in all the buddhafields, yet they are never separated from the expanse of reality.🔽This is called the bodhisattvas’ effortless g 12. Because bodhisattvas possess this kind of gnosis, 13. He fulfills the hopes of all sentient beings, but he does not cling to anything he has done. 14. At that time, when the Blessed One taught this effortless wisdom, this trichiliocosm shook in six ways. 15. Śakra, lord of the gods, together with the gods of the Heaven of the Thirty-Three, rained down a shower of mandārava flowers, blue lotuses, kumutas, lotuses, punnāgas, and sandalwood powder from the sky above. 16. They praised the Blessed One. 17. The gods’ drums sounded by themselves. 18. A great, wondrous, and marvelous light shone everywhere. 19. And the bodies of those sentient beings who came into contact with it became cool. 20. Then the Blessed One said to the bodhisattva Vidyud-deva: 21. Vidyud-deva, in this place the past Tathāgatas, Arhats, Perfectly Awakened Ones also taught this kind of Dharma discourse. 22. When the future Tathāgatas appear in the world, they will also teach this kind of Dharma discourse in this place. 23. The Tathāgatas who are presently dwelling in countless, limitless world systems emit great light rays in order to continuously perform this kind of Dharma discourse. 24. Then the venerable Ānanda rose from his seat, draped his upper robe over one shoulder, and knelt on his right knee. 25. With his palms together he bowed toward the Blessed One and asked, 26. “Blessed One, 27. what is the name of this Dharma discourse? 28. How should I remember it?” 29. The Blessed One replied, 30. “Ānanda, 31. this Dharma discourse is called The Teaching of the Inexhaustible Treasure. 32. It is also called The Teaching of the Inseparable Characteristics of All Phenomena. 33. You should remember it by those names.” 34. When the Blessed One had spoken, 35. the bodhisattva Vidyunnivāsin, the venerable Ānanda, the four assemblies, and the entire world with its gods, humans, asuras, and gandharvas rejoiced in and praised the Blessed One's teaching.🔽This concludes the chapter on the inexhaustible treasure, 36. the twenty-first chapter in the Dharma discourse of the Great Heap of Jewels. Paragraphs: $ 1 4 6 14 20 24 30 34 #

Please segment these sentences into coherent paragraphs: 0. Third, a question. 1. Fourth, the answer lists the names, which are divided into four as in the treatise. 2. Five bonds. The person of faith-follower is divided into three. 3. First, a question. 4. Second, the answer is divided into two. 5. First, establishing the cause is divided into three. 6. First, based on the wisdom of hearing. 7. Second, based on the wisdom of contemplation. 8. Third, based on the wisdom of cultivation, establishing the cause. 9. Second, revealing the effect is divided into two. 10. First, clarifying the meaning of following. 11. Second, clarifying the meaning of faith-follower. 12. Third, concluding. The person of dharma-follower is divided into three. 13. First, a question. 14. Second, the answer is divided into two. 15. First, establishing the cause is divided into three. 16. First, based on the wisdom of hearing. 17. Second, based on the wisdom of contemplation. 18. Third, based on the wisdom of cultivation, establishing the cause. 19. Second, revealing the effect. 20. Third, concluding. The person of faith-liberation is divided into three. 21. First, a question. 22. Second, the answer is divided into two. 23. First, establishing the cause. 24. Second, revealing the effect. 25. Third, concluding. The person of view-attainer is divided into three. 26. First, a question. 27. Second, the answer is divided into two. 28. First, establishing the cause. 29. Second, revealing the effect. 30. Three, the three bonds. The sixteenth explains the person who attains by insight, divided into three. 31. First, a question. 32. Second, the answer, divided into two. 33. First, establishing the cause. 34. Second, revealing the effect. 35. Third, the conclusion. The seventeenth explains the person who attains by effort, divided into three. 36. First, a question. 37. Second, the answer, divided into two. 38. First, establishing the cause. 39. Second, revealing the effect. Paragraphs: $ 0 3 12 20 25 30 35 #

Please segment these sentences into coherent paragraphs: 0. He has the power to subdue all sentient beings. 1. Just as there is one sentient being, so there are all sentient beings, and so there are all sentient beings, and so there are all sentient beings, and so there are all sentient beings, and so there are all sentient beings, and so there are all sentie 2. The mind is free and free from bondage, and all sentient beings are free from bondage. 3. Bless me with the words of one of the sentient beings. 4. With this root of virtue, there is no attachment, no freedom, no bondage, and the mind is in the body of a single sentient being, the one who is supremely good. 5. He blessed the body of all sentient beings. 6. Through this root of virtue, may you know that you have attained the body of a buddha. 7. With this root of virtue, there is no attachment, no freedom, no bondage, and in the mind there is a single flower of the Samantabhadra. 8. May I know that all the worlds are completely blessed. 9. He had the power to discipline all sentient beings in all buddha realms. 10. In order to teach them, may they practice the sound of the Dharma in the expanse of Samantabhadra, free from attachment, freedom from bondage, and freedom from attachment. 11. This root of virtue shows that the mind is free from attachment, free from bondage, and that it is perfectly present in every moment of the mind, which is the moment of the end of the eon of the past. 12. Remember that the jewel of the power of the Buddha belongs to the entire universe. 13. Through this root of virtue, all the worlds are filled with various kinds of buddhas, and so all the worlds are free from attachment, freedom, and bondage, so that the Buddha will come to the end of the next eon. 14. I will teach you the greatness of all the worlds. 15. Through this root of virtue, bodhisattvas who are diligent in the conduct of Samantabhadra, without attachment, free, or bondage, fill the entire dharmadhatu with one appearance. 16. May all the world systems, all the ends of space, shine. 17. Through this root of virtue, one attains the state of practicing virtue. 18. May I display the conduct of countless beings, without any regret, without any freedom, without any bondage. 19. Through this root of virtue, the mind is free from attachment, free from bondage, and free from the wisdom of the tathāgatas. 20. When you are drawn, 21. Even if it disappears for all generations, it will not be the end of the wisdom without a limit or a middle. 22. The blessing of the wisdom of the tathāgatas. 23. May I be fully accomplished by virtue of my good deeds. 24. When, with this root of virtue, one is free from attachment, free from bondage, and strives for the conduct of all bodhisattvas, 25. He showed the faces of all the tathāgatas who lived in the absolute space of phenomena. 26. He was blessed by all the buddhas. 27. With the intention of engaging in the field of virtue, one should strive without being hindered by physical, verbal, or mental actions. 28. May I practice the conduct of a bodhisattva. 29. Through this root of virtue, one has a mind free from attachment, free from bondage, and free from attachment. 30. It is not contradictory to the collection of the minds of the virtuous. 31. The body of the Dharma is not corrupted. 32. The purity of the definitive words. 33. It is the unending treasure of all pride. 34. All sentient beings are the object of discipline. 35. May they attain the enlightenment of all buddhas. With this root of virtue, bodhisattvas strive to practice the virtuous conduct with a mind free from attachment, freedom, and bondage. 36. The inconceivable light and the light are entering each door of the Dharma. 37. Similarly, it is the path that goes through all phenomena. 38. May I reach the limit of the level of omniscience! 39. Through this root of virtue, one attains the perfection of the supreme state of the mind free from attachment, free from bondage, and free from attachment. Paragraphs: $ 0 3 6 9 13 16 19 24 29 35 38 #

Please segment these sentences into coherent paragraphs: 0. World-Honored One, this is Subhūti respectfully answering the Tathāgata, clarifying that the minute dust particles are very many. 1. The Tathāgata says that those minute dust particles are not minute dust particles, clarifying that the earth's indeterminate minute dust particles are not defiled afflictions and minute dust particles. 2. It is not said to be not because of the emptiness of nature, nor is it completely non-existent, but because they are not defiled afflictions and minute dust particles, therefore it is said to be not. 3. This is called a particle means this is the name for the neutral particles of the earth of the three thousand worlds, and it can also be said to be the particles of non-afflictive defilements. 4. The fourth reason for again citing the world as a metaphor is that the previous discussion was based on the subtle, while this is spoken in terms of the coarse. 5. Although the coarse and subtle are different, the names and meanings are the same, and they are also neutral and indeterminate, not different from the particle metaphor, and it is also because the names in the world are not the same. 6. Subhūti! 7. What do you think? 8. Can one see the Tathāgata with the thirty-two marks? Why does this come up? 9. Previously it was explained that the merit of the two kinds of giving that grasp at characteristics only attains the conditioned fruits of the heavens and humans of the three realms, so it is not as good as the merit of upholding the sūtra. 10. However, it is still unknown whether the skillful means of the merit of the thirty-two marks of the reward Buddha and the ten-thousand practices of the ten grounds are also the merit of the world-transcending pure and undefiled [path]. How does it co 11. The reason is that the sutra clarifies that the Tathagata himself said, In the past, due to bowing my head to pay respect to my parents, teachers, and elders, I now attained the mark of the invisible crown of the head. 12. Because I saw others' blessings and rejoiced in assisting them, I obtained the mark of the net in my hands. 13. Since the three great asamkhyeya kalpas ago, I have never lied, therefore I attained the mark of the broad and long tongue. However, such marks are also all attracted by the superior causes of the uncontaminated [path]. Are these causes the same as t 14. Because there is this doubt, the Buddha asked Subhuti whether one can see the Tathagata through the thirty-two marks of a great man. 15. Therefore, the meaning of the answer clarifies that not only is the practice of taking on marks by giving away the seven treasures of the Ganges River not as good as the blessings of upholding a single verse of the sutra, even the superior causes of 16. Moreover, it is difficult: 17. However, the causes of the thirty-two marks of a great man are its illuminating causes, and upholding this sūtra is also an illuminating cause. 18. Since both are illuminating causes, why is the merit of upholding the sūtra superior to the merit of the thirty-two marks? 19. Therefore, the answer explains that this sūtra comes from the Dharma body, is a part of it, and again explains the Dharma body. Seeking this expounder proves the Dharma body. 20. Although it is said to uphold the sūtra teachings, the intention is in the principle that is to be realized and explained. Therefore, one who upholds this sūtra receives the Dharma body, and thus surpasses the merit of the thirty-two marks of a great 21. What do you think? 22. Can one see the Tathāgata through the thirty-two marks of a great man? The Buddha asked Subhūti, In your inner understanding, can one see the Tathāgata of ancient and present fixed empty space through the thirty-two marks of a great man and report it 23. Therefore, it is said, Can one see the Tathāgata with the thirty-two marks of a great man? 24. Subhūti said, 'No.' This clarifies that the meaning of the Dharma-body and the reward-body is different, and the attainment through cultivation and the attainment without cultivation are also different. Therefore, one cannot see the Dharma-body Tathā 25. This name 'Tathāgata' is the same, and thus it is explained. 26. Why is it so? Some people give rise to doubts: 27. If one cannot see the Dharma-body Tathāgata with the thirty-two marks of a great man of the reward-body Buddha, why did the Tathāgata himself say, 'I practiced for three incalculably long eons and, after the vajra mind, manifested the originally exis 28. At that time, the Dharma-body and the reward-body Buddhas were of the same essence without distinction. Why then is it said, 'One cannot see the Dharma-body Buddha with the excellent characteristics of the reward-body great man'? 29. Therefore, it says, Why is it so? 30. Therefore, Subhuti replied, The Tathagata speaks of the thirty-two marks of a great man. The thirty-two marks of a great man are the marks attained through cultivation by the reward Buddha Tathagata, so the Tathagata speaks of the thirty-two marks of 31. They are not marks clarifies that these thirty-two marks of a great man attained by the reward Buddha are not the marks of the eternally abiding Dharma body of the past and present. 32. Why is it so? 33. The essence of the two Buddhas of reward and Dharma is one without difference, but one cannot see the unconditioned Dharma body Buddha with the marks of the reward Buddha. The eternally abiding empty Dharma body of the past and present, whether culti 34. Because of this meaning of the distinct marks, one cannot see the unconditioned Dharma body Buddha with the marks attained through cultivation by the reward Buddha. 35. The above compares and measures the merits and virtues of upholding the sūtra, showing their superiority and difference. 36. However, since the essence of the Dharma-body and reward-body Buddhas is not distinct, there is no difference in superiority or inferiority. Therefore, it is said that the Dharma-body Tathāgata cannot be seen through the physical characteristics of t 37. Some people give rise to doubts and difficulties:🔽If the thirty-two major marks of a great man are not the Dharma-body Buddha, then these thirty-two major marks of a great man are entirely non-characteristics. Therefore, the answer is that these are 38. This is discussed from the perspective of the distinct characteristics of the Dharma-body and reward-body Buddhas, not from the perspective of the same principle, so they are called the physical characteristics of the reward-body Great Man. 39. The treatise says: Paragraphs: $ 0,6,16,21,26,35,39 #

Please segment these sentences into coherent paragraphs: 0. The lamp is a lamp with a fragrant incense. 1. Food is enough to satisfy. 2. I will want a goddess to be worshiped. 3. A: Homage to you, who are in the right place. 4. The iron hooks are the chains. 5. The bell of the farewell bell. 6. The wrathful ones, the great ones, 7. Homage to the four meditations! 8. He is praised and has a good temper. 9. Then, engage in the activities and recite them. 10. He prostrated and made supplications. 11. The disciples remained. 12. She is a protector and a flower of beauty. 13. He had a clean robe and was washed. 14. I supplicate with a joyful mind. 15. He is a great Vajra holder. 16. This is the way of great enlightenment. 17. I bow to the great protector. 18. Give me this pledge. 19. Grant me the supreme bodhicitta. 20. The Buddha, Dharma, and Saṅgha. 21. And give me the three refuges. 22. In the city of the great liberation. 23. The protector is the one who should be guided. 24. I supplicated him three times. 25. Light will illuminate them and purify their negative actions. 26. The joy of following is the joy of following. 27. He was a son of the Great Vehicle. 28. You are the vessel of the Great Way. 29. The way to practice the mantra is the supreme ritual. 30. I will tell you the truth. 31. The indestructible vajra is the strength of the vajra. 32. Therefore, I wish to attain the unsurpassed wisdom. 33. The son said, You should do this with your intelligence. 34. The root and limbs are abandoned. 35. And the sentient beings of samsara, who are not free from the elements, 36. He was filled with great compassion. 37. He set them on the path of liberation. 38. Breathe in happiness. 39. The assembly of disciples confessed their sins. Paragraphs: $ 0 3 6 9 12 16 20 23 26 30 35 38 #

Please segment these sentences into coherent paragraphs: 0. Oṃ vajra vega krama hūṃ. 1. For the king, the mandala should be drawn with the powder of the five precious substances. 2. For the great minister and the chief minister, it should be mixed with precious substances. 3. With the flour of red rice. 4. With the flour of rice mixed with sesamum. 5. The adept praises the flour of rice itself. 6. One should dye with the juice of fragrant substances such as saffron, or with the five colors. 7. Then, one should first apply blue. 8. Then, one should apply gold, ruby, emerald, and pearl.🔽And that is said:🔽Blue should be applied first. 9. Then, yellow should be applied. 10. After that, red, 11. and after that, green. 12. White is inside all of them. 13. This is explained as the rite of colors. 14. Or, indigo, lac, vermillion, and realgar 15. are the four colors. 16. The fifth is of the nature of white. 17. By being equal, one will accomplish everything. 18. The mantra and mudra for consecrating the colors are as follows: 19. From the two vajra fists, 20. the two index fingers are well joined. 21. Having made that, all the colors 22. are summoned with the blazing gaze. 23. Oṃ vajra citra samaya hūṃ 24. Also, the sixteen great beings should be placed in the colors. 25. In the section on the fire offering of Samantabhadra, beginning with the supreme samaya mudra of the ritual for entering, 26. since it is explained within the bodhisattva vajra hook, it is not mentioned here. 27. Then, all the buddhas 28. such as Vajrasattva,🔽filling all the maṇḍalas, 29. gather in the maṇḍalas.🔽Then, meditating on the great mudrā 30. of Vajrasattva, 31. I will now explain a little 32. of the eighty-eight names of the sublime one. 33. Then, from the delight of the assembly, 34. the tathāgatas become firm. 35. Vajrasattva is accomplished, 36. and abides in the state of accomplishment. 37. Then, with this mudra and mantra, one should open the door: 38. From the two vajra fists, 39. the two index fingers are firmly joined and laid flat,🔽and with great wrath, one opens [the door]. Paragraphs: $ 0 1 6 18 24 27 31 37 #

Please segment these sentences into coherent paragraphs: 0. Subhūti said, 1. “Blessed One, 2. when bodhisattva great beings don the armor, thinking, ‘We will liberate all sentient beings from suffering,’ 3. they should know that🔽they will not remain in the two states of the śrāvakas 4. and the pratyekabuddhas. 5. Blessed One, 6. this is not possible. 7. having set out in the great armor, thinking, ‘I will fully awaken to unsurpassed, perfect, complete awakening and lead all beings to nirvana.’ 8. It is impossible and cannot happen that they would fall to the śrāvaka level or the pratyekabuddha level. 9. “Lord, why is it impossible and cannot happen that they would fall to the śrāvaka level or the pratyekabuddha level?” 10. “Subhūti, it is because bodhisattva great beings do not don the armor for the sake of a limited number of beings. 11. “Subhūti, what is the meaning you have seen that you say, 12. ‘It is impossible and cannot happen that bodhisattva great beings who have donned the armor like that and are practicing this deep perfection of wisdom would fall to the śrāvaka level or the pratyekabuddha level’?” 13. or the śrāvaka level, 14. or the pratyekabuddha level. 15. ” Subhūti said, 16. “Blessed One,🔽it is like this: 17. bodhisattva great beings do not don their armor for the sake of the beings of one direction. 18. Blessed One, 19. bodhisattva great beings don their armor 20. for the sake of the complete nirvāṇa of all sentient beings. 21. Blessed One, 22. bodhisattva great beings don their armor 23. for the sake of the wisdom of omniscience. 24. ” The Blessed One said, 25. “Subhūti, it is so! 26. It is just as you have said. 27. Bodhisattva great beings 28. He does not don his armor for the sake of the sentient beings of one direction. 29. Subhūti, a bodhisattva mahāsattva 30. has donned his armor for the sake of the parinirvāṇa of all sentient beings and for the knowledge of a knower of all aspects. 31. Subhūti replied, 32. “Blessed One, 33. this perfection of wisdom 34. is profound. 35. It is not something that anyone can cultivate, 36. it is not something that can be cultivated anywhere, 37. and it is not something that can be cultivated in any way. 38. Why is that? 39. Blessed One, Paragraphs: $ 0 5 9 15 24 31 #

Please segment these sentences into coherent paragraphs: 0. The six say: 1. There are indeed impure seeds of the twelve sense bases. 2. Because they do not exceed six, it is only said to be six. 3. Like a tree with seven leaves. 4. The Western masters generally have many differences. 5. The original existence of impure seeds is the excellence. 6. Ji says: 7. The innate gotra and the cultivated gotra. 8. According to the three meanings of new and old, they are established as appropriate. 9. Some say: 10. Bodhisattva Dharmapāla takes the stage of the grounds as cultivated, but it is not so. 11. Before the grounds, the ten faiths immediately give rise to impure seeds, 12. when giving rise to those seeds, it is called the cultivated gotra. 13. It is said to arise according to what increases. 14. The meaning of Master Dharmapāla's treatise is different. 15. Only Master Vijaya's innate gotra establishes it as having the meaning of being able to eliminate the afflictive obstructions. 16. The cultivated gotra is taken as the seeds of contaminated hearing and contemplation at the time of the ten faiths. 17. Question: 18. How does one generate the path of seeing? 19. The commentary explains that there are two meanings. 20. First, the supreme worldly dharmas. 21. They are the dominant condition for the acceptance of the knowledge of the factors with regard to suffering, and give rise to the acceptance of the knowledge of the factors with regard to suffering. 22. Within the conditioned, this is the only uncontaminated [dharma] 23. that does not arise from causes and conditions. 24. Second, or they use the supreme worldly dharmas as a cause and condition, 25. and the afflictions that can be eliminated through repeated practice over a long time. 26. The most excellent of contaminated wholesome [dharmas]. 27. Because of their most excellent meaning, they can be the cause and condition. 28. They give rise to the acceptance of the knowledge of the factors with regard to suffering. 29. The intention of this treatise master is to use them as a cause and condition. 30. It is just like the later explanation. 31. The meaning established by the former teacher is that they give rise [to the acceptance of the knowledge of the factors with regard to suffering] as a dominant condition. 32. This is what has been transmitted in the past. 33. In order to distinguish a separate meaning, 34. therefore this is established. 35. His intention is to only uphold the meaning of the protector of the Dharma. 36. Some people say: 37. It is not the case that those who have not distinguished the seeds at the time of the ten faiths of the protector of the Dharma. 38. As the Sutra of the Benevolent King says, there are distinctions. 39. There are three minds before the grounds. Paragraphs: $ 0 6 9 17 36 #

Please segment these sentences into coherent paragraphs: 0. Then the venerable Aśvajit went to the venerable Aśvajit and 1. sat down in one place. 2. Seated to one side, Ghoṣila asked the Venerable Aśvajit, 3. “Sir, are you a teacher or a disciple?” 4. “Good man, I am a disciple who follows the path taught by the Teacher.” 5. “Sir, what is the difference between a teacher and a disciple?” 6. “Good man, the difference is very great. 7. It is like this: 8. Mount Sumeru and a mustard seed, the great ocean and a cow’s footprint, the sun and a firefly, space and the hole of a needle.” 9. “As for Mount Sumeru, you should regard it as the Teacher; 10. as for the mustard seed, you should regard it as a disciple.” 11. The teacher should be seen as like the great ocean, 12. and the śrāvakas as like a cow’s hoofprint. 13. The teacher should be seen as like the sun, 14. and the śrāvakas as like fireflies. 15. The teacher should be seen as like space, 16. and the śrāvakas as like the hole in a lotus root.” 17. Then he spoke these verses:🔽What is the difference between the king of mountains and a mustard seed? 18. What is the difference between the water in a cow’s hoofprint and a poisonous snake?🔽What is the difference between the sun and a firefly? 19. What is the difference between space and the hole in a lotus root? 20. That is the difference between the Buddha and the śrāvakas. 21. Then, the son of Gyad, Norbu, thought this: 22. “Since he praises his teacher and🔽deprecates himself, 23. I know that 24. the Buddha is not false, 25. and the teaching of the Dharma is not false.” 26. He said to the Venerable Aśvajit,🔽“Noble one, I wish to go forth in the well-taught Dharma and Vinaya, 27. and to obtain the state of a fully ordained monk. 28. I wish to practice pure conduct in the presence of the noble one.” 29. “Good-looking man, have your parents given their permission?” 30. “Noble one, they have not.” 31. “Good man, the Tathāgata and the Tathāgata’s disciples do not give the going forth to a son of family who has not been given permission by his parents. 32. They do not give the higher ordination. 33. Noble one, please just give me the going forth and I will do whatever it takes to get my parents’ permission.” 34. The venerable Aśvajit said to him, “Good man, that is excellent. Do it that way.” 35. Then Yajñagupta praised and rejoiced in what the venerable Aśvajit had said. He went to his own house and said to his parents: 36. “Father, Mother, please know this. 37. I will go forth from home into homelessness in the well-proclaimed Dharma and Vinaya.” 38. “Son, young man, understand this: 39. You are our only son, dear and beloved, never displeasing to us. Paragraphs: $ 0 2 6 9 17 21 26 29 35 38 #

Please segment these sentences into coherent paragraphs: 0. Be careful!” 1. The monks were ordinary people, so they were frightened. They interrupted the Dharma teaching. 2. The monks asked the Blessed One about this, and the Blessed One said, 3. “You should not interrupt the Dharma teaching. 4. However, you should light a lamp and teach the Dharma.🔽” 5. The Blessed One said, “You should light a lamp and teach the Dharma.” 6. The monks lit a lamp and taught the Dharma during the long nights of summer, and insects fell into the lamp. The Blessed One said, 7. “You should make a lamp house.” 8. The monks did not know how to make a lamp house. The Blessed One said, 9. “Make a bamboo basket and cover it with white cloth.” 10. When they could not find white cloth, the Blessed One said, 11. “Cover it with a blanket.” 12. When they could not find that either, the Blessed One said, 13. “Monks, 14. make a hundred-holed one.” 15. The monks did not know what a hundred-holed one was like. The Blessed One said, 16. “A potter should make it from moist clay and make it with a hundred holes.” 17. When there was no potter,🔽the Blessed One said, 18. “Break a clay pot 19. or something else 20. and make a hundred holes in it. 21. Then light a lamp and cover it with that.” 22. The Buddha, the Blessed One, was staying in Śrāvastī, 23. in Jeta Grove, in Anāthapiṇḍada’s park.🔽When the hot season arrived, the monks were tormented by the heat. Their bodies became emaciated, their flesh withered, their complexions bad, 24. and they became pale and haggard. 25. The Buddha, the Blessed One, 26. though he knows, asked 27. the venerable Ānanda:🔽“Ānanda, 28. why are the monks now emaciated,🔽with withered flesh, 29. bad complexions, 30. and pale and haggard?” 31. At that time, having requested the Blessed One in detail, the Blessed One said: 32. “Therefore, 33. I allow a pavilion to be built.” 34. The monks did not know what to do. The Blessed One said, 35. “Make it three-sided.” 36. They built a wall 37. inside and a row of pillars outside. The Blessed One said, 38. “Build a row of pillars🔽inside and a wall 39. outside.” Paragraphs: $ 0,1,6,13,22,25,31,35 #

Please segment these sentences into coherent paragraphs: 0. Arises future suffering. 1. Next, in the future, 2. Three branches are established. 3. As that sūtra says, 4. Karma conditions the arising of karma. 5. This is the first. 6. It refers to the mutual arising of karma in the future. 7. For example, from mental karma, bodily and verbal karma are produced. 8. Karma produces afflictions. 9. This is the second. 10. It refers to the future karma 11. Giving rise to the afflictions that lead to rebirth in the future. 12. Afflictions produce suffering. 13. This is the third. 14. It refers to the afflictions that lead to rebirth in the future 15. Giving rise to the future branch of birth in the future. 16. In the future future, 17. Only one branch is established. 18. As that sūtra says, 19. Suffering conditions the arising of suffering. 20. This is the first. 21. From those born factors arise old age and death, etc. 22. Only those three periods of time and twelve factors of dependent origination. 23. Arising old age and death. 24. Should be two factors. 25. But they directly establish the twelve factors based on the causal conditions that give rise to them. 26. They do not take what is produced. 27. Therefore, from the born factors arise old age and death. 28. It is only called one factor. 29. This is the first section. 30. Next, in terms of distinguishing based on the three periods of time, 31. The principle of dependent origination extends to the past and future. 32. Now, based on the three periods of time, it is discussed in terms of concealment and manifestation. 33. In the past, before creating karma, all afflictions 34. Are determined to be ignorance. 35. The factor of action is indefinite. 36. If one takes the seeds and consciousness in the cause as the consciousness factor, 37. The factor of action is short. 38. When creating karma, 39. It is called the factor of action. Paragraphs: $ 0 3 16 22 30 #

Please segment these sentences into coherent paragraphs: 0. The first two sets of ten are the ten nonvirtuous actions and the ten virtuous actions.🔽The third set of ten is the ten universal grounds. 1. The fourth set of ten is the ten masteries. 2. The fifth set of ten is the ten powers.🔽The sixth set of ten is the ten powers of the ārya.🔽The seventh set of ten is the ten universal bases.🔽The eighth set of ten is the ten universal contaminants.🔽The ninth set of ten is the ten universal mental f 3. The eleventh set of ten is the ten universal neutral actions.🔽The twelfth set of ten is the ten universal nonvirtuous actions.🔽The thirteenth set of ten is the ten universal virtuous actions.🔽The fourteenth set of ten is the ten universal contaminate 4. The fifteenth set of ten is the ten universal uncontaminated actions.🔽The sixteenth set of ten is the ten universal actions.🔽The seventeenth set of ten is the ten universal actions.🔽The eighteenth set of ten is the ten universal actions.🔽The nineteen 5. From among these ten persons, five persons begin here and finish here. 6. Five persons begin here and finish there. 7. Which five persons begin here and finish here? 8. Those born in the same class, 9. up to the arhat. 10. These five persons begin here and finish here. 11. Which five persons begin here and finish there? 12. Those who attain nirvana in the intermediate state, up to those who transfer to a higher level. 13. These five persons begin here and finish there.🔽It is said that there are six arhats. 14. The setting was in Śrāvastī. 15. “Monks, these six are arhats. 16. Which six? 17. The one who regresses, the one who is resolute, the one who is slow, the one who is steadfast, the one who is capable of penetrating insight, and the one who is immovable.” 18. “Monks, that which is abandoned by the noble wisdom is abandoned.” 19. The setting was at Śrāvastī. 20. “Monks, as long as there is faith in wholesome states, I say that unwholesome states do not arise. 21. I say that when faith has disappeared and the mind is overcome by lack of faith, unwholesome states arise. 22. As long as there is effort, shame, embarrassment, and wisdom, I say that unwholesome states do not arise. 23. When wisdom declines and the mind is obstructed by faulty wisdom, I say that unwholesome states arise. 24. Monks, based on faith, unwholesome states are abandoned and wholesome states are cultivated. 25. When they are abandoned, that is said to be its virtue. 26. Based on effort, shame, and embarrassment, unwholesome states are abandoned and wholesome states are cultivated. 27. That abandonment is said to be its virtue. 28. Why is that? 29. Monks, whatever is abandoned by the wisdom of the noble ones is truly abandoned. 30. “Train in being heedful with regard to the trainee.” 31. The setting was in Śrāvastī. 32. Monks, I do not say that all monks should train in being heedful with regard to being heedful. 33. I do not say that all monks should train in being heedful with regard to being heedful. 34. Monks, with regard to what kind of monk should I say that he should train in being heedful with regard to being heedful? 35. Monks, with regard to a monk who is an arhat, 36. whose defilements are exhausted, 37. who has done what had to be done, 38. who has cast off the burden, 39. who has achieved his own benefit, Paragraphs: $ 0 5 14 18 20 30 #

Please segment these sentences into coherent paragraphs: 0. The purification of the knowledge of the aspects of the path is the purification of anger. 1. In this way, 2. The purity of anger and the purity of the knowledge of path aspects are not two and not divided. 3. They are not broken apart, not cut apart, and not shattered apart. 4. The purity of anger is the purity of the knowledge of all aspects. 5. The purity of the knowledge of all aspects is the purity of anger. 6. Thus, 7. the purity of anger and the purity of the knowledge of all aspects are not two and not divided. 8. They are not broken apart, not cut apart, and not shattered apart. 9. Perfection of Wisdom in One Hundred Thousand Lines 10. Volume 107🔽The purity of form is the purity of delusion. 11. The purity of delusion is the purity of form. 12. Thus, 13. the purity of delusion and the purity of form🔽are not two and are not divided. 14. They are not broken apart, not cut apart, and are not different. 15. “The purity of delusion is the purity of feeling. 16. The purity of feeling is the purity of delusion. 17. Thus,🔽the purity of delusion and the purity of feeling 18. are not two and are not divided. 19. They are not broken apart, not cut apart, and are not different. 20. “The purity of delusion is the purity of perception. 21. The purity of perception is the purity of delusion. 22. Thus,🔽the purity of delusion and the purity of perception 23. are not two and are not divided. 24. They are not broken apart, not cut apart, and are not different. 25. “The purity of delusion is the purity of formative predispositions. 26. and the purity of ignorance is the purity of volitional factors. 27. Thus, 28. the purity of ignorance and the purity of volitional factors are not two and are not divided. 29. They are not broken apart, not cut apart, and are not differentiated. 30. The purity of ignorance is the purity of consciousness, 31. and the purity of consciousness is the purity of ignorance. 32. Thus, 33. the purity of ignorance and the purity of consciousness are not two and are not divided. 34. They are not broken apart, not cut apart, and are not differentiated. 35. The purity of ignorance is the purity of the eyes, 36. and the purity of the eyes is the purity of ignorance. 37. Thus, 38. the purity of ignorance and the purity of the eyes are not two and are not divided. 39. They are not broken apart, not cut apart, and are not differentiated. Paragraphs: $ 0 10 15 20 25 30 35 #

Please segment these sentences into coherent paragraphs: 0. The saṃgha should first indicate the site, and then mark the boundaries before performing the karman. 1. If the marked boundaries are destroyed by wind, rain, or water, one should mark the boundaries again. 2. If the boundaries are destroyed after the karman, it is still a valid karman. If half of the boundaries are destroyed, it is still a valid karman. If the boundaries are destroyed after the karman, it is still a valid karman. 3. If a seal or mark has been made, a hut cannot be built elsewhere. 4. If a different bhikṣu cannot build a hut at that place, it should be built by that bhikṣu. After building the hut, one cannot complain that it is too small and build a larger hut. If one builds according to the rules, one commits a sthūlātyaya offens 5. If the bhikṣu owner of the hut dies or goes far away and never returns, he can freely dispose of it, give it to the Three Jewels, give it to his relatives, give it to laypeople, or sell it himself to make money. It is up to him. 6. If he sells the hut, he cannot sell the land. If the saṃgha does not permit it, the saṃgha will incur an offense. 7. If the bhikṣu owner does not divide the place, it belongs to the saṃgha of the four directions. The saṃgha should take turns living there.🔽Here is the corrected and aligned text: 8. If another monk wants to build a hut on top of this hut, he does not need to inform the Sangha, but only needs the permission of the owner of the hut. He can build it freely; 9. if he does not get permission, he cannot build it. 10. This hut also belongs to the owner freely, if he does not assign it, it belongs to the Sangha of the four directions, as in the method of the previous monks. 11. If a monk builds a hut improperly, on land belonging to the Sangha of the four directions, he cannot build a stupa, nor can he build a separate vihara. If he builds, he commits an offense. 12. He also cannot plant for the Buddha's teachings on land belonging to the Sangha of the four directions. 13. If the Sangha unanimously agrees, he can build a stupa on land belonging to the Sangha of the four directions; 14. if they do not agree, he cannot build it. 15. If there are various flowers on the land belonging to the Sangha, the caretaker should pick them and distribute them to the Sangha in order, for them to make offerings as they wish. He cannot privately take them to make offerings to the Three Jewels 16. If there are many flowers, the Sangha cannot take them all. If the Sangha agrees, they may take them as they wish. 17. After a famine, the gardens and fields of the Three Jewels are no longer distinguished. All the old monks and laypeople are gone, and there is no fixed place to ask about. If the Sangha agrees, they may divide the place as they wish. 18. Land that does not belong to the Sangha should belong to the king. If a monk wants to build a room, he should inform the king first and then build the room. If he does not inform, he cannot build. 19. In the monastery, one cannot build a stupa or make an image, because it is close to human filth and is not pure. 20. If it is a multi-story building, if the sutras and images are on the lower floors, one cannot stay on the upper floors. 21. If there are flowers on the stupa ground, they cannot be offered to the Sangha or the Dharma. They should be offered only to the Buddha. 22. These flowers can also be sold to obtain money to be used for offerings to the stupa. 23. If it is water belonging to the stupa, it should be used for the stupa. 24. If there is any remaining water, if it is used for the sake of the stūpa, the person in charge of the stūpa should sell the water and make the money belong to the stūpa, and it cannot be used for other purposes. If used, the value should be calculate 25. If there is no one in charge of the stūpa to do the work of drawing water, it is the responsibility of the Saṃgha. 26. The amount of remaining water should be well considered. 27. If there are bhikṣus who study and meditate, each has a fixed practice. If the study is not fundamental, like the Dharma of study, taking the seniority of study is impure. 28. If the meditation is not fundamental, the mind is like the Dharma of meditation, taking the seniority of meditation is impure. 29. Later, the dwelling places. 30. The Buddha was in the country of Kośala. 31. The elder Channa was the Buddha's half-brother, the son of King Udayana's sister. Born into a great clan, he left home to become a monk and often stayed in this country. 32. By nature, he was stubborn and self-willed, committing various offenses, often in this country. 33. The reason for establishing the precepts with the bhikṣus is as explained above. 34. This is a unique precept. If a monk commits a pārājika offense, a nun commits a sthūlātyaya offense, and the offenses of the three lower ranks are all offenses of duṣkṛta. 35. With an owner means there is a donor who uses money to build a monastery for the monks, and because it is a monastery, the size is not questioned. 36. If the donor wants to build a large room and tells the owner to build a small one, then it should be in accordance with the principle of few desires. 37. If the donor's intention is for the sake of merit and to accommodate many people, and wants to build a large room or build many stories, one should not go against the donor's intention, as it would harm the donor's merit. 38. If the owner's intention is to make it as grand and pure as the Jetavana Anāthapiṇḍada-ārāma, one should explain it well to the donor, make them understand, and then build a smaller room. 39. The Vinaya Master says: Paragraphs: $ 0 5 8 11 15 18 21 27 30 34 39 #

Please segment these sentences into coherent paragraphs: 0. Thus the tamed ones come, and worship the Teacher’s feet; 1. Free from passion, detached, their work done, they are without pollutants.” 2. These verses were the reply. 3. Herein, petāni means dead. Bhotī is an address. Puttāni is said with a reversal of the noun gender, the meaning is dead sons. 4. And the Brahmin had only one son who had died, but he had been grieving for a long time, 5. and he thought: “She has been wandering about in a daze, surely many of her sons must have died,” and he spoke with the plural form. 6. And so he said: “Today she has eaten all her hundred sons.” Khādamānā is a word for devouring in common parlance. 7. In the world, when a woman’s children die one after another, people blame her, saying, “She eats her young,” 8. and so on. “Very much” means: exceedingly. “You grieve” means: you are grieved. The construction is: “You grieved in the past.” The meaning here is this: 9. “Lady, in the past, when you lost your children, you wandered about the villages, towns, and cities, grieving and lamenting, 10. overwhelmed by sorrow. 11. That you are today. Today you are that very one.” The reading “sajjā” is also acceptable. “For what reason?” means: for what reason? 12. “Eaten” means: the Elder Nun speaks in the same way as the brahmin did. Or else, she says this referring to the species of animals such as tigers, leopards, and panthers that are “eaten.” 13. “In the past” means: in the past section; the meaning is: in past lives. “Of you and me” means: of you and me. 14. “Having known the escape from birth and death” means: having known nibbana, which is the escape from birth, aging, and death. 15. “I do not grieve, nor do I despair, nor do I feel any sorrow,” means: I do not experience any sorrow. 16. “How wonderful!” means: indeed, it is marvellous. For that which is wonderful is called marvellous. 17. “Such as this,” means: such as this, “I do not grieve, nor do I weep, nor do I despair,”🔽a speech which illuminates the absence of grief and so forth.🔽“Whose doctrine do you know?” means: since it is not possible to obtain such a doctrine in this way 18. therefore, whose doctrine do you know, whose speech do you speak such as this? He asks about the teacher and the teaching. 19. “Free from attachment,” means: free from suffering. “Having understood the true Dhamma,” means: having penetrated the true Dhamma of the noble truths. “I have removed,” means: I have taken away, I have abandoned. 20. “Liberated,” means: completely liberated, disassociated from all the defilements and from all the existences. “May you be,” means: may you be, O brāhmaṇa, the one who is completely enlightened. 21. Tattha means in that teaching of the Four Truths. 22. Rathaṃ niyyādayāhi man ti niyyādehi rathaṃ brāhmaṇiyā. 23. Sahassañcāpī ti ādāya niyyādehī ti yojanā. 24. Assarathanti assayuttarathaṃ. Puṇṇapattanti tuṭṭhidānaṃ. 25. Evaṃ brāhmaṇiyā tuṭṭhidāne diyyamāne taṃ asampaṭicchanto sārathi “tuyheva hotū” ti 26. gāthaṃ vatvā satthu santikameva gantvā pabbaji. Pabbajite pana sārathimhi brāhmaṇī 27. attano dhītaraṃ sundariṃ āmantetvā gharāvāse niyojentī “hatthī gavassa” ti gāthamāha. 28. Tattha hatthī ti hatthino. Gavassāti gāvo ca assā ca. Maṇikuṇḍalañcāti maṇi ca kuṇḍalāni 29. ca. Phītañcimaṃ gahavibhavaṃ pahāyāti imaṃ hatthiādippabhedaṃ yathāvuttaṃ avuttañca 30. and all the wealth of the house, consisting of fields, land, gold, silver, etc., and all the household utensils, and all the slaves, etc., and went forth into homelessness. 31. Enjoy the wealth, fair lady, 32. you should enjoy this wealth. You are the heir in the family: you are the heir who inherits the wealth in this family. 33. Hearing this, Sundarī, in order to make known her own inclination to renunciation, said, “Elephants, cattle, etc.” 34. Then her mother, in order to encourage her to renounce the world, said the second half of the verse, “May it be successful for you.”🔽Herein,🔽what you desire, fair lady: fair lady, what you now desire, what you wish for. 35. May that intention of yours for going forth, 36. that desire for going forth, be successful without hindrance. 37. The alms-food that is set out: the alms-food that is obtained by going from house to house.🔽The alms-round: the going from house to house for that purpose. 38. And the place. The alms food, etc., are the things. She was able to reach: she was able to reach them without losing her human form, by means of the strength of her legs. 39. The meaning is that she was able to accomplish them. Paragraphs: $ 0 4 9 13 17 22 25 28 31 34 38 #