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Please segment these sentences into coherent paragraphs: 0. The path of the noble ones is the path to the realization of the true nature. 1. But the relative is not the object of the laughter. 2. The nature of the analysis is the nature of the inference to be inferred. 3. Just as an analysis of something that does not exist can negate external factors, it is negated by the relative. 4. It is a means of entering the truth of the Buddha, and it is a means of cutting off all paths. 5. The Madhyamikas have no desire. 6. How can the ultimate state be unsatisfactory? 7. I have done it, said the Buddha, but what could it be? 8. The fact that one does not attain satisfaction is empty. 9. Is the agent empty or not empty? 10. How does it establish emptiness? 11. It is also wrong to swear that everything is empty. 12. Even a proof is not certain. 13. Do you not break your vows by saying, No, or by saying, No, ? 14. If you are lazy at night, why should you only take your vows? 15. This is not true because it is empty of any practice. 16. The proof of emptiness is that there is something to be proved without proof. 17. Therefore, since it is empty, it is not necessarily nonexistent. 18. How could it be established by means of that? 19. The same applies to the destruction of the harmful deeds. 20. This is known throughout the world. 21. Emptiness is the only thing that arises. 22. Ultimately, there is nothing to accomplish, and there is nothing to accomplish. 23. The ultimate is not the absence of any fault. 24. But it is not the cause of the practice. 25. Because even if something is established, it is not true. 26. Since the image is not the ultimate, what is the nature of the object of knowledge? 27. If it is not ultimate, how can it be certain? 28. The ultimate is not the ultimate, but the ultimate is the ultimate. 29. There is no need for the ultimate. 30. Yes, but it is definitely a thing. 31. How can the truth be established? 32. Furthermore, inference does not establish the untrue. 33. But if it is not true, then it is true. 34. But does not the appearance of a mirage also become a mirage? 35. This is a very logical argument for the notion of the nonexistence of things. 36. There is no fault in not being established, and so on. 37. Since it is devoid of ultimate reality, how could it be established? 38. The first is the division of the victors into the generators. 39. The answer is already given. Paragraphs: $ 0 5 8 12 16 21 26 31 35 38 #

Please segment these sentences into coherent paragraphs: 0. The difference here is that in the former case the words ocean, etc., are the outcome of the kind of occurrence that is not looked over, of the kind of occurrence that is rough, of the kind of occurrence that is not looked over and is not looked over 1. The words ocean, tree, etc., do not occur in the primary meaning of the things ocean, tree, etc., which are their own referents.🔽But they occur in the primary meaning in the referent of the word of the doctrine of the Victor, which is the meaning tha 2. because it is impossible for such a meaning to be understood from the text, etc., in the referent of the word of the doctrine of the Victor, which is the meaning that is intended to be expressed. 3. This is the intention. For if these do not occur in the primary meaning, 4. how do the words ocean and tree express the referent of the word of the doctrine of the Victor? 5. In the first of these two examples, “in conformity with the pure state,” etc., all dhammas are “in conformity with the pure state,” 6. all particular dhammas are common to the words ocean, and so on, except in the other example, “the word of the intended meaning,” etc. 7. But in the other example, “the word of the intended meaning, the essence, the true shade,” the three particulars 8. But the possession of beauty by means of fruits and flowers is peculiar to trees. The words “not before” , etc., are only a specification. 9. For in this way no special quality is revealed that is a property of trees. So the specification is stated only in the other three. 10. The mode of being of a thing in one way, 11. And in another way as well, is what is called “concealment.” 12. Concealment conceals by means of the mode of being of a thing in one way, etc., as follows. The mode of being of a thing, whether living or dead,🔽is established in one way, in the form in which it is intended to be looked at by one who wants to make 13. In a description where that mode of being is concealed by another way, by another form, 14. that is concealment, which is so called because the mode of being of the thing is concealed, is made to appear otherwise. 15. The occurrence of any given basis, that is, of any given thing with consciousness or without consciousness,🔽is the occurrence of it, that is, its presence as a process, by means of a mode of being that is conceivable in another way than the mode of b 16. The analysis is this: “The occurrence of any given basis is conceived in a way other than that in which it actually is.”🔽I shall now set forth the various kinds of conceiving🔽By means of examples, by means of action, etc., 17. And by means of the Thread. 18. He shows its classification beginning with “By means of examples,” etc. The various kinds of conceiving, that is, the many kinds, are by means of examples, by means of action, etc., and by means of the Thread. I shall now set forth the conceiving by 19. Now, in order to show its kinds, he says “I shall illustrate the method of conceiving in various ways by way of action, etc., because of the existence of the simile within the simile” . 20. The analysis is as follows: “The conceiving that exists within the simile” ,🔽and “the state of that” , 21. and “the many kinds of ways” , and “of that” . 22. The conceiving that exists within the simile🔽The celestial nymphs, sick with the breaking of their hopes, 23. became motionless, their longing unsatisfied, 24. as if they were drawing the resolute One into their power 25. at that time by their devotion and their devotion’s fruit. 26. He illustrates it with “The celestial nymphs” , etc. “Sick with the breaking of their hopes” : sick, afflicted, with the breaking of their hopes, with the destruction of their desire, “We shall bring the Enlightened One, the Blessed One, into our pow 27. “The celestial nymphs” : the groups of yoginīs. 28. The Mara-hosts: the Mara-hosts’ characteristic is the state of being a conscious being, their distinguishing mark is the state of being a conscious being with the Mara-hosts’ distinguishing marks.🔽The Mara-hosts’ state of being is stated in the way a 29. The Mara-hosts, though they are exceedingly skilled in the art of arousing passion in the deva-hosts,🔽did not shake the Blessed One. 30. The Blessed One, who is resolute, who is devoted to the practice of meditation, who is self-controlled by his devotion to it, 31. seemed to carry his own body as if it were extended, as if it were being extended. Here the idea of a simile should not be made with the word “as”🔽because the Mara-hosts, though they did not carry him away, seemed to carry him away. 32. “The Mara-hosts seemed to carry away the resolute one”🔽is not a simile, 33. because there is no comparison of the action. 34. Even though the simile is imagined in the action, the imagination of the simile is here in the imagination of the action, not in the mere imagination of the action. The Mara-hosts’ failure to shake the Blessed One is 35. and by the showing of equality through the practice of yoga and the practice of super-yoga, and by the supposition that the Blessed One, who was such, 36. would not come to an end even for the sake of a wise man who was such. 37. Now he illustrates this with “icchā” and so on. The Māra-girls, who were afflicted with the breaking of their desire, 38. sat down at the foot of the Ajapāla Nigrodha tree, thinking: “We will seduce the Blessed One.” They were afflicted by the non-production of the desire they themselves had made, 39. and they were unable to do anything else because they were extremely still, as if they were possessed by a spirit that had entered their noses. Paragraphs: $ 0 5 10 12 15 18 22 27 28 37 #

Please segment these sentences into coherent paragraphs: 0. Can the five groups of consciousness have inverted activities? 1. Some say: 2. There are. 3. Like spinning a fire wheel, the eye consciousness thinks it is a wheel. 4. Ask: 5. The eye consciousness does not think it is a wheel, the eye consciousness and mental consciousness that take the self-characteristics of form as their objects think it is a wheel. 6. Some say: 7. The five groups of consciousness have desire, and the nature of desire is inverted, therefore the five groups of consciousness are inverted. 8. Ask: 9. It should be said that they are not inverted, like saying there is pleasure in pleasant feeling. 10. Some say: 11. They do not move, the five groups of consciousness do not move, it should be said that they have inverted views. 12. Ask: 13. Not moving is also a perversion, like giving rise to wrong views about form. 14. Furthermore, the five sense consciousnesses that grasp their own characteristics are not perversions, and therefore perversions move. 15. It is like not choosing one mind as superior, thinking By doing this, one attains that. 16. How do wholesome minds and mental factors avoid not being intimate? 17. The one-part Saṃgha says: 18. If the mind and thought revolve and revolve with reality, with one mind of empty space, then there is choice. 19. Question: 20. One mind has no choice, this matter is not different, and then there is increase, because choice has no increase. 21. Some say: 22. One mind does not choose, but the superior mind has choice. 23. Question: 24. Is it like each single mind not choosing, and the superior mind not having choice? 25. Answer: 26. Just as each single mind has many, so does each single mind have many choices. 27. Some say: 28. In the ultimate truth, there is no mind, and there is also no unwholesomeness in selecting activities, so a wholesome mind arises and roams within it. 29. Moreover, when a wholesome mind arises, there is no unwholesome mind. 30. Question: 31. Doing this, one does not attain this. 32. Moreover, the mind has selection, and one should not say: 33. The self-nature of the self accumulates, and when teaching and transforming beings, there is then a combination. 34. By making selections and seeing merits, one avoids unwholesomeness and takes on wonderful practices, and wholesome deportment accords with proper conduct. 35. Is there a single mind that is not in this, and the characteristics of self and others do not precede or follow each other in becoming conditions? 36. Some say: 37. There is, for example, the five desires giving rise to the mind and mutually becoming conditions. 38. Do you want them to be all-pervading at once? 39. Answer: Paragraphs: $ 0 4 6 8 10 12 16 19 22 25 28 30 35 39 #

Please segment these sentences into coherent paragraphs: 0. First, craving for food, second, craving for desire. 1. The formless realm has craving for the taste of dhyāna meditation. 2. Therefore, it is said: By cutting off the root of craving. 3. Without any afflictions in the mind, the bhikṣu subdues the mind and practices, 4. To end old age, sickness, and death, and never again undergo existence. 5. What are called afflictions are the root of various practices and the defilements of the impurities. Therefore it is said, Without afflictions, a bhikṣu subdues his mind and practices, ending old age, sickness, and death, and never again undergoing e 6. Not by cutting off existence, a bhikṣu subdues his mind and practices,🔽Ending old age, sickness, and death, never again undergoing existence. 7. By transcending birth and death, one does not undergo existence again. 8. A bhikṣu subdues his mind and practices, ending old age, sickness, and death, 9. Never again undergoing existence, he is liberated from the realm of Māra. 10. Forever leaving the realm of Māra, he does not dwell in the desire realm again, liberated from forever being liberated, he does not undergo existence again. 11. Conquering the thorns of the forest, and removing those who scold, 12. Like relying on Mount Tai, a bhikṣu does not suffer. 13. The superior forest thorns are called form, sound, smell, taste, touch, and dharmas. What else are they? What are the forest thorns? 14. The so-called forest thorns are the diseases of desire, anger, and delusion, which are the most fundamental. Only the Buddhas, the World-Honored Ones, can eliminate them. 15. Even if they scold me, I understand that they have no form. Internally contemplating, the body is a vessel of suffering, with no owner inside or outside. Distinguishing this body, what is there to crave and enjoy? 16. When one illness arises, the four hundred and four illnesses occur simultaneously. This is called the internal affliction of the body. 17. The so-called external affliction is the name of slander and the forest of thorns that defame and defile the body, or being beaten and whipped. Such things come from the outside, or being harmed by vipers, poisonous insects, and centipedes. These are 18. It is like Mount Tai, which cannot be moved by illusory spells or strange techniques. Therefore, if a bhikṣu wishes to leave the root of various sufferings, he only has the true four noble truths. 19. That bhikṣu does not know suffering and happiness. What is meant by not knowing suffering and happiness? Suffering does not make him feel bitter, and happiness does not make him feel joyful. 20. Therefore, it is said, Surpassing the thicket of thorns, and removing insults, it is like relying on Mount Tai, and the bhikṣu does not suffer. 21. Not thinking of the future world, regarding the world as an illusion or a dream, 22. The bhikṣu surpasses both sides, like a snake shedding its old skin. 23. It is like a person of bright conduct, whose mind knows that the changes in this world and the next world are not constant. Therefore, it is said, Not thinking of the future world, regarding the world as an illusion or a dream, the bhikṣu surpasses b 24. Able to cut off the root of craving, exhausting the deep spring of desire, 25. The bhikṣu is victorious over both, like a snake shedding its old skin. 26. The reason for telling this parable is to make practitioners understand the depths and shallows, and to measure the correct practice that all accords with the Dharma. 27. At that time, the World-Honored One taught with the Way and its power, fearing that sentient beings of later generations would not distinguish the roots of love, and therefore expounded to know the source of its emergence. 28. Therefore it is said, Able to cut off the root of craving, exhausting the deep spring of desire, the bhikṣu is victorious over both, like a snake shedding its old skin. 29. To summarize the essentials, craving, anger, delusion, and arrogance are also like this. For those attached to desire, speak of desire; for those attached to hatred, speak of hatred; for those attached to stupidity, speak of stupidity. 30. Able to cut off the five desires, cutting off the root of desire, 31. The bhikṣu is victorious over both, like a snake shedding its old skin. 32. It is like a person bound by five fetters, with no more thoughts or intentions due to sorrow and suffering, later obtaining pardon and escaping from danger and calamity. 33. Therefore, the Tathāgata uses parables, wanting later generations to know clearly and understand, and thus speaks of being able to cut off the five desires, cutting off the root of desire, the bhikṣu is superior to both sides, like a snake shedding i 34. Being able to cut off the five bonds, pulling out the thorns of desire, 35. the bhikṣu is superior to both sides, like a snake shedding its old skin. 36. The so-called five bonds are the bonds of greed, anger, sleepiness, frivolity, and doubt. They cover people's minds, preventing them from seeing the light of wisdom, causing people to be blind and not see the light, extinguishing wisdom and forever c 37. Therefore, it is said that being able to cut off the five bonds, pulling out the thorns of desire, the bhikṣu is superior to both sides, like a snake shedding its old skin. 38. Pulling out the thorns of desire means the thorns have three meanings: 39. The thorns of desire, the thorns of anger, and the thorns of ignorance are all completely eradicated without remainder, never to arise again. The Dharma of non-arising and non-cessation is seen, and the five hindrances are eliminated. Paragraphs: $ 0 3 6 10 13 18 21 24 29 34 38 #

Please segment these sentences into coherent paragraphs: 0. As for the Sutra of the Questions of Bodhisattva Vimaladatta, it is only a one-scroll sutra, the general purport of which can be known as usual. 1. Second, either combining worship and praise, both are the basis for repentance. 2. Third, either briefly making offerings, then there are only six, as making offerings is also related to the Buddha. 3. Fourth, either only making five, as the dedication and making vows are only the difference between general and specific, the two are both vows. 4. Dedication is general, making vows is specific, because it is specifically made. 5. As for as explained in the Treatise on the Ten Stages, it refers to the third section, which clarifies the four practices, with repentance coming in the fourth. This is the morning repentance. The fifth is making vows, which is King Ajatashatru's vow 6. Sixth, The current text follows this is the same as the above five. 7. Seventh, Or there are only three, which is the seventh chapter of the Treatise on the Great Perfection of Wisdom. 8. If following the Sutra of Good Admonitions, it is combined into two, as paying homage and praise are the basis for repentance, relying on the virtues of the person. 9. Dedications encompass vows, and also encompass rejoicing and requesting. 10. Therefore it concludes by saying according to the occasion, elaborate or concise. 11. Moreover, according to the occasion means observing the time and applying the elaborate or concise practices, but the three periods of day and night should not be missed. 12. The commentary states: Repentance is to confess and reveal... The second is the explanation of the text, which clarifies the name and characteristics. 13. The four matters are divided into four sections. 14. First, explaining repentance. 15. First, explaining the name. 16. There are two ancient explanations of the two characters chan and hui. The current commentary is Tiantai's explanation. 17. It is also both Sanskrit and Chinese. The current explanation is half Sanskrit and half Chinese. 18. Chan and hui are Sanskrit for chanmo, which means requesting forbearance. 19. Hui is from this land. 20. It is a sense of guilt, feeling remorse for past faults, requesting the Three Jewels to accept one's repentance. 21. Hui alone is not one of the six meanings. The combination of the two is the dependent on the master compound. 22. This above explains the name. 23. Second, because it removes karmic hindrances, repentance is necessary. This distinguishes the benefits of repentance and is also the intention of repentance. 24. The commentary states, Repentance is of two kinds, which distinguishes the characteristics. 25. As for like the Vaipulya, the sutra instructs one to first adorn and purify the ritual arena, anoint the ground and the interior and exterior of the room with fragrant mud, make a circular altar with colored drawings, hang banners of five colors, bur 26. Arrange delicacies to the best of one's ability. One should wear new clothes and shoes. Wash the old ones. When entering and exiting, take them off and put them on to prevent mixing. 27. For seven days, observe the long fast and bathe three times a day. 28. On the first day, make offerings to the monks according to one's means, and separately invite someone who is clear about the inner and outer precepts to be the teacher. Receive the twenty-four precepts and dhāraṇī spells, and confess one's sins in th 29. It is necessary to do this on the eighth and fifteenth days of the month, and take seven days as a period, which cannot be reduced. If one can do more, it is according to one's ability. 30. Ten people or more cannot leave this. Lay people can also do it. 31. One should prepare the three robes sewn in panels, following the Buddha's teachings, circumambulate one hundred and twenty times, then sit and contemplate, and so forth. 32. As extensively explained in the sutra. 33. The Buddha's Name Sutra is what is commonly seen and heard. 34. The commentary states as explained in the Vimalakirti Sutra, which refers to the chapter on Upali. 35. Upali addressed the Buddha, saying: 36. I remember in the past, there were two bhikshus who violated the precepts and felt ashamed. They did not dare to ask the Buddha, but came to me and said: 37. 'We have violated the precepts and are truly ashamed. We do not dare to ask the Buddha. 38. We wish to understand our doubts and regrets and avoid this fault.' 39. I then explained the Dharma for them. Paragraphs: $ 0 1 7 12 14 23 24 25 28 34 35 #

Please segment these sentences into coherent paragraphs: 0. Thus, having explained the Vajrasattva, Tathagata, Vajra, Lotus, and Jewel families, which are the antidotes to desire and so forth, 1. now, beginning with the realm of sentient beings to be trained by the method of worldly deities, 2. then the king, the vajra-holder, 3. and so forth, he explains the realization of the three brothers. 4. The word then is immediate, 5. immediately after the samadhi of the first union. 6. Here, the samadhi of the first union is explained in the great mandala of glorious Vajrasattva. 7. The king, the vajra-holder, is self-evident. 8. The three worlds means that for the sake of training sentient beings, he abides in the manner of the three brothers in the world of the earth, the world of the sky, and the world of the heavens. 9. The three realms means that for the sake of sentient beings and by the nature of reality, he abides in the manner of desire, form, and the formless. 10. The lord means that he is the lord of the three realms because he has received the consecration of the Dharma kingdom of the three realms. 11. All means that he is the nature of all things, both moving and unmoving. 12. The teacher of the three means that he is the teacher of the three worlds, such as the great gods, because he acts to destroy and benefit. 13. And meditates on them in accordance with the rite. 14. This means that he meditates on and actualizes the benefit of all sentient beings by means of the mandala of the three brothers. 15. He abides in the rite for the sake of sentient beings. 16. This means that he abides in the rite for the sake of sentient beings in order to generate the realization of the three brothers in the realms of sentient beings who possess the habitual tendencies of the three brothers. 17. How does he meditate? 18. He says, “attachment, etc. ” 19. Attachment, aversion, and delusion, which exist in the mindstreams of all sentient beings, are said to “abide” because they exist in the form of the concepts of subject and object in every way. 20. If it becomes the basis of the unequal, it is made manifest by the very adherence to the apprehension of substantiality. 21. It becomes poison means that it is like the poison of the moving and unmoving poisons, because it severs the life of the root of the wholesome of all sentient beings. 22. The nature of that is poison. 23. It goes to poison means that even though it is not of the nature of poison, it is the equivalent of the activity of poison. 24. It becomes nectar means that it is nectar because it is free from death. 25. The nature of that is nectar. 26. The word “also” has the sense of a distinction. 27. “Change” means “going,” that is, the sense of “going” is the same. 28. How does it change? 29. “It is served by nectar itself” means that it is served by nectar itself, since it is manifested by the nature of realitylessness for the sake of nirvana. 30. This is what is being taught: 31. If it is served by the conception of all things as having a nature of their own, by the conception of the three poisons as victorious, and by the conception of the accomplishment of all goals, then it becomes the cause of the three unfortunate realms 32. But if it is manifested by the meditation on its natural purity, then it becomes the cause of the production of great liberation. 33. Passion existing in the mental continuum of all sentient beings is Brahma by means of concentration, and is supreme because it is the best of all worlds. It is produced by birth. 34. The Blessed One, Vajrasattva, is said to be Brahma in order to benefit those to be trained. 35. Wrath is the fierce one. Wrath existing in the mental continuum of all sentient beings is fierce by means of concentration. 36. The action by means of concentration is by the power of meditation. 37. Delusion is Vishnu. 38. Delusion existing in the mental continuum of all sentient beings is produced in the manner of Vishnu. 39. Having made them firm, Paragraphs: $ 0 4 8 17 30 33 #

Please segment these sentences into coherent paragraphs: 0. and a lotus at the throat, 1. one should make offerings with flowers, incense, and so forth,🔽and place [the disciple] in front. 2. The tooth stick, twelve fingerbreadths long, 3. is washed with scented water and milk. 4. Having tied a flower to the tip,🔽one should give scented water, 5. enchanted seven times, for rinsing the mouth. 6. Oṃ ajitā sambhartani huṃ phaṭ. 7. This is the mantra for enchanting the tooth stick. 8. Oṃ hrīḥ viśuddha dharma sarva pāpaṃ niśca śodhaya sarva vikalpāpanaya hūṃ. 9. This is the mantra for the water offering. 10. The disciple, facing north, 11. having chewed the tooth stick without breaking it,🔽on a place of earth the size of a cow hide, 12. should cast it away. 13. If it falls with the top facing inward, 14. it is a very good fortune.🔽If it falls with the top facing outward, 15. it is a bad fortune. 16. For the purpose of protection, 17. recite the mantra of Amṛtakuṇḍali on a thread. 18. Then make three knots 19. and tie it on the disciple’s right upper arm. 20. Then, in order to make the disciple irreversible, 21. inspire the disciple with enthusiasm. 22. In order to turn away from other vehicles, 23. recite the greatness of the Mahāyāna. 24. “You great beings, 25. today you have gained an incomparable treasure.🔽Because all the great beings, 26. all the victors and their sons,🔽have accepted you all 27. into this teaching.🔽Therefore, tomorrow you will be born 28. into the Great Vehicle.🔽This supreme path of the Great Vehicle, 29. which is the source of greatness, is glorious. 30. Because you have gone there, 31. you will become self-arisen great beings, 32. Omniscient in all worlds, 33. you will become tathāgatas. 34. You are beyond existence and nonexistence, 35. stainless like space. 36. You are profound, 37. unthinkable, and without abode. 38. You are free from all conceptual elaborations, 39. but are elaborated by conceptual elaborations. Paragraphs: $ 0 10 16 20 24 34 #

Please segment these sentences into coherent paragraphs: 0. I am to receive this matter, and imagine in front of each Buddha, 1. there is my own body, to be close to and serve. 2. The secret words say: 3. Dharma samaya, thinking like this, 4. I now with this very body, together with the bodhisattvas, 5. contemplate and attain the true nature of dharmas, equal and without difference. 6. Having contemplated like this, recite this secret mantra. 7. The secret words say: 8. Ratnaketu samaya, should contemplate within birth and death, 9. all kinds of sentient beings, bound by suffering and distress, 10. deeply giving rise to compassion, I now rescue and protect them, 11. and protect the bodhi mind, those not yet liberated I liberate, 12. those not yet at peace I bring peace, all enabling them to attain nirvana, 13. and rain down various treasures, fulfilling their wishes. 14. Having contemplated in this way, recite this secret mantra. 15. The secret mantra states: 16. Next, form the body seal of incense, the samādhi-smearing incense, 17. and contemplate in this way: 18. The unwholesome acts of the three karmas, I wish they will all be far removed, 19. and all wholesome dharmas, I wish they will all be accomplished. 20. The secret words state: 21. Oṃ sarva tathāgata ḍāka dharā mahā moha hara kāśīra pāramitā puṣpe megha samudra sarva prana samāye hūṃ Form the karma-touching-the-ground seal, and again contemplate like this: 22. I wish all sentient beings will have a compassionate mind without harm or injury, 23. far removed from all fears, looking at each other with a joyful mind, 24. Accomplishing the profound Dharma treasury. 25. The secret words say: 26. Victorious in battle, diligent, with the armor of samaya, 27. And think like this:🔽May all sentient beings, those who cultivate bodhisattva practices, 28. Don the firm armor. 29. The secret words say: 30. Forming the samādhi mudrā, the Buddha's karma in the north, 31. One should think like this: 32. Subduing afflictions and secondary afflictions, the enemies, 33. Attaining profound meditation, and reciting this secret mantra. 34. The secret words say: 35. Forming the karma mudrā of the World-Honored One Vairocana, 36. And thinking like this: 37. Accomplishing the five kinds of illumination, worldly and beyond the world, 38. Wisdom is universally accomplished, and one attains true insight, 39. Eliminating the wisdom that is an obstacle to afflictions, with eloquence and fearlessness, Paragraphs: $ 0 7 15 21 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. An ancient worthy said. 1. The intention of presenting the main points is to set up a net. 2. One cannot remove the net and keep the net. 3. The intention in mentioning the leader is to put on the robe. 4. One cannot discard the robe and take the leader. 5. If one only collects but does not narrate, 6. It is like a net without a frame. 7. If one only narrates but does not collect, 8. It is like a frame without a net. 9. Therefore, know that principle and phenomena are both illuminated. 10. Only then does one understand the perfect meaning. 11. Teaching and contemplation are balanced. 12. Only then does one reach the One Vehicle. 13. Moreover, for example, a bodhisattva at the stage of equal enlightenment, 14. The wonderful fruit is about to be completed. 15. Yet he enters the door of the illusory net. 16. He learns the affairs of ordinary beings in reverse. 17. He practices worldly samādhis. 18. He possesses the supernatural powers of craftsmanship. 19. What is being upheld now, 20. For now, the great purport is clarified. 21. It is necessary to first establish and then refute, 22. In order to wash away the dust of emotions. 23. However, refuting and establishing occur simultaneously, 24. Yet there is nothing to refute. 25. It is not the same as the provisional teachings that rigidly adhere to the existence of the characteristics of the teachings. 26. How could it compare to the lesser vehicle that only realizes the emptiness of analyzing phenomena? 27. Now, using the specific to accomplish the general, 28. Using the biased to reveal the perfect, 29. The specific forms the general, yet the one moment is without distinction. 30. The biased reveals the perfect, and myriad dharmas are equal in meaning. 31. Opening and closing are at will. 32. Concealing and revealing have no fixed direction. 33. If grasped, it becomes a sore on the body of myriad existences. 34. If defined, it becomes the root of the four demons. 35. This is the hundred dharmas' gate of illumination. 36. Bodhisattvas of the Great Vehicle initially understand it on the first ground. 37. Up to the buddhas of the ten directions, 38. The two knowledges of the fundamental and subsequent, 39. Both realize and both take as objects. Paragraphs: $ 0 5 9 13 19 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. The one with the eyes of a deadly, unborn child. 1. The nine paths of continuity are always the same. 2. They are completely impure. 3. If I see you, I will see you. 4. In the summer, they are like the leaves that are harvested by the trees. 5. I will give away the things that are far away. 6. This is the nature of the impure. 7. This is the elimination of the secret mantra vehicle. 8. Or, perhaps, the mind that speaks of emptiness. 9. This is a refutation of causes and effects. 10. The object of experience is to stop. 11. This is what is said to be the cessation. 12. They do not speak of the coemergent. 13. This is what I have said. 14. What is all this? 15. This is the yogas of concepts mentioned above. 16. It is said that it arises from the wisdom of conceptualization. 17. This is the nature of concepts. 18. The power of meditation is the mind. 19. This is the perfecting of all. 20. How can the yogin who thinks see all this permanently? 21. What is the seed? 22. The result is the same as the result. 23. The other is the following. 24. Desire and sorrow are the same as mind. 25. This is the most extensive explanation. 26. The meaning of the phrase all things are not deceptive is that they are not deceptive. 27. The first of these is the explanation of the proof. 28. The Buddha said, I am a beggar. 29. The king of the people is holding his arm around his head. 30. The above passage is easy to understand, and it is famous. 31. The various kinds of things are like this. 32. Through the power of meditation, one will see. 33. This is the first of the three. 34. This is a detailed example of the realization of the yogins who have become accustomed to the practice of the meditative faculty. 35. Because I see that this is not true. 36. This is the path that enters the realm of all buddhas. 37. Because they see objects that are not true, 38. They are not seen to be coemergent. 39. This is the meaning of the words. Paragraphs: $ 0 9 14 18 24 28 34 #

Please segment these sentences into coherent paragraphs: 0. Because one obtains the homogeneous character of the bhikṣu Saṅgha. The masters of the Nyāyānusāra criticize again: 1. Who says that 2. when one receives the great precepts, one abandons the homogeneous character of the novice? 3. Citing what is not established as an example here. 4. The Abhidharma-kośa masters then counter-questioned, saying: 5. If it is not abandoned,🔽then a single person should be called both a bhikṣu 6. and a śrāmaṇera. 7. The Nyāyānusāra masters explained, saying: 8. The name is established based on the stronger [vow], so it is called bhikṣu. 9. Because the śrāmaṇera homogeneous group is not abandoned, 10. just as in the body of one who has taken the full precepts, 11. the ten precepts are also accomplished, but it is called bhikṣu. 12. The Abhidharma-kośa masters then cited an established analogy, saying: 13. Just as the homogeneous group of upholding precepts is obtained based on the precepts, 14. even though one encounters conditions for breaking the precepts and does not abandon the essence of those precepts, 15. one abandons the homogeneous group of upholding precepts. 16. Since this is well established, one should not resist it. The Abhidharma-kośa masters then asked the Nyāyānusāra masters a question, saying:🔽What is the basis on which you establish the nature of harmony? 17. How is it obtained? 18. The Nyāyānusāra masters explained, saying: 19. The nature of harmony of our [precepts] is obtained based on the precepts. 20. The Abhidharma-kośa masters raised a difficulty, saying: 21. When breaking the harmony of the Saṅgha, the precepts are not abandoned. 22. How does one abandon that state of being in union? The master of the Nyāyānusāra explains: 23. Just as when one receives the precepts, one obtains the same status as those who uphold the precepts. 24. Later, when one violates the precepts, one does not abandon the same status as those who uphold the precepts. 25. It is the same as your established state of being in union. 26. It is obtained based on the precepts.🔽It is not abandoned together with the precepts. 27. The master of the Abhidharma-kośa further questions: 28. When the Saṅgha is split, is the state of being in union abandoned?🔽The master of the Nyāyānusāra answers: It is abandoned. 29. The master of the Abhidharma-kośa further questions: 30. If the state of being in union is not abandoned when the Saṅgha is split, 31. it should be possible to separately abandon the state of being in union. 32. Since the state of being in union is abandoned when the Saṅgha is split, 33. why is it necessary to separately abandon the state of being in union? 34. For this reason, it is known that the state of being in union is included in the same status. 35. There are different explanations regarding the state of being in union. 36. Therefore, it is necessary to investigate. 37. The state of being in union and the same status. 38. The school necessarily acknowledges its existence. 39. For any state of being in union, there is the same status in union. Paragraphs: $ 0 4 7 12 16 18 20 22 27 29 35 #

Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Ārya-ratna-cūḍa-pariprcchā-nāma-mahāyāna-sūtra 2. In Tibetan: 3. The Noble Great Vehicle Sūtra The Questions of Ratna-cūḍa 4. Fascicle One 5. Homage to all the Buddhas, Bodhisattvas, Hearers, and Solitary Realizers. 6. Thus have I heard at one time, 7. the Blessed One was dwelling on Vulture Peak Mountain in Rājagṛha, together with a great saṅgha of 42,000 monks. 8. All of them were arhats whose defilements were exhausted,🔽who were free from afflictions, 9. who had attained mastery,🔽whose minds were completely liberated, 10. whose wisdom was completely liberated, 11. who were skilled, 12. great elephants, 13. they had completed what had to be done; 14. they had done their duty; 15. they had laid down their burden; 16. they had accomplished their own benefit; 17. they had exhausted all bonds to existence; 18. their minds were completely liberated through perfect knowledge; 19. and they had reached the perfection of the highest power over all minds. 20. There were also 84,000 bodhisattvas who had gathered from the worlds of the ten directions. 21. All of them were impeded by only one birth, 22. had attained consecration, 23. had arisen from this samādhi of the heroic stride, 24. had attained the samādhi of the supreme lotus,🔽were well established in the samādhi of the vajra maṇḍala, 25. and were playing with the samādhi of the victory banner’s crest jewel. 26. the samadhi of the array of the source of qualities, which is extremely ascertained, 27. the manifestation of all the qualities of a buddha, 28. the approach to the essence of enlightenment, 29. the complete transcendence of all the domains of Mara, 30. the complete abiding in the domain of the buddhas, 31. the attainment of the inexhaustible teaching and the dhāraṇī, 32. the attainment of the eloquence that satisfies the faculties of all sentient beings, 33. the skill in taming the entire retinue with the gait of a fearless lion, 34. the meaningful prediction for eons with the teaching of words, 35. the excellent adornment with the major marks of physical perfection, 36. and the complete destruction of the opposing forces of bad assemblies. 37. His fame and renown resounded in the ten directions. 38. He was praised, extolled, and honored by all the buddhas. 39. He had arisen from immeasurable generosity, discipline, patience, diligence, meditation, wisdom, and skillful means. Paragraphs: $ 0 2 4 6 20 37 #

Please segment these sentences into coherent paragraphs: 0. Blessed One, 1. Whether or not they meet a spiritual teacher, 2. whether or not they hear the Dharma from a Buddha or bodhisattva, 3. whether or not they hear it,🔽the thought of unsurpassed, perfect enlightenment will not arise. 4. I understand the meaning of this to be otherwise. 5. Why is this? 6. Because they will attain unsurpassed, perfect enlightenment. 7. Even those with perverted desires, because of their Buddha-nature, whether they hear it or not, 8. whether they hear it or not, 9. all will attain unsurpassed, perfect enlightenment. 10. Bhagavān, 11. As the World-Honored One has said, those who are called icchantikas have cut off their roots of goodness. But this is not so. 12. Why is it not so? 13. Because the Buddha-nature is not cut off. 14. Since the Buddha-nature is not something that can be cut off, 15. why did the World-Honored One say that they have cut off their roots of goodness? 16. In the past the World-Honored One taught the twelve divisions of the scriptures, in which he said that there are two kinds of goodness: 17. that which is permanent and that which is impermanent.🔽That which is permanent cannot be cut off. 18. That which is impermanent can be cut off. 19. If that which is impermanent can be cut off and sentient beings fall into hell, 20. why can’t that which is permanent, which cannot be cut off, be stopped? 21. Since the nature of the Buddha is not to be cut off, he is not a nihilist. 22. Since the nature of the Buddha is not something that can be cut off, why did the Tathāgata say that those with wrong views are not? 23. Bhagavān, 24. if the mind of unsurpassed, perfect, complete awakening arises due to the condition of the nature of the Buddha, 25. why did the Tathāgata extensively teach the twelve divisions of the sūtras to sentient beings? 26. Bhagavān, 27. for example, since the four great rivers all arise from Lake Anavatapta, it is not the case that the Tathāgata, the Buddha Bhagavān, would say that the great rivers do not flow into the ocean, 28. but flow back to their original place of origin. 29. Awakening mind is also like that. 30. Since the nature of buddhahood exists, it is also heard. 31. Whether or not they hear of the nature of the Buddha, 32. whether or not they observe the precepts,🔽whether or not they practice generosity, 33. whether or not they practice, 34. whether or not they have wisdom, 35. they will all attain supreme awakening. 36. Bhagavān, 37. it is like the sun rising from Mount Udāyana and reaching the zenith. 38. The sun does not think, ‘I will not go to the west, 39. but will return to the east.’ The nature of the Buddha is also like this. Paragraphs: $ 0 4 10 23 26 36 #

Please segment these sentences into coherent paragraphs: 0. Surrounded by great masses of fire, 1. gradually approaching, experiencing various sufferings. 2. From the eastern wall emerges a great flame, 3. shooting straight to the western wall and stopping there. 4. From the western wall emerges a great radiance of fire, 5. shooting straight to the northern wall. 6. From the northern wall emerges a great radiance of fire, 7. shooting straight to the southern wall.🔽From below it shoots upwards, 8. from above it shoots downwards. 9. Intersecting horizontally and vertically, shooting up and down, 10. the hot light is dazzling, the flames clashing. 11. At that time, the jailers 12. throw the sinners into the six great masses of fire, 13. experiencing the most severe suffering. 14. But their lives are not yet ended. 15. Their unwholesome karma is not yet finished or exhausted. 16. In the meantime, they experience it in its entirety. 17. In this Avīci great hell, 18. the beings 19. Because of the retribution of unwholesome karma, 20. For an immeasurable and distant period of time, 21. One experiences various sufferings. 22. The four gates of hell open again. 23. When the gates open, the sentient beings 24. Hear the sound, see the opening, and run towards the gate. 25. They think like this: 26. We will surely be liberated now. 27. When those people run like this, 28. Their bodies become even more fiercely burning. 29. It is like a strong man holding a torch of dry grass, 30. Running against the wind. 31. The torch becomes even more fiercely burning. 32. Those sentient beings run and run again. 33. Their bodies become even more fiercely burning. 34. When they want to lift their feet, flesh and blood are scattered together. 35. When they want to put their feet down, flesh and blood grow again. 36. They reach the gate of hell, and the gate closes again. 37. Since they cannot escape, 38. Their minds become confused and they fall face down on the ground.🔽Their skin is burned all over, 39. Then their flesh is burned, Paragraphs: $ 0 11 17 22 38 #

Please segment these sentences into coherent paragraphs: 0. The Puggalapaññatti 1. The Dhammasaṅgaṇi 2. The Vibhaṅga 3. The Paṭṭhāna🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Pi 4. The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka 5. The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka 6. The Abhidhamma Piṭaka 7. The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka 8. The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhidhamma Piṭaka🔽The Abhi 9. With an external … With two aggregates … With one aggregate … With one great element … With mind-made materiality … With derived materiality.🔽With the internal as object. With an internal condition … With an external condition … With an internal and 10. With the internal as object. With an internal condition … With an external condition … With an internal and external condition … With an internal and external condition as object.🔽With the internal as object. With an internal condition … With an exte 11. With the internal as object. With an internal condition … With an external condition … With an internal and external condition … With an internal and external condition as object.🔽With the internal as object. With an internal condition … With an exte 12. With the internal as object. With an internal condition … With an external condition … With an internal and external condition … With an internal and external condition as object.🔽With the internal as object. With an internal condition … With an exte 13. With the internal as object. With an internal condition … With an external condition … With an internal and external condition … With an internal and external condition as object.🔽With the internal as object. With an internal condition … With an exte 14. With a condition inside as the reason, a condition inside arises, related to predominance. With one of the aggregates as condition, the other three aggregates and the kinds of materiality derived by clinging arise. With two of the aggregates as condi 15. A factor that is internal is a condition, as dominant condition, for a factor that is internal. A single aggregate is a condition, as dominant condition, for the three aggregates and for materiality derived from the four great primaries. Two aggregat 16. A factor that is external is a condition, as dominant condition, for a factor that is external. A single aggregate is a condition, as dominant condition, for the three aggregates and for materiality derived from the four great primaries. Two aggregat 17. Immediate, etc. 18. A factor that is internal is a condition, as proximity condition, as contiguity condition, as immediate contiguity condition, as arising together condition, for a factor that is internal. A single aggregate is a condition, as arising together conditi 19. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽Th 20. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals. 21. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽Th 22. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals. 23. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals. 24. The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽The form that is derived is due to the four great elementals.🔽Th 25. The form that is derived is due to the four great elementals. 26. Dependent on the aggregates, the physical basis. Dependent on the physical basis, the aggregates. Dependent on one great element … 27. Dependent on the great elements, the form derived from the four great elements, the form that is bodily intimation, the form that is verbal intimation. Dependent on the external …🔽Dependent on the form that arises from nutriment … 28. Dependent on the form that arises from temperature … Dependent on the great elements in the case of the non-percipient beings, the form that is derived from the four great elements, the form that is bodily intimation, the form that is verbal intimati 29. Mutual Dependence 30. A factor dependent on an internal factor arises, by way of the mutual dependence condition … by way of the support condition …🔽by way of the decisive support condition … by way of the prenascence condition … by way of the repetition condition … by wa 31. by way of the result condition … by way of the nutriment condition … by way of the faculty condition … by way of the jhāna condition … 32. by way of the path condition … by way of the association condition … by way of the dissociation condition … by way of the presence condition … by way of the absence condition … 33. by way of the disappearance condition … by way of the non-disappearance condition. 34. The Section on Numbers 35. Pure 36. … by way of condition being a non-condition. 37. The Division on Analysis 38. Without Root-Cause 39. With regard to the internal, there arises an internal dhamma by way of a non-root-cause condition: with a root-cause, an internal dhamma arises with one root-cause, with two root-causes, with three root-causes. Paragraphs: $ 0 4 6 9 14 17 18 19 26 29 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. Abhidharma-kośa, Fascicle 27🔽 1. Composed by Ārya-Vasubandhu 2. Translated by Tripiṭaka Master Xuanzang on Imperial Order 3. Chapter 7, Part 2: Distinguishing Wisdom, as above, has explained the distinctions of various knowledges. The virtues accomplished by knowledge will now be revealed. Among them, first, the unique qualities of the Buddha are distinguished. 4. Moreover, at the time of the knowledge of extinction when first attaining Buddhahood, the eighteen unique qualities of the Buddha are cultivated. 5. What are the eighteen? 6. Verse: 7. The eighteen unique qualities of the Buddha are the ten powers, etc. 8. Discussion: 9. The ten powers of the Buddha, the four forms of fearlessness, the three forms of unshared knowledge, and great compassion - these combined are called the eighteen unique qualities. 10. They are cultivated only by the Buddha at the time of the knowledge of extinction. Other sages do not have them, so they are called unique. 11. What are the distinctions of the ten powers of the Buddha? 12. Verse:🔽The ten powers are: 1) the power of place and non-place, 2) the power of karma, excluding cessation and the path, 8, 13. 3) the power of the concentrations, faculties, and realms, 9, 4) the power of the various inclinations, 9 or 10, 14. The knowledge of past lives and death and rebirth are conventional knowledge, the knowledge of extinction, or six or ten knowledges. 15. The knowledge of past lives and death and rebirth are based on the meditations, the others are universal. 16. In Jambudvīpa, male, in the Buddha's body, because there is no obstruction with regard to the object. 17. The treatise says: 18. As for the ten powers of the Buddha, the power of knowledge of the possible and the impossible is by nature all of the ten knowledges of the Tathāgata. 19. The power of knowledge of the retribution of actions is by nature eight knowledges, excluding the knowledge of extinction and the path. 20. The power of knowledge of the absorptions, deliverances, samādhis, and samāpattis, the power of knowledge of superior and inferior faculties, the power of knowledge of various resolves, and the power of knowledge of various elements - these four powe 21. The power of knowledge of the various paths and their respective destinations, or the word or indicates that there are two interpretations of this meaning. If it is said that it only takes as its object that which can be reached, then it is by nature 22. The eighth power, that of the knowledge of the recollection of past abodes, and the ninth power, that of the knowledge of deaths and births, are both by nature conventional knowledge. 23. The tenth power, that of the knowledge of the extinction of contamination, is either by nature the ten knowledges, or it is said to be six knowledges, excluding the knowledge of the path, the knowledge of suffering and its origin, and the knowledge o 24. If it is said that the extinction of contamination is attained in the body, then it is by nature the ten knowledges. 25. We have explained the self-natures of the ten powers. 26. As for the difference in their stages, the eighth and ninth powers are supported on the four meditations, and the other eight are generally produced in eleven stages, namely, the realm of desire, the four meditations, the preliminary stage of the fir 27. We have explained the difference in their stages. 28. As for the difference in their bodies, they are all supported on the body of a man of Jambudvīpa who is a Buddha. 29. We have explained the difference in their bodies. 30. Why are they called powers? 31. Because knowledge proceeds without obstruction in all objects of knowledge, they are called powers. 32. Therefore these ten powers are found only in the body of a Buddha. Only a Buddha, having eliminated the propensities of all passions, can know all objects as he wishes. Others are not so, and therefore they are not called powers. 33. For example, Śāriputra, when asked by a seeker to determine the number of lives the person had lived as a pigeon, could not do so when he pursued the matter to the past, nor when he pursued it to the future. 34. The power of the mind of a Buddha is also unlimited. 35. What is the power of the body? 36. A verse says:🔽The power of the body is that of Nārāyaṇa, 37. or perhaps each joint has this power.🔽The power of the elephant, etc., increases seventy times, 38. and its nature is that of the tangible. 39. The body of a Buddha is endowed with the power of Nārāyaṇa. Paragraphs: $ 0 3 6 8 11 12 17 26 30 35 36 #

Please segment these sentences into coherent paragraphs: 0. As for non-perception, the mind and mental factors of those beings cease upon rebirth. 1. Some say the attainment of non-perception is the result. 2. Some say it is the result of the retinue of the fourth meditation. 3. Some say as long as there is mind, it is the result of having mind. Without mind, it is the result of being without mind. 4. Question: 5. Are there more previous minds or more subsequent minds? 6. Answer: 7. Some say there are more subsequent minds, because the previous mind wishes to quickly enter non-perception. 8. Those who speak like this say that this is indefinite, sometimes more in the front and sometimes more in the back. 9. If one enters the correct concentration of non-perception in this manner, one enters the state of non-perception in this manner. After arising from that, one slanders nirvana and rides the karma to be experienced in the next life. When the karma to b 10. The second is the correct attainment, which is the correct attainment of non-perception and the correct attainment of cessation. 11. The correct attainment of non-perception is when the desire for the heaven of universal purity is exhausted, but the desire for the higher heavens is not yet exhausted. First, one gives rise to the thought of escape and contemplates the cessation of 12. Only ordinary beings give rise to it, not noble ones. There are no noble ones who give rise to the thought of existence in existence. 13. It is attained through skillful means, not through detachment or retrogression. 14. Question: 15. What is the difference between the correct attainment of non-perception and non-perception? 16. Answer: 17. The correct attainment of non-perception is the cause, and non-perception is the effect. 18. This is wholesome, while that is indeterminate. 19. This has retribution, that is retribution; 20. this has practice, that is without practice. 21. The attainment of cessation is the cessation of mind and mental factors through the prior cessation of conceptual thoughts and feelings, having abandoned desire for the sphere of nothingness. 22. Question: 23. What is this attainment? 24. Answer: 25. The cessation of mind and mental factors, the continuity of which is interrupted, is a non-associated formative force that abides in the four great elements and the faculties. This is called the attainment of cessation. 26. The rest is explained as in the chapter on concentration. 27. As for the category, the faculties, limbs, activities, food, and so forth of the bodies of sentient beings are similar. 28. There are six kinds of that category, namely, the category of realms, the category of destinies, the category of births, the category of places, the category of one's own body, and the category of nature. 29. As for the category of realms, sentient beings of the desire realm are of the category of sentient beings of the desire realm, and the same is true for the form and formless realms. 30. As for the category of destinies, in one destiny one is of the category of that destiny. 31. As for the category of births, in one birth one is of the category of that birth. 32. As for the category of place, those born in Avīci Hell belong to the category of Avīci Hell, and so on up to the peak of existence. 33. As for the category of one's own body, those born in the same realm, destiny, birth, and life among the four kinds of birth have various bodies, like a flock of birds. 34. As for the category of nature, those who share the same nature belong to the category of that nature. 35. If the six categories are similar, this is called the category. 36. As for phrases, they collect various names, flavors, and ultimately manifest meaning. 37. The body of flavors is the body of letters, and flavors are the sounds of letters in the Hu language, which are the model method of letters, not the present pictographic characters. 38. As for names, they name various dharmas and manifest meaning through names. 39. It is like naming men and women. Paragraphs: $ 0 4 10 14 21 23 27 35 38 #

Please segment these sentences into coherent paragraphs: 0. The seven parts are the same as the five-part sequence. 1. I ate meat for food. 2. The god is the god of water. 3. The bones are the lineage of the stars. 4. The upper part of the crown of the skull is made of two beards. 5. The shape of the body is like a chariot. 6. The moment of the moment is the seven parts, each containing thirty. 7. The food is the flesh and blood of the sheep. 8. Only the gods will live. 9. The bones are the continuum of the actions of the human being. 10. The lower part of the crown of the body is two stars. 11. The shape of the body is like a chariot. 12. The seven parts are forty-five times thirty-five. 13. The food is the grass. 14. The gods are the ones who are the manifestations. 15. The family is the family of the king of wealth. 16. The planets and planets are thirty-two in number. 17. The shape of the stars is like a ship. 18. The moment of the moment is the seven parts, each containing thirty. 19. The food of the king is rice and rice. 20. The sun is the deity. 21. The son of the father will be known as the son of the father. 22. The three stars are the three stars. 23. The shape of the skull is like the skulls of horses. 24. The moment of the moment is the seven parts, each containing thirty. 25. The food is honey and meat. 26. The gods are the food of the gods. 27. The bones are the lineage of the horse. 28. The nearest star is the three stars. 29. The shape is like a womans name. 30. He will have thirty. 31. The food is sesame seeds and berries. 32. The gods are the Lord of Death. 33. The bones are the lineage of the old man. 34. These seven planets, the seven stars, are the gateways to the north. 35. Chapter Sixteen. 36. The chapter on the analysis of the arising from space says: The arising from the body of a male god, a god of water, a ruler, or a stick is like the arising of a male body at night or at midnight. 37. For three minutes, a great many branches of light appeared from the sky, and a great, long, straight king appeared. 38. They harm the human body and the rain. 39. This is the seventeenth chapter. Paragraphs: $ 0 1 6 12 18 24 30 35 36 39 #

Please segment these sentences into coherent paragraphs: 0. I have translated the story of the patriarchs with the śramaṇas. 1. From the seven buddhas up to the twenty-fifth patriarch Vāsavadatta, 2. this was translated by Zhijian Lianglou. 3. The śramaṇa Brāhmaṇadatta of the country of Central India 4. was also a person of mysterious and unfathomable abilities. 5. Some say that in his previous life he was a dragon. 6. Because of listening to the sutra, he attained his present rebirth. 7. In the second year of the Qiwang Jiaping era, the Gengwu year, he arrived in Luoyang. 8. Many monks in Luoyang followed him to receive the great precepts again. 9. In the first year of the Dashi era of the Jin Dynasty, the Yichou year, 10. He met his disciple 11. Mogaṭa, who came again. 12. Fentu then asked him, 13. When you were in the West, did you travel to North India? 14. Is it true that Venerable Śiṣya was unjustly killed by the king of that country? 15. Are there now any successors who have transmitted the Dharma? 16. Mogaṭa said, Yes. 17. It has been twenty-three years since Śiṣya's death. 18. There is a śramaṇa named Vāsumitra. 19. He is originally from Kāśmīra. 20. He first had difficulty in receiving the Dharma and robe. 21. On that very day, he left. 22. He is now greatly promoting the Buddha's teachings in Central India. 23. King Kāśyapa is very fond of him. 24. Although the non-Buddhist strong debaters, 25. they all also submitted in defeat. 26. With the king, he debated the karmic spring in the garden. 27. The people of the country regarded him as extraordinary. 28. He was again called Vararuci. He said to his disciple, 29. I also know it. 30. I have just tested what you said. 31. It truly corresponds to something. 32. At that time, those who liked good deeds, 33. immediately wrote it at Baima Temple. 34. Later, there was a monk called Xianlang Fashi. 35. He obtained it at the temple and passed it on to the world. Since Vararuci arrived in China during the time of King Qi, 36. it should be before the time of Liezi. 37. He was the first to appear in the Jin Dynasty's Taishi period, so it is placed next.🔽Buddhabhadra, 38. a person from India. 39. This means Wise Sage. Paragraphs: $ 0 3 9 16 28 35 37 #

Please segment these sentences into coherent paragraphs: 0. Mahāprajāpatī, weeping and fainting, regained consciousness and then cried out to the prince, saying:🔽Alas, my son! 1. Alas, my son! 2. When your body was at home, it was anointed with various fragrances, and its majestic virtue was used for adornment; 3. How is it now that you are in the mountains and valleys, being bitten by mosquitoes, gadflies, and small poisonous insects, able to endure this suffering and remain in the wilderness? 4. Alas, my son! 5. Your body was always covered with the fragrance of Kāśi cloth; 6. How is it now that you are able to endure wearing coarse and foul-smelling clothes? 7. Alas, my son! 8. When you were at home, you had pure and wonderful fragrances, a hundred flavors of food, various soups and gruel, and clean white food, and you never put anything bad or mixed in your mouth; 9. How can you now endure eating coarse, rough, cold, and bland food and drink, either rice or gruel, or porridge or juice? How can you eat this in vain and be able to endure it? 10. Alas, my son! 11. When you were in the palace, you had fine, smooth bedding, soft woolen blankets, either covered with heavenly garments, or placed on both sides with pillows to lean on, either lying down or reclining, freely as you wished; 12. How can you now endure sleeping on the bare ground, or on coarse grass in a clump of thorny needles? 13. Alas, my son! 14. When you were at home, you always had servants, or those on the left and right, who constantly served you with a compassionate heart, either leaning on you, kneeling on one knee, or standing on the ground, facing you to observe and serve you, without 15. How can you now endure those who are angry, or those who are poor and exhausted, who have no compassion towards you, and you can observe and take their intentions? 16. Alas, my son! 17. While at home, with your wonderful complexion, delightful and upright, surrounded by a group of maidservants, you enjoyed happiness; 18. How is it that you are now in the wilderness, like a wild animal, always fearful, sitting and walking alone, and yet find joy in your mind? 19. Alas, my son! 20. You were born well, covered by a net, tall and upright, with soft toes and ankles, like a deer king, with soft palms and soles, like lotus leaves, adorned with two wheels, clearly and distinctly visible; 21. How is it that your footprints are like this, walking barefoot on the ground, with thorns and needles, sand and gravel, sometimes ice and frost, sometimes hot dust, how can you bear to walk back and forth like this? 22. At that time, Mahāprajāpatī cried out to the prince in these and countless other ways. Her heart was slightly revived, and she regained her original thoughts. She rose from the ground and asked Chanda, 23. Chanda! 24. When my son Siddhārtha was leaving, what did he entrust to you? 25. Chanda! 26. Who cut off my son's soft, blue-black hair? 27. Chanda! 28. Where is my son's hair now? 29. Chanda replied, 30. The prince entrusted me with these words: 31. 'Chanda! 32. When you return home, respectfully bow twice on my behalf to my mother Mahāprajāpatī. After bowing twice, say this: 33. 'Please inform the great mother not to grieve too much, not to be distressed, and not to think of me; 34. The prince will soon obtain what he wishes in his heart. Having obtained it, he will return and pay homage to his mother. 35. The prince's hand pulled out the sword, held the topknot with his left hand, and with his right hand held the sword to cut off the topknot, threw it into the sky, and the gods received it and took it back to the heavenly palace for the sake of making 36. At that time, when Mahāprajāpatī heard what Chanda said, she wept even more bitterly over the prince's topknot, 'Alas, my son! 37. Your hair is very long, soft and coiled, extremely handsome, with each hair follicle growing a single hair, not disheveled or cut off, suitable for wearing a crown and assuming the throne. How could you bear to cut it off and throw it away? 38. Alas, my son!🔽Your two arms are very long, and your gait is leisurely, like a lion king; 39. Your two eyes are round and full, like an ox king; Paragraphs: $ 0 4 10 16 22 29 36 #

Please segment these sentences into coherent paragraphs: 0. The moon is like a white light. 1. Since the light rays of the assembly of the victorious ones radiate, they are natureless. 2. The wise hear the words of the delightful ones, who are supremely happy. 3. The sentient being who uses the pure tongue is Vajrasattva. 4. Then, when the Tathāgata received the bhaga, 5. Blessings to the nāgas and all the gods! 6. The assembly wheel was revealed. 7. The lord of wealth will place flowers on his head, and he will make a vow to praise him. 8. All the elements are buddhahood. 9. I pray to you, O great one! 10. The remainder of the food will be satisfied. 11. He has gathered a great treasure. 12. The Dharma is the wisdom of the master. 13. Those who have intelligence are attached to virtue. 14. How high is the height? 15. The king will meditate on the Dharma. 16. Then the nectar will be released. 17. Think of yourself. 18. The smallest of the three is the smallest of the three. 19. The characteristics of the vajra are as follows. 20. Think of the vajra or the tip of the nose. 21. They will be firm and joyful. 22. The center of the heart is in the sky. 23. The full moon mandala. 24. This is the source of the Dharma. 25. The subtle vajra is always remembered. 26. The vajra and so forth are the same. 27. The nature of mind is the three liberations. 28. The meaning of all aspects. 29. The great bliss is unchanging. 30. The yogin of skillful means and wisdom, The yogin of all activities. 31. The form of the bodhisattva is the pure bodhicitta. 32. This is what you should meditate on with diligence. 33. The mantra is the recitation of the syllables of life. 34. The nature of the drop is luminosity. 35. They are free from both the Dharma and the non-Dharma. 36. You should meditate constantly. 37. At all times, 38. Those who strive for the path of liberation 39. If you meditate on it at all times, Paragraphs: $ 0 4 8 14 19 27 31 37 #

Please segment these sentences into coherent paragraphs: 0. All the accomplishments of the buddhas are accomplished. 1. This is the case with all buddhas. 2. The union of all yogins. 3. The women were liberated. 4. The Buddha will reach enlightenment. 5. All the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the worlds, all the wo 6. I am in all aspects. 7. All buddhas are accomplished. 8. They will see the nature of the mind. 9. This is the nature of all things. 10. And the clouds of offerings. 11. The supreme expanse of the teachings. 12. He made offerings to the Tathāgata. 13. All the yogins will have wealth. 14. How can they bring happiness? 15. I will do the yoga of my own deity. 16. I will be your servant. 17. The combination of various actions. 18. The nature of the various disciplines. 19. To subdue sentient beings. 20. All the rest is done. 21. For the supreme Vajrasattva is the one with no beginning or end. 22. The Buddha's seal is the seal. 23. He was known as The Good Luck. 24. And also, for those who desire various rituals, 25. The various actions of the deities. 26. The Buddha Vajradhara and others. 27. I have done this to be disciplined. 28. The first of these is the Great Perfection of Wisdom. 29. I was afraid that I would not write about the mystery of seeing the lotus. 30. This is the fifteenth chapter of the definitive presentation of the collection of syllables that is the truth of the teaching of the Sage. 31. The supreme wisdom is the method. 32. The meditation is to meditate correctly. 33. They are very violent. 34. It is accomplished in one life. 35. He is endowed with the roots of skill and compassion. 36. The bodhicitta is well-illuminated. 37. I worship the Three Jewels with faith, with the same respect for all sentient beings. 38. The wisdom that manifests emptiness. 39. It is not free from all desire. Paragraphs: $ 0 4 8 12 16 21 26 30 34 37 #

Please segment these sentences into coherent paragraphs: 0. He has a skull crown, necklace, five symbolic bone ornaments, tiger-skin skirt, ash, and a sacred thread. 1. His yellow hair bristles upward 2. and is marked with a vajra cross. 3. He is endowed with twenty-four eyes. 4. He is in half-dance posture, dancing on Bhairava. 5. Black Nairātmya has one face and two hands. 6. Her yellow hair bristles upward. 7. She is adorned with a wheel, earrings, necklace, bracelets, and anklets. 8. She wears a tiger-skin skirt. 9. With the hands holding a flaying knife and skull cup, she embraces the principal one around the neck. 10. One should abide by the esoteric instruction of nonduality. 11. Then, light rays in the form of hooks emanate from the seed syllable in the heart and invite the awareness beings. 12. Make offerings and praises. 13. Dissolve into nonduality. 14. oṃ hūṃ traṃ khaṃ hūṃ 15. In the eyes, ears, nose, tongue, body, and mind, 16. Mohavajrā, and so on, 17. are white, blue, 18. yellow, red, 19. green, and black, and they hold flaying knives, skull cups, and khaṭvāṅgas. 20. Then, the iron hook of light rays from the heart invites the tathāgatas and makes offerings. 21. Recite “abhiṣiñcantu māṃ sarvatathāgatāḥ” and so on. 22. They transform into the form of Heruka. 23. The empowerment is conferred with the vase of elixir. 24. Think that the lord of one’s family is placed on one’s head.🔽Then, through the guru’s instruction, meditate on the caṇḍālī 25. yoga. 26. One attains power through the stages of the signs of examination, and so on. 27. The creation stage is the joy 28. of extracting and reciting the secret mantra of the nāḍīs, and so on. 29. Offer the bali to the great bhūtas. 30. Do the activities of the maṇḍala, and so on. 31. Sing the song of Gaurī and enjoy the desired enjoyments. 32. Do not practice austerities; practice with bliss. 33. Always eat the five amṛtas. 34. The eight faces are the eight liberations. 35. The sixteen hands are the emptinesses. 36. The four feet are the four means of gathering. 37. The three eyes are the three bodies. 38. The red eyes of compassion, 39. the black limbs are the mind of love. Paragraphs: $ 0 5 10 15 20 24 27 34 #

Please segment these sentences into coherent paragraphs: 0. This is called the bodhisattva's fear of even the slightest evil. 1. What is meant by the bodhisattva's mind always being fearful? 2. When people trust the brahmins, kshatriyas, and householders, 3. because of their trust, they entrust gold, silver, and various precious treasures. 4. With a trusting mind, they entrust it without establishing a time limit. 5. The bodhisattva never gives rise to a mind of concealment. 6. If it is the Buddha's property, the Dharma's property, the Sangha's property, or the property of the Sangha of the four directions, 7. the bodhisattva would rather eat his own flesh than encroach on others. 8. Whether it is rice or food, the necessities for sustaining the body, he never violates them. 9. This is called the bodhisattva's mind always being fearful. 10. What is meant by the bodhisattva upholding the dhuta precepts firmly without deficiency? 11. If the demons, their retinue, and various gods 12. use wonderful wealth and form to come and disturb the bodhisattva, 13. The bodhisattva's resolve is firm and unmoving, and the mind is not defiled. 14. This is called the bodhisattva upholding the dhuta precepts firmly without deficiency. 15. What is meant by the bodhisattva upholding the precepts without creating karma for the sake of existence? 16. The bodhisattva upholds the precepts without seeking worldly rewards. 17. But in order to fulfill all wholesome dharmas and attain the unsurpassed path. 18. This is called the bodhisattva upholding the precepts without creating karma for the sake of existence. 19. What is meant by the bodhisattva purifying the three karmas? 20. What is meant by purifying bodily karma, leaving killing, stealing, and sexual misconduct? 21. For this reason, it is called purifying bodily karma. 22. What is meant by leaving verbal karma? 23. Leaving abusive speech, false speech, divisive speech, and frivolous speech. 24. For this reason, it is called purifying verbal karma. 25. What is meant by purifying mental karma? 26. Eliminating greed, hatred, delusion, and wrong views. 27. This is called purifying mental karma. 28. This is called the bodhisattva purifying the three karmas. 29. Good man. 30. Endowed with these ten things. 31. This is called the bodhisattva's accomplishment of pure precepts. 32. There are also ten dharmas that can purify patience. 33. What are the ten?🔽Internal patience. 34. External patience. 35. Patience with the Dharma. 36. Patience in accordance with the Buddha's teachings. 37. Patience without fixed location. 38. Patience in all places of practice. 39. Patience for the sake of compassion. Paragraphs: $ 1 10 15 19 29 33 #21. As soon as Nāga-Lord's head touched the pillow, he immediately had this samādhi, and at that time, he manifested transformations for the teachers of non-Buddhist paths, lofty and immeasurable, pervading everywhere. 22. The youth Nāga-Lord then rose from his seat, put on his robe, took his bowl, and was about to set out, saying to Kāśyapa: 23. Yes, Great Kāśyapa! 24. You may go ahead, I will follow now. 25. Why is it so? 26. Venerable Mahākāśyapa is already old and has long been practicing pure conduct and becoming a śramaṇa. He has not seen the Tathāgata and left home to study. It is calculated that all the arhats in the world have received instruction from you after hi 27. Kāśyapa replied: 28. According to the Dharma and Vinaya, one is not considered a senior elder based on age. The Dharma and Vinaya record that wisdom is revered, and only those with spiritual wisdom and sagely insight can be considered revered; 29. Extensive learning and eloquence are said to be revered; 30. Only those with clear and penetrating faculties are said to be revered. The Dharma and Vinaya record this as being revered. 31. Based on this calculation, the youth Nītha has lofty wisdom, extensive learning, and unobstructed eloquence. He understands the fundamental nature of all beings. For this reason, he is the most senior and far-reaching. You are the great revered one a 32. Kāśyapa said again: 33. It is like a lion cub, born not long ago, although young and its strength is not yet complete, wherever the lion cub goes, its breath flows, and wild deer and other animals hear its fierce breath and all flee in terror. 34. If there is a great elephant with six tusks, sixty years old and tall, if it is bound with triple leather ropes, hearing the majestic breath of the lion cub, it is terrified and frightened, leaping with all its might, breaking the triple bonds, runni 35. Birds in trees hide in their nests, running animals hide in their lairs, fish in the water dive into the depths, and flying birds soar in the sky. 36. It is the same for a bodhisattva who has just aroused the intention. Even if the power of wisdom and the Way has not yet been fully accomplished, if the mind is still arrogant and practices the lion's gait, surpassing the paths of the hearers and sol 37. If the cub of a lion sees another lion with powerful and fierce strength, or if it hears the lion's roar, it will not be frightened or terrified, nor will it be anxious or fearful. Instead, it will be even more joyful and its fur will be glossy. Ridi 38. In this way, when the great being Nītha heard the Buddha's lion's roar, he was not frightened or terrified, nor was he anxious or fearful. He was overjoyed and his mind was at peace. He thought, I too will practice the lion's roar like the Buddha now 39. If someone were to say that the equality of the correct and true, the śrāvakas, and the pratyekabuddhas, the Tathāgata is the most venerable, and the bodhisattvas who give rise to the intention are the basis, these words are sincere and equal, withou Paragraphs: $ 0 4 5 7 10 13 15 21 22 27 32 36 38 #body. It should properly use the small and great bodies and lives to illustrate the comparison. 37. Avoiding the eight sufferings concludes the meaning of life being more important than the body above. 38. One should know that borrowing the small life as the great life, first using the small to save the five part body, has already obtained the precious play. How much more so for always being in the burning house, where the small teaching of skillful me 39. The five part Dharma body of the Hinayana is fully explained in the Abhidharma-kośa and so on. Paragraphs: $ 0 5 11 16 18 22 25 28 32 35 38 #

Please segment these sentences into coherent paragraphs: 0. If a bhikṣu pokes each other with his fingers or toes, 1. it is pāyattika. 2. Excluding the hands and feet, if one pokes with a staff, a whisk handle, a door key, or other objects, it is duṣkṛta. 3. There is no offense if: 4. it is not done on purpose; 5. if one touches someone to wake them while sleeping; 6. if one is going out, coming in, walking around, or sweeping the ground, and accidentally pokes someone with the end of a staff, there is no offense. 7. 54. The precept on not accepting admonishment. 8. The Buddha was in Kauśāmbī. 9. Chanda wanted to violate the precepts, and the bhikṣus admonished him, saying: 10. Do not have this intention, it is not appropriate. 11. He did not follow the admonitions of others and immediately committed various offenses. 12. The bhikṣus reported this matter to the Buddha, and based on this, the Buddha reprimanded and established this precept. 13. If a bhikṣu does not accept admonishment, it is pāyattika. 14. If others tell you Don't do this, it's not right, but you still do it, you commit a pārājika offense; 15. Because you do not follow their advice, you commit a duṣkṛta offense. 16. If you know what you are doing is wrong, but still do it, you commit a pārājika offense; 17. If you do not follow their advice, you commit a pāyantika offense. 18. If you do not commit an offense if an ignorant person comes to admonish you and you reply: 19. You should ask your teacher or preceptor, and further study and recite the scriptures to understand the method of admonishing. If you admonish, I will follow it. 20. If you are joking, speaking to yourself, or speaking in a dream, and you want to say this but end up saying something else, you do not commit an offense. 21. 55. The precept on frightening bhikṣus. 22. The Buddha was in the country of Pāvā. 23. Nāgārjuna was attending to the Buddha's left and right. 24. It is the constant Dharma of all Buddhas that when they are walking, the attendants stand at the head of the walking path. 25. He admonished the Buddha in the first, middle, and last watches of the night, and then turned his robe inside out to frighten the Buddha. 26. The next morning, he gathered the monks and established this precept. 27. If a monk frightens another monk, he commits an offense entailing confession. 28. If one frightens another with color, sound, smell, taste, touch, or dharmas, whether they are frightened or not, each offense is a pāyattika; 29. if they do not know, it is a duṣkṛta. 30. If one speaks the six sense objects such as color, sound, etc. to frighten, and it is understood, it is a pāyattika; 31. if it is not understood, it is a duṣkṛta. 32. There is no offense if: 33. one is in the dark without a fire, or in a place for defecating or urinating, and thinks it is a ferocious beast and becomes frightened; up to the sound of walking, coughing, or touching that frightens; 34. if one points out color, etc. to others, but does not intend to frighten; 35. if one tells of real signs, or dreams of death, leaving the path, losing things, one's teacher, parents being seriously ill or dead, and tells them to be aware; 36. if one hides, or by mistake—all are not offenses. 37. Fifty-sixth, the precept on bathing more than once in a fortnight. 38. The Buddha was in Rājagṛha. 39. In the bamboo grove there was a pond, and King Bimbisāra allowed the monks to always bathe in it. Paragraphs: $ 0 7 21 37 #

Please segment these sentences into coherent paragraphs: 0. where the ordinary person is bound, 1. be strong and firm, 2. with patience and perseverance. 3. This is the straight path, 4. this is the unsurpassed path; 5. The true Dhamma is protected by all, 6. for rebirth in the Brahma-world.” 7. “Well then, Master Govinda, please wait seven years. 8. After seven years we will go forth from the home life into homelessness and follow in your footsteps.” 9. “Seven years is too long, sirs, I cannot wait that long. 10. Who knows what will happen to a person in this life? 11. We must go on to the next world. We must be diligent, do what is wholesome, and live the spiritual life, for there is no certainty about when death will come. 12. But since I have heard the Brahmā’s words about the foul-smelling things, I can’t stay at home. 13. I will go forth from the household life into homelessness.” 14. “Well then, please wait six years …” 15. “… five years …” 16. “… four years …” 17. “… three years …” 18. “… two years …” 19. “… one year. After one year we will go forth too, and we will have the same destination as you.” 20. “One year is too long. I can’t wait that long. 21. Who knows what will happen to a person’s life? 22. We must go on to the next world. We must strive with diligence, do good, and live the spiritual life. There is no avoiding death for one who has been born. 23. But since I have heard the Blessed One speak about the foul-smelling things, I cannot delight in living the home life. 24. I will go forth from the home life into homelessness.” 25. “Well then, Master Govinda, please wait seven months. At the end of seven months we will go forth from the home life into homelessness together. Then we will have the same destination.” 26. “Seven months is too long, sirs. I cannot wait seven months. 27. Who knows what will happen to a person? 28. We must go on to the next world. We must strive with diligence, do good, and live the spiritual life. There is no avoiding death for one who has been born. 29. As I understand the Buddha’s explanation of the foul-smelling swamp, you won’t be able to give up sensual pleasures even if you try. 30. I will go forth from the lay life to homelessness.” 31. “Well then, please wait six months … 32. five months … 33. four months … 34. three months … 35. two months … 36. one month … 37. or just half a month. After that we will go forth too, and wherever you go, that’s where we’ll go.” 38. “Half a month is far too long. I can’t wait that long. 39. Who knows whether I will live until then? Paragraphs: $ 0 3 7 9 14 20 25 26 31 38 #

Please segment these sentences into coherent paragraphs: 0. with the five fingers spread out, making the gesture of granting wishes. 1. There are two celestial maidens, each holding a white fly whisk, standing to the left and right. 2. When this image is completed, 3. wear it on the head, or on the arm, or place it in the clothing. 4. By the power of the bodhisattva's majestic spiritual virtue, one will not encounter calamities and difficulties. 5. One will definitely gain victory in the presence of enemies. 6. Evil ghosts and people will not be able to take advantage of them. 7. If one wishes to accomplish the verification and see the true body of Marici Devi and seek supreme vows, 8. recite this dharani 100,000 times. 9. Establish a mandala according to the Dharma. 10. Draw an image of Marici Bodhisattva. 11. Place it in the altar and make various offerings. 12. Also make a homa fire altar. 13. Marici Devi will definitely appear in her body. 14. The supreme vows that are sought will definitely be accomplished, except for those who are not sincere. 15. The Buddha told the bhikshus: 16. For the sake of sentient beings in the future evil world who are suffering, in distress, and in fear, 17. I will briefly explain the Dharma of Marici Devi. 18. This Bodhisattva has great compassion and vows. 19. She always protects sentient beings in places of suffering, distress, and fear, 20. so that they are not harmed by celestial dragons, ghosts, spirits, humans, or non-humans, enemies, or evil beasts. 21. You should uphold and widely spread this to benefit 22. sentient beings, the bhikshus, and the celestial dragons.🔽The bhikshus said to the Buddha: 23. The eight groups of all the great assembly, having heard what the Buddha said, 24. all greatly rejoiced, believed, accepted, and practiced it. 25. The Sutra of Marishiten, Spoken by the Buddha Paragraphs: $ 2,7,15,22,25 #

Please segment these sentences into coherent paragraphs: 0. How could they be mutually dependent? 1. It is different from consciousness. 2. If you understand this, 3. These are not the same as the knowledge. 4. They will be lost in ignorance. 5. What is different from the form? 6. Therefore, if it is not formless, 7. The knowledge is without form. 8. Why do you not understand this? 9. The third chapter is the refutation of the wisdom that has aspects from the establishment of wisdom. 10. How can they be reasoned? 11. And the formless, 12. Even the absence of consciousness is not established. 13. This is how I will explain it. 14. If there were no form, 15. When you realize the transformation of wisdom, 16. It is free from form and form. 17. This is omniscience. 18. But the omniscient one does not exist. 19. The term cognition is the thought. 20. He does not see all aspects. 21. The one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one wh 22. The essence of realization is the unconditioned. 23. It is said to be without features. 24. The true nature is omniscience. 25. How can you know that it is not correct? 26. And they are free from all concepts. 27. All phenomena are selfless. 28. This is the wisdom of knowing. 29. How can they know it by lying? 30. The same applies to the mind, the mind, and the mind. 31. He has perfect knowledge of all phenomena. 32. For the benefit of beings, I will go to that place. 33. He taught all the buddhas. 34. What is the example of illusion? It is the example of wrong conception. 35. If it does not exist by nature, 36. How does the omniscient know? 37. The same applies to the elephant and the rabbit. 38. They are like the children of a woman. 39. How could it be that things do not exist? Paragraphs: $ 0 9 13 19 24 31 34 #

Please segment these sentences into coherent paragraphs: 0. The commentary states the essentials include the ten as five - the reason for this further inclusion is that this teaching of immeasurability is essential for the treatment of measurability. 1. The essentials only have five, thus this inclusion is made, as explained frequently before: 2. 1. The immeasurable realm of sentient beings, 2. the immeasurable world, 3. the immeasurable Dharma realm, 4. the immeasurable realm of subjugation, 5. the immeasurable realm of subjugation methods. 3. Moreover, these five realms are only fully realized by the Buddha, and the virtue and function of transformation pervade the five realms. 4. Bodhisattvas cultivate and enter the virtue and function of transformation, and enter the five realms. 5. Furthermore, among these five, the first is the object of transformation, the next two are the places of transformation, and the last two are the methods of transformation. 6. The correct teaching is the first three, which are the objects, and the last two are the abilities. 7. From the perspective of the ability to transform and know, the five realms are all objects. 8. Taking these ten pairs of the able and the transformed, from the perspective of the bodhisattvas, they are all that which is entered. Then entering is both cultivation and realization, and also thorough understanding. 9. In the commentary, from First, summarizing the previous immeasurables, there are four parts in the commentary: 10. First, briefly explaining the sūtra; 11. Second, from However, letting go... showing the aspect of effortless activity; 12. Third, Because this is already fulfilled through the practice of effort... stating the cause of effortless activity; 13. Fourth, from This is then the cultivation... concluding and distinguishing. 14. The third, the pair of practice and realization, the commentary is in two parts: 15. First, generally narrating the name and meaning; then explaining the text. 16. In the first part, there are two: 17. First, listing the chapters; second, analyzing and distinguishing. 18. From First... in the text, the commentary fully explains. 19. Here, I will generally explain: 20. First, the practice of inner realization, where calming and contemplation arise together, is the double practice of the two practices. 21. Constantly appearing in continuity is called uninterrupted. 22. Second, the initial arising of superior progress is called the victory of faith. 23. Third, based on faith, one gives rise to practice. Since the practice has meaning and benefit, it is called meaning. Since it is superior, it is called great. Cultivation and arising are called making. 24. Fourth, the accomplishment of practice is the cause of enlightenment, called the factors of enlightenment. The factors have many meanings, and are called distinctions. 25. The second analysis of the four in the commentary is as follows. 26. However, since the four contain many meanings, they are called generally encompassing, and are also included in superior progress. 27. The commentary states: Not a single thought of rest or abandonment, complete abandonment is rest, temporary abandonment is cessation. 28. The commentary states: Using taste to illustrate carefulness. Sleepiness all takes obscurity as its nature. 29. Briefly distinguishing from the time of awakening, obscurity distinguishes from concentration. 30. Although there is obscurity in concentration, it is not tasted. Therefore, now in contrast to carefulness, only obscurity is mentioned. 31. The commentary states: Therefore, among the three types of generosity and so forth, take any one of them. Yuan Gong says: 32. In terms of giving, there is only the giving of Dharma. 33. In terms of precepts, there is only the precepts of restraint. In the precepts of restraint, there are three types of separation: 34. 1. separation from causes, 2. separation through antidotes, 3. separation through the practice of results. 35. Now, there is only separation from causes, because afflictions are extinguished. 36. Śīla means coolness. 37. Forbearance only clarifies the harm done by others. Diligence only clarifies the inclusion of goodness. Dhyāna only clarifies the generation of merits. Prajñā only clarifies the wisdom of ultimate truth. 38. However, according to the meaning of the sutra text, it is easy to seek, so it is said to be understandable. 39. The latter four perfections are explained by the treatise itself. Paragraphs: $ 0 9 14 19 25 31 38 #

Please segment these sentences into coherent paragraphs: 0. And he said: “By giving material things” .🔽“Rain” : a cloud, or Pajjunna himself. 1. “Better” : more excellent. 2. “Not going forth” : the state of a layman, which is different from going forth.🔽“Clothing” : garments, because they cover the private parts. 3. “Clothing” : under-garments, because they cover the upper parts of the body. 4. “Destruction” : the destruction of the result of a deed without its ripening. 5. and by one who is concealing. The construction is: “The doer is not, they conceal the offence” or “They do the action of concealing the offence.” 6. But is not the action of concealing an offence itself blameworthy? It is blameworthy when done by one whose mind is affected by defilement. 7. But what is intended here is that done by one whose mind is unaffected by defilement, which occurs as a means of preventing the arising of suffering in another. 8. By the words “One who is doing a favour to his relatives” he shows that the action occurs as a favour to relatives. 9. “One who is a tormentor of enemies”: one who has the habit of tormenting enemies. The meaning is: whether or not he is a tormentor of enemies, he has that nature. 10. For there are no enemies of the Wheel-turning Monarch’s sons, who might become his enemies, since all the nobles, brahmans, etc., become his subjects through the power of the Wheel. 11. The commentary on the first recitation section is finished. 12. The explanation of the characteristics beginning with “circular” 13. “Equal to” : he knows the equal, the same, of one who is known in the world for his qualities in this or that respect.🔽“He knows” : he is not dependent on others; he knows by himself. 14. “He knows a man” : he knows a man as he really is, whether he is superior, middling, or inferior. 15. “He knows the difference between men” : he knows the difference that exists in each man, and so he is one who acts appropriately in each instance by giving, by speech, and so on. Thus it is said: 16. “He knows what is fitting for each.” 17. “For the sake of obtaining success” : in the sense of obtaining the kinds of success pertaining to this life, etc. “The act of reconciliation” : the act of reconciling after having known equally. 18. Having weighed, having considered, having examined, having pondered, having reflected, having investigated, having discerned, having penetrated, having crossed over, having gone beyond, having gone to the further shore, having seen, having known, hav 19. Having weighed, having measured, having considered, having examined, having investigated, having pondered, having pondered well, having pondered thoroughly, having pondered thoroughly well, having pondered thoroughly thoroughly, having pondered thoro 20. So it is said. ‘With them’: with faith, etc.; 21. ‘With no-loss’: no-loss is not-loss; not no-loss is with-loss; the state of that is with-lossness; the meaning is, the state of non-loss. 22. Description of the characteristic of the taste-retentive-faculty 23. . Food even as little as a sesamum seed: it spreads everywhere: it spreads in the whole body by way of its individual essence, remembering all tastes that are to be tasted. It carries on evenly: it occurs straight, not crooked. 24. The function of making one healthy: the function of making beings free from affliction, not afflicting them. The taste that is divided into sweet, etc., 25. is retained, is taken away, by these, or these themselves retain, consume, take in, that, thus it is a taste-retainer ; 26. the best of the taste-retainers is the taste-retainer-best; it is present here, thus it is a taste-retainer-best-er; that is the characteristic. 27. For there is usage as if it were made by distinguishing what is not distinguished in order to make known the distinction of the state of being that,🔽just as in the case of the expression “the body of the stone-infant.” 28. Or the characteristic called “sharpness of taste and sharpness of edge” is the sharpness of taste and sharpness of edge characteristic. 29. The word “killing” has the meaning of “afflicting” in such passages as “Having killed himself, he cries out, ‘I am killed!’” Therefore, 30. in order to distinguish it from that, it is said “by killing for the purpose of killing,” the meaning being “by killing called ‘killing for the purpose of killing.’” 31. Or the word “killing” has the meaning of “afflicting.” The meaning is “by killing and by afflicting.”🔽“For the purpose of afflicting” means for the purpose of afflicting by putting in a prison and then 32. afflicting by repeatedly taking out. Therefore it is said “by putting in a prison.” 33. The description of the characteristic of having eyes that are very dark blue, etc. 34. “Virūpaṃ sācitakaṃ, vijimhanti” means “he looks crookedly, with a crooked glance.” 35. Thus he says “vaṅkakkhikoṭiyā” . “Viceyya pekkhitā” means “looking after having considered, after having investigated, the direction of the glance, not looking straight on.” 36. Thus he says “yo kujjhitvā” , etc. “Parā” means “the other.” “Na oloketi taṃ sammukhā gacchantaṃ” means “he does not look at him who is coming straight on, after having become angry with him.” 37. “Parammukhā” means “after having turned his face away.” “Viteyya” means “virūpaṃ tiriyaṃ,” “after having gone beyond the range of vision of the wise.” 38. Thus is the meaning. “Looking straight on” means looking straight on without looking crookedly, without looking with a crooked glance. It is only for one who is straight in mind, who is not crooked in mind, who is not a receptacle for evil states, th 39. Thus he says “ujumano hutvā ujuṃ pekkhitā.” And as to how there is looking straight on, after having brought it, Paragraphs: $ 0 2 4 6 10 12 13 15 18 22 27 29 33 38 #

Please segment these sentences into coherent paragraphs: 0. Again, one sees the buddhas and tathāgatas as numerous as the sands of the Ganges River filling the realm of space, the pavilions and halls resplendent. 1. Below, one sees the hells; above, one observes the celestial palaces, unobstructed. 2. This is called delighting in and despising, the concentrated thought deepening day by day. After a long time of thought, it transforms, but is not a holy attainment. 3. If one does not think of it as holy, it is called a good experience. If one takes it as a holy understanding, one will immediately receive all kinds of deviant influences. 4. Disliking the defiled and delighting in the pure, the accumulated thoughts coagulate. 5. The perfect samādhi power is deep, and one experiences this wondrous realm. 6. Ninth, seeing at night in other places. 7. Furthermore, using this mind to investigate deeply and far-reaching, suddenly in the middle of the night one sees from afar the streets and alleys, relatives and family members in a distant place, or hears their voices. 8. This is called the mind being forced to the extreme, flying out, and thus often seeing through obstacles. It is not a holy attainment. 9. If one does not think of it as holy, it is called a good experience. If one takes it as a holy understanding, one will immediately fall into deviant ways. 10. The mind of consciousness is spiritually penetrating, developed through the power of concentration. 11. Flying out and seeing through obstacles, far and near are all so. 12. The power of being forced to the extreme is not due to wondrous realization. 13. Ten, the teacher's body changes. 14. Furthermore, using this mind to investigate to the utmost, one sees the physical form of a good spiritual friend suddenly change, in a short while inexplicably changing in various ways. 15. This is called the deviant mind harboring ghosts and spirits, or being possessed by a celestial demon entering one's heart and abdomen, inexplicably expounding the Dharma and penetrating wondrous meanings. It is not a holy attainment.🔽Here is the cor 16. If you do not take it as a holy mind, the demonic events will disappear. If you take it as a holy state, you will fall into the deviant. 17. This person had previously had the seeds of a deviant mind, which came together with external demonic conditions. 18. However, this chapter is not about good realms, but is purely about demonic disturbances, unlike the previous text, which all began as good seeds, but only became demonic when the mind was aroused and taken as evidence. 19. Third, concluding with an exhortation to propagate. 20. Ānanda! 21. These ten kinds of meditative states that manifest are all due to the interaction of the mind and the form aggregate. 22. Foolish and deluded beings do not consider their own abilities. When they encounter these conditions, they are confused and do not recognize them, claiming to have attained sainthood. They commit the great lie and fall into the uninterrupted hell. 23. You should rely on this meaning after the Tathāgata's extinction in the Dharma-ending age, and do not allow the celestial demons to find an opportunity. Protect and guard it, and accomplish the unsurpassed path. 24. This is in the contemplation, when the form aggregate is about to be exhausted but not yet exhausted, the mind is used differently, and there are these ten realms. 25. If one does not recognize them, they are all taken as the realization of sagehood, and one will be deluded by demons. 26. Therefore, the Buddha encourages them to reveal them to later generations. 27. Question: 28. Since this is not the method of contemplating the five aggregates in sequence, how can the sequence of the aggregates be exhausted and their realms be clarified? 29. Answer: 30. Although the contemplation is of the general characteristics, the five aggregates are contemplated together. 31. The aggregates have coarse and fine aspects, with the coarse ones being exhausted first. 32. It is like washing clothes, with the coarse dirt removed first. 33. Since these aggregates are formed by accumulated falsehoods, when the falsehood is exhausted, the aggregates naturally cease. From the coarse to the fine, this principle is inevitable.Here is the corrected and aligned text: 34. Śūraṃgama-sūtra Subcommentary on the Sūtra, Fascicle 9, Part 1 Paragraphs: $ 0 6 13 19 24 27 30 34 #

Please segment these sentences into coherent paragraphs: 0. and should be properly paid attention to. 1. “And why is that? 2. Kauśika, it is because those sons of a good family or daughters of a good family have thought like this: 3. “When the tathāgatas train in this perfection of wisdom, they train in the perfection of wisdom, the perfection of concentration, the perfection of perseverance, the perfection of patience, 4. the perfection of morality, the perfection of giving, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, all the meditative stabilizations, all the dhāraṇī gateways, 5. and the eighteen distinct attributes of a buddha, and great love and great compassion, and other immeasurable buddhadharmas. 6. We too should train in that. 7. This perfection of wisdom is our teacher.’🔽“Therefore, Kauśika, bodhisattva great beings should rely on this perfection of wisdom 8. whether the Tathāgata is alive 9. or has passed into complete nirvāṇa. 10. Then the Lord said to Śatakratu, head of the gods,🔽“Kauśika, it is so! 11. Śakra, Lord of the Gods, then said this: 12. “Blessed One,🔽how much merit will a son of family or daughter of family generate 13. by making offerings to this perfection of wisdom?” 14. The Blessed One said, 15. “Kauśika, 16. if a son of family or daughter of family were to have a stūpa made of the seven precious substances for the sake of making offerings to a tathāgata who has passed into parinirvāṇa, 17. and were to honor it, revere it, respect it, and make offerings to it with divine flowers, incense, perfume, garlands, ointments, powders, clothes, parasols, victory banners, and flags for as long as they lived, 18. what do you think? 19. Kauśika, 20. what do you think? 21. Would that son of a good family or 22. daughter of a good family generate a lot of merit on that basis?” 23. Śatakratu replied, 24. “Blessed One, it would be a lot. 25. Sugata, it would be a lot.” 26. The Blessed One said, 27. “Kauśika, 28. a son of a good family or daughter of a good family who, without separating from the thought of the knowledge of all aspects, takes up this perfection of wisdom, bears it in mind, reads it aloud, masters it, 29. and also teaches it correctly to others, and who attends to it properly, and who writes it out and worships it with flowers, incense, perfume, garlands, creams, powders, 30. and with robes, parasols, flags, and banners, 31. they would revere,🔽honor, 32. and make offerings to them. 33. Kauśika, 34. set aside the stūpas made of the seven precious substances. 35. Kauśika, 36. if some son of a good family or daughter of a good family, in order to make offerings to a tathāgata who has passed into nirvāṇa, were to fill this Rose Apple Continent with stūpas made of the seven precious substances, each one yojanas high,🔽and wit 37. and make offerings to them. 38. make offerings to,🔽revere, 39. and praise them, Paragraphs: $ 1 11 14 23 26 34 #

Please segment these sentences into coherent paragraphs: 0. The Buddha said, The one who has the stages of anger is the one who has the stages of anger. 1. They are wrathful, and they have a king of desirable things, a blue one, a powerful one, a man of great power, a man of great beauty, a man of great beauty, a man of great beauty, a man of great beauty, a man of great beauty, a man of great beauty, a 2. The vajra is called the kumbi, the vajra of the tip of the skull, the vajra of the fearful, and the vajra of the untouchable. 3. Since they surround him, he is infinite. 4. Therefore, the one who has the stages of anger and anger should prostrate to the one who has the stages of anger and so on in his hand together with the one who has the stages of anger and so on. 5. The vajra in the hand is said to be the one described. 6. They are all the same. 7. Because there is no fear, they are heroes. 8. The following words are difficult to master, since they are difficult to master. 9. Because of his experience of fear, he is fearful and brave. 10. The peak of the vajra is the radiance of the vajra. 11. He will raise it with his own hand. 12. This is to show that there are countless vajras in the palm of your hand. 13. The words great compassion and so forth indicate the means for accomplishing the welfare of beings. 14. It is called the one who works for the welfare of beings through great compassion, skill, and wisdom. 15. Great compassion is dedication to the meaning of the world. 16. Wisdom is the way in which all phenomena are realized as nonexistent. 17. The means are immeasurable, so they serve the welfare of sentient beings. 18. Or, wisdom and skill are two: the unmistaken understanding of the welfare of sentient beings. 19. Great compassion is the essence of working for the welfare of all sentient beings throughout all cyclic existence. 20. The Mind Is Focused on Sentient Beings. 21. It is the essence of the observed phenomena. 22. Therefore, it is not the case that the Buddha has great compassion, wisdom, and skill. 23. With great compassion, wisdom, and skillful means, he works for the welfare of all beings. 24. This is the supreme. 25. When I see the difference between them, I am happy. 26. I am happy to see the difference in the result. 27. He has the intention of becoming a monk, because he sees the perfect duality. 28. The body is made of the form of anger. 29. This is not anger, but it is a form of anger. 30. Because it is of the nature of great compassion. 31. The Buddha is the protector of the activity of the Buddha. 32. He is the protector of the refugeless. 33. The one who is with them is also with them. 34. What is the difference? 35. The body is called the body of the Buddha. 36. The Tathāgata, the Blessed One, 37. I prostrate to the Buddha. 38. This will be explained in detail below. 39. Then, with the palms joined together, Paragraphs: $ 0 8 13 20 29 35 #

Please segment these sentences into coherent paragraphs: 0. And also delight in virtue, and the nature of non-attachment, 1. And the fulfilment of the training rules—these are the twenty kinds 2. Of things that make a recluse taught by Nāgasena. 3. And also the wearing of the yellow robe, and the state of being a recluse, 4. These are the two marks of a recluse taught by Nāgasena.” 5. “He has gone over to the recluse’s state” means that he has gone over to the state of being like the twenty kinds of recluse. 6. “That recluse’s state” means that state of being a recluse. “The best assembly” means the best assembly called the assembly of bhikkhus. 7. “I have no access to it” means that I have no access to the twenty kinds of recluse’s state. 8. The first question of the worldling. 9. “Those who are able” means those beings who are able, who are fit 10. The second question, on the bleeding of the mouth. 11. Like the one with the enema is like the one with the enema. 12. He inserts the enema: the enema procedure is stated in the upper passage, in the urethra. 13. “Emetics, purges, nasal medication, enema, and suppository, 14. These five procedures should be known; their performance is explained. 15. For the enema procedure is of two kinds, by way of enema and suppository. 16. And the enema procedure is to be done in the lower passage, in the anus. The suppository enema procedure is to be done in the upper passage, 17. in the urethra. The enema procedure is also called the upper enema procedure. These are the two names for them. 18. What is the commentary on that? 19. “The enema procedure is two fingerbreadths around the anus, 20. And the suppository enema is also in the anus.” 21. The enema procedure is the enema procedure to be done by way of inserting oil medicines, says the Vinaya Commentary. 22. The third question and answer section, on the disclosure of a house, is finished. 23. Without a basis: without a fault. 24. ‘The time for the four truths’: the penetration by the knowledge of the four noble truths. 25. ‘The human state’: the human state, or the reading is the same. 26. ‘When one is doing something else, something else comes about’: when the work of insight is being done in reference to the supramundane fruit, 27. then, when that is being done, something else comes about, namely, the mundane fruit, which is what is intended. 28. ‘By nature’: by the statement of nature. 29. ‘One who is abusing’: one who is abusing another. 30. ‘The mere act is done’: the mere act of doing, the mere act of making, is done by the mere words ‘Foolish man!’ to a person who is angry. 31. ‘On hearing … he feels disgust’: on hearing the Blessed One, on hearing the Dispensation. 32. ‘He is ashamed’: he feels disgust. 33. ‘On seeing more’: on seeing the Blessed One, he is ashamed, he feels disgust. 34. The Discussion of the Words ‘Foolish Man!’ is the fourth.🔽“The insentient, brahmin, not hearing, 35. The knowing, the unknowing, this Palasa, 36. “Vigilant, always strenuous, 37. Why do you ask about a happy bed?” 38. This story of the Palasa-tree, which is found in the Catukkanipata, is told in the same way. 39. “Thus even in a Palasa-tree a deity spoke to me, Paragraphs: $ 0,5,8,10,13,18,22,24,30,34,38 #

Please segment these sentences into coherent paragraphs: 0. Beings are dissatisfied with the female sex and seek a male form. 1. That is how a woman transcends the state of a woman. 2. “A man does not pay attention to the male faculty in himself. 3. He does not pay attention to what is masculine, to what is a man’s prerogative, to the male role, to male desire, to the male voice, to the male appearance, to the male ornamentation. 4. He is not excited by it and does not delight in it. 5. Not being excited and not delighting in it, he does not pay attention to the female faculty in another. 6. He does not pay attention to what is feminine, to what is a woman’s prerogative, to the female role, to female desire, to the female voice, to the female appearance, to the female ornamentation. 7. He is not excited by it and does not delight in it.🔽Not being excited and not delighting in it, he has no desire for union with another. 8. And he has no desire for the pleasure and joy that arise in dependence on that contact. 9. Beings who are dissatisfied with being a man are detached from women. 10. That’s how a man goes beyond being a man. 11. That’s how there’s detachment. 12. This is the teaching on union and detachment.” 13. The eighth. 14. The Book of Elevens🔽The Great Sacrifice 15. The Great Fruit of Generosity 16. At one time the Buddha was staying at Campā on the banks of the Gaggarā Lotus Pond. 17. Then a number of lay followers from Campā went to the Venerable Sāriputta, bowed, sat down, 18. and said to him, 19. “Venerable Sāriputta, it’s been a long time since we’ve heard a teaching from the Buddha in person. 20. It would be good if we could get to hear such a teaching.” 21. “Then, friends, come to the observance-day ceremony. 22. Perhaps you will get to hear a talk on the Dhamma from the Blessed One in person.”🔽Responding, “As you say, friend,” to Ven. Sāriputta, the lay followers of Campā got up from their seats, bowed down to him, circumambulated him, keeping him to their r 23. Then, on the observance day, the lay followers of Campā went to Ven. Sāriputta. On arrival, they bowed down to him and sat to one side. 24. Then Ven. Sāriputta went with the lay followers of Campā to the Blessed One. 25. On arrival, he bowed down to the Blessed One and sat to one side. 26. As he was sitting there, Ven. Sāriputta said to the Blessed One, 27. “Could it be, Sir, that someone gives a gift that is not of great fruit and benefit? 28. Or is it that someone gives a gift that is of great fruit and benefit?” 29. “It’s possible, Sāriputta, that someone gives a gift that is not of great fruit and benefit. 30. It’s also possible that someone gives a gift that is of great fruit and benefit.” 31. “What’s the reason, Sir, what’s the cause why someone gives a gift that is not of great fruit and benefit? 32. What’s the reason, Sir, what’s the cause why someone gives a gift that is of great fruit and benefit?” 33. “Here, Sāriputta, someone gives a gift with a sense of ownership, a sense of constraint, a sense of hindrance, viewing it as something to be given away. 34. He gives a gift to an ascetic or a brahmin: food and drink… and lighting. 35. What do you think, Sāriputta, would that person make himself happy and glad by giving such a gift?” 36. “Yes, venerable sir.” 37. “Therein, Sāriputta, the person who gives a gift with a sense of ownership, a sense of constraint, a sense of hindrance, viewing it as something to be given away, 38. on the dissolution of the body, after death, reappears in companionship with the gods of the heaven of the Four Great Kings. 39. Having exhausted that deed, that psychic power, that glory, and that sovereignty, he comes back again to this world. Paragraphs: $ 0 9 14 16 19 22 27 33 #

Please segment these sentences into coherent paragraphs: 0. Similarly, having formed the great seal of the jewel-rain, 1. one should say, May the Blessed One, the jewel-rain, establish all realms of sentient beings in the empowerment of the pristine awareness of the jewel-rain, which is naturally radiant. 2. Having thus explained the three meditative stabilizations,🔽now, in order to teach what should be done, [the Bhagavān] says this: 3. Those who have obtained the commitments and empowerment should perform the repetition and meditation. 4. Then, the great maṇḍala, etc. , extensively teaches the master’s ritual actions, the disciples’ entrance, etc. 5. The word “then” is as before. 6. The “great maṇḍala” is taught by the word “arising. ”🔽“By the method of the great maṇḍala” 7. means by the shape of the great maṇḍala of Vajrasattva.🔽“One should lay out all the maṇḍalas” 8. means one should lay out the outer maṇḍala. 9. The inner maṇḍala should be understood as the maṇḍala of the jewel family explained in the first section, 10. because below it is explained that all the families are distinguished by the wheel. 11. That which is taught in the Vajra Wheel is the sublime Wheel. 12. Similarly, the sublime Blazing Wheel should be made in the great jewel of the eight-petaled lotus. 13. The Lord of the Vajra Jewel should be placed, and the great jewel knowledge should be drawn. 14. In the center of the middle maṇḍala, one should draw the Blessed Noble Ākāśagarbha. In the place of Vajrāmṛta, one should draw Maṇirāśi, and so on.🔽He resides with the mudrā of the Vajra Jewel. 15. One should extend the vajra añjali and join the tips of the index finger and thumb. 16. Placing it at the place of the ūrṇā on the forehead, this is the mudrā for all consecrations. 17. This is the mudrā of the Vajra Jewel. 18. Taking up the flower garland with this, 19. The mantra vajra vajra and the entrance song as taught in the great maṇḍala of Vajrasattva should be recited, and one should enter the maṇḍala just as it is. 20. Having made the two index fingers into hooks, one should summon the deity, and having entered, one should complete all the rites. Having made the two index fingers into two hooks, with the mantra for summoning, one should summon all the deities of th 21. Then, is easy to understand. 22. All the extensive rites are the same means that one should take up the practices and the continuous practices taught in the maṇḍala of Śrī Vajrasattva. 23. This is what is being taught: having performed the protection of oneself and the protection of the site, having performed the rites up to the extraction of the sin in the manner of the procedure of the Blessed Vajra Lokeśvara, one should mentally ins 24. This is what is being taught: having performed the protection of oneself and the protection of the site, having performed the rites up to the extraction of the sin in the manner of the procedure of the Blessed Vajradhara, one should write the syllabl 25. Then, from a second moon maṇḍala together with the awareness, one should imagine the first vajra.🔽Then, reciting the awareness, one should imagine that vajra as a jewel, and having imagined the awareness syllable in the center of the jewel, while rec 26. Having emanated the jewel family mentally from all of that,🔽one should fulfill the wishes of all sentient beings. 27. Having caused them to enter there, 28. one should meditate on the pride of the jewel. 29. Then, having generated oneself as Vajrasattva through the yoga of the consecration of the jewel, 30. Again, reciting the awareness formula, one should imagine oneself as Vajrasattva, the noble Akashagarbha. 31. Then, generating pride with “I am Mahasattva,” 32. one should bind with one’s pledge seal, 33. and meditate with “Samayoya, I am,” thinking, “I am the pledge.” 34. Then, with that very pledge seal, one should bless one’s heart, throat, forehead, and crown, and bless the pledge being with “Samayasattva adhisthana svam,” 35. Then, sitting in the bodhisattva posture, holding a vajra gem with the left precious fist, and making a gesture of arrogance, one should place the first vajra marked with a gem in the right hand at one’s heart in the manner of praise, 36. and recite the knowledge mantra. This is the great seal of the Blessed One. 37. Then, with the yoga equal to space, one should mentally enter one’s moon at the heart, generate the maṇḍala of Ākāśagarbha with the vajra wheel, form the entrance seal,🔽take up the flower garland with that, and enter the maṇḍala. 38. Having entered, one should cast that flower garland upon one’s own head. 39. Then, having bound it to one’s head just as before, one should complete the rite up to the Observance of the Vow of Attainment. Paragraphs: $ 0 2 5 9 14 21 25 29 37 #

Please segment these sentences into coherent paragraphs: 0. Then the Bodhisattva thought this: 1. “Now I will enter into the samādhi of the contemplation of the skeleton.” 2. He began to enter into the samādhi of the contemplation of the skeleton. 3. When he entered into the samādhi of the contemplation of the skeleton, the in- and out-breaths through his mouth and nose were blocked. 4. When the in- and out-breaths through his mouth and nose were blocked, a very unbearable heat arose in his body. 5. For example, it is like when two very strong men grab a very weak man by his arms and hang him upside down in a pit of fire. 6. Just as the body of the man who is afflicted by the most terrible physical pain, so the body of the Bodhisattva who is absorbed in the meditation on the bloated is afflicted by the most terrible pain. 7. But he is not discouraged. 8. He is energetic, and so on as before. 9. Then the Bodhisattva thought: 10. “Now I will practice not eating anything at all.” 11. Then many gods, knowing the Bodhisattva’s thoughts with their own minds, went to the Bodhisattva and said to him: 12. “Friend, if you are disgusted with human food, 13. You should be ashamed of yourselves! 14. If you want to make a wish, 15. then we will restore your divine radiance in all your pores, so you should accept it!” 16. Then the Bodhisattva thought, 17. “If I have vowed not to eat human food, and the gods restore my divine radiance in all my pores, and I accept it now, that would be a lie on my part. 18. And whatever is a lie on my part is a falsehood on my part. 19. And because of that falsehood, some beings here, when their bodies break up and they die, fall into the lower realms, the bad rebirths, and are born in the hells.🔽So I will completely abandon the words of the gods, 20. and 21. He will eat little, very little, a little, or just a little.🔽Or he will drink a soup of mung beans, 22. or a soup of chickpeas, 23. or a soup of harītakī fruits.” 24. Then the Bodhisattva, having completely rejected the words of the gods, ate little, very little, a little, or just a little.🔽Or he drank a soup of mung beans, 25. or a soup of chickpeas, 26. or a soup of harītakī fruits. 27. Then, as the Bodhisattva ate little, very little, a little, or just a little,🔽all his major and minor body parts became emaciated. 28. He became thin and weak. 29. the stems of the isīka grass and the stems of the kalika grass are bent,🔽and completely bent, and so the grass is small and dried up. 30. In the same way, when the Bodhisattva ate little food, small portions, a little, and very little, 31. all his major and minor body parts became flaccid, 32. and completely flaccid. 33. He became emaciated and his body became very thin. 34. Then, when the Bodhisattva ate little food, small portions, a little, and very little, 35. his head skin became old on his head, 36. and completely old. 37. It became wrinkled and bumpy.🔽For example, 38. when a pumpkin is cut from the root, it becomes old,🔽and completely old. 39. Just as the skin of his head became wrinkled, shriveled, and wrinkled all over, in the same way, when the Bodhisattva ate little food, small portions, a little, and a small amount, Paragraphs: $ 0 9 16 24 27 34 #

Please segment these sentences into coherent paragraphs: 0. This is the Guardian of Light. 1. This great drum is like a man who has been born for twenty years, and who has lived for a hundred years. 2. Why? 3. The Tathāgata has passed into nirvāṇa. 4. He still lives there. 5. And: The self does not exist, and the self does not exist. 6. They asked. 7. Only the Blessed One knows this. Therefore, the Blessed One will take it as he has said. 8. The Guardian of Light asked. 9. Blessed One! 10. The Tathāgata said, Now, 11. I will teach you the great sutra of the great great drum. 12. The Blessed One said, Bring the great drum of the Dharma. 13. The Blessed One said, Bring the Dharma horn! 14. The Guardian of Light: Good. 15. The light is excellent. 16. Now, listen to the great sutra of the great drummer. 17. Blessed One, I pray! 18. We will listen. 19. Why? 20. Blessed One! 21. If I do not have a place for them, the Tathāgata will respect me for the sake of the great and great ruler. 22. Again, he said. 23. How? 24. The Blessed One said to me, Care for the light. 25. You are with me. 26. Come, he said. 27. Blessed One! 28. I feel that I am worthy of this. 29. The Blessed One said, I am the one who has the power to do this. 30. Protect the light. 31. Good, good! 32. Why did I say this? 33. The Guardian of Light. 34. King Khenpo gave giant elephants, horses, and soldiers food, food, drink, and food. 35. Why? 36. When I have played the great drums, the great cymbals, the great trumpets, and the great instruments of the king, and when I have set up a great host of foreign armies, I will remember the benefits of my sacrifice and go forth with the armies of fore 37. They will do it. 38. They will also benefit my words. 39. Light Keeper, even though I am completely gone, you will be able to declare this great song of the great drum. Paragraphs: $ 0 9 14 17 23 29 34 #

Please segment these sentences into coherent paragraphs: 0. it is neither too hot nor too cold. 1. The example and the quality are similar, because the mind is not too gross or too subtle, since it is associated with investigation and analysis.🔽It is not too cold means it is not too frozen. 2. It is not too hot means it is not too melted. 3. But they are not the reality of those things. 4. They are not by nature that, i.e., they are not by nature coarse or subtle. 5. If you accept that investigation and analysis are the coarseness and subtlety of mind, then this is taught from the perspective of their function. 6. But they are not taught from the perspective of their own nature, 7. so the consequence that they are the reason for that is not entailed. 8. Thus a sutra states: Any consciousness whatsoever 9. is either coarse or subtle. 10. Therefore, when a certain phenomenon exists,🔽mind arises as coarse and that is investigation. 11. When another exists, mind arises as subtle and that is analysis. 12. Thus, coarseness and subtlety are not tenable in a single mind and a single object, because they are mutually contradictory. 13. Master Saṅghabhadra says: 14. There is no contradiction, because although they are the same substance and focus on a single mind, they have different times of power. 15. If the power of investigation is superior in a collection, then analysis is weak and the mind becomes coarse. 16. If the power of analysis is superior, then the power of investigation is weak and the mind becomes subtle, like salt and cold water. 17. Here, that which is superior in power is like salt, 18. and that which is weak is like water, so there is no contradiction. 19. Thus investigation and analysis are simultaneous, 20. but the coarseness of the mind is not destroyed. 21. The Abhidharmasamuccaya states: 22. The realm of desire is coarse in comparison to the first meditation, because the formative forces are great. 23. The first meditation is subtle and very refined in comparison to the realm of desire, because the formative forces are small. 24. Moreover, that realm of desire is coarse in comparison to the second meditation, 25. and the second meditation is subtle in comparison to the first meditation. 26. This should be stated in the same way up until the sphere of neither perception nor non-perception. 27. In terms of the specific categories, even the same realm is divided into small, medium and great, and each of these is again divided into small and so on. 28. Thus, up to the summit of cyclic existence, there would be investigation and analysis. 29. In the desire realm, there would be only investigation, 30. and in the summit of existence, there would be only analysis. 31. In terms of their specific types, both exist on all levels. 32. They exist in the desire realm and the first two absorptions, but not in the other levels. 33. In the same way, in terms of their result, investigation and analysis are causes that depend on the coarseness and subtlety of the mind and other mental factors. 34. Or else, investigation and analysis do not change from the summit of existence. 35. They exist only in the desire realm and the first absorption. 36. If the power of the conception of the collection is predominant, then it is gross. If the power of the analysis is predominant, then it is subtle. 37. When it is gross or subtle, it is not dependent on the difference of time and aspect. 38. It is just that it is subtle and just that it is gross. 39. Master Saṅghabhadra does not say that the coarseness and subtlety of mind is the coarseness and subtlety of the mind. Paragraphs: $ 0 3 8 13 22 29 35 #

Please segment these sentences into coherent paragraphs: 0. The disciple said, 1. Oh Abbot, do not be so tormented. 2. The Abbot's power and strength cannot be surpassed by anyone in the three worlds. Saying this, the two of them went inside. 3. The sage looked in all directions, 4. and with tears streaming down his face,🔽said, 5. If the bodies of the bees are completely covered and the moons are gone, 6. and they fall into pits, obscured by the thickets,🔽or if they fall because of fighting with the moons, 7. unable to bear it, and running, 8. or whether I am alone in my grief. 9. All of them, hearing and seeing this, were alarmed. 10. They said, Is this the father of the Vidyadhara? What is this? 11. Padmavati and the daughter of the bee-keeper, with shame, said, Our father has heard what we have said. 12. Padmavati thought, If I enter this thicket of the bee-hives, it is possible that my father will not see me and I can return. 13. The Vidyadhara-girl, alarmed, bowed down. 14. She said, Father, I have done wrong. 15. The Rishi said, May you be happy. 16. Seeing the picture, he said, What is this girl, Ratnamala? 17. The Vidyadhara-girl, frightened, said, I am not able to speak because of my fear. 18. The father said, By means of concentration, you must do the same thing. 19. The sage meditated on concentration. 20. The vidya-dhari woman was terrified. 21. What is my father saying? she thought. 22. The sage said, Daughter, that fear is enough. 23. Oh, just as this is so, I am powerful. Although he said this, everyone was delighted. 24. We are relieved by this, they thought. 25. The sage said, 26. Previously, we heard that this one has perfect good qualities. 27. This is the best of what is desired. 28. The vidya-dhari woman said, 29. The good one said, 30. We are accepted. 31. The bee's daughter said, 32. Oh Padmavati, 33. Enough with that doubt. Things are accomplished. 34. What arises from the mind's chariot🔽 is the supreme of all things. 35. “The one who is definitely a person of austerities🔽 36. But the ascetic, who is intent on the result of his penance, will not fail to obtain it. 37. The sage said, This great man has come here. 38. He is worthy of worship, even if he has not yet attained it through his merit. 39. The vidyādhara maiden took a flower and offered it to him. Paragraphs: $ 0 3 9 12 16 19 25 28 31 35 37 #

Please segment these sentences into coherent paragraphs: 0. Wěi jùn: The upper character is pronounced as wěi jì făn. Guăngyǎ (Extensive Sounds) states that wěi means warm. The lower character is pronounced as cí jìn făn. Dù's annotation to Zuǒ Zhuàn (Zuo's Commentary) states that jùn refers to the fire in a 1. Tí céng: The upper character is pronounced as tí dǐ făn. The lower character is pronounced as dēng děng făn. It is the name of a sūtra. The text in the catalogue writes it as céng with the wood radical, which is incorrect. 2. Tánmó pí: The lower character is pronounced as bì mí făn. It is a Sanskrit monk's name. 3. Sēngqiábă băn: The lower character is pronounced as pán mò făn. Băn is pronounced as děng. It is a monk's name. 4. 4 Volume 4, Volume 4 Goose: pronounced la with the tone of xia. Zheng's annotation to the Zhouli says it is dried meat. The Shuowen defines it as sun-dried meat and depicts it as meat with a sun on top. The Zhouwen version depicts it as 腊, which is t 5. Name of a monk: pronounced yu. The name of an arhat. 6. Brass: pronounced lou. The Piciang defines it as metal-like but not gold. The Shuowen defines it as metal with the 偷 radical simplified. 7. Powerful: pronounced jing. The Guangya defines it as martial. The Shuowen defines it as strong and depicts it with 力 and 京 as phonetic. The Piciang defines it as healthy. Enemy: pronounced li. Du Yu's annotation to the Zuozhuan defines it as facing. 8. Yao Chang died: pronounced zhang and zun yu. The name of the ruler of Qin. 9. Chewing is written as 嚼 in the Shuowen, which says it means chewing like chewing on a wall. The Guangya says it means chewing. The Shuowen says it means chewing and is composed of 口 and 爵 as the phonetic component. 噍 is pronounced as 誚, and 咀 is pron 10. Teasing is written as 嘲 in the Cangjie Wen, which says it means to tease like tuning. Gu Yewang says 嘲 means to tease and joke. The Shuowen says it is composed of 口 and 周 as 啁. The Kaosheng says it is composed of 言 as 謿. The record text writes it as 11. Coughing is written as 謦欬 in the record text, with 輕鼎反 and 開愛反. It has been explained in the third record of the Buddhist canon. The record text writes it as 𡄇咳, which is incorrect. 12. For the upper character mihou, the recorded text takes it as 󳄀 which is a vulgar character. The lower character hou is pronounced as kou. The Chuci (Songs of the South) says mihou 𠔃. The Shuowen says 󳇐hou refers to a young monkey, which is the same a 13. For the upper character qie, it is pronounced as liang. The Erya (a Chinese phonological study) says qie qie refers to qie qie. Guo's commentary says it refers to a dung-eating insect. The Gujin zhengzi (Correct Characters of Ancient and Modern Times 14. For the upper character ou, it is pronounced as kou. The Shiji (Historical Records) says suddenly wanting to beat it. The Shuowen says ou means to beat and strike. It takes 攴 as its semantic component and 區 as its phonetic component. 區 is pronounced 15. For the upper character luan, it is pronounced as chuan. Gu Yewang says luan refers to a physical deformity. Kaosheng says it is a disease of the hands and feet. It takes 疒 as its semantic component and 臠 as its phonetic component. For the lower char 16. For Zhao Su, su is pronounced as song. Su means respectful fear. It is a person 17. 勠力上隆育反孔注尚書云勠力謂陳力也賈注國語云并力也說文從力翏聲音力幼反錄文作勠俗字。🔽 18. Dao Zhen (Pinyin: daoti) is the name of a monk. 19. 󲞷駞, the upper character is pronounced as tang luo and the lower character is pronounced as tuo he. The Kǎo Shēng says that 󲞷駞 is the name of a foreign animal. The Zhōu Shū says that in the north, 󲞷駞 was offered as tribute. Gù Yě Wáng says that it can 20. Shan Shan (pronounced shan shan) is the name of a country in the Western Regions. 21. 5 Volume 5 The character 璩 (ju) is pronounced as 鉅魚 (ju yu). It is the name of a monk. 22. Jiao Ye: The upper sound is Jiao, the lower sound is Yi. It is the name of a palace in the Song Dynasty. 23. 󳋣 County: The pronunciation is mou hou. The Book of Han says it is the name of a county in Kuaiji Prefecture. The correct character is 󳋣 as written in the Kǎoshēng. The text has the vulgar character 鄮. 24. 依睎 (yi-xi): Yi is pronounced as xi (ji). Xi means to look in the Guangya. The Shuowen says it means to look forward and takes 目 (eye) as its semantic component and 希 as its phonetic component. Yi-xi refers to a vague description. The record writes it 25. 封緘 (feng-jian): Jian is pronounced as jian (e). The Guangya says jian is like a rope. The Shuowen says it means to bind a box and takes 糸 (thread) as its semantic component and 咸 as its phonetic component. 26. 成積 (cheng-ji): Ji is pronounced as si (si). The Zhouli says the person in charge of the country's grain reserves assists in distributing grain. Zheng Xuan's annotation says the granary manager calculates the sufficient amount of the nine grains. If i 27. 隨舶 (sui-bo): Bo is pronounced as bai. It has been explained in the previous Neidianlu.🔽火檻 (huo-jian): Jian is pronounced as lan (e). Guo's annotation to the Shanhai jing says jian is like a railing. The Shuowen takes 木 (wood) as its semantic componen 28. 棧路 (zhan-lu): Zhan is pronounced as yan (e). The Guangya says zhan is a tower. This refers to the Zhan Dao mentioned in the Han shu. The Shuowen says zhan is also a stage and takes 木 (wood) as its semantic component and 戔 as its phonetic component. 戔 29. 流駛 (liú shǐ): The character 駛 is pronounced as shì. The Cangjie Chapter states that 駛 means fast. The Kaosheng states that 駛 means the swift movement of a horse. The Gujin Zizhi states that 駛 is written as 馬史, with 史 as the phonetic component. 30. 阿遬 (ā sú): The pronunciation of 速 is correct. It is the name of a sutra. 31. 奈苑 (nài yuàn): The character 怨 is pronounced as yuàn. It is the name of a place and also the name of a sutra. The text records it as 嬋 or 婦, both of which are incorrect. 32. 第六卷 (dì liù juàn): The character 暕 is pronounced as jiān yǎn fǎn. It is the name of the Prince of Yuzhang in the Liang Dynasty. The Shuowen states that 暕 means to distinguish. It is written with 束 (bundle) and 八 (eight) to indicate the division. The 33. 御㝢 (yù qì): The character 㝢 is pronounced as qù. The Mao Commentary on the Book of Songs states that 㝢 means to dwell. The Erya states that 㝢 means large. The Cangjie Chapter states that 㝢 means border. The Shuowen states that 㝢 is written with 宀 (ro 34. The character 措 (cuò) is pronounced as cuò. Zhèng's annotation to the Zhouli says 措 is like 頓 (dùn). His annotation to the Liji says it means to give. Shuōwén says it means to place. It takes 手 (shǒu) as its semantic component and 昔 (xì) as its phone 35. The character 甄 (zhēn) is pronounced as jiān. Guǎngxí says 甄 is a potter's kiln. Guìyuàn Zhū Cúng says 甄 is to make clear. Gǔjīn Zhèngzì says 甄 is to make pottery. It takes 瓦 (wǎ) as its semantic component and 垔 (yín) as its phonetic component. 垔 is 36. The character 頹 (tuī) is pronounced as chuí. Cāngjié Piān says 頹 is like falling down. The Máo Commentary on the Shī Jīng says it means illness. Shuōwén says 頹 is a character describing baldness. It takes 禿 (tú) as its semantic component and 貴 (guì) 37. The character 鐫 (zhuān) is pronounced as juān. Fāngyán says 鐫 is like 琢 (zhuó). Guǎngxí says 鐫 is to chisel. Shuōwén says it means to carve metal and stone. It takes 雋 (juàn) as its semantic component and 聲 (shēng) as its phonetic component. 琢 is pro 38. Kān is pronounced as kān. Guǎngyǎ says kān means to contain. Wénzì diǎnshuō says it means the place where the Buddha is enshrined. It takes 今 as its semantic component and 龍 as its phonetic component. The character in the text takes 作 as its phonetic 39. Jū bí is pronounced as zhēn sù and fēn bì. It describes the appearance of combs and teeth being connected and close to each other. It has been explained in the previous Nèidiǎn lù. Paragraphs: $ 0,4,6,9,12,16,18,21,23,29,32,34,38 #

Please segment these sentences into coherent paragraphs: 0. If it were not other, the terms object of knowledge and so on would not be used because it would be just like a rope. 1. Thus, since reality is nonconceptual, is it not the case that expressions such as “incalculable” do not apply to it? 2. Even so, mere expression is not a remedy, and therefore it follows that there is no decrease or increase of the adverse and the remedial. 3. To respond, he says, “The Buddha taught, etc.” 4. “Taught” is from the perspective of the teaching of the sūtras. 5. “Applied” is from the perspective of the extensive explanation. 6. “Fully taught” is from the perspective of the elimination of doubt. 7. He says “for millions of eons, etc.” to show that even though the cultivation of what is not a remedy has lasted a long time, it is meaningless. 8. Likewise, the perfections and so on are not antidotes, 9. because they are characterized by conceptualization at the time of application. 10. The phrase “of the victors” and so on is stated. 11. The response is stated with the phrase “dedication to the reply” and so on. 12. The thought is that the very dedication that transcends all conceptualization is the cause for the arising of the stage of nonconceptuality. 13. The dedication that is distinguished by the generation of the first thought of awakening is not the cause of awakening, 14. because it has long since ceased at that time. 15. It is also not characterized by the uninterrupted path,🔽because it is not the uninterrupted path. 16. because the first mind and so on would be pointless. 17. And they do not assemble, 18. because they do not exist simultaneously, since they occur in sequence and do not endure for a long time. 19. To answer that in the manner of burning the kernel of a sesame seed, he says, “Just as the kernel of a sesame seed is burned by a fire that arises from itself,” and so on. 20. He mentions the kernel of a sesame seed in order to understand the process of burning. 21. In other cases, it would be difficult to understand the process, since it is possible that the fire would quickly consume the sesame seed. 22. The idea here is that just as the first contact of the flame does not burn up the entire torch, and if there were no first contact, etc., there would be no later ones, so it is with the stages of generating the enlightenment mind. 23. To demonstrate that, he says, “The first mind” and so on. 24. The first mind is included in the stage of conduct based on interest. 25. “Peace” is supplied from the context, “enlightenment.” 26. “Arises” means that it arises in a succession from one to another, like a sprout and so on.🔽“That” means “that seed.” 27. “The tree is not without it” means that the tree is not without that seed. 28. Because a branch, etc. do not arise immediately after a seed. 29. The cause is the active cause. 30. The rest is as before. 31. It is like a moist seed because it is associated with compassion. 32. Having ceased, means that the previous moment of mind has ceased at the time of the second moment, etc. 33. It is not that, which does not exist, means that enlightenment is not that, because that which has ceased does not exist at another time. 34. It is like that in reality. 35. In stages, 36. The former moments of mind are the cause for the completion of the collection, and thus are the cause for enlightenment, like the filling of a pot with drops of water. 37. Therefore, it is said, “like the filling of a pot with drops of water.” 38. “Drops of water” means the drops of water. 39. “Gradually” means in due order. Paragraphs: $ 0 3 7 11 15 19 24 31 35 #

Please segment these sentences into coherent paragraphs: 0. In the case of the passive, 1. takṣyate, takṣyate, takṣyante, etc. 2. In the case of the passive, 3. takṣyate, takṣyate, takṣyante, etc. 4. All the rules are the same as those explained in the section on akṣu. 5. The rules for applying the affixes lat and so forth to the root kṛṣ, to cut, are the same as the previous ones, except for the case of the scriptures.🔽In lat, there is kṛṣati and so forth. 6. In lin, there is kṛṣet and so forth.🔽In lot, there is kṛṣatu and so forth. 7. In lang, there is akṛṣṭa and so forth. 8. The scriptures are slightly different.🔽kṛṣa mṛṣa spṛṣa trp da trp śrpaśc leḥ si jraḥ 9. kṛṣa mṛṣa spṛṣa trp da trp śrpa las cliḥ si tsayaṃ naḥ 10. The root kṛṣ is to cut. 11. Mṛṣa is to endure.🔽Spṛṣa is to touch a vessel and so on. 12. Trp is to satisfy. 13. Da is to delight.🔽Śrpa is to go. 14. In the scriptures, cli is said to be cliḥ si tsayaṃ naḥ. 15. The word anudātta, which has the meaning of “not high,” is also used for upapada. 16. Anudātta is also used for upapada. 17. Anudātta, which has the meaning of “not high,” is a word that has the suffix ṭa and is not a letter that is collected separately from jha. It is used for the word of another person, “am,” “āgamya,” or “api.” 18. In the case of changing c to j, the three first persons of the aorist are:🔽akārṣīt, akārṣṭa, akārṣṭa.🔽The word akārṣīt is used for the aorist.🔽The word akārṣṭa is used for the present. 19. The word akārṣṭa is used for the imperative. 20. For the three middle persons, 21. akarshi, akarshatam, 22. akarshat. For the three last persons,🔽akarsham, akarshav, 23. akarsham. 24. In the case of the addition of am, the meaning of the locative case and the affix iṭ are made. 25. For the first three persons, 26. akarshit, 27. akarshatam, akarshuḥ. 28. For the three middle persons, 29. akarshi, akarshat, 30. akarshat. For the three last persons,🔽akarsham, 31. akarshav, akarsham.🔽In the case of the addition of iṭ,🔽iṭ is added to śalya, which has a final vowel, and the affix ksa is added. 32. The root śalya has a final vowel, and iṭ is added to upaghāta, which has a final vowel. The affix ksa is added to iṭ, which does not have a final vowel. This becomes iṭanika. 33. The letter kra means “to go” and “to give” (gam and dam), and so it is the anusvara. 34. The letter kra means “to give” (dā) and “to go” (gam), and thus it means “to give up” (tyaj). 35. [The letter] kṣa is “to go” (gam).🔽“To go” is “to give” (dā). 36. This sūtra translates “to give” as “to go.” 37. By removing the ka, [the word] becomes “the first three men.”🔽[The word] akṛkṣaṭ🔽or akṛkṣātam 38. or akṛkṣaṇ 39. is for the three middle men.🔽[The word] akṛkṣaḥ🔽or akṛkṣātam Paragraphs: $ 0 5 8 10 15 18 24 31 33 37 #

Please segment these sentences into coherent paragraphs: 0. is the adherence to the belief in a self. 1. This illustration shows that one does not understand the reality of things by clinging to the aggregates, elements, sense-fields, etc. and that one does not attain enlightenment by acting in the manner of the tīrthikas, etc. 2. The connection with the action is stated: 3. Enlightenment is said to be twofold. 4. Because there is no other enlightenment than this, it is not to be made. In order to teach the characteristic of enlightenment, it is said: 5. As long as one engages in the conceptualization of grasped and grasper, etc., for that long, the conceptualization of error does not cease. 6. If that is not reversed, how can there be liberation?🔽This is the thought. 7. Since it is taught elsewhere in detail, it should be examined there. 8. Here it is not explained in detail.🔽The essence of the aggregates with remainder 9. is the essence of the aggregates with remainder. 10. Since there is no latent tendency of the afflictions that have the nature of torment and the obscurations to knowledge, it is stainless like space. 11. The essence of the enjoyment body, which is the essence of the vajra and so on, arising from the natural outflow of the dharmadhatu, should be understood as the enlightenment with remainder. 12. The essence of the aggregates should be connected with the previous verse. 13. One should understand that the non-residual enlightenment is the stainless, space-like intuition that is free from the aspects of grasped and grasper, and that is non-existent in the non-existence of the five aggregates. 14. This is the non-existence of the aggregates, and it is grasped as the essence of non-dual intuition, 15. because it is the reality without beginning or end. 16. These two enlightenments are also attained by the abandonment of the afflictive obstructions and the obstructions to omniscience,🔽by the completion of the accumulations of merit and intuition, and by the benefit that is subsequently brought to sentie 17. They are attained by the generosity, etc. which are the aids to the enlightenment thought, and by the striving in the meditation on the selflessness of things. 18. Thus, all of these are not in the Lesser Vehicle. 19. They are not vessels for the discipline of enlightenment as it has been explained. 20. This unsurpassed enlightenment 21. This refers to just these two kinds of enlightenment. 22. The means of the adamantine intuition 23. The meaning of this passage up to “is stainless like space” is taught in the Stages of the Awakening Mind. 24. However, the performance of the rites for the attainment taught there should be done by the realization of the nature of reality itself. 25. The enlightenment of that, etc. means that if a yogin who has entered into the meditation and recitation as explained, up to the seven accomplishments, does not succeed, then in order to accomplish the enlightenment as explained, 26. and for the sake of performing various activities, the entire ritual for accomplishing Rudra is taught. 27. The means of happiness is the means from that. 28. The this is the application of these deities' mudras and the previously taught meditations to activities such as accomplishing Rudra. 29. The pledge is performing the four activities taught by the Victorious Ones out of a sense of one's own truthful word. 30. To which activities should one apply? 31. Therefore, the statement of the individual ascertained activities of the vajra hook, etc. is “by the knowledge of the mantra family, etc.🔽” 32. One should understand that by the application of Vajrahūṃkāra, etc., abiding in the abode, one should summon by the vajra hook arisen from hūṃ. 33. Then, what should one do? 34. The statement “this, etc.” 35. “One should bind with the vajra bond” 36. means that one should understand that after the summoning, one should bind with the vajra chain. 37. After the vajra hook, one should bind with the vajra noose, 38. so one should understand that after grasping with the vajra fist, one should crush. 39. The black vajra and so on are to be connected with the adepts here. Paragraphs: $ 0 3 8 13 20 25 30 34 #

Please segment these sentences into coherent paragraphs: 0. Even though they are yakshas, I call them gods in the sense of being benefactors who help me. 1. In order to make them help me even more in the future, I say the gods, nagas, and so on, who are the lords of the land in the place where I am staying. 2. The great lords of the earth are the lords of the soil who are included in the retinue of the great lords of the earth, and the gods and nagas who dwell in the vicinity of the place where they dwell, whether on the earth, in the water, or in the sky. 3. Why are they called lords of the soil? 4. Because they are the lords of the soil of a particular place, because they are the presiding deities of the people of that place, and because they are the progenitors of the people of that place, they are called lords of the soil, gods and nagas. 5. To indicate the final type of guest, he says, What is the actual guest of karmic retribution? 6. The obstacles of countless lives. 7. There are 8,400,000 obstacles. 8. Why are they called obstacles? 9. Because they are hindrances from the past. 10. The harmful are those who cause harm through improper conduct or who seek out minor faults, and who cause immediate harm. 11. What are the obstacles? They are the class of obstacles of conditions and obstacles of hungry ghosts. 12. Why is that? 13. Because they cause immediate obstacles, they are called obstacles. 14. In addition, they are included in the two terms gods and harmful spirits, which are used to refer to those who benefit and harm, respectively, in the teaching of the sameness and equanimity samādhi. 15. And I will dedicate my samādhi to all six classes of beings in a state of sameness and equanimity. 16. This is to gather them all together and make them free from victory and defeat. 17. This is related to the above dedication to unsurpassed enlightenment. 18. There refers to the mantras, seals, syllables, tathāgatas, and meditative absorptions that were taught individually and collectively as there. 19. Here, the statements are related to the fourth section. 20. In the fourth section, it says purification, and so on. 21. There, purification is by the mantras and seals of pure reality, and so on. The mantras and seals are distinguished in this sixth section and clarified. 22. Moreover, the mantras are not explained here by the master for fear of diminishing the power of the mantras. 23. The seals are easy to understand by stating the usual ones. 24. oṃ, which is the swift compassion that causes the attainment of those who have not attained through the magical display of arising from non-arising; 25. and ja, which is the gathering of guests under one's power. 26. The tathāgatas are: 27. the tathāgata Śākyamuni, the tathāgata Ratnasaṃbhava, the tathāgata Amitābha, the tathāgata Vajrapāṇi, the tathāgata Akṣobhya, and the tathāgata Vairocana. They should be connected in order. 28. The samadhis are the purification by the purity of reality, the consecration as the sky treasury, the ambrosia caldron, the great king powerful light, the wisdom shooting star, and the sovereign wheel. 29. The purpose of the recitation of the mantra and the performance of the mudra taught above is as follows. 30. The recitation is done until the samadhi is clear, and it is done for at least seven times. 31. The teaching of those samadhis is as follows. 32. Moreover, by the first mantra and mudra, this very bali is consecrated as being free of the faults of signs and so forth, and as being greatly pure. 33. By means of the mantra and the second mudra, one should bless the special offering substances to be inconceivable enjoyments of the world and of the world beyond, and the whole realm of space to be filled with the five sense objects arisen from preci 34. Having thus increased them by means of the above, by means of the mantra and the third mudra, one should bless the “ocean of nectar” and so forth, which is connected with the third section. 35. The words “pouring water” are just that. 36. The meaning is that one should bless a single drop of water to be an ocean of nectar. 37. Also, food and so on is distinguished in the third section, beginning with flour and so on.🔽 38. The phrase food and so forth is connected with the third section, beginning with flour and ending with uncontaminated food. 39. The phrase consecrate as a heap the size of Mount Meru means that even with regard to food such as plain flour, one should consecrate it as a heap the size of Mount Meru. Paragraphs: $ 0 5 10 15 18 24 29 32 37 #

Please segment these sentences into coherent paragraphs: 0. The Lord of the World. 1. They should be understood as being seated and moving. 2. The yogi is the one who is the most important. 3. All things are to be accepted. 4. The lord of the three worlds. 5. The mandala is worthy of veneration. 6. The Tathagata said, I have no doubt that the Tathagata has no power over me. 7. He went to the king three times a day. 8. When I prostrate and praise, 9. What need is there for others to say? 10. Therefore, with all your efforts, 11. The lama was pleased. 12. The fourth is the supreme meaning. 13. In the end of a village or in a monastery, 14. Whatever you want, thats all. 15. From the place, the priests face was seen. 16. The stages of generation are to be observed. 17. The stage of completion is to be understood. 18. All things are non-entities. 19. The cause and so forth are realized, The vajra and the lotus are practiced, And the nectar is the natural source. 20. The five desirable qualities are as follows. 21. The yogi is a practitioner of all kinds of activities. 22. The secret is to be understood. 23. All things are non-entities. 24. The cause, etc. , 25. Great wealth is hardship, and meditation is madness. 26. They do not know the nature of such things. 27. They gave gifts of their hands, feet, and eyes. 28. He will be great for a hundred generations. 29. They will not be able to obtain the nectar of the nectar. 30. Therefore, this is one thing. 31. I have abandoned all concepts of the sacred. 32. The deceitful is profound and well-illuminated. 33. The light rays shine from all directions. 34. I have always thought of it as good. 35. What yogin does not meditate? 36. By meditating on this, I will give you the following advice: 37. In six months, the supreme siddhi is achieved without any doubt. 38. Who can refute this? 39. The chariot of one wheel. Paragraphs: $ 0 6 11 13 16 20 25 31 36 #

Please segment these sentences into coherent paragraphs: 0. Abhidharma-jñāna-prasthāna-śāstra, fascicle 8 1. Composed by Venerable Kātyāyanīputra 2. Translated by Tripiṭaka Master Xuanzang on imperial command🔽Two knowledges, two liberations, 3. clear knowledge, three purities, 4. inverted samādhi, cultivation - I wish to fully explain this chapter. 5. What is the knowledge of others' minds? 6. Answer: 7. If knowledge is accomplished through cultivation, is the fruit of cultivation, is based on cultivation, has been attained and not lost, and is able to know the present minds and mental factors of the desire and form realms, or the uncontaminated mind 8. The knowledge of others' minds. 9. What is the knowledge of recollecting past abodes? 10. Answer: 11. If knowledge is accomplished through cultivation, is the fruit of cultivation, is based on cultivation, has been attained and not lost, and is able to recollect and know the various aspects and things said of past abodes, 12. This is called: 13. The knowledge of recollecting past abodes. 14. Do all knowledges of others' minds directly know the minds and mental factors of others? 15. Answer: 16. There are four possibilities. 17. There is knowledge of others' minds that is not the present knowledge of others' minds and mental factors. 18. This refers to: 19. The knowledge of others' minds in the past and future. 20. There is present knowledge of others' minds and mental factors that is not knowledge of others' minds. 21. This refers to: 22. For example, if one observes signs, hears speech, or obtains such knowledge through rebirth, one can presently know others' minds and mental factors. 23. There is knowledge of others' minds that is also the present knowledge of others' minds and mental factors. 24. This refers to: 25. If the knowledge is cultivated, is the fruit of cultivation, is based on cultivation, has been attained and not lost, and can presently know others' minds and mental factors in the present desire and form realms, or the uncontaminated mind and mental 26. There is neither knowledge of others' minds nor the present knowledge of others' minds and mental factors. 27. This refers to: 28. Excluding the above characteristics. 29. Do all knowledges of past abodes recollect and know past events? 30. Answer: 31. There are four possibilities. 32. There is recollection of past abodes that is not the present recollection of past abodes. 33. This refers to: 34. The recollection of past abodes in the past and future. 35. There is the present recollection of past abodes that is not the recollection of past abodes. 36. This refers to: 37. As when one attains the knowledge of the nature of recollection of past lives, or attains the knowledge of the place of birth, one can presently recollect past abodes. 38. There is recollection of past abodes that is also the present recollection of past abodes. 39. This refers to: Paragraphs: $ 0 5 9 14 29 #

Please segment these sentences into coherent paragraphs: 0. These are called the stages of heat, the peak, the patience, and the supreme dharma. 1. They are called the attainment of heat, the attainment of heat, the attainment of patience, the attainment of patience, and the attainment of the supreme Dharma. 2. This is also the case with the part that is the definitive. 3. These are also found in the hearers. 4. The bodhisattvas have the same. 5. The four truths are the objects of the four truths, which are the definitive aspects of the hearers and so forth. 6. The form is impermanent, etc. , 7. The truth of suffering is impermanent. 8. Suffering. 9. Emptiness is characterized by the absence of a self. 10. The truth of the origination is that the origination is the natural arising of causes and conditions. 11. The truth of cessation is cessation. 12. Peace, wealth, and wealth. 13. The essence of the mouth. 14. The truth of the path is the path. 15. The nature of the practice is the definitive nature of the practice. 16. The object of the mind is the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the subject, the 17. The bodhisattvas heat and so on are divided into twelve types, each of which is small, medium, and large. 18. What is the path of the hearers that is superior to the path of the warmth and so forth? 19. This is to show them. 20. The object, the person, the cause, and the grasping. 21. The bodhisattvas are protected. 22. The nature of heat and so on. 23. The four concepts are the support. 24. 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 25. He is superior to the disciples and the disciples. 26. The knowledge. 27. The virtuous scholar who has attained the three levels of the three vehicles, the three modes, and the skillful means. 28. They are endowed with the qualities of the true master, the qualities of the four concepts, and the special qualities of the bodhisattvas warmth, which are small, medium, and great. 29. What is the meaning of this? 30. He is superior to the disciples and the disciples. 31. This is the meaning of the text. 32. The term heat refers to the heat associated with the śrāvakas and pratyekabuddhas. 33. The object and the aspect of the lower heat will be explained. 34. The object of meditation is impermanence. 35. The one who is supported by the truth is the one who is supported by the truth. 36. The first is the refutation of attachment to appearances. 37. Objects are the objects of the mind. 38. They are not the object of their attention, they are the object of their attention. 39. Here, suffering and so forth are the four truths. Paragraphs: $ 0 5 10 17 21 32 #

Please segment these sentences into coherent paragraphs: 0. The words of the seven places and eight assemblies, 1. All of them extend the supreme Way to a hundred generations. 2. They fan the profound wind for ten thousand years. 3. As it is said, it is truly the inconceivable truth. 4. Near, it brings peace to the nation and benefits the people. 5. Far, it transcends the ordinary and realizes sagehood. 6. Therefore, the Buddha's form pervades the six realms and his teachings fill the ten directions. 7. He truly is the field of blessings for the world. 8. He is indeed the place of refuge for all beings. 9. At that time, the companions of reverence and faith 10. are like the seven luminaries circling the North Star. 11. The disciples who receive the teachings 12. are like the myriad streams flowing into the great ocean. 13. Examining his spiritual transformations, meritorious deeds, and benefits to humans and gods, 14. therefore, there is no name that can be given to him. 15. Having fulfilled the causes as numerous as the sands of the Ganges River, 16. he has attained the fruits of permanence and bliss. 17. How good it is! 18. It is beyond comprehension. 19. But because the times have not yet merged, 20. it has caused the differences between India and China.🔽Therefore, in the West, the sound and form were first revered, 21. while in the East, the benefits of seeing and hearing were temporary. 22. When the clouds of compassion rolled up and the sun of wisdom withdrew its light, 23. Then, in the Yongping years, he dreamed of a golden man. 24. In the years of the Red Sparrow, he saw relics. 25. Thus, during the reigns of Han, Wei, Qi, and Liang, 26. the image teachings flourished. 27. Since the time of Yan, Qin, Jin, and Song, 28. famous monks appeared from time to time. 29. Some painted the full moon beside the Clear Terrace, 30. and erected the Dharma wheel outside Yongmen. 31. Reaching the north of the Yellow River, translating scriptures, and writing records in the south of the Han River, 32. the Way flourished in the three capitals, and faith spread throughout the nine provinces. 33. Crossing the Jiang River, it became more prosperous. 34. Passing through the Jin Dynasty, it became even more flourishing.🔽In the Wei River, there was the garden of carefree wandering. 35. On Mount Lu, there was the platform of Prajna. 36. The profound texts and profound meanings were gradually revealed. 37. Great scholars and eminent monks came from afar one after another. 38. By the time of Emperor Wu of Liang, 39. the three teachings were on par, and the three vehicles were all pursued. Paragraphs: $ 0 9 13 19 34 #

Please segment these sentences into coherent paragraphs: 0. And thus far the fulfilling of the wish 1. of the commentary on the Anguttara Nikāya 2. is finished. 3. The Chapter on the Bases 4. The Commentary on the First Chapter of the Chapter on the Bases 5. In the Chapter on the Bases, the word bases is a denial of a cause. The word impossible is a denial of a condition. By both words 6. He rejects the reason. For the reason is called the “place” and the “opportunity” of its fruit, since the fruit occurs dependent on it. 7. “By reason of” means by reason of what. “Endowed with right view” means endowed with the path-view. 8. A stream-enterer, a noble disciple. For he has many names: “endowed with right view,” “endowed with seeing,” “come to this true Dhamma,” “one who sees this true Dhamma,” “one who possesses the knowledge of a disciple in training,” 9. “one who possesses the learning of a disciple in training,” “one who has entered the stream of the Dhamma,” “one who is noble and possesses penetrating insight,” 10. “one who stands having laid hold of the door to the deathless.” “Any formation” means any one of the formations that are included in the four planes. 11. “He would take it as permanent”: he would grasp it as permanent. “This is not possible”: this reason does not exist, is not found. 12. “It is possible” means that there is a reason for this. For it is possible that he might take some formation in the three planes as permanent, 13. since he holds the view of eternalism. But the formations in the fourth plane are not a basis for the view of eternalism or for any other unprofitable state, 14. like a red-hot iron ball for flies. 15. “He might take some formation as pleasant” means that he might take some formation as pleasant in the sense of taking it as a self, as in the view “The self is happy after death and possesses form, etc.”🔽“He might take some formation as a self” means 16. “He might take some formation as pleasant” means that he might take some formation as pleasant in the sense of taking it as a self, as in the view “The self is happy after death and possesses form, etc.”🔽“He might take some formation as a self” means 17. In the section on the self, instead of “formations” he says “any idea” in order to include the kasiṇas, etc., in the definition. 18. Here too the noble disciple’s delimitation should be understood as fourfold, and the worldling’s as threefold. 19. Or in all cases the noble disciple’s delimitation is only threefold. For whatever the worldling takes hold of, the noble disciple turns away from that. 20. For the worldling takes hold of whatever is impermanent, painful, and not-self as permanent, pleasant, and a self.🔽The noble disciple turns away from that by taking hold of it as impermanent, painful, and not-self.🔽So in these three suttas the turnin 21. In the case of the words “mother,” etc., the mother is the one who gave birth, and the father is the one who gave the semen. The one with cankers destroyed who is a human being is intended by “a perfected one.” 22. But might the noble disciple deprive anyone of life? That is impossible. Even if 23. And if someone were to say to an ariyan disciple who has entered upon the way to the realisation of the fruit of stream-entry, even though he does not yet know that he is an ariyan disciple, 24. “Kill this ant-king and you will become a universal monarch ruling over the whole world,”🔽he would not kill it. And if they were to say to him, “If you do not kill it, 25. we will cut off your head,” they would cut off his head, but he would not kill it. But this is said in order to show how blameworthy the state of being an ordinary person is 26. and in order to show the great strength of an ariyan disciple. 27. The meaning intended here is this: The state of being an ordinary person is blameworthy, since an ordinary person will commit the crimes with неизрutаblе result such as matricide, 28. and an ariyan disciple is very strong, since he does not commit such actions. 29. With a mind of hate: with a mind of murder. Should shed blood: should cause to flow even a little blood, the amount drunk by a mosquito, in a living being. 30. Should cause a schism in the Community: should cause a schism in a Community that has the same Preceptor, that has the same Uposatha, that has the same observance ceremony, by means of one of five causes. 31. And this is said: “There are five ways, Upāli, in which a Community splits: by means of a legal issue concerning disputes, by means of a legal issue concerning censure, by means of a legal issue concerning offences, by means of a legal issue concerni 32. By means of a vote: by means of a vote with a tally stick.🔽By means of a vote: by means of a vote with a tally stick. By means of a legal issue concerning a (formal) act: by means of one of the four legal issues beginning with the act of acknowledgme 33. By means of a vote: by means of a vote with a tally stick. By means of a legal issue concerning a (formal) act: by means of one of the four legal issues beginning with the act of acknowledgment. By means of a recitation: by means of one of the five r 34. “You should not even think of taking up a schism in the Teacher’s Dispensation. 35. What is cool like a grove of blue lotuses? Why should I fear the states of loss?” 36. and so on, and he should do this in such a way that the others hear him. By the motion: having thus exhorted them and having made their minds resolute, 37. having made them irreversible, he should say, “Take this ticket,” and give them a ticket. 38. And here the motion or the proclamation is the measure of the schism. The proclamation, the exhortation, and the taking of the ticket are preliminaries.🔽For when the schismatic proclaims the eighteen bases of a schism, 39. and then exhorts them to agree, and the ticket is taken, the schism is still not accomplished.🔽But when four or more take the ticket and perform a separate proclamation or act of the Community, then the schism is called accomplished. Paragraphs: $ 0 3 5 15 21 27 34 #

Please segment these sentences into coherent paragraphs: 0. Young man, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago,🔽at that time, in this world realm of Saha, 1. the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the buddha, the bhagavān named Śākyamu 2. He is the unsurpassed guide who tames beings.🔽 3. He was a teacher of gods and humans, 4. a buddha, a bhagavat. 5. “Prince, the tathagata, the arhat, the perfectly enlightened buddha Ghoṣadatta established countless, innumerable beings🔽in the state of arhatship with the outflows exhausted. 6. After he had established them and passed into parinirvana, he established countless, innumerable beings in irreversible progress toward the highest, complete enlightenment. 7. After he had established them and passed into parinirvana, 8. “Prince, at that time, in that time, in Jambudvipa there was a king named Shrighosa. 9. He built 84,000,000,000 stūpas containing the relics of the Tathāgata, in order to make offerings to the Tathāgata who had passed into parinirvāṇa. 10. He lit 84,000,000,000 lamps at each stūpa. 11. In the same way, he offered 84,000,000,000 musical instruments, cymbals, flowers, incense, perfumes, garlands, ointments, powders, clothes, parasols, victory banners,🔽and flags at each stūpa. 12. “Young man, in this way King Śrīghoṣa, having made offerings to the stūpa that contained the relics of the Tathāgata, gathered together a great many bodhisattvas, eight hundred thousand quintillion bodhisattvas. 13. He made offerings to all those bodhisattva mahāsattvas with every kind of offering. 14. All those bodhisattva mahāsattvas were dharmabhāṇakas 15. who were unceasing in their eloquence, 16. who had attained samādhi, 17. who had attained unimpeded retention,🔽who taught the Dharma of the true qualities, 18. who taught the pure Dharma, 19. and who were bodhisattvas who had attained the highest perfection. 20. “Young man, at that time there was in that assembly a bodhisattva mahāsattva named Kṣemadatta. 21. He was a young boy, with black hair,🔽in his prime, 22. in the first stage of life, 23. who had not enjoyed desires, 24. who was a youth leading the pure life, 25. who had been a bhikṣu for one year. 26. “Young man, at that time King Śrīghoṣa made a request to that great assembly of bodhisattvas:🔽‘I wish to hear the samādhi, the revealed equality of the nature of all phenomena. 27. It is the gathering of the six perfections. 28. He made requests to those bodhisattva mahāsattvas in order to accomplish the retention of the bodhisattva canon, skill in means, and the unattached training and discipline. 29. That night he lit a quintillion lamps in front of the stūpas that contained the relics of the tathāgatas. 30. He swept the courtyard, sprinkled it with perfumed water, and anointed it. 31. He scattered flowers 32. and laid out various bedding. 33. King Śrīghoṣa, together with his harem,🔽his retinue of citizens and countrymen, 34. and his retinue of townspeople, left his house. 35. They made offerings to the stūpas that contained the relics of the Tathāgata, and then, together with their retinues of queens, went up to the roof of the palace to listen to the Dharma. 36. The retinues of gods and humans also gathered in great numbers to listen to the Dharma. The bodhisattva Kṣemadatta saw them and offered many quintillions of lamps, which illuminated everything around him. 37. Knowing that many gods and humans had gathered to listen to the Dharma, he thought this: 38. “I have entered the Great Vehicle. 39. Now, in order to attain this samādhi, I will make an offering to the Tathāgata. Paragraphs: $ 0 5 8 12 20 26 33 38 #

Please segment these sentences into coherent paragraphs: 0. The Sutra of Candraprabha and so forth 1. In Sanskrit: 2. Uṇādi 3. In Tibetan: 4. Uṇādi and so forth 5. Homage to Mañjughoṣa. 6. From kṛ, pā, j, mi, sv, dī, sādhi, aśū, and un. 7. From dṛ, sa, ni, ja, cari, cati, tali, nyu. 8. From ki, ma, ja, rā, and śrī. From īn. 9. From kṛ, vac. 10. From bhr̥, mṛ, tri, cari, tini, mṛd, śī, and u. 11. From aṇ. 12. In the case of a syllable, it is tad. 13. From va, ti, a, si, va, si, tra, pi, ha, ni, ma, iṇ, di, kaṇ, di, and vaṇ. 14. From va, hi, paṃ, and the long ī. 15. From na, mi, ma, ni, ja, and na. 16. From ṇā, ki, dha, ta, and ya. 17. From va, li, pha, la, and gu. 18. From ni, la, a, and ṇci. 19. From īśa, bhid, yad, gṛd, dhṛṣṭi, priya, bhrama, sthira, and mṛta, ku. 20. From śa, śa, ra, and pa, at and ita. 21. From kṛ and gr, ut. 22. From ṛti, ūta. 23. From syand, yāna, ika, and dha.🔽From bhrāj, yāśi, and sad, i. 24. From prija, asu. 25. From ā, kha, ni, vaṃ, hi, and na, i. 26. From śaṃku and so on. 27. From sita, ni, mi, ma, si, sa, ci, and avi, ḍha. 28. From vasī, ṇati, ya. 29. From kṛmi, ma, ni, ja, and hi, tu. 30. From ṛtu and so on. 31. From sta, ni, hṛṣi, puṣṭi, gati, and mati, ṇu. 32. From hṛ and kṛ, ena. 33. From dā and bhā, na.🔽From ra and bhṛñ, ta. 34. From sau and viṣ, kiṭ. 35. and so on. 36. From kṣip and nadi, caṇu. 37. From sarati, āyu. 38. From jani, manin, and api, bhuji, kṣip. 39. From hṛī, śikṛṣi, and śi, kuk, suk, and anuk. Paragraphs: $ 0 5 12 19 26 35 #

Please segment these sentences into coherent paragraphs: 0. The ninth is illuminating and clear, 1. Like a mirror reflecting images. 2. This is called the manifest consciousness. 3. The tenth is when phenomena arise falsely, 4. Relying on wisdom as the intention, 5. Causing the true nature to not manifest. 6. This is called the consciousness that obstructs wisdom. 7. As for the eighth consciousness, it has ten names: 8. The first is called the eighth consciousness after the seventh. 9. This is called the eighth consciousness. 10. The second is a mixture of true and false, 11. Called the combined consciousness. 12. The third is the accumulation of various phenomena, 13. Called the storehouse consciousness. 14. The fourth is the support and development, 15. Called the perfuming and transforming consciousness. 16. The fifth is the transformation from ordinary to sage, 17. Called the producing consciousness. 18. The sixth is the uninterrupted essence of the storehouse, 19. Called the vajra wisdom consciousness. 20. The seventh is the essence that is neither still nor agitated, 21. Called the tranquil extinction consciousness. 22. The eighth is the true reality that is not false, 23. Called the essence consciousness. 24. The ninth is the essence of the storehouse that is not deluded, 25. Called the originally enlightened consciousness. 26. Tenth, the ten merits are complete. 27. It is called the cognition of all kinds of wisdom. 28. Fourth, the ten names of the ninth consciousness are: 29. First, the substance is not false. 30. It is called true consciousness. 31. Second, the substance is neither existent nor non-existent. 32. It is called signless consciousness. 33. Third, the principle and function do not change. 34. It is called the consciousness of the nature of dharmas. 35. Fourth, true enlightenment always exists. 36. The substance is neither hidden nor revealed. 37. It is called the true consciousness of the Buddha-nature. 38. Fifth, the nature is beyond falsehood. 39. It is called the consciousness of ultimate reality. Paragraphs: $ 0 7 28 #

Please segment these sentences into coherent paragraphs: 0. The sixth, from At that time, in the ten directions below, clarifies the attainment of the stage. 1. Within this, there are two parts: 2. First, emitting light. 3. Within this, there are ten activities. 4. The first light is called the activity of immediate benefit, benefiting omniscience and enabling the attainment of Buddhahood; 5. The second, the light of retinue, is the activity of cause; 6. The third, revealing Buddhas, is the activity of respect; 7. The fourth, enlightening, is the activity of enlightenment;🔽The fifth, shaking, is the activity of stopping evil; 8. The sixth, subduing demons, is the activity of subduing demons; 9. The seventh, manifesting, is the activity of manifestation; 10. The eighth, like this, below, is the activity of rolling up and unfolding; 11. The ninth, manifesting various things, is the activity of transformation. 12. The second, from Having manifested these things, below, enters the peak and brings benefit. 13. Entering the peak means, if according to the transformed appearance, it is gathering above and below. 14. If according to the true meaning, illuminating the ultimate mind source is called the peak of wisdom, and the attainment of fruition is called the light entering. 15. The treatise says, The light of all Tathāgatas, those bodhisattvas mutually equally embrace wisdom. 16. It means that the light on the bodhisattva's head enters the Buddha's feet, which is the cause advancing to the fruition. 17. The Buddha's light enters the bodhisattva's head, which is the fruition embracing the cause. 18. Also, the cause embracing the fruition enters without trace. The twofold emptiness of cause and effect is called equality. 19. At that time below is the benefit gained, which is the conclusion of the stage below. 20. Entering the Buddha's realm means the same realization. 21. Endowed with the ten powers means the same virtue of practice. 22. Falling into the Buddha's number is like newly ordained monks falling into the monastic number. 23. The second is Buddha's disciple, like a turning wheel below, the analogy. 24. It illustrates the above six things, the text is slightly incomplete and not in order. 25. The first illustrates following any body. 26. The second is the turning wheel below, which illustrates following any seat. 27. The third is the long and great below, which illustrates following any appearance. 28. The fourth is taking the four elements below, which illustrates following the attained stage. 29. The king illustrates the true body, and the hand illustrates the responsive body. 30. The bottle illustrates the white tuft, and the water illustrates the light. 31. There should be a third, which is the retinue that assists, namely the civil and military officials. 32. Fifth, from immediately able is the explanation of the place of emergence. 33. Third, from the bodhisattva receiving the position is the combination. 34. But it only combines the obtained position, because the correct meaning is here. 35. Fourth, from Buddha's disciple is the overall conclusion, concluding this one part. 36. The fourth major text, from Buddha's disciple, the bodhisattva abiding in this Dharma cloud is the section on entering the great completion. 37. Within this there are five kinds of greatness: 38. First, the greatness of wisdom; second, the greatness of liberation; third, the greatness of samādhi; fourth, the greatness of dhāraṇī; fifth, the greatness of spiritual powers. 39. These five rely on five kinds of meanings: Paragraphs: $ 0 1 4 12 19 24 33 36 #

Please segment these sentences into coherent paragraphs: 0. Elder’s Birth Stories🔽The Chapter with Bhaddiya 1. The Elder Abhaya’s Birth Story 2. “The Victor named Padumuttara, 3. the one with eyes to all things,🔽appeared as a leader 4. a hundred thousand eons ago.🔽The Tathāgata established some 5. in going for refuge, 6. and some in the precepts, 7. in the tenfold path of good action. 8. That hero gave some 9. the supreme fruit of asceticism, 10. and the eight attainments, 11. and the three knowledges.🔽The best of men directed some 12. in the six super-knowledges, 13. and the protector gave some 14. the four analytical knowledges. 15. Seeing the people to be taught, 16. even if it was uncountable leagues away, 17. the leader of men went there in an instant 18. and instructed them. 19. At that time, in Haṁsavati, 20. I was the son of a brahmin, 21. skilled in all the Vedas, 22. and approved as a teacher. 23. I was skilled in grammar, 24. confident in the Nighaṇḍus, 25. I knew the words and the Keṭubha, 26. and was skilled in the Chandoviciti. 27. Wandering around on a walk, 28. I went to the Hamsa Lake, 29. And saw the supreme teacher, 30. Honoured by the great crowd. 31. He was teaching the stainless Dhamma,🔽I went to him, 32. And after approaching the good one, 33. And hearing the stainless (Dhamma),🔽I did not see in the Sage’s (teaching)🔽Anything that was obscure, or repeated, 34. Or that was incomplete or pointless, 35. And then I went forth. 36. After not long 37. I became confident in the presence of all beings, 38. I was skilled in the Buddha’s word, 39. And was considered to have good qualities. Paragraphs: $ 0 1 2 11 15 19 27 31 36 #

Please segment these sentences into coherent paragraphs: 0. called the essence jewel. 1. This jewel can serve as the adornments for a bodhisattva in his final lifetime. 2. It accords with whatever is used by that bodhisattva. 3. When entering the womb, it first forms a palace in the mother's womb. 4. Then the bodhisattva descends from the heavens and enters to receive his final body. 5. In this way, due to the power of the bodhisattva's merit and virtue, 6. he is able to always use this jewel-born body. 7. When the bodhisattva's body is large, the jewel also becomes large accordingly. 8. This jewel is able to accomplish immeasurable accumulations of merit and virtue. 9. From the initial generation of the mind of enlightenment up to the tenth ground, 10. the accumulations of merit and virtue are born from this jewel. 11. Brahmā Heaven, you should know, 12. Such a supreme treasure surpasses all the worldly and supramundane excellent qualities and the power of the produced treasures. 13. Moreover, Brahma Heaven. 14. That supramundane priceless great treasure of merit and virtue accumulates great wholesome roots. 15. Developing and transforming surpasses the multitude of treasures. 16. What is called the great accumulation of merit and virtue and the great wholesome roots? 17. Thus, Brahma Heaven. 18. That most supreme merit and wholesome roots. 19. I have previously explained for you the meaning of a single phrase of this Dharma door. 20. It is priceless and beyond calculation. 21. The supramundane excellent treasure has been explained in distinction. 22. Moreover, Brahma Heaven. 23. Furthermore, because of the priceless most excellent treasure, 24. I will now draw an analogy. 25. Brahma Heaven. 26. For example, in this Jambudvipa, removing the mountains and various stones and tiles, 27. the ground is level and without hills or pits. 28. From the ground of Jambudvipa up to the Heaven of the Thirty-three, 29. filled with various people all attaining the first dhyana and accomplishing single-mindedness. 30. Are called superior ordinary beings. 31. Brahma Heaven. 32. What do you think? 33. Do they attain the superior dhyana of ordinary beings? 34. The place where the mind's thoughts and wisdom know, 35. What is it called? 36. Brahma Heaven said: 37. World-Honored One, it is called the realm of worldly wisdom. 38. The Buddha told Brahma Heaven: 39. What do you think?🔽The place where the mind's thoughts and wisdom know Paragraphs: $ 0 11 13 16 23 26 31 36 38 #

Please segment these sentences into coherent paragraphs: 0. Your learning is extensive and you have thoroughly mastered everything. 1. You should be given the position of grand mentor to the crown prince, continue to hold the position of palace attendant, and retain the title of minister of the Department of State Affairs as before. 2. According to the Later Liang shu: 3. In the 19th year of the Jianyuan era of the Qin ruler Fu Jian, 4. he sent the general-in-chief and Marquis of Jiuquan Lü Guang to the west to attack the country of Kucha. 5. He obtained the śramaṇa Kumārajīva, 6. who was the eldest son of the great chancellor of the country of Kucha. 7. When Lü Guang arrived in Liangzhou, 8. he heard that the Qin ruler Yao Chang had been killed. Guang then declared himself emperor of Liang and governed in Guzang. 9. Kumarajiva translated the Huayan Sutra in Liangzhou. 10. He enjoyed it and went to Chang'an in the second year of Hongshi during the reign of Yao Xing, the son of Yao Chang. 11. He translated many sutras. 12. At that time, Buddhism flourished greatly. 13. It was the third year of Daxing during the Jin Dynasty. 14. In the second year of Yonghe during the reign of Juqu Mengxun of Northern Liangzhou, 15. there was a monk named Dharmaraksa. 16. He was from India. 17. He translated many sutras in Liangzhou. 18. When he reached the chapter on the six perfections, he did not translate the precepts. 19. He said that the people in China could not keep the precepts. 20. He concealed it as if he did not translate it. 21. At that time, a monk read the sutra text and wondered why there was no original precepts chapter. 22. He then practiced the path with a focused mind. 23. At night, he dreamed of a monk giving him the precepts. 24. The monk obtained the precepts and recited them. 25. Until dawn. 26. He told Dharmaraksa: 27. Last night in a dream, I saw a Dharma master giving me the precepts. 28. I'm afraid I forgot something. 29. Please correct it for me. 30. Sengqie then had the monks recite it. 31. It was no different from the original. 32. Sengqie said: 33. Excellent, excellent! 34. Great Virtuous Ones! 35. I feared that the people of China could not uphold the precepts, 36. so I did not translate it. 37. Now that the Great Virtuous Ones have sought and obtained it, 38. China will certainly have upholders. 39. The precepts will spread from here. Paragraphs: $ 0 2 7 14 26 35 #

Please segment these sentences into coherent paragraphs: 0. Only speaking of ignorance. 1. One should know. 2. All other bonds follow. 3. For example, in the world, when the king comes or goes, the others all follow. The master obtains its name. 4. This is also like that. 5. Having explained the name, 6. What is the essence and characteristics? 7. Within it, there are four kinds of distinctions. 8. First, the ignorance that is confused about principle. 9. It refers to being confused about the principle of the two truths. 10. Therefore, the sutra says: 11. Because they do not know the ultimate truth of the various truths. 12. It is called ignorance. 13. It is like this and so forth. 14. Second, the ignorance that gives rise to karma. 15. It refers to the afflictions of the three roots and three paths. 16. The afflictions of the three roots can give rise to intentional karma. 17. The afflictions of the three paths give rise to bodily and verbal karma. 18. Third, the ignorance that covers karma. 19. It means that after creating karma, 20. one gives rise to greed, anger, and so forth towards the previous object. 21. It covers and assists the previous karma, 22. causing it to increase and grow. 23. Fourth, the ignorance that moistens birth. 24. It is also called receiving birth. 25. It refers to the various afflictions at the time of receiving birth. 26. If based on the Abhidharma, 27. the ninety-eight kinds of views and all afflictions 28. can all moisten birth. 29. This then means that moistening birth 30. is no different from receiving birth. 31. If based on the Satyasiddhi Śāstra, 32. only craving can moisten. 33. The others only assist from afar. 34. If based on this meaning, 35. moistening birth is then narrow. 36. It is restricted to only craving. 37. Receiving birth is then broad. 38. It extends to the other bonds. 39. The Sutra on the Stages is also like this. Paragraphs: $ 0 5 7 14 19 24 26 31 34 #ey eat? 24. Therefore, the three types of caves, caves, and caves are called the sixth category. 25. They will not fall into the trap of eating them. 26. This is very desirable, and the phrase the one who has failed the special training is the definition of a downfall. 27. This is the third chapter of the chapter on confession. 28. The words I will appoint a monk who will be a forest protector are not to be trusted here. 29. Therefore, the monk should rely on this. 30. He will examine the surrounding area for a distance of one half mile, so that he will show the work of the person for whom he was sent. 31. If you are afraid, you should subdue the snake. 32. I will wear a blue lotus. 33. And the wine of the leaves should be placed on the road. 34. Otherwise, it is white. 35. If it is the wish, then who should I give to him, even a boy or a friend? 36. The principal cognition is the principal agent of the concepts. 37. What is the concept? 38. Therefore, it is said that the forest is not subjugated. 39. One day my purpose will be accomplished. Paragraphs: $ 0 4 7 9 12 16 20 24 28 32 36 #

Please segment these sentences into coherent paragraphs: 0. From the practice of the six perfections, the śrāvaka and pratyekabuddha vehicles appear as the sublime dharma. 1. The third, fourth, fifth, and sixth are praises of oneself and others, and the Great Vehicle is the bodhisattvas own. 2. The seventh is the robbery of the Three Jewels, the robbery of the monks, and the seventh is the robbery of the monks. 3. This is how the desire and attachment of the most intense are to be enjoyed by those who are beyond the material. 4. Even those who have a good behavior cannot bear it. 5. They will be robbed. 6. It is the cause of action. 7. They are also the one who gives and the one who takes. 8. Engaging in the practice of calm abiding means not showing oneself to the Dharma with a strong desire for realization but letting it be separated from the other. 9. The giving of gifts to those who meditate is given to those who read, because some are greedy for wealth, and some are greedy for some people. 10. The bodhicitta is to abandon the Great Vehicle, and the bodhicitta is to abandon the Great Vehicle and giving it away. 11. These four kinds of drunkenness are twofold: praising oneself and denigrating others. These are the eight. 12. How is this division justified? 13. There are many things to be understood in this. 14. The others. 15. How could the Sutra of the Essence of Space explain the many other downfalls of defeat? 16. This is true. 17. These are not the causes of the destruction of the vows that have been taken. 18. What is it? 19. It is not contradictory because it is the cause of the complete destruction of the roots of virtue that have been created before, the perfect happiness of gods and humans. 20. Bodhisattvas who are especially attached to the attainment of merit and honor will fall into the lower realms of defeat, praising themselves and despising others. 21. They want to suppress the monks, want to keep the doctrine, want to be subdued by means of means, want to be resurrected from the unvirtuous realms and be resurrected to the virtuous realms, and want to bring back their parents, relatives, and relati 22. This is because he speaks of the two types of non-defection. 23. He is compassionate and loving. 24. There is no downfall in virtue. 25. If you dont give gifts and things to those who are truly dedicated to the cause, even though you have the right to give them, you will fall into the lower realms of defeat if you do not give them to those who are truly dedicated to the cause. 26. They do not give because they want to be generous, they do not give because they want to engage in the activities of the Saṅgha, they do not give because they want to be subdued by means of this method, and they do not want to be taken from the unwho 27. If he is unwholesome, if he is unwholesome, and if he is harmful to the king, he will not fall. 28. The Tathāgata is fearful, has a wrong view, and is attached to wrong views. 29. It is possible that the other phenomena that are not the vessel of the transformation, the transformation, and the transformation of the transformation are possible, and the self-superior is powerless, and since that is not the Dharma, it is impossib 30. If, in the midst of a fierce anger, one beats another, and if one is disciplined by words, one does not accept it, and one does not tolerate it. 31. The father says, If you want to tame by means of this method, there will be defeats, and no defeats, and so on. 32. The Great Perfection of Wisdom says: If you teach the Dharma with the image of the Great Vehicle, which is denigrated and rejected by the Great Perfection of Wisdom, the fall of the father will occur. 33. Only those who have taken the vows of a bodhisattva will be defeated by their fathers. 34. The one who has been wrapped in a cloth is not giving it away. 35. Furthermore, since the vows are not taken and the vows are not offered by a bodhisattva, this does not exist. 36. The practice of giving is to give training to sentient beings who have the understanding of the vows, with the intention of giving up the vows because they abide in their natural state. 37. The Buddha, the Dharma, and the Buddha. 38. The monks and bodhisattvas are also the same. 39. Some say that if sentient beings do not exist, the buddhas and bodhisattvas will manifest. Paragraphs: $ 0 8 12 20 25 30 37 #

Please segment these sentences into coherent paragraphs: 0. That which is called going is not the going of the goer. 1. The proponents of going say, 2. If you assert the latter analysis, then the meaning is contradictory. 3. Because the speaker speaks the words and the cutter cuts the tree, and because they perform their actions by possessing them. 4. We Followers of the Middle Way do not assert that something that possesses an action does not perform that action. In this context, the meaning of your reason is not established. 5. This is because the action of going by means of which one is called a “goer” is not the going of the goer. 6. The meaning of the Madhyamaka reason is not contradictory.🔽Since it is not different ultimately, like itself, it undermines your own inference. 7. This is the fault that is the contradiction in the meaning that is imputed to those opponents who assert that the Madhyamaka does not perform the action that it possesses. 8. This is the fault that undermines the opponent’s inference. 9. Because the going by means of which the goer is known ultimately and the goer are not different. 10. For example, because the goer’s own self is not different from the goer’s own self, the goer does not make the goer go.🔽In the same way, because the going by means of which the goer is manifest is not different from the goer, the goer does not make t 11. For example, because the goer does not go by means of that going, and because the goer does not go by means of another going, and because the goer does not go by means of that going, and because the goer does not go by means of another going, and bec 12. It is like a sword cutting itself, a fingertip touching itself, or a person worshipping himself on his own shoulders. 13. Not only is there the fault of contradiction in your own inferences, 14. but also the fault of contradiction with what is renowned in the world.🔽To explain this, the text says: 15. There is also the fault of contradiction with what is renowned in the world for those who say that things are not other.🔽Because it is renowned in the world that things are different from themselves. 16. To explain this, the text says: 17. There is also the fault of contradiction with what is renowned in the world for those who say that things are not other. How so? 18. In the world, a man or woman who is a goer, and any village or city that is to be gone to, are different. 19. But you say that the goer is the very one who does the going. Therefore, because this contradicts what is well known in the world, it is not tenable. 20. Or, the brief presentation is: 21. The goer is not the one who goes. 22. The extensive explanation is:🔽The goer is not the one who goes. 23. The goer is not the one who goes.🔽The goer is not the one who goes. 24. The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is not the one who goes.🔽The goer is 25. The goer is not the one who goes.🔽The goer 26. This is the extensive explanation. 27. Since the goer does not exist prior to going, 28. how could going cause the goer to go? 29. The going that is manifest as “the goer goes” does not cause the goer to go. 30. What is the “prior to going” that was mentioned? 31. The prior to going is prior to going. 32. The meaning of “prior to going” is prior to the arising of going. 33. The meaning of “prior to going” is the time when the action of going has not yet arisen. 34. What does not exist prior to going? 35. The goer who abides by his own nature and becomes the cause of going. 36. But there is no such thing as a goer that is based on the act of going, and there is no such thing as a goer that is based on the act of going. 37. Since there is no such goer prior to the act of going, therefore, the Madhyamika does not commit the error of maintaining that the goer does not perform the act of going, and the meaning of the reason is not contradicted by perception, nor is it cont 38. Here, our own schools say: 39. It is correct for you Madhyamikas to say that there is no agent, Paragraphs: $ 0 3 6 13 20 27 38 #

Please segment these sentences into coherent paragraphs: 0. 5 The Great Heap of Jewels Sutra, Scroll 12🔽 1. Translated by Tripiṭaka Master Dharmarakṣa of the Western Jin 2. Chapter 3, Part 5 of the Assembly of Vajrapāṇi 3. At that time, Vajrapāṇi said to Silent Intention: 4. When the Bodhisattva goes to the Bodhi tree to attain Buddhahood, 5. the Tathāgata, the Arhat, the Perfectly Enlightened One, has not yet turned the wheel of the Dharma, but the guidance of sentient beings is so lofty like this, the number of those to be transformed is more than the number of those whose minds first s 6. Therefore, one should know and contemplate it like this. 7. If there is a Bodhisattva sitting on the Dharma seat, he will quickly approach the unsurpassed, perfect, true path, and the number of sentient beings to be saved will increase even more. 8. As soon as he attains Buddhahood, the Wonderful Pattern Brahmā King, together with his retinue of 680,000 koṭīs of nayutas of hundreds of thousands, will go to where the Buddha is, bow his head at the Buddha's feet, circumambulate him seven times to 9. 'Please have great compassion and turn the wheel of the Dharma, proclaiming the transformative teachings of the path. 10. There are many beings who are suitable to be vessels of the Dharma, who can understand and accept the Buddha's teachings when they hear them. 11. In this way, Silent Intention! 12. The Wonderful Style Brahma King encouraged the Tathagata to turn the Dharma wheel, earnestly like this, staying in front of the Buddha, having originally made the vow to see the Heavenly Venerable. 13. There was a Heavenly King named Dhṛtarāṣṭra, who together with his son made the original vow: 14. I will universally encourage the thousand Buddhas of the Worthy Eon, all Tathagatas, to turn the Dharma wheel. 15. Do you want to know that the Wonderful Style Brahma King alone encouraged the Buddha to turn the Dharma wheel? 16. Do not view it like this. 17. Why is it so? 18. Together with ten koṭis of Brahma assemblies and their retinues, ten koṭis of Śakras, and ten koṭis of hundreds of thousands of nayutas of Bodhisattva assemblies, they encouraged the Tathagata to turn the Dharma wheel, saying: 19. The World-Honored One has just now turned the Dharma wheel. 20. The Brahma Heaven King Miaoshi went to the Deer Park in Varanasi, where the sages roamed, and set up a lion seat, three thousand two hundred and eighty li high, with various kinds of exquisite patterns and adornments. 21. As soon as the Brahma Heaven King Miaoshi set up the lion seat for the Tathagata, the ten koṭis of Brahma Heavens, the ten koṭis of Heavenly Emperors, and the ten koṭis of hundreds of thousands of myriads of billions of Bodhisattvas also set up lion 22. Each of them thought in their minds: 23. The Tathagata will sit on my lion seat and turn the Dharma wheel. 24. The Vajra-Wielding General said to Silent Intention: 25. At that time, the Tathagata went to the Deer Park in Varanasi, where the sages roamed, and sat on the lion seat. 26. Brahma, Shakra, the Four Heavenly Kings, and the Bodhisattvas each thought in their minds: 27. The Tathagata alone sits on my lion seat. 28. When the Tathāgata had sat on all the lion seats, at that time the infinite buddha lands in the ten directions shook in six ways. 29. At that time the World-Honored One entered the samādhi of the boundless realm, and immediately the trichiliocosm all became level and even like the palm of the hand. In this trichiliocosm, the hells, animal realms, and hungry ghosts in the heavens an 30. All sentient beings were without desire, anger, or ignorance, and the three poisons and illnesses were eliminated, pure and free from dust, with a compassionate mind toward each other, like father and son, mother and daughter. 31. Bodhisattvas from countless buddha worlds in the ten directions came to listen to the Buddha's teaching of the sūtra. 32. The great gods in the trichiliocosm, the boundless devas, nāgas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans all went to where the Buddha was to listen to the sūtra. 33. All those who came to the assembly completely filled this trichiliocosm, with no empty space the size of a hair. They all had the same mind, hungry and thirsty for the Dharma, wishing to bow their heads and receive the great way. 34. At that time, the World-Honored One saw that the great assembly had all come and gathered, requesting to turn the wheel of the Dharma. For the sake of the śramaṇas, non-Buddhist scholars, brahmins, devas, Māra kings, and the supreme Brahmā kings, he 35. Moreover, Silent Intention! 36. At that time, as soon as the Tathāgata turned the wheel of the Dharma, he expounded the Dharma according to the appropriate timing, enabling the minds of sentient beings to each attain understanding. 37. Because of their gathering, he expounded to each of them the practices they had cultivated in the past, causing their minds to open up and understand, and all to follow the practice of the Dharma. 38. When the Tathāgata, the Arhat, the Perfectly Enlightened One, had just expounded this Dharma, he further analyzed it, saying: 39. Kauṇḍinya, you should know that the eyes are all impermanent. Understanding that the eyes are impermanent is to follow the practice of the precepts; Paragraphs: $ 0,3,7,11,15,24,28,35,38 #

Please segment these sentences into coherent paragraphs: 0. and eighth of the fortnight, 1. and on the special observance days, 2. having undertaken the eight factors,🔽one should observe the observance day. 3. One who is like me.’ 4. But this verse was badly sung by Sakka, lord of the gods. It was badly spoken, not well spoken. 5. And why is that? 6. Sakka, the king of the gods, is not free from birth, old age, death, sorrow, lamentation, pain, dejection, and anguish; he is not free from suffering, I say. 7. But a bhikkhu who is an arahant, whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final 8. to say: 9. ‘On the fourteenth, fifteenth, 10. and eighth of the fortnight, 11. and on the Observance days, 12. having undertaken the eight precepts, 13. one should observe the uposatha 14. together with those who are like oneself.’ 15. Why is that? 16. Because that bhikkhu is free from birth, old age, death, sorrow, lamentation, pain, dejection, and anguish; he is free from suffering, I say.” 17. The eighth. 18. The Book of the Elevens 19. The Chapter with Devadūta 20. The Thread about Fine Cotton 21. “I was delicate, monks, extremely delicate, supremely delicate. 22. In my father’s house there were lotus ponds made: 23. in one pond there were blue lotuses, in one there were red lotuses, in one there were white lotuses, just for me. 24. I didn’t wear any but Kāsi cloth: my turban was of Kāsi cloth, my outer cloak of Kāsi cloth, my lower garments of Kāsi cloth, my turban-wrap of Kāsi cloth. 25. A white sunshade was held over me day and night: 26. ‘So that neither cold nor heat nor dust nor dirt gets on him.’ 27. I had three palaces, one for the rainy season, one for the winter, one for the summer. 28. and the musicians entertained me without leaving the mansion.🔽But while I was being entertained by the musicians, I thought: 29. ‘In other people’s houses, the servants and workers are given🔽coarse food of beans and sesame, 30. but in my father’s house they were given rice and meat. 31. ‘And, monks, with such psychic power and such delicacy of perception, I thought: 32. ‘An uneducated ordinary person like myself might see an old person and think: “It will not happen to me, it will not happen to me!” But it will happen. 33. If I, who am subject to old age and cannot escape it, were to be horrified, humiliated, and disgusted by this, that would not be fitting for me.’ 34. As I reflected thus, the intoxication with youth subsided.🔽“An untaught ordinary person, bhikkhus, on seeing a sick person, is horrified, humiliated, and disgusted, thinking: ‘Oh, how painful is sickness! Oh, how unpleasant is sickness! Oh, how hard 35. He does not see a sick person in himself, 36. and if he were to be horrified, humiliated, and disgusted by this, that would not be fitting for him.’ 37. As I reflected thus, the intoxication with health subsided. 38. The uninstructed worldling, himself subject to death, not escaped from death, on seeing another who is dead, is frightened, is terrified, is gripped by fear: 39. ‘I am subject to death, I am not escaped from death. Paragraphs: $ 0 9 17 21 28 34 38 #

Please segment these sentences into coherent paragraphs: 0. The master also should be attentive. 1. Holding the vajra with the right fist, 2. one should touch the vajra to the disciples' hearts, throats, and heads, 3. saying hum a: om. 4. The flower is at the head. 5. The incense and lamp are in front. 6. Likewise, the scent is given to the heart. 7. Then, having recited the mantra of Amṛtakuṇḍali, one should give the students tooth sticks that are without cracks, 8. without holes, 9. twelve fingerbreadths long, and so forth, wrapped in a flower garland.🔽They should chew the tooth stick facing east 10. or north. 11. They should spit it out on the ground that has been moistened with water. 12. One should explain the rite of pacification and so forth in this way. 13. If it falls facing the direction previously indicated, 14. one should know that it is the supreme attainment. 15. If the tip faces east, 16. it is renowned as the middling attainment. 17. If it faces north, 18. the mundane attainment of animals is desired. 19. If it faces south, 20. it will become very dark. 21. Facing west, 22. one will know the accomplishment of the subtle. 23. Then, when the tooth stick is cast,🔽if it falls facing down, 24. that is the accomplishment of the underworld, 25. without a doubt. 26. Then the master should have the disciples rinse their mouths with three handfuls of water, 27. with the mantra “Oṃ hrīḥ viśudha sarvadharma pāpaṃ niśca śodhaya 28. sarva vikalpāpanaya hūṃ.” 29. With this mantra, one should rinse one’s mouth. 30. Again, having the disciples sit, 31. one should give them seats and protection with the mantra of Amṛtakuṇḍali, 32. recited over the mantra of that very [Amṛtakuṇḍali]. 33. One should make a triple-stranded cord 34. Having made three knots, the disciples should tie it on their right upper arm for the purpose of protection. 35. They should be inspired by the explanation of the Dharma. 36. Omniscient ones in the world 37. are like the udumbara flower. 38. Sometimes, in some places, 39. they may appear, but not always. Paragraphs: $ 0 7 23 26 33 36 #

Please segment these sentences into coherent paragraphs: 0. Only attainment arises simultaneously with it. 1. The attainment of attainment also arises simultaneously with it. 2. Attainment and nonattainment are not possible simultaneously. 3. The phrase “virtuous or afflicted” indicates that it is not unobscured-non-analytical. 4. Because it arises simultaneously with attainment, it does not have attainment in the second moment. 5. In the second moment, there are three obtainments. 6. In the second moment, one possessing three that are obtained in the first moment and three that are obtained in the second moment possesses six substances. 7. There are also three obtainments of obtainments. 8. In the third moment, 9. one possessing three that are obtained in the first moment, three that are obtained in the second moment, and six that are obtained in the third moment possesses nine substances. 10. There are also nine obtainments of obtainments. 11. Thus there are eighteen. 12. If one increases the number of obtainments in each moment by adding the obtainments of the obtainments of the former moments, then the number of obtainments increases in each moment. 13. “Along with what is associated and co-existent” means: 14. What is associated is mind and the mental factors. 15. What is co-existent is origination, etc. 16. It is included in saṃsāra, which is without a beginning or end. 17. In each moment of the body, there are an infinite number of substances, 18. because there are an infinite number of acquisitions. 19. It is unobstructed, because it is included in the element of mental objects.🔽If it were not so, 20. if they were to obstruct each other,🔽Homogeneity is the similarity of sentient beings.🔽It is the same fortune, i.e., the similarity of conduct and nature. 21. Its actuality is homogeneity. 22. Gods are homogeneous with gods, humans are homogeneous with humans. 23. The term “sentient beings” is mentioned in order to show that homogeneity is only for those who are counted as sentient beings, not for those who are not counted as sentient beings. 24. The term “substance” is mentioned in order to refute that it is an imputed existent. 25. The term “similarity” means sameness of sentient beings. 26. It is the cause of the appearance and expression of sameness in different sentient beings. 27. It is different for each sentient being. 28. It is not a single entity that pervades all sentient beings like a great universal. 29. It is also said to be nondifferent and different. 30. That which exists in every sentient being is said to be not different in type, although it is different in substance. 31. That which does not exist in every sentient being is different. 32. Therefore, 33. it is said in detail that “all sentient beings are not different,” 34. and it is said that “those sentient beings are different,” and so on.🔽“Distinct” means determined individually. 35. The realms, etc., should be applied individually. 36. One is born in the desire realm, where the mind engages and is designated. 37. One is born in the form and formless realms. 38. The determination by the particular stage is the lineage of the southern continent, the lineage of the eastern continent, the lineage of the western continent, the lineage of the northern continent, the lineage of the gods, the lineage of the first c 39. The determination by the particular type of being is human, god, and so on. Paragraphs: $ 0 3 13 16 19 23 32 35 #

Please segment these sentences into coherent paragraphs: 0. If you are harmed, 1. The best food is not giving. 2. The bird had to cut off the fingers of the snakes that touched it. 3. The path is like that. 4. When you benefit others, they will suffer. 5. The Buddha said, I will do it by means of the proof. 6. I will respect the sacred Dharma. 7. The Dharma teacher is the best. 8. Always listen to the Dharma. 9. I will give the Dharma myself. 10. Dont be attached to worldly things. 11. They will be attached to the Dharma beyond the world. 12. The nature of the self is different. 13. All good qualities are generated. 14. They will not be satisfied by hearing the Dharma. 15. The meaning of the mantra is to be understood. 16. I offered a gift to the lama. 17. You should always rely on them. 18. They seek to bring the world to maturity. 19. Avoid disputing and pride. 20. Dont mention your own good qualities. 21. The qualities of the enemy are also to be described. 22. Do not sow the grain of others grain. 23. Do not accumulate a poisonous mind. 24. Is it my own or someone elses? 25. The deceitful should be examined. 26. What is the cause of the disorder? 27. The minds of others are flawed. 28. If you see it in your heart, 29. The wise men immediately sent him away. 30. They should be pure for the benefit of others. 31. Do not look at the answer. 32. The suffering is the nature of suffering. 33. They will enjoy common happiness. 34. If it is perfect, 35. Dont be proud. 36. It is like a peacock without any perfection. 37. Even if you are not rich, do not be discouraged. 38. Even if death or the kingdom is destroyed, 39. I will speak the truth. Paragraphs: $ 0 5 10 16 24 30 37 #

Please segment these sentences into coherent paragraphs: 0. Having attained supreme enlightenment, 1. may I teach that Dharma.🔽I do not offer the Buddha’s supreme robes 2. in order to acquire forms,🔽but in order to benefit 3. the world with its gods. 4. I seek supreme enlightenment, peace, 5. and abide in that supreme Dharma, nonduality, 6. unmoved by any opponent. 7. In order to understand that Dharma, 8. I offer the Buddha’s supreme robes. 9. In order to benefit the world with its gods, 10. where there is no birth, old age, or death, 11. no sorrow or lamentation, 12. may I teach that peaceful Dharma.🔽Where there is no desire, no anger, 13. no ignorance, no craving, 14. The unconditioned nectar of the cool things 15. I will become a Buddha, a teacher of enlightenment.🔽The beings who have entered into you, the gods and nagas,🔽And likewise humans and insentient things, 16. And those who are fully devoted with a mind like that 17. I will teach them the Dharma of peace.🔽Wherever I am, may I see the Buddha fields,🔽And may I see everywhere in the four directions, 18. Like a mass of light rays in the great darkness 19. May I touch that nectar of the cool things.🔽I will never dwell in the desire realm, the form realm, 20. Or likewise the formless realm. 21. May I be completely secluded from all that is pleasant and unpleasant 22. In that supreme Dharma, may I go there. 23. Śāriputra, 24. Then the youth, who was observing the vow, offered a new pair of shoes to the Blessed One, the Tathāgata, the Arhat, the Perfectly Awakened One Abhaya. 25. Having offered them, he spoke these verses:🔽May I become a refuge and protector 26. for beings who have no refuge or protector. 27. May I never go down the wrong path, 28. but always show the right path.🔽May I never follow 29. the realm of childish beings. 30. Having abandoned conditioned things, 31. may I always encounter the appearance of a Buddha. 32. Having seen the Illuminator of the World, 33. may I make offerings to the Best of Humans. 34. In order to benefit all living beings, 35. may I seek the highest enlightenment. 36. In order to benefit all beings,🔽With garlands of flowers, incense, 37. Victory banners, and parasols, 38. I will honor the great elephants.🔽In order to benefit all beings,🔽With Dharma robes, alms, 39. Beds, and mats, Paragraphs: $ 0 4 7 12 15 19 23 25 36 #

Please segment these sentences into coherent paragraphs: 0. “Tuṇhībhūtaṃ tuṇhībhūta” is a word of emphasis in order to show that it is a word of entreaty. 1. and so on. Looking around: here the prefix anu has the same meaning as pari.🔽And looking is to be understood as by the two eyes of the Teacher. 2. After briefly stating, “looking around with his fleshly eye,” etc., he said, “For with his fleshly eye the Exalted One,” etc., in order to show the meaning in detail. 3. The “remorse of the hand” is the remorse made by the hand, that is, the hand’s remorse. The “remorse of the foot” is to be understood in the same way. 4. They sat down without moving, out of their own well-bred nature and out of respect for the Buddha. 5. The statement, “having increased the light,” etc., is made with the intention that sometimes the Exalted One does this. 6. For this knowledge is not to be perfected by effort in the way that it is for disciples.🔽It should be investigated whether the operation of the fleshly eye in regard to hidden and distant objects is accepted. 7. It is the basis for the state of arahantship. 8. “Having established the sign in the eye-sockets” means that, through the excellence of his practice of development, 9. “Having set up a sign in the eyes of the bhikkhus” means that, having set up in his own mind, having considered, the sign called the state of having faculties that are clear and free from faintheartedness and drowsiness, which is found in the eyes of 10. “Why does he get tired? Bearing the strength of a hundred thousand mighty elephants” is the intention of the questioner. This is the nature of formations, namely, impermanence. 11. But those who are impermanent are entirely subject to suffering because they are oppressed by rise and fall. In order to show that the arising of suffering in the Master’s body was a condition for the arising of the wind in his back, the following wa 12. The back wind arose, and that was due to a condition of kamma done in the past. This meaning should be understood by the method stated in the Udāna Commentary, which explains the ultimate sense . 13. The story of the naked ascetic 14. The rest is as stated in the commentary on the Pāsādikasutta . 15. Desiring to teach the Dhamma that is well proclaimed: desiring to teach the Dhamma that is well proclaimed, having made it well proclaimed, desiring to teach the Dhamma to the bhikkhus himself, or desiring to teach the Dhamma that has been taught by 16. To be recited in unison: the meaning is that it should be recited and recited by those who are in agreement with each other. But in order to show how the recitation is done by those who are in agreement, it is said “in a single utterance” , etc. 17. In a single utterance: in a single utterance without contradiction. Hence it is said, “in non-contradictory utterances” , etc. 18. Desiring to show the expression of agreement: the expression of agreement is desired in the Dhamma that is being recited. 19. and he wishes to show the word “harmony” in many ways, by ones, twos, etc., 20. “All beings” are beings without exception. But he shows them by dividing them briefly according to the kinds of becoming, 21. saying “in the four kinds of nutriment, etc.” The compound is a bahubbīhi with a locative base, like “chest-hair” . 22. He says “they are called ‘beings who continue by nutriment’ because of the continuation by nutriment of those” . It continues by it, thus it is continuation ; nutriment is the continuation 23. of those, thus it is “beings who continue by nutriment” . Or the analysis of the compound should be regarded thus: “beings who continue by nutriment” = “beings who continue by condition” .🔽The meaning is that they exist dependent on conditions. For t 24. For if it were not so, then “all beings” would include the non-percipient beings as well. 25. But this “continuation by nutriment” is a state of ideas in the ultimate sense, not a state of beings. 26. That is why the teachers of the commentary say: “In the passage ‘All beings subsist by nutriment’ the world of formations should be understood” .🔽If that is so, why is it said “all beings”? 27. There is no fault in this, since the teaching is based on the individual . As it is said: 28. “Bhikkhus, when a bhikkhu becomes completely dispassionate towards one thing, when he sees completely the ending of one thing, 29. then he is one who, after attaining rightness, inclines to Nibbāna.🔽What is that one thing? All beings subsist by nutriment” . 30. The one thing called “all beings subsist by nutriment” is the general characteristic of all formations, since it is the teaching based on the individual that all formations subsist by nutriment.🔽The nutriment is the one thing called “nutriment” that 31. which is taught by the term “nutriment” as the conditionality of all formations. 32. “Having understood it as it really is”: having understood it according to its true nature. 33. Well taught: taught just as he has fully awakened to it. 34. The questioner, not understanding the meaning of the words of the sutta as they are, misrepresents the sutta, which has a meaning requiring interpretation, as having a meaning that is literal. 35. He questions the teacher, saying: “But surely,” etc., standing only on the words “all beings.” 36. The teacher, not misrepresenting the meaning as he has understood it, says: “It does not contradict,” and then: “For their jhāna is nutriment.” 37. Jhāna: the fourth jhāna of the fine-material sphere, which occurs by means of the surmounting of perception in the sense already stated. 38. But the words “without nutriment” in the text are said with reference to the absence of the four kinds of nutriment in the immaterial realm,🔽not with reference to the absence of the condition that is nutriment. 39. “Even so, nevertheless”: this is said because, in the Dispensation, the word “nutriment” is used in a particular way with regard to certain things, Paragraphs: $ 0 4 8 13 15 20 25 32 34 #

Please segment these sentences into coherent paragraphs: 0. No one will understand this. 1. The one who is not a beggar, 2. This is the brief explanation. 3. The self-satisfied talk of the wise is only a matter of skillful means and wisdom. 4. Praise of the Blessed One, the third chapter, is called Praise of the Unparalleled. 5. The victory over the demons of the world. 6. Your words will be more powerful than your words, And your hearing will be more powerful than your words. 7. He will be victorious over the demons of the equally spaced realm. 8. You have overcome the demons. 9. He has given faith to all beings. 10. I will think about my own nature. 11. What is there to see, like a great one? 12. You are not a strong man. 13. The one who is victorious is the one who is victorious. 14. Because it conquers other realms. 15. They are the servants of the demons, the servants of the demons, and the servants of the demons. 16. They are distracted by anger and strive to avoid it. 17. Many people will be tormented. 18. In particular, it is based on the abode. 19. Patience is not a great thing. 20. Even if you encounter a situation that is distracting, 21. The one who does not rely on others is the one who does not rely on others. 22. The beginninglessness of samsara. 23. I am pleased with you. 24. When the demons are subdued, 25. Only in the evening. 26. And have relinquished the great afflictions. 27. This is a very good thing. 28. But whoever does not think so, 29. In particular, he overcame the afflictions. 30. What is there in common with other people? 31. What is the meaning of the kings words in the Middle Way? 32. The lamp is a thousand-colored array of light rays. 33. The sun dispels darkness, And you, the hero, are the one who has the power to dispel it. 34. What is the wonder of his being a king? 35. Desire, hatred, and delusion are the same as the way things are. 36. Those who have abandoned the profound and subtle are like the ones who have abandoned the profound and subtle. 37. When you are challenged, you are wise. 38. They are free from attachment, and free from hatred, they are filled with anger. 39. It is a state of ignorance, free from delusion. Paragraphs: $ 0 4 8 12 16 21 26 31 35 #

Please segment these sentences into coherent paragraphs: 0. The essence of worldly dhyāna and consciousness are mutually opposed, clarifying the divisions of the afflictions and hindrances of the three realms. 1. It is illuminated and beneficial, causing wisdom to be bright and pure, therefore it is called the Ground of Radiance. 2. From the first ground and second ground, one skillfully penetrates the dharmas of the desire realm that follow entanglements. In the third ground, one skillfully penetrates the dharmas of the four dhyānas and eight concentrations of the form and form 3. If one only cultivates the afflictions of the desire realm and does not cultivate the eight concentrations to penetrate the form and formless realms, because there are still hindrances of the two upper realms, it is not called the Ground of Radiance. 4. Because in this ground the karmic hindrances of the three realms are exhausted, it is called the Ground of Radiance, because concentration can give rise to the light of wisdom. 5. Second, clarifying what practices are cultivated in this ground, it takes the perfection of patience as its essence, with the other eight as its companions. 6. This clarifies that the karmic hindrances of the three realms are exhausted, and therefore this patience is called the patience that accords with the non-arising of dharmas. 7. If one first gives rise to the mind of enlightenment and attains the Buddha's wisdom manifesting before one, it is called first being born into the family of the Buddha's wisdom. Having the ten abodes, ten practices, and ten dedications are all calle 8. If one speaks of gradually advancing in subtle and coarse [ways], the three sagely stages before the grounds are called being subdued by the Buddha's wisdom, and are called the patience of subduing; 9. The first, second, and third grounds are called the patience that accords with the non-arising of dharmas; 10. From the fourth, fifth, and sixth grounds, one emerges from the three realms and the mundane hindrances are gone, and one is then called attaining the patience of the non-arising of dharmas; 11. The seventh, eighth, and ninth grounds are then called the patience of effortless quiescence; 12. The ten grounds are completely encompassed by compassion and wisdom, and one's position is the same as that of all buddhas. 13. As for Sudhana's symbolizing the Dharma, in this stage he gets to see the night spirit Joyful Eyes Observing Sentient Beings, who is not far from the site of enlightenment, sitting on a lion's seat in a lotus treasury. 14. Sudhana attains the liberation gate of the great power of universal joy and victory, symbolizing the initial entry into the stage of the first ground and the initial arousal of the mind of enlightenment. 15. The second ground of freedom from defilement is the body of enlightenment in the first assembly, which is the body of precepts. The third ground is the cultivation of patience based on the principle of enlightenment, because patience is the head of p 16. Sitting on a lion's seat in a lotus treasury, the lotus symbolizes being untainted by practices. 17. The lion symbolizes the principle of mastery. 18. Being called Joyful Eyes Observing Sentient Beings, it clarifies the practice of patience and compassion. 19. The night spirit is as explained above. 20. The liberation of Samantabhadra's great powerful universal joy banner obtained by Sudhana indicates the exhaustion of the hindrances of leaving the three realms, the perfection of Dharma patience, and the inability of greed, anger, resentment, and de 21. The liberation of the universal joy banner indicates the ability to destroy one's own and others' afflictions, the lack of wavering in all realms, and the attainment of Dharma joy in all favorable and unfavorable circumstances. 22. Fourth, clarifying what realm of liberation is attained in the three realms in this ground, this attains liberation from the three realms. 23. The first two grounds are antidotes to the desire realm, and this third ground is the next antidote to the upper two realms. The eight dhyanas are the exhaustion of the hindrances of the three realms. 24. In the fourth ground, the thirty-seven factors of enlightenment are cultivated as the path, in the fifth ground the ten truths are cultivated, and in the sixth ground the twelve links of dependent origination are cultivated, learning worldly wisdom i 25. In the fifth, explaining the text, the two meanings are as before. 26. As for the first detailed analysis of the meaning of the sutra, in this section on the Ground of Radiance, it is divided into seven parts. 27. The first part, from At that time, Bodhisattva Vajra Treasury to attains the third ground, has five lines of text, clarifying the ten kinds of mind that arise from cultivating the direction of the third ground from the second ground. 28. The first part, from Buddha's disciple to not only verbal speech can be pure, has fifty-two and a half lines of text, clarifying the correct abiding in the third ground, contemplating all conditioned phenomena and giving rise to compassion for all se 29. The third part, from Buddha's disciple to but has no attachment, has ten and a half lines of text, clarifying abiding in the ground of radiance, cultivating the four dhyanas and eight concentrations of the form and formless realms, following the natu 30. The fourth section, from Buddha's disciple to is also like this, has two lines of text, clarifying the cultivation of the four immeasurables of kindness, compassion, joy, and equanimity in this stage. 31. The fifth section, from Buddha's disciple to manifests in it through the power of vows, has thirty-three lines of text, clarifying the cultivation of meditation and attainment of spiritual powers in this stage, and the purity of the six sense faculti 32. The sixth section, from Buddha's disciple to and spoke a verse, has thirty lines of text, clarifying the extent to which the bodhisattvas in this stage see the buddhas and receive their positions. 33. The seventh section, and spoke a verse, is the section on speaking verses. 34. In these seven sections of text, the first, from at that time, Bodhisattva Vajra Treasury to five lines of text, clarify the cultivation of the ten kinds of mind in the second stage to the third stage, as fully explained in the sutra itself. 35. The second part, from Buddha's disciple onwards, has 52 and a half lines of text, which is further divided into five sections. 36. The first section, from Buddha's disciple, the bodhisattva-mahāsattva abides in the third ground to these are the ten, has 19 lines of text, clarifying the observation of the suffering and impermanence of conditioned existence, with ten kinds of comp 37. The second section, from the bodhisattva thus sees the realm of sentient beings to the bliss of ultimate nirvāṇa, has seven and a half lines of text, clarifying the bodhisattva's thought of delivering sentient beings, with what skillful means, and pl 38. The third section, from then gives rise to this thought to having thus observed and understood, has about five lines of text, clarifying the bodhisattva's thoughts, knowing the ultimate place to establish sentient beings. 39. Fourth, from doubling the true Dharma to observing and practicing there are about nineteen lines of text, clarifying that bodhisattvas, wishing to liberate sentient beings, double their diligent cultivation and seeking the Dharma body, are able to gi Paragraphs: $ 0 5 8 13 16 22 26 28 31 35 #

Please segment these sentences into coherent paragraphs: 0. One chi long. 1. Four or five cun wide and thick. 2. Shaped like pork. 3. Two chi above the ground. 4. Coming in through the door to the front of the bed. 5. There was a voice saying. 6. Quickly return my pork. 7. Da'an said. 8. I don't eat pork. 9. How could I owe you? 10. He then heard a voice outside the door saying. 11. Wrong! It's not this. 12. The thing then returned and left through the door. 13. Da'an still saw a pool in front of the courtyard. 14. Clear and shallow, very lovely. On the west bank of the pool, there was a golden image. 15. Five cun tall. 16. In a moment, it gradually grew larger and transformed into a monk wearing a kasaya. 17. Very new and clean. 18. He said to Da'an. 19. Is the wound painful? 20. I will now take the pain away for you. 21. You will recover. 22. and to practice good deeds by reciting the Buddha's name at home. 23. Then he touched the wound on the neck of the monk and left. 24. The monk was able to recognize the man's appearance. 25. He saw that the monk's back had a patch of red silk on his kasaya. 26. It was about the size of a square inch. 27. It was very clear. 28. After that, the monk regained consciousness. 29. And the wound also no longer hurt. 30. He was able to sit up and eat. 31. After ten days, his family members welcomed him home. 32. His family members and relatives came to visit. 33. The monk told them about how he was injured and about seeing the image. 34. A maid who was standing nearby overheard the story and said: 35. When the monk's wife first sent me to the image maker to have a Buddha image made, 36. the image was completed and painted with colors. 37. There was a drop of vermilion that stained the back of the image. 38. She told the craftsman to remove it, but he refused. 39. It is still there now, just as the monk described. Paragraphs: $ 0 4 7 13 18 24 28 34 #

Please segment these sentences into coherent paragraphs: 0. The meaning is the same as what was cited above from the Prajnaparamita Sutra, that when form is pure, then all phenomena are pure. 1. It comprehensively covers all phenomena, briefly mentioning over eighty categories, namely the five aggregates, twelve sense fields, eighteen elements, four truths, twelve links of dependent origination, six perfections, up to enlightenment and nirva 2. From When the myriad phenomena are pure, then there is neither purity nor impurity, it removes the characteristics of purity. 3. The so-called pure means that phenomena are originally unborn, the nature is tranquil, and all characteristics are thus called pure. 4. How can it be that only when there is nothing at all can it be called pure? 5. It is not only that the absence of phenomena is true purity, but seeing the original purity of truth, phenomena are considered impure. This is also the inability to forget the subject and object of dependent origination, so how can it be called pure? 6. Therefore, true and good teachers and friends make one contemplate the gate of purity, saying: 7. The nature is originally pure, purity has no characteristics of purity, only then can one see one's own mind. 8. This is precisely the meaning. 9. Therefore, the Vimalakīrti Sūtra says, Impurity and purity are two. 10. Seeing the true nature of impurity is the same as seeing the nature of purity. 11. Departing from the characteristics of seeing is entering the gate of the non-dual Dharma. 12. The sūtra below says, If there are those who see the perfect enlightenment, liberation, and freedom from defilements, not attached to anything in the world, they do not have the eye of realizing the path. 13. If there are those who know the Tathāgata's essence and characteristics are non-existent, cultivating and attaining clarity, this person will quickly become a buddha. 14. The commentary below prajñā of true characteristics explains the word body in the sūtra. 15. Body has three meanings: essence, basis, and aggregation. 16. Now, the prajñā of true characteristics is the essence of the Dharma body, the prajñā of contemplation and illumination is the same as the basis of the reward body, and the transformation body is called an aggregation, but it is shallow and not expla 17. Then, the prajñā of the retinue can also be called the body, because it is the same as the meaning of aggregation. 18. The commentary states Therefore, the Renwang Jing says the latter three grounds and so on. In the Teaching and Transformation Chapter, the eighth is named the Bodhisattva of Equal Observation. The verse says, The Bodhisattva of Equal Observation is t 19. The ninth ground is called The Sage of Wisdom Light, King of the Third Dhyana, and the tenth ground is called The Bodhisattva of Consecration, King of the Fourth Dhyana. 20. The concluding verse above the three grounds says, The three types of sages of equal wisdom and consecration, eliminating the previous and the habits, the conditions of ignorance, the habits and characteristics of ignorance, therefore the afflictions 21. The commentary states: 22. Since it comprehensively mentions the three grounds eliminating the habits of ignorance, therefore the commentary says the same in eliminating ignorance. 23. The statement Not the ground of consecration and below explains the meaning of that sutra. 24. That sutra's ground of consecration will be the tenth, therefore it says not the ground of consecration. 25. However, the tenth ground also uses the wisdom of exhausting the habits of ignorance without effort to receive the empowerment, so it is said that this is the wisdom of empowerment. 26. The commentary states it is called the universal eye because it sees the universal Dharma - this explains the name of the sutra and has three meanings: 27. First, it is called universal from the perspective of what is seen. 28. As for the universal Dharma, one includes all, each accords with the nature, and simultaneously possesses all - this is the ability of one eye within the ten eyes. 29. The sutra says the eye of omniscience sees the universal Dharma realm. 30. Second, how much more so is one eye the ten eyes, they merge without obstruction, and from the perspective of the ability to see, it is called universal, like the Buddha eye among the five eyes. 31. The four eyes enter the Buddha eye, all of which are called the Buddha eye, like the four rivers entering the ocean, no longer having the name of a river, but possessing the taste of the ocean. 32. Therefore, the Diamond Sutra says does the Tathagata have a flesh eye? 33. Thus, World-Honored One! 34. The Tathagata has a flesh eye. 35. It is said that the Tathāgata has the Buddha eye, does he not? 36. Thus, World-Honored One! 37. The Tathāgata has the Buddha eye. 38. Now, the ten eyes and ears are each endowed with ten. 39. However, the teachings say that only the Buddha eye possesses the five, while the other four do not. Paragraphs: $ 0 6 9 14 18 21 26 32 38 #

Please segment these sentences into coherent paragraphs: 0. The nature of non-cessation is 1. because there is also no nature of reversal of the twelve links of dependent origination on true suchness, it is said to be the nature of non-cessation. 2. Cessation depends on transmigration. 3. Since transmigration does not exist, cessation also does not exist. 4. This is the eighth. 5. Based on this ignorance and wrong attachment as the cause, up to the equality of defilement at all times, 6. the twelve links of dependent origination take ignorance and wrong views as the cause. 7. In those things that are apart from words, which are precisely the things produced by causes, 8. there is no beginning, middle, or end on true suchness. 9. There are two different interpretations of beginning, middle, and end. 10. One distinguishes beginning, middle, and end according to the three time periods. 11. The past is called the beginning. 12. The future is called the end. 13. The present is called the middle. 14. Second, distinguishing the beginning, middle, and end based on the attracting and attracted, and the producing and produced. 15. The attracting and included ignorance and action are the initial stage. 16. The attracted consciousness, name-and-form, six sense bases, contact, and feeling, as well as the producing craving, grasping, and becoming, are the middle stage. 17. The produced birth, old age, and death are the final stage. 18. Now, this suchness has no distinction of these three stages. 19. Therefore, it is said that based on this non-knowledge up to the equality of defilement. 20. This is the ninth. 21. Based on suchness up to the equality of nature, 22. this distinguishes the principle of equality and non-arising based on the wisdom of observation being free from discrimination. 23. This is the tenth phrase. 24. As for being able to eliminate defilement, 25. it is as the earth scripture says: 26. This bodhisattva is far removed from all mind, thought, cognition, memory, and discrimination. Without any attachment, he enters all dharmas equally like the nature of space. 27. This text explains the subduing of difficulties. 28. Above, it distinguishes non-arising by means of suchness, etc., which are not pervaded by the imagined. 29. Fearing that the practitioner's non-discriminating cognition will also be eliminated, this text exists. 30. The Tripiṭaka master explains: 31. Far removed from all mind, thought, and conceptual discrimination has two interpretations. 32. One says: 33. Discriminating the intrinsic nature of all dharmas, 34. And also discriminating the distinctions with mental consciousness is called conceptual discrimination. 35. One says: 36. Far removed from all mind, thought, and consciousness 37. Means being far removed from the eight consciousnesses and mental functions.🔽Discrimination 38. Means being far removed from the discriminating mental factors. 39. Nothing to be attached to Paragraphs: $ 0 5 9 21 24 30 36 #

Please segment these sentences into coherent paragraphs: 0. The Vajra and the Bell is the empowerment of the bell. 1. The four excellent moons. 2. After receiving the empowerment of the name, the empowerment of the three families, the vajra master, the vajra ordination, the breathing, the prophecy, and the empowerment of the method and wisdom, I will also receive the empowerment of wisdom. 3. The black one is Vajra. 4. The heroes are born in the lineage of the Black Lion. 5. The Vajrasattva will be called Black. 6. This is to show the intention of conferring the empowerment. 7. The word these powers means that one has gained the wisdom. 8. The son of the victors will be a bodhisattva. 9. The first of all actions is not a destruction. 10. The ritual of the offering is explained. 11. Then, there is the mantra. 12. All elements are the elements, the sense faculties, and so forth. 13. The body is to be purified by the view of the deity yoga. 14. The perfecting of the deitys form, like the essence of a yogins momentary moment, is the perfecting of the nectar of light rays emanated from the seed of ones heart. 15. The statues of these gods are to be worshipped. 16. The practice is the practice. 17. The mantra is the mantra. 18. The five nectars are generated by the process of experiencing the nectars described above. 19. The gods enjoy the nectar with the light rays of their tongues. 20. Then, after the result of the wish to be realized, the mantra is said. 21. The first is Om Andrei. 22. He will offer incense to the gods in that place and in that place, and ring the bell with his right hand. 23. The following is the explanation. 24. The central nervous system is the central nervous system, the central nervous system, the central nervous system, the central nervous system, the central nervous system, the central nervous system, the central nervous system, the central nervous syst 25. The two eyes and the hind eye should be liberated three times in each place. 26. Then, how can it be pleasant in the heart and in the heart? 27. When he drank wine, he said, "I am satisfied with my own gods." 28. The word does is the word is. 29. The three boats are to be turned around with the three-sided hand and the right hand. 30. How did it happen? 31. The first is the first, and so on. 32. The word doer means to be done. 33. Water is the bodhicitta or the alcohol. 34. If you do not have any such instructions, you should simply do so by using a potion. 35. The meaning of the term satisfied is satisfied. 36. The mandala is filled with the hands of the yaks and yaks. 37. Om Jesha Jamaryi Svahaha 38. The first is the sequence of the words the first is the sequence of the second. 39. Then, means that the wheel of the gods is satisfied. Paragraphs: $ 0 3 6 10 13 18 22 26 30 34 37 #

Please segment these sentences into coherent paragraphs: 0. These and other things will rob you of the power of other mantras. 1. Similarly, the term all accomplishments and so on robs the accomplishments of other practitioners of peace and so on. 2. The word blood and so forth are used to mean that the teaching is never again violated. 3. The word to give away again means to set it in order. 4. The explanation of the number of the hundred and ten thousand forms is simple. 5. The power of mantra is the power of all actions. 6. Similarly, the ritual and the correct practitioner who recites the mantra in the order just explained will accomplish all the stages. 7. This is because it is taught. 8. Mindfulness is easy to understand. 9. The words why and why mean that one will die immediately after reciting the mantra that is the name of the mantra that is to be performed. 10. This is because it is taught that this is superior to the other tantras. 11. This year is the year. 12. This is the mantra of the lineage. 13. The Buddha is the essence of the wheel of supreme bliss. 14. The mantra is not different from the gods. 15. Therefore, it is not attached. 16. The meaning of the phrase because of desire is that it is not motivated by action. 17. Thus it is said. 18. This is the first of the three. 19. This ritual of realization is the mantra of the lineage. 20. The mind is filled with the mind. 21. The mantra is given to the practitioner who has learned the mantra of the mantra and has practiced it. The mantra is given to the practitioner who has just given the mantra and the mantra. The food and drink are given to the practitioner who has achi 22. The first of the six seals and mantra is to understand the meaning of the sixth seal. 23. The nine stages. 24. This is because it is taught to have three kāyas. 25. Then, etc. 26. The words of the Buddha are as they were explained. 27. Heruka, etc. , means "the supreme bliss of splendor, not separate from the wheel. " 28. The term dharma and so on, as explained in the Approach to the Practice, means that when one is meditating on the dharmakāya, one should meditate on the dhāraṇī and the emanated kāya of the perfected kāya of the blind. 29. This is explained in the Explanation of Joy. 30. What is the meaning of the words one and so on? 31. The words by means of wisdom and so forth. 32. This is to clarify the point. 33. The word Heruka is used to mean that the glorious Heruka is established by the one who establishes the form of the self. 34. Stealing the words means that someone who harms the teaching will fall into the lower realms, and so, in order to avoid that, listen to the mantra of the essence, as taught in the eighth chapter, with a mind that is bound by compassion. 35. The mere refutation of the mantra from the mantra of a fool is terrifying to the mind through the desire of words and so forth. 36. This is the opposite of the similarity. 37. This is the tenth chapter. 38. The term his nose means that the smell of his nose completely cuts through his nose. 39. This is also to be understood as the elimination of the other eye consciousness by means of the words that indicate the closeness. Paragraphs: $ 0 5 8 11 19 22 28 33 38 #

Please segment these sentences into coherent paragraphs: 0. Seventh, surpassing all worlds, concludes the analogy of the universal concentration realm; 1. Eighth, inconceivable, concludes the analogy of the wondrous medicine covering the form; 2. Ninth, none can destroy it, concludes the analogy of the two heavens following the person; 3. Tenth, not the realm of all two vehicles, concludes the analogy of the non-operation of the concentration of cessation, because the activities of the six faculties do not operate. 4. The meanings in between are extremely consistent. 5. The commentary says the above Dharma and analogy, second, reconciling difficulties. 6. There are three parts to this: 7. First, summarizing the previous text as the basis for the question, second, the question, third, the explanation. 8. In the second, citing three sūtras, there are two questions: 9. First, citing the Mahāprajñāpāramitā Sūtra, questioning the lack of present conditions. 10. As for wisdom and abandonment, the sūtra states: The wisdom and abandonment of a stream-enterer are all the non-arising of dharmas for a bodhisattva. 11. The wisdom and abandonment of a once-returner are all the non-arising of dharmas for a bodhisattva.🔽The wisdom and abandonment of a non-returner are all the non-arising of dharmas for a bodhisattva. 12. The wisdom and abandonment of an arhat and pratyekabuddha are all the non-arising of dharmas for a bodhisattva. 13. The conclusion of the question is understandable. 14. The commentary states: The next two sūtras cited below question why they are not heard. 15. This sūtra is now briefly cited for its meaning. 16. If cited in full, it is called the Sūtra of Mañjuśrī's Inspection. 17. Because the sūtra says that Mañjuśrī visited the rooms of five hundred bhikṣus and saw that they were all in tranquil concentration, and thus he took this as his name. 18. In the end, he challenged Śāriputra to show the profound prajñā. 19. He asked Śāriputra: 20. When I saw you alone in a room, sitting cross-legged, subduing your body, 21. were you sitting in meditation or not? 22. He replied: 23. Sitting. 24. The challenge said: 25. Are you sitting in meditation in order to cause what has not yet been cut off to be cut off? and so on, and based on this, he extensively revealed the principle of the emptiness of nature and non-attainment. 26. At that time, five hundred bhikṣus rose from their seats and shouted loudly in front of the World-Honored One, saying: 27. From now on, we will no longer need to see Mañjuśrī's body, nor will we need to hear his name. 28. Such a place should be quickly abandoned. 29. Do not go to any of Mañjuśrī's abodes. 30. Why is this? 31. Because Mañjuśrī explained that afflictions and liberation are of one characteristic. 32. Śāriputra asked Mañjuśrī to clarify, and Mañjuśrī said: 33. In reality, there is no Mañjuśrī to be attained. 34. If there is no Mañjuśrī to be attained in reality, then he cannot be seen either. 35. He extensively expounded the Dharma for them, and four hundred bhikṣus ended their outflows and attained the fruit. One hundred slandered further and fell into hell, but later they attained the Way. 36. It is explained in detail there. 37. Therefore it is said that five hundred bhikṣus heard but did not believe. 38. The meaning is: 39. Why did this assembly not allow them to hear and not believe? Paragraphs: $ 0 4 5 8 10 14 18 26 32 38 #

Please segment these sentences into coherent paragraphs: 0. early and late. 1. If one does not enter the rainy season retreat, and does not participate in the Pravāraṇa ceremony, this is an offense that exists in summer but not in winter or spring. 2. Therefore, the offenses in these three cases each exist at their respective times, and this is called offense or non-offense. 3. What is meant by 'light'? 4. Offenses of Pāṭidesanīya are light offenses, which can be atoned for either by confessing to one person or by confessing in one's mind. 5. As for the inherent nature, if a bhikṣu keeps leather shoes made of human skin or eats human flesh, if he keeps or eats them, it is a Thullaccaya offense. 6. As for the inherent nature, the flesh and skin are part of the human body, and therefore it is called the inherent nature. 7. For duṣkṛtas, if one does not restrain one's bodily deportment, one commits a duṣkṛta offense. 8. As for abusive speech, if one says, You are a craftsman, a skilled worker, with incomplete faculties, speaking like this constitutes a pāyantika offense. This is called a minor offense of abusive speech. 9. As for serious [offenses], they are pārājikas and saṃghāvaśeṣas. 10. The sthūlātyayas obtained from these two [categories] are serious.🔽There are some offenses that are serious for bhikṣus but minor for bhikṣuṇīs. 11. There are some offenses that are serious for bhikṣuṇīs but minor for bhikṣus.🔽As for serious [offenses] for bhikṣus, intentionally emitting semen; a bhikṣu commits a saṃghāvaśeṣa offense, while a bhikṣuṇī commits a pāyantika offense. 12. As for serious [offenses] for bhikṣuṇīs, if a bhikṣuṇī with strong sexual desire touches a man's private parts; 13. if a man also touches a bhikṣuṇī's private parts; 14. both experience the pleasure of touch; 15. the bhikṣuṇī commits a pārājika offense. 16. If a bhikṣuṇī knows that a bhikṣuṇī has committed a serious offense; 17. And does not confess to a single bhikṣuṇī; 18. Also obtains pārājika. 19. If a bhikṣu does not comply with the Dharma of the Saṃgha; 20. The Saṃgha gives him the karman of rebuke. 21. And a bhikṣuṇī says: 22. 'This bhikṣu complies with the Dharma of the Saṃgha.' 23. Various words and expressions are in accord with the bhikṣu's mind. 24. The bhikṣuṇīs admonish her, saying: 25. 'There is no need to go back and forth, speaking in mutual support.' 26. The bhikṣuṇī does not accept the bhikṣuṇīs' admonition, and the going back and forth, speaking in mutual support, does not cease. 27. The bhikṣuṇī Saṃgha gives her the karman of proclamation and fourfold announcement. 28. This bhikṣuṇī obtains pārājika. 29. Bhikṣuṇīs also have eight things that constitute pārājika offenses: 30. First, a bhikṣuṇī holds hands with a man; 31. Second, they then hold each other's clothes; 32. Third, they sit together in a quiet, secluded place; 33. Fourth, they speak together in a secluded place; 34. Fifth, they touch each other's bodies in a secluded place; 35. Sixth, a bhikṣuṇī walks alone with a man on a road; 36. Seventh, touching each other naked in the path; 37. Eighth, going to a place of impurity together as agreed. 38. If a nun commits the first seven offenses, she commits a sthūlātyaya offense. If she commits all eight, she commits a pārājika offense. 39. This is a serious offense for a nun but a light offense for a monk. Paragraphs: $ 1 3 9 19 29 #

Please segment these sentences into coherent paragraphs: 0. The tent is the row of bones. 1. The ritual of offering is excellent. 2. The limbs are adorned with seals, And bound without gaps. 3. He is endowed with great armor. 4. Love is not perceived. 5. He is the one who benefits all sentient beings. 6. The gods and demigods. 7. All these are pervaded by it. 8. The winds that move under the feet. 9. They will live in a perfectly stable place. 10. The fire mandala blazes with glory. 11. The most obvious is white. 12. Water is the form of beauty. 13. The great power is also in the breast. 14. The color is yellow, and the color is yellow. 15. It rests on the neck. 16. The eight-headed mountain. 17. The sun and moon are seven in number. 18. The splendor of the immaculate moon. 19. The water flows in and out, and the leaves grow to thirty-six leaflets. 20. The elixir is made from elixir. 21. He touched her head with a smile. 22. There is a place of gold. 23. The first of the seven is called the middle of the variety. 24. The same is true of the two. 25. The splendor of the immaculate moon. 26. The border of all the branches. 27. The paths of the paths are gradual. 28. The central channel of the nose. 29. The process of generating the seed is as follows. 30. There are thirty-six. 31. The roots of the trees are beautiful. 32. The world has never been created. 33. The Buddha himself is called upon. 34. The pure realm is like space. 35. Take the net of the dakinis. 36. The meaning of this is well known. 37. The ocean is very diverse. 38. He has the power over mountains and mountains. 39. The essence of the various profound and vast. Paragraphs: $ 0 5 10 16 21 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. Those who do not tolerate it, please speak. 1. 'The Sangha has tolerated giving these robes to monk so-and-so, and monk so-and-so will hold these robes and accept them on behalf of the Sangha to make merit, and keep them in this dwelling place. 2. Since the Sangha has remained silent, it is considered approved.' 3. That monk should then stand up, hold the robes, and when the robes have been touched by the hands of all the monks and they have agreed, he should say: 4. 'This robe the Saṃgha should receive and make into a meritorious robe. This robe the Saṃgha now receives and makes into a meritorious robe. This robe the Saṃgha has already received and made into a meritorious robe.' 5. In this way, speak a second and third time. 6. Those bhikṣus should say: 7. 'The receiver has received well. The merit and fame within this belongs to me.' 8. They should reply: 9. 'So it is.' 10. At that time, Upāli rose from his seat, bared his right shoulder, removed his leather shoes, placed his right knee on the ground, and said to the World-Honored One: 11. 'Is the meritorious robe received with the three phrases of the past, the future, or the present?' 12. The Buddha told Upāli: 13. 'In order to fulfill the words, nine phrases are spoken. The meritorious robe is not received with the three phrases of the past, nor is it received with the three phrases of the future. It is received with the three phrases of the present.' 14. Why is it so? 15. Upāli! 16. The past has already ceased, and the future has not yet arrived, therefore, the merit of receiving the robe is based on the three phrases in the present. 17. If one obtains an unfinished robe, one should have a monk appointed by the Saṅgha to make it. 18. If one obtains a finished one, one should receive it according to the Dharma. 19. Those six monks received the merit robe for the Saṅgha at all times, spring, summer, and winter. 20. The monks told the Buddha, and the Buddha said: 21. One should not receive the merit robe at all times, spring, summer, and winter. 22. From now on, I allow not receiving the merit robe for one month after the end of the retreat, and receiving the merit robe for five months. 23. Those six monks did not release the merit robe, thinking: 24. Because we have long obtained the five things, we can let go. 25. The monks told the Buddha, and the Buddha said: 26. One should not think like this: 27. 'Because they have long obtained the five things and let go of the meritorious robe, they do not emerge.' 28. From now on, it is permitted that after four months of winter, the Saṃgha should emerge from the meritorious robe. 29. It should be emerged like this. 30. 'The Saṃgha has gathered in harmony. Those who have not received the full precepts have left. Those who are absent have given their consent. 31. What is the Saṃgha doing now?' 32. One should reply: 33. 'Emerging from the meritorious robe.' 34. 'Venerable Saṃgha, please listen! 35. Today the Saṃgha will emerge from the meritorious robe. 36. If the time has come for the Saṃgha and the Saṃgha consents, the Saṃgha will now emerge from the meritorious robe in harmony. 37. The announcement is as follows.' 38. One should make this announcement to emerge from the meritorious robe. If it is not emerged, it is a duṣkṛta offense to pass the time limit for the meritorious robe. 39. There are eight causes for relinquishing the meritorious robe: Paragraphs: $ 0 10 17 19 24 29 39 #

Please segment these sentences into coherent paragraphs: 0. Surpassing my own school. 1. My own school, silence and illumination, 2. penetrating the peak, penetrating the bottom. 3. The body of Śiva. 4. The arm of Mudrā. 5. Beginning and end, one measure. 6. With myriad different transformations. 7. He Shi presented a jade.🔽Xiang Ru pointed out a flaw. 8. There is a standard for the opportune moment. 9. Great function is not diligent. 10. The Son of Heaven within the realm. 11. The general outside the pass. 12. The matter of our family. 13. Within the rules, within the square. 14. Transmit it to the various directions. 15. Do not mistakenly cite it. 16. Inscription for the Pure Joy Room. Inscription for the Pure Joy Room. Seeing form, hearing sound, seeking. 17. Taking the path is not correct. 18. The deep abyss of self-realization. 19. Constant joy, self, purity. 20. The pure is constant. 21. The joyful is the self. 22. These two mutually assist. 23. Like firewood and fire. 24. My joy is endless. 25. Purity and constancy have no end. 26. Tranquil existence outside the images. 27. Wisdom illuminates the cycle within. 28. The cycle within is empty by itself. 29. Not existent, not non-existent. 30. Secretly operating the spiritual mechanism.🔽Wonderfully turning the mysterious pivot. 31. The mysterious pivot turns the mechanism. 32. The original light manifests auspicious signs. 33. The mind has not yet sprouted thoughts. 34. How can words and images discern it? 35. Who is the one who discerns? 36. Clearly knowing oneself. 37. The wisdom that encompasses the family.🔽Not involving thought. 38. Thought does not involve. 39. The reeds reflect the snow. Paragraphs: $ 0,7,16,30,37 #

Please segment these sentences into coherent paragraphs: 0. Five li south of King Kang's temple. 1. There is also a Qian Shou hermitage. 2. Two li from Qian Shou. 3. To the Renwang Temple. 4. From Renwang to Jinghuiyuan is seven li. 5. From Kangwangguan along the official road is fifteen li. 6. It also reaches Jinghui Chan Temple. 7. Jinghui was formerly called Huanglong Lingtangyuan. 8. There is a hot spring. 9. Boils in the four seasons. 10. Smells like cinnabar and yellow. 11. Boils in an instant. 12. People with illnesses and wounds who bathe in it are cured. 13. Huanglong Mountain is south of Lingtang. 14. It is also a separate peak of Mount Lu. 15. Ten li to the south. 16. There is also Qingxia Guan. 17. Two li east of Lingtang. 18. By the road is Xie Kangle's Sutra Platform. 19. Three more li past Lirishiyuan. 20. There is Tao Ling's Drunken Stone.🔽Tao Ling's name is Qian. 21. Style name Yuanliang. 22. Some say. 23. Style name Yuanming. 24. In the third year of Yixi. 25. He was the magistrate of Pengze and said. 26. How can I bend my waist for five pecks of rice. 27. Among the children in the village. 28. So he abandoned it. 29. and composed a poem to express his feelings of returning home. 30. The Jin Shu and Nan Shi have biographies of him. 31. Between the two mountains where he lived, there was a large rock. 32. Looking up at the hanging waterfall. 33. Flat and wide, it could seat more than ten people. 34. Yuan Liang let himself go and drank. 35. Therefore, it was called Dui Shi (Drunk Stone). 36. Three li from Li Li. 37. To the Chan Monastery of Chengtian Guizong. 38. In the sixth year of Xiankang of the Jin Dynasty. 39. Ning Yuanjiang Jun, the Prefect of Jiangzhou, Wang Xizhi. Paragraphs: $ 0 8 13 20 31 37 #

Please segment these sentences into coherent paragraphs: 0. Sentient beings are nirvāṇa, there is no more to be extinguished. 1. Since the one mind is like this, 2. The same is true for all minds. 3. The same is true for all dharmas. 4. The Puxian Guan says: 5. Vairocana pervades everywhere. 6. This is the meaning of that. 7. One should know that all dharmas are the Buddha's Dharma. 8. Because the Dharma realm of the Tathāgata is so. 9. If that is so, 10. why is it also said that the mind roams in the Dharma realm like space? 11. It is also said that the absence of illumination is precisely the ultimate emptiness. 12. This raises emptiness as the starting point for discussion. 13. Emptiness is not emptiness, and it is also neither empty nor not empty. 14. It is also said: 15. In a single dust mote there is a great trichiliocosm sūtra. 16. The mind is replete with all the Buddha's teachings, like the seed of the earth and a fragrant pill. 17. This raises existence as the starting point for discussion. 18. Existence is not existence, and it is also neither existent nor nonexistent. 19. It is also said: 20. A single color, a single fragrance, is none other than the middle way. 21. This raises the middle way as the starting point for discussion. 22. It is the middle, yet it is the extremes. 23. It is neither the extremes nor not the extremes, replete and without deficiency. 24. Do not let your words harm the perfect and deceive the holy meaning. 25. If you attain this understanding, 26. when a thought arises in the mind of the sense faculties and objects, 27. the faculties are also the eighty-four thousand Dharma treasuries, 28. and the objects are also like this. 29. When a thought arises, 30. it is also the eighty-four thousand Dharma treasuries. 31. The Buddha Dharma realm and the Dharma realm of dharmas arise, and all are not apart from the Buddha Dharma. 32. Saṃsāra is precisely nirvāṇa, which is called the truth of suffering. 33. One dust particle has three dust particles, 34. and one thought has three thoughts. 35. Each dust particle has the eighty-four thousand dust-like afflictions, 36. and each thought is also like this. 37. Greed, anger, and delusion are precisely bodhi, 38. and afflictions are precisely bodhi. 39. This is called the truth of the origin of suffering. Paragraphs: $ 0 4 9 14 19 25 32 #

Please segment these sentences into coherent paragraphs: 0. From that, from the collection that has become. 1. If that is so, then why is the meaning of “that which has become earlier” described as a cause? 2. Because it is different, etc. 3. The last one, which is held to be the producer, is different from that. 4. If it is said that there is another one different from that, 5. he says, “the one that has already occurred.” 6. The meaning of that is the meaning of the moment of potentiality. 7. Therefore, because it is the cause of the cause, it is designated as🔽the cause, and the convention of cause is made. 8. This is the intended meaning. 9. If it is said that there is no certainty in the production of the effect because there is an obstruction even in the last moment, then the example is empty of the probandum. 10. He says, “There,” and so on. 11. “There” refers to the final collection. 12. “In that” refers to the final moment of the single existence of the cause. 13. If it generates a change, then the momentariness of that would be impaired, because the prior would be transferred and the second would be generated, called “change.” 14. Therefore, it would not be the last. 15. But if you think, “Let us not incur that error,” and you do not accept that the prior moment is transferred to the last moment, because it has the nature of generating that moment, 16. then it would be in its own nature.🔽The cause included in the last moment would not be transferred from the nature of the generator to the generator of the effect. 17. The cause that obstructs the generation of the effect would not be obstructive, because it would not be obstructive and would not be harmful. 18. The seed of barley, etc. is not dependent on anything else that produces the sprout of rice. 19. Why is that? 20. Because the conditions that produce it, such as the earth and water, are not present in the seed of barley, etc. 21. Even if they were not dependent on anything else, they would not produce the sprout of rice. Therefore, the state of being a seed is not definite. 22. The proponent of tenets says, “How?” 23. The meaning is that it is only dependent.🔽In those, in the seed of barley, etc., that very seed of rice is not a producer, 24. that is, it does not have the nature of producing the sprout of rice. 25. The meaning is that it depends on the nature of the rice sprout. 26. Therefore, since the reason does not apply to that, it is not indeterminate. 27. If it were so, etc. is from another. 28. With regard to the reason that depends on the distinction and the pure reason, 29. someone says, “It is also in the case of something that is produced or exists.” 30. There, also is to be supplied. 31. That which has the nature of destruction does not exist, because it is momentary. This is the meaning. 32. Therefore, because it depends on its nature, 33. because it depends on the nature of destruction, it is not destroyed. 34. This is the statement of the nonestablishment of the reason, “because of the absence of dependence.” 35. He replies, “The rice seed, etc.,” 36. and the word “etc.” includes barley seeds, etc. 37. “That nature” refers to the nature that is desired and the opposite. 38. It is the nature of producing an effect and not producing an effect. 39. That which is a barley seed, etc., is not the cause of that rice seed, because it is not its cause. Paragraphs: $ 0 9 15 23 28 35 #

Please segment these sentences into coherent paragraphs: 0. The bones of the skulls are made of white, and the bones of the skulls are made of white. 1. I will do this with my heart. 2. Or, A. 3. To maintain your integrity, you should use two kinds of powder. 4. The worldly thought is the ritual of all things, the dust of matter. 5. The characteristic of a master is that he possesses the qualities of stability and so forth. 6. The term produced from appearances refers to the attainment of the potential. 7. The Teachers characteristics are explained. 8. This is the name of the one who has the characteristics of being excellent. 9. The six seals are seals that are taken from the wheel of the ashes. 10. The words I am like that and so forth are the words that are taught here in terms of colors, marks, and so forth. All the others are to be meditated upon in the glorious Heruka. 11. This is the meaning of the verse: I shall meditate in the form of Heruka. 12. The cowherds were in the direction of the cowherds. 13. The word oṃ vajra jñāna is used to refer to the fire net outside of all, which is called louraka hūṃ hūṃ. 14. Om Vajra Prajñā, with this mantra, Hūṃ, Hum, and Hum, you should recite the vajra mantra in the form of a cry of anger. 15. The lotus and the wheel lotus are oṃ, palm, and hookah. 16. The om-chak-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra-pra 17. These three lines are to be placed on the mandala. 18. When the palace of the celestial palace is complete, it is endowed with a vajra courtyard. 19. The other three are the result of their own mantra. 20. The self is in the center of the protective wheel. 21. It is in the center of the wheel of the mandala. 22. The Thus and Then is the Thus and Then because of the two mandalas, and because of the long death of the dead. 23. This is how it is said. 24. The two-decked mandala is a long thread. 25. The following is a summary of the following. 26. The blood of the great king will be poured. 27. The word also is another word that is closely related to the eight sensory objects that are perceived by the eye. 28. The person who has the right will examine the mandala as it is, in accordance with his own determination. 29. He was adorned with four horses. 30. This is the same as the previous verse. 31. Others have made a difference. 32. The eight pillars are beautiful. 33. This is the reason why the Buddha taught the following: 34. I also made offerings. 35. It is appropriate to do so for the sake of the sake of loving kindness, without any obstacles, and without any oppression or attachment to the assembly of the outer monks or the assembly. 36. The three wheels are the three wheels. 37. This is because the words and so on are different from the closely related ones. 38. This is the supreme happiness of the dakinis. 39. The word with leaves means with leaves. Paragraphs: $ 0 5 10 13 17 22 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. When he had attained omniscience by the complete unfolding of his great knowledge of omniscience, 1. As he rose up, a great lotus sprang up from the great earth to support his foot, as soon as he placed his foot on it. 2. The petals of that lotus were ninety cubits in extent, the pericarp thirty cubits, 3. the filaments twelve cubits, and the part on which his foot rested eleven cubits. The body of that Exalted One 4. was fifty-eight cubits in height. When he placed his right foot on the pericarp of the lotus,🔽a dust particle the size of a great rain drop rose up and fell on his body. When he placed his left foot, 5. another lotus of the same size sprang up and supported it. A dust particle of the same size rose up and fell on his body. 6. The radiance of the Exalted One’s body, which surpassed that dust, issued forth from the axle of the chariot 7. and the light of the Buddha shone forth, illuminating the whole of the twelve leagues around, like a stream of molten gold. 8. When the third step was taken, the lotus which had appeared with the first step disappeared, and another new lotus appeared to receive the Buddha’s foot. 9. In this manner, wherever the Buddha wished to go, a great lotus appeared. 10. And because of this, the Buddha came to be called Padumuttara, the Lotus-like Supreme Buddha.🔽After the Buddha had appeared in the world in this manner, surrounded by a company of a hundred thousand monks, he went about the villages, towns, and citie 11. and the royal city of Haṃsavatī. When the king heard that the Buddha had arrived,🔽he went out to meet him. The Teacher preached the Law to him, 12. and at the conclusion of the discourse some attained the Fruit of Conversion, some attained the Fruit of the Second Path, some attained the Fruit of the Third Path, and some attained Arahatship. The king invited the Buddha to be his guest for a perio 13. and invited the Buddha to be his guest on the following day. On the following day he announced the hour to the Buddha, who, accompanied by a retinue of a hundred thousand monks, 14. went to the house of the king and received the offerings of the king. The Teacher, after he had finished his meal, pronounced an appropriate thanksgiving, and then returned to the monastery. In the same way 15. the citizens made offerings to the Buddha on the following day, and the king on the following day, and thus for a long time they continued to make offerings. 16. At that time this Elder was born in the city of Haṃsavatī in the family of a wealthy merchant. One day 17. when the Buddhas were preaching the Law, he saw the citizens of Haṃsavatī, carrying perfumes, garlands, and other offerings, going to the Buddha, 18. to the Law, and to the Order, and he went with the multitude🔽to the place where the preaching of the Law was to take place. At that time the exalted Padumuttara had placed a monk who had first penetrated the Law in the foremost position in the Faith. 19. saw that monk, 20. Hearing the reason, he thought, “Great indeed is this monk! It seems that no one else has penetrated the truth before the Buddha. 21. Oh, that I might in a future time be able to penetrate the truth before the disciple of a Buddha!” 22. At the conclusion of the lesson he approached the Teacher, and said to him, “Reverend Sir, tomorrow receive my alms.” The Teacher consented. 23. He saluted the Teacher, circumambulated him to the right, and returned to his own house. There he spent the entire night adorning the place where the Buddhas sit, with garlands, perfumes, and incense. Then he had choice food, both hard and soft, prep 24. When the night had passed, he gave the Teacher, who was accompanied by a retinue of a hundred thousand monks, 25. rice boiled in milk and ghee, with curries of various flavors, and condiments of various kinds. When the Teacher had finished his meal, 26. He placed a piece of cloth for the three robes and a piece of cloth for a turban at the feet of the Tathāgata and thought, “I do not go forth for the sake of a small place. I go forth seeking a great place. But it is not possible to seek that place a 27. He placed a piece of cloth for the three robes at the feet of the Tathāgata and thought, “I do not go forth for the sake of a small place. I go forth seeking a great place. But it is not possible to seek that place after giving a gift on just one day 28. “If I were to go forth, I should be able to penetrate the truth of the first doctrine that I should teach.” So saying, he laid his head at the feet of the Teacher 29. and lay down.🔽The Teacher, hearing his words, thought to himself, “This young man has rendered me great service. Will it be possible for him to fulfill his desire? 30. ” So he sent forth his mind to read the future, and observing that it would be possible,🔽for the Buddhas have no obstacles in the way of perceiving the past, the future, or the present, and can direct their attention to any period of time, whether it 31. and can direct their attention to any object, whether it be past, future, or present, and can direct their attention to any object, whether it be past, future, or present, and can direct their attention to any object, whether it be past, future, or p 32. Then he said to him, “Young man, 33. at the end of a hundred thousand cycles of time in the future, a Buddha named Gotama will arise in the world. 34. When he preaches his first sermon, at the conclusion of the discourse on the setting in motion of the Wheel of the Law, 35. you will be established with eighteen koṭis of Brahmās in the Fruit of Conversion, and you will attain the Path of Conversion, which is accompanied by a thousand means of arriving at the goal.” 36. Thus did the Teacher make his prediction concerning the young man, and then he preached the Four Truths, and passed into Nibbāna in the element of Nibbāna that is without attachment. 37. After his passing into Nibbāna, his body became a solid mass, like a mass of gold, 38. and they made a shrine for his body seven leagues high. The bricks were of gold, 39. While the Buddhas were living, Paragraphs: $ 0 10 16 23 28 32 37 #

Please segment these sentences into coherent paragraphs: 0. of the city called Puṣpāvatī. 1. The assembly of ministers will also become faithless. 2. The one who speaks the truth, the powerful one, 3. By the fault of his previous karma, 4. Will be seized by a great demoness 5. And will be tormented by the suffering of a great fever. 6. He will die at midnight. 7. The lifespan of that king 8. Will be fifty-six years.🔽He will certainly become a śrāvaka 9. And attain enlightenment. 10. His other friend, 11. The young brahmin Pūrṇika,🔽Will certainly become a śrāvaka 12. And I prophesy his enlightenment. 13. The great being Lokeśvara 14. Will also accomplish his mantra. 15. The brahmin who desires wisdom 16. Will accomplish the wrathful Hālāhala. 17. Another king than that one 18. Will appear named Candracchattra. 19. And the yakṣa Jālinīprabha, 20. Who will rule the kingdom without harm. 21. He will have great wealth and speak the truth. 22. The king will be righteous, 23. And will rely on a nonvirtuous friend. 24. He will kill many living beings. 25. By the ripening of that karma, 26. He will contract smallpox and fall unconscious. 27. When he awakens from that illness, 28. He will place his son on the throne. 29. The son will be called Hṛllekhā. 30. The boy, who hates his ministers, 31. Will then die and pass away on the ground. 32. Having abandoned the human realm, 33. He will then go to the realm of hungry ghosts. 34. Through the power of mantra, he will be liberated from that realm 35. And will then go to the realm of the gods. 36. Having focused his mind on virtue, 37. He will be reborn through the power of mantra. 38. And eventually, 39. he will go to the enlightenment of the śrāvakas. Paragraphs: $ 0 8 11 17 29 34 #

Please segment these sentences into coherent paragraphs: 0. is fully dedicated to meditation. 1. The stainless path is the way of virtuous effort. 2. Its results are compounded and uncompounded. 3. They are the eighty-nine. 4. The path of liberation is the complete exhaustion of the afflictions. 5. The presentation of the four results 6. is due to the possibility of five causes.🔽The four results of the śrāvakas are the result of the once-returner, 7. the result of the non-returner, the result of the arhat, and the result of the pratyekabuddha. 8. They are two, four, and eighteen.🔽The two are the Vaibhāṣika and 9. the Sautrāntika.🔽The Vaibhāṣika 10. They assert that consciousnesses are aware of objects such as form. 11. They are Vaibhāṣikas.🔽Those who assert that consciousnesses are aware of objects 12. are Sautrāntikas.🔽The four are the Mahāsāṃghika, 13. the Sarvâstivāda, the Sthavira,🔽and the Vātsīputrīya. 14. The eighteen are located in the east, 15. the west, and the Himalayas.🔽The Mahīśāsaka, 16. the Kāśyapīya, the Mahāsāṃghika,🔽the Dharmaguptaka, the Bahuśrutīya, 17. the Tāmraśāṭīya, and the Vibhajyavāda 18. are Sarvâstivādins. 19. The Jetavanīya, the Abhayagirika, 20. the Mahāvihāravāsin, the Sthavira,🔽the Vātsīputrīya, and the Saṃmatīya 21. are Vātsīputrīyas. 22. The Vātsīputrīya school 23. is the third of the schools of the Sthaviras.🔽There are eighteen different schools 24. due to differences of place, time, teacher, and individual. 25. Those who strive for the enlightenment of a pratyekabuddha🔽abandon the conception of the object 26. but do not abandon the conception of the subject. 27. The path of the solitary pratyekabuddhas 28. is perfected over the course of a hundred eons 29. through meditation, and they reach enlightenment. 30. This is dependent origination 31. with twelve factors and three times.🔽In the beginning and end there are two factors each, 32. and in the middle there are eight. 33. Ignorance is the state prior to the affliction. 34. The formations are in the past. 35. Consciousness is the skandha at conception. 36. Name and form are from then on. 37. The six sense bases are until the senses are developed. 38. Contact is until the three have come together. 39. Contact is the basis for the experience of pleasure, pain, and so on.🔽🔽 Paragraphs: $ 0 5 8 12 15 22 25 30 #

Please segment these sentences into coherent paragraphs: 0. Friends, accomplish it! 1. What is to be accomplished? 2. Going for refuge to the Three Jewels and the commitments and vows. 3. There, the commitments are that the mantrin, having stabilized the mantras, mudras, and so forth, 4. should gather in the mandala and abide there, and so forth. 5. The vows are to abstain from killing and so forth. 6. The meaning is that you should accept them just as they are taught and practice them. 7. If you do not practice, then this Vajrapani 8. is the Bhagavat Samantabhadra who is seated in front. 9. The Yaksha is the one who has destroyed the afflictions that reside in the mindstreams of wicked, evil beings. 10. He is wrathful because he displays wrath. 11. He is fierce because he displays fear. 12. He is a great bodhisattva because he is a hero for great enlightenment. 13. By mentioning the bodhisattva, he shows that he is engaged in benefiting others.🔽You all 14. means you all. 15. With the blazing vajra, I will destroy all these three realms. 16. Then, immediately after the Blessed One's declaration, 17. Mahesvara, having become the lord of the entire triple world 18. and having attained mastery over his cognition, in order to demonstrate fear to the Blessed One Vajrapani, meaning to generate fear, 19. together with a great retinue, meaning together with a great assembly of attendants, 20. angry, meaning the mental factor of anger, 21. and the physical transformation arising from that is also called angry. 22. Since he is both angry and fierce, and also great, he is greatly angry and fierce. 23. Since he is the essence of that, he is the Great Wrathful One. 24. Who is that Great Wrathful One? 25. He is called the one with a very frightening form. 26. The meaning is that he is the one with a form that generates fear in those sentient beings who have not seen reality. 27. Since that very frightening form is also blazing and also great, it is the Great Blazing. 28. Since he emits that, he is the one who emits very well. 29. He pervades the surface of the sky. 30. Since he causes the hearts of lesser sentient beings to burst when they hear him, he is the one who laughs loudly with a great, terrifying sound. 31. Terrifying means fierce. 32. Sound means generating despair. 33. Laughing means smiling. 34. He is a great evil and he laughs, thus he is the great evil laugh. 35. It is his nature, thus it is the great evil laugh. 36. The teaching is the teaching. 37. He said this: he said, “Oh, I am,” etc. 38. Then: after the words of Maheśvara. 39. Vajrapāṇi: the Bhagavat Samantabhadra. Paragraphs: $ 0 1 7 13 16 24 31 37 #

Please segment these sentences into coherent paragraphs: 0. I, your subordinate, am dragged along by royal affairs. 1. There is no way to escape. 2. The master said: 3. This is the minister's deeply vast vow to benefit all beings. 4. The minister said: 5. I do not yet understand how. 6. The master said: 7. Manifesting the body of a minister, 8. extensively promoting the vow of compassion, 9. where one is pointed to again and again, 10. the blood rains down like rain from the staff. 11. The minister of works had an awakening due to the verse.🔽He then returned to his small reception hall, 12. sat down, and asked: 13. Every day I observe the precepts and eat vegetables. 14. Does this accord with the sages or not? 15. The master presented a verse to him: 16. Sun, the minister of works, Sun, the minister of works, 17. do not fill your intestines with wine and meat, 18. do not care at all about your servants, wife, and children, 19. Who made Shakyamuni Buddha? 20. Sun Bibu, Sun Bibu. 21. Self-practice true praise, self-practice true praise, mouth like a beggar's bag. 22. Nose like a gardener's shit ladle. 23. Laboriously, your divine brush has written it out. 24. Allow the world to make guesses.🔽Like a donkey, not a donkey. 25. Like a horse, not a horse. 26. Alas, Yangqi! 27. Pulling plows, dragging carts.🔽Pointing at a donkey, it has no tail. 28. Calling a cow, it has no horns. 29. Advancing, not moving a step. 30. Retreating, how to retract one's feet? 31. Without words, not the same as Buddha. 32. With words, who can judge? 33. Skill and clumsiness always appear before one. 34. Laboriously, you have written it out. 35. The Later Record of Chan Master Yangqi Fanghui is concluded. Paragraphs: $ 0 2 4 6 11 15 24 27 35 #

Please segment these sentences into coherent paragraphs: 0. If it is the Satyakaparivarta-sutra, always practicing the giving of Dharma, not for the sake of profit, fame, renown, or respect, this is the cause of the mastery of wisdom. 1. Always for the sake of sentient beings, expounding the equality of the true suchness of all Tathagatas and all sentient beings, the Dharma body's own essence is not a body of food and drink, this is the cause of the mastery of dharmas. 2. The meaning is the same as the Mahayana-samgraha. 3. As for the establishment of the ten masteries, the third chapter of the Dharmasaṃgīti-sūtra and the sixth chapter of the Satyakaparivarta-sūtra both say it is in order to eliminate the ten kinds of fear. 4. In accordance with this, it is in order to attain the antidotes to the ten kinds of fear that one seeks the ten masteries. 5. The Satyakaparivarta-sutra says: Great King, you should know that by attaining mastery over life, one can counteract all fears of birth and death. 6. By attaining mastery over the mind, one can counteract all fears of afflictions. 7. By attaining mastery over possessions, one can counteract all fears of poverty. 8. By attaining mastery over karma, one can counteract all fears of evil destinies.🔽In the Dharmasaṃgīti-sūtra, the fear of evil conduct is eliminated. That is based on eliminating the cause, while this is about eliminating the effect. 9. In the Dharmasaṃgīti-sūtra, the fear of evil destinies is eliminated. That is based on the effect, while this is about the bondage. 10. One does not attain mastery over birth, because one is bound by birth.🔽Because one attains mastery over birth, one can counteract all fears of bondage. 11. By attaining mastery over the supernatural powers, one can counteract all fears of pursuit. 12. By attaining mastery over faith, one can counteract all fears of slandering the Dharma. 13. By attaining mastery over vows, one can counteract all fears of the bondage of mental thoughts. 14. Because one attains mastery of wisdom, one can cure all doubts and fears. 15. Because one attains mastery of the Dharma, one can cure all fears of the great assembly. 16. Moreover, it is explained: 17. The mastery of the Dharma refers to mastery in expounding the Dharma. 18. Since it is said to accord with the minds of the assembly and even says that one manifests various bodies in accordance with the Dharma, one should know that one manifests the body to expound the Dharma for the sake of benefiting sentient beings. 19. It is the same as the Lotus Sutra saying For the sake of only one great matter. 20. There are fourteen kinds of mastery in expounding the Dharma: 21. 1. Mastery in expounding the Dharma, 2. Purity, 3. Eloquence, 4. Wisdom, 5. Birth, 6. Samādhi, 7. Sustenance, 8. Retinue, 9. Vision, 10. Hearing, 11. Nose, 12. Tongue, 13. Body, 14. Mind. 22. The seventh chapter of the Dharma-saṃgīti-sūtra says, What is mastery in expounding the Dharma? 23. Because one is not attached to any language. 24. This is the Dharma expounded by Aniruddha. 25. What is pure mastery? 26. Because it is unstained in all places. 27. Not only because the taught Dharma is not attached to anything. 28. What is mastery of eloquence? 29. It means being able to expound the Dharma without interruption based on a single principle or phrase. 30. Because it cannot be exhausted even if expounded for a hundred thousand myriads of eons, it is inexhaustible eloquence. 31. What is mastery of wisdom? 32. It means being able to expound the Dharma based on a single principle or phrase. 33. Because it leads to a hundred thousand myriads of Dharma gates, it is eloquent in abundant meaning. 34. What is mastery of birth? 35. Because one is born in those places where one can benefit sentient beings, and because one manifests one's body in those places. 36. The repeated phrase in those places clarifies that it is not just one place. 37. The rest should be understood in the same way. 38. What is mastery of samādhi? 39. Because one is able to enter samādhi at will in each and every thought. Paragraphs: $ 0 3 5 16 20 22 25 28 31 34 38 #

Please segment these sentences into coherent paragraphs: 0. Question: 1. When form dharmas arise, all dharmas act as powerful conditions. 2. When formless dharmas arise, do all dharmas also act as powerful conditions? 3. If all dharmas act as powerful conditions when formless dharmas arise, do all dharmas also act as powerful conditions when form dharmas arise? 4. Answer: 5. No, it is not so. 6. If when it acts as the dominant condition for form dharmas, it also acts as the dominant condition for formless dharmas, are all dharmas form? 7. If when it acts as the dominant condition for formless dharmas, it also acts as the dominant condition for form dharmas, are all dharmas formless? 8. The Abhidharma masters say: 9. When dharmas arise, they arise because of causes, and when they cease, they cease because of causes. They arise because of conditions, and they cease because of conditions. They arise because of events, and they cease because of events. 10. The Upāyikā masters say: 11. When dharmas arise, they arise because of causes. When dharmas cease, they cease without causes. They arise because of conditions, and they cease without conditions. They arise because of events, and they cease without events. 12. I do not say that ceasing dharmas have causes and conditions. You should explain the analogy. It is like shooting an arrow in the air. When it goes, it uses force. When it falls, it does not use force. Who makes it a cause? 13. It is like a potter's wheel, when turning it requires effort, when stopped it does not require effort. Who makes it the cause? 14. The judges say: 15. This should not be said, the previous explanation is better. 16. Question: 17. If so, how does the metaphorist's metaphor accord with reality? 18. Answer: 19. This does not necessarily need to accord with reality. 20. Why is it so? 21. This is not sūtra, vinaya, or abhidharma. One cannot use worldly analogies to question the teachings of the sages. The worldly truth is different from the truth of the sages. 22. If one wishes to accord with reality, how should one explain? 23. Answer: 24. That arrow falls also has a cause. 25. What is the cause? 26. When the arrow goes, if it is obstructed by various other things such as a shield, that is the cause of its fall. 27. If there is no obstruction, the effort used to shoot it is the cause. 28. If there were no shooter, how would it fall? 29. The potter's wheel turns like this. If one holds it with one's hand or other objects to prevent it from turning, that is its cause. 30. If there is no hand or other means to hold it, the previous effort to turn it is its cause. 31. If it does not turn, how can it remain still? 32. Question: 33. If a dharma arises, it also has a cause, and if it ceases, it also has a cause, and so on at length. 34. Why does it not cease when it arises, and why does it not arise when it ceases? 35. Venerable Vasumitra said: 36. The combination is different when arising, and the combination is different when ceasing. 37. There is also a view that the conditions for a dharma are different when it arises, and the conditions for a dharma are different when it ceases. 38. How are they different when arising? 39. When arising, the conditions are in accordance with it, but when ceasing, the conditions are not in accordance with it. Paragraphs: $ 0 4 8 10 14 16 19 23 32 35 #

Please segment these sentences into coherent paragraphs: 0. Such are the impermanent natures of all conditioned things. 1. The rest is as explained above. 2. How does one contemplate the impermanence of the change in water events? 3. It means that at one time in the past one saw all the rivers, ditches, ponds, springs, wells, etc. 4. With surging waves and overflowing sweet water, and later at one time one sees them all dried up and exhausted. 5. Having seen this, one thinks like this: 6. Such are all conditioned things, their nature is impermanent. 7. The rest is as explained above. 8. How does one contemplate the impermanence of the change in karmic events? 9. It means that at one time in the past one saw all kinds of profitable activities such as tending cattle, farming, crafts, right discourse, sailing, etc., all flourishing. 10. Later at one time one sees those activities all declining and being damaged. 11. Having seen this, one thinks like this: 12. Such are all conditioned things, their nature is impermanent. 13. The rest is as explained above. 14. How does one contemplate the impermanence of the change in storehouses? 15. It means that by observing various storehouses, 16. at one time they are full and at one time they are exhausted. 17. Having seen this, one thinks like this: 18. The nature of these activities is impermanent. 19. The rest is as explained above. 20. How does one contemplate the impermanent nature of changes in food and drink? 21. It means observing various kinds of food and drink. 22. Sometimes they are not yet prepared, sometimes they are already prepared. 23. Sometimes they enter the mouth and are chewed by the teeth. 24. Mixed with saliva, they are swallowed little by little. 25. Sometimes they enter the stomach and are gradually digested. 26. Sometimes they turn into feces and urine and flow out. 27. Having seen this, one thinks like this: 28. The nature of these activities is impermanent. 29. The rest is as explained above. 30. How does one contemplate the impermanent nature of changes in vehicles? 31. It means sometimes seeing various vehicles newly and wonderfully adorned, very lovable and delightful. 32. But sometimes one sees them old and dilapidated, devoid of all adornments. 33. Having seen this, one thinks like this: 34. The nature of these activities is impermanent. 35. The rest is as explained above.🔽Here is the corrected and aligned text: 36. How does one contemplate the impermanent nature of changes in clothing? 37. It means observing various garments.🔽Sometimes newly made, sometimes old and worn, 38. Sometimes fresh and clean, sometimes soiled and greasy. 39. Having seen this, one thinks like this: Paragraphs: $ 0 2 8 14 20 30 36 #

Please segment these sentences into coherent paragraphs: 0. Good son, 1. on the snowy mountain there is a wonderful fragrant medicine called “bhava.” 2. If a person sees it, he will live an unlimited life span. 3. He will not suffer from illness.🔽He will not be harmed by the four kinds of poisonous creatures. 4. If he touches it, he will live a long life of one hundred and twenty years. 5. If he remembers it, 6. he will be able to recall his past lives. 7. Why is this? 8. It is because of the power of the medicine. 9. In the same way, when one sees the Buddhas and Bodhisattvas, all reactive emotions are completely cut through, and the four Māras cannot disturb one. 10. If one touches them, one does not die a premature death. 11. One does not die, nor is one reborn. 12. One does not regress, nor does one go under. 13. ‘Touching’ means listening to the holy Dharma from the Buddhas. 14. If one recollects them, one will attain unsurpassed, perfect awakening. 15. Therefore, the Buddhas and Bodhisattvas are called ‘spiritual friends’. 16. Noble sir, 17. there is a lake called Anavatapta on the Gandhamādana mountain. 18. Four great rivers flow from that lake. 19. What are the four? 20. The Ganges, the Sindhu, the Vakṣu, and the Pūtanā. 21. Worldly people say, ‘If someone who has done a reprehensible action bathes in those four great rivers, 22. they will be purified of many reprehensible misdeeds.’ 23. But that is not the truth, you should know. 24. If you don’t understand that, what are the truths? 25. In this way, the Buddhas and the bodhisattvas are the truth. 26. And why is that? 27. If you serve them, 28. you will be purified of all reprehensible misdeeds. 29. Therefore, they are called ‘spiritual friends.’ 30. Moreover, son of noble family, 31. it is like this: 32. sugarcane fields, flowers, fruits, and so on, when a drought occurs, are burned by the heat and are about to dry up. 33. Then the two nāga kings Nanda and Upananda, out of compassion for sentient beings, emerge from the ocean and cause a rain of nectar to fall. 34. The trees, forests, sugarcane, and all the plants are moistened and grow back. 35. In the same way, when the roots of virtue of all sentient beings are about to be exhausted, the buddhas and bodhisattvas generate great compassion. 36. From the ocean of wisdom, they cause a rain of nectar to fall and cause all sentient beings to possess the ten virtuous dharmas. 37. Therefore, the Buddhas and the Bodhisattvas are called the Good and Wise Advisors. 38. Good Sons, 39. it is like a skilled physician who is versed in the eight technical branches of healing. When he sees the sick, he does not consider their social class, good or bad, wealth or poverty, or whether they have jewels or not. Paragraphs: $ 0 16 30 38 #

Please segment these sentences into coherent paragraphs: 0. After thinking for a little while, one then knows. 1. In this way, in this way, the newly born celestial being, after thinking for a long time, only then knows that I died among humans and was reborn in this place. 2. In the human realm, they cultivated precepts and wholesome thoughts, and in this way they were reborn in the heavens. 3. If in Jambudvīpa one does not delight in objects, when first born in those heavens, one will also not delight in them. 4. Why is this? 5. It is because of the original cultivation of wholesome thoughts. At that time, it was like this. 6. The newly born celestial being will, after a long time, realize and know that he is in the heavens, born in the celestial realms due to wholesome karma. 7. If a person is like this, having died in the human realm and been reborn in the heavens, because he upheld precepts in the past, he will still not be attached to objects. 8. In this way, after falling from the heavens later, he will be reborn in the human realm. Because of the original cultivation in the heavens, there will be similarities. 9. In this way, because of the cultivation of wholesome thoughts in the human realm, after death he will be reborn in the heavens, not delighting in objects and not indulging in desire. 10. At that time, the newly born god, due to upholding precepts, although born in that heaven, does not approach the sense objects. 11. Due to other karmic causes, his mind is like this, not delighting in the sense objects. 12. If one who has been born in the heavens after leaving hell, due to the karma of that birth, it is difficult to leave hell. 13. Due to other good karma, and due to little aspiration, one can leave hell and be born in the heavens. 14. Having come from such a place of suffering and distress, being born in the heavens and obtaining happiness, one immediately becomes attached, and the mind gives rise to joy, and one is also very angry. 15. Delighting in gardens, forests, flowing streams, ponds, various lotus flowers, with a mind of supreme love and joy, one plays and roams about. 16. Regarding food and drink, one has a strong mind of love and joy, because one's mind is continuously perfumed by that. 17. If one who has left the realm of hungry ghosts and is born in the heavens due to remaining karma, the mind is continuously perfumed, and one strongly delights in eating. One loves food and drink, always stays in cool places, and greatly enjoys women. 18. Because they are perfumed by the mind. 19. If one emerges from the animal realm and is reborn in the heavens due to remaining karma, one will have abundant food and drink. 20. Just as in the animal realm one eats and drinks much, so it is also in the heavens. One eats and drinks much, or eats little and drinks much, with a strong mind of desire. 21. This is so because the mind continues to be perfumed. 22. If one falls from the four realms of the formless realm and is reborn in those heavens - because one originally cultivated and attained samādhi, one is therefore reborn in the four realms of the formless realm. Due to the exhaustion of karma, one fal 23. Because the mind is tranquil and not greatly disturbed, it is perfumed by the mind. 24. If in the form realm, one relies on the first dhyāna, and so forth, up to relying on the fourth dhyāna. 25. When their meditation is exhausted, they fall back and are reborn in the desire realm. In this way, due to the continuous perfuming of their original intention, there are degrees of superior, middling, and inferior, with a fondness for sitting in med 26. The mind that delights in objects is small and not abundant. 27. If the gods in the desire realm fall from the desire realm, they are reborn in the desire realm due to the karma of birth. 28. In this way, the two paths create various wholesome karma. Whether as gods or humans, these two kinds, having fallen from the desire realm gods, are reborn as desire realm gods. 29. It is only in the desire realm that they are reborn as desire realm gods due to creating wholesome karma. 30. All the gods have two kinds of karma that ripen, except for the gods of the Pure Abodes. 31. The gods of the Pure Abodes are not reborn due to the ripening of karma, nor due to other karma. 32. In this way, the wind of karma always blows all sentient beings in the world, causing them to transmigrate. Bound by the snare of the mind, they are also bound by the snare of various karmas. With innumerable hundreds of thousands of different mental 33. At that time, the newly born celestial being observes in this way and thinks in this way, and then he knows: 34. 'I have fallen from such-and-such a realm and been reborn here. 35. I have fallen from the human realm and been reborn here due to the karma of rebirth.' 36. He knows this because of that karma. If he is reborn due to other karma, he also knows that. 37. For what reason does he know that this celestial being is not reborn due to other karma? 38. If it were due to other karma, the causes and conditions would be distant, and it could give rise to karmic retribution after a hundred kalpas; 39. there may be a thousand kalpas or a hundred thousand kalpas. One with little divine eye cannot see and know for oneself. Paragraphs: $ 0 4 8 12 17 22 28 33 #

Please segment these sentences into coherent paragraphs: 0. If one does not know the true nature of the Buddha, 1. This is also not called giving. 2. It is also said: 3. In all wholesome roots, 4. Give rise to the thought of one's own wholesome roots. 5. And even in all practices, 6. Give rise to the thought of one's own practice. 7. All different phenomena and characteristics, 8. The realm of horizontal and vertical boundaries, 9. If one observes them in the characteristics, 10. Then the arrangement will be difficult to understand. 11. If one melts them within the essence, 12. They are all equal. 13. Therefore, the ancient sages said: 14. Drive all things back to the place of essence, and they are level. 15. Right and wrong naturally merge in the mind. 16. Therefore, Fu Dashi's verse says: 17. Return to the origin, 18. The nature of the mind is neither sinking nor floating. 19. Abiding peacefully in the king's samādhi, 20. The myriad practices are all completely included. 21. Question: 22. If the myriad practices are only mind, 23. Then one gives rise to practices based on the mind. 24. As for the Dharma of the Way-place, 25. It is entirely cultivated in the characteristics of phenomena. 26. How can we summarize the thousand paths? 27. All return to the One Path. 28. Answer: 29. In our school, the wonderful One Vehicle 30. Only uses the one thought of the mind 31. To illuminate the true and understand the conventional. 32. To accomplish supreme enlightenment. 33. Is called the place of practice. 34. What is that? 35. If one illuminates the true, then principle is not left out. 36. If one understands the conventional, then phenomena are not left incomplete. 37. Therefore, the Vimalakīrti Sūtra says: 38. In a single thought, one knows all dharmas, which is the place of practice. 39. Because one accomplishes omniscience. Paragraphs: $ 0 13 16 21 28 37 #

Please segment these sentences into coherent paragraphs: 0. Then the Blessed One thought, 1. “The coiled-hair ascetic Uruvilvā-Kāśyapa and his retinue have been tested. 2. “Mother, if I concentrate my mind on the kind of miracle I want to perform, I can extinguish the poisonous snake’s fire with my own fire,🔽and it won’t harm my body. 3. I will tame it, put it in my alms bowl, 4. and give it to Urubilvā Kāśyapa.” 5. Then the Blessed One concentrated his mind on the kind of miracle he wanted to perform, and he extinguished the poisonous snake’s fire with his own fire, 6. and it did not harm his body. 7. Knowing that it was tamed, he put it in his alms bowl, 8. and he went to where Urubilvā Kāśyapa was. 9. The naked ascetic Uruvilvā-Kāśyapa saw the Blessed One from a distance. 10. When he saw him, he said to the Blessed One, 11. “Great Ascetic, 12. you are still alive!🔽” 13. “Kāśyapa, I am alive.🔽” 14. “Great Ascetic, 15. what is in your alms bowl?” 16. “Kāśyapa, the evil nāga that, by its power, did not allow any human who is not a master of supernatural knowledge to stay in your fire hut, 17. I subdued it, put it in my alms bowl, and brought it here.” 18. Then the naked ascetic Uruvilvā-Kāśyapa thought, 19. “The Great Ascetic is powerful and mighty, and he is also a great wonder-worker. Although it is so, we are also worthy of offerings.” 20. Then the Blessed One was staying in the forest grove of Uruvilvā-Kāśyapa. 21. At that time, in the hermitage of Uruvilvā-Kāśyapa, there were about five hundred young brahmins who were tending to the sacred fire. Each had three fire altars, 22. making one thousand five hundred fire altars. 23. Then, when those young brahmins wanted to tend to the sacred fire, they were unable to light it. 24. Then those young brahmins went to where Uruvilvā-Kāśyapa was and, 25. having arrived, said this to Uruvilvā-Kāśyapa: 26. Preceptor, please know this! 27. Here, when we want to tend to the sacred fire, we are unable to light it. 28. Then, the matted-hair ascetic Uruvilvā-Kāśyapa thought this: 29. “The Great Ascetic is staying in my vicinity, but he has not shown any of his powers.” 30. Then, the matted-hair ascetic Uruvilvā-Kāśyapa went to the Blessed One. 31. When he arrived, he said this to the Blessed One: 32. “Great Ascetic, please know that 33. here, about five hundred of my young brahmins want to practice with fire, 34. but they are unable to light the fire. I thought this: 35. ‘The Great Ascetic is staying in my vicinity, but he has not shown any of his powers.’ 36. “Kāśyapa, do you want to light the fire?” 37. “Great Ascetic, 38. please light it.” 39. Then, by the power of the Buddha and the power of the gods, the fire spontaneously ignited. Paragraphs: $ 0 9 18 20 24 28 36 #

Please segment these sentences into coherent paragraphs: 0. and empty by nature. 1. The nature of such a discovery of the sign is the non-arisen supramundane wisdom or else the discovery. 2. That which naturally abides without being made is called the body of great bliss. 3. The meaning of that has been taught by the Tathāgata. 4. How has it been taught? 5. The purity of phenomena is discovered. 6. In all aspects, it is free from afflictions.🔽The nature of the Tathāgata is the body. 7. That is their nature. 8. That is called the body of great bliss.🔽The cause is stated in the line “for that reason.” 9. It is either naturally established or it is naturally established and remains. 10. If all sentient beings are naturally buddhas, 11. then the desire to be a bodhisattva and the desire to be a buddha are meaningless. 12. The yoginī, having heard the speech of the Tathāgata, was amazed and fainted. 13. By what words is it taught? 14. Then, all the goddesses 15. and so on. 16. In order to revive her from her faint, 17. sentient beings are buddhas 18. and so on. 19. There, the adventitious is imagined by oneself; 20. it does not come from elsewhere. 21. One has made one's own mind impure. 22. What is called impurity? 23. The conceptualization of subject and object. 24. By being free from that, the latent tendencies are also uprooted. 25. Since the latent tendencies are uprooted, all sentient beings are buddhas. 26. One who knows it in that way will be successful. 27. Outcaste and so on refer to 28. the six classes of beings and the birthplaces. 29. Those are not definite. 30. Having performed the yoga of Heruka 31. or the yoga of Nairatma, a blue yam becomes a bow-shaped air maṇḍala marked with pennants.🔽On that, a red ram transforms into a red, triangular fire maṇḍala. 32. On that, a red a becomes a red, triangular fire maṇḍala. 33. Or else, one should imagine the vajra. 34. On top of that, one should imagine the kapāla, from the transformation of ā. 35. Inside of that, one should imagine the five kinds of nectar and the five illuminating lamps, which are to be eaten. 36. On top of that, one should imagine the seed syllables of the five Tathāgatas. 37. On top of that, from the transformation of āḥ, one should imagine a moon disk, and on top of that, from the transformation of hūṃ, a vajra. 38. Then, from the fire ignited by the wind, one should imagine that everything melts into the essence of nectar. 39. Then, one should take the previously established nectar and pour it into the nectar. Paragraphs: $ 1 6 10 13 19 27 31 #

Please segment these sentences into coherent paragraphs: 0. The lotus is the abode of the action of shaking. 1. The “application of the vajra-holder” is the vajra-holder, who is generated from the syllable hūṃ endowed with the light as previously explained. 2. One should meditate on him. 3. It is said, “The eight-petaled lotus is emanated by hūṃ,” and “The stainless one arisen from the vajra hūṃ.” 4. Then, if one deposits the moon in the form of a drop in the source of phenomena endowed with three corners, the nature of body and so forth, according to the rite, 5. one will obtain the benefits as previously explained. This is stated in the line “one’s own body,” and so forth. 6. Here, the pledge of the secret initiation is stated in the line “O good-natured one,” and so forth. 7. The phrase in accordance with the rite means that if one finds a qualified daughter of one's own caste who has been purified by the stages of creation and so forth, 8. one should perform the rite of worship as explained in a very secluded place. 9. Then, one should eat the secret which arises from that, called the melting moon, preceded by the rite of blazing and so forth. 10. Then, one will obtain the benefits as explained. 11. The rite of the power of invisibility is stated by the words excrement, and so forth. 12. One who possesses the wheel, who has entered into union with a daughter of one's own caste, 13. in order to obtain the power of invisibility, 14. obtains the signs by eating excrement and so forth, or by eating. 15. Having placed the food, such as boiled rice, etc., in a joined pair of bowls, one should incant it one hundred and eight times with the three syllables or with one's own mantra. 16. Having eaten it, preceded by the blazing, etc.,🔽one will not be seen even by the Buddhas, the Suns. 17. This is the meaning. 18. Now, the consecration with the blazing Om, etc., is stated. 19. In the practice of the pill siddhi explained previously, 20. the insertion of the substance for the pill-binding as desired is stated in the line beginning with cow. 21. Here is the condensed meaning: Having consecrated the great seal of any particular deity, 22. Having performed the preliminary practice together with the mandala wheel and obtained the signs, 23. one should make a pill with all the substances such as feces, 24. or with as much as one can obtain, and with the three metals. 25. One should perform all the rites as before. 26. Then one will obtain the benefits as stated. 27. Now, the definitive meaning of the consecration is stated: 28. Then the teacher Vajradhara, 29. and so on. 30. The hero is Vajrasattva. 31. Vajra is Akshobhya. 32. Those two are pleased by union, which is to say they are delighted. 33. This is the consecration. 34. The one called “Buddha Vajrin” is Akshobhya, and Vajrasattva is to be connected in the same order. 35. As it is said: 36. The result is the seal of the cause. 37. And so on. 38. “The division of the enlightenment of the Buddhas” is by Akshobhya. 39. “The Vajrin” is the four Buddhas. Paragraphs: $ 0 4 7 12 19 28 35 38 #

Please segment these sentences into coherent paragraphs: 0. Here we reply:🔽The producer is not different from the object itself; 1. it has the characteristic of the object. 2. Even if it were not so, the cognition of an entity 3. would not be assisted by form, etc. 4. Here, the previous cognition having the characteristic of the object is the producer of the subsequent cognition, and it has the characteristic of the object. 5. It is not different from that. 6. If it were not so, form, etc., which are different from the object itself, would not assist the cognition of an entity directly, 7. and since they would not produce it indirectly, they would not be objects. 8. But if you say that form, etc., assist the cognition of an entity because the existence of the cognition is ascertained, 9. but they are not the object itself, 10. Here we reply: 11. The existence of the object is ascertained from the existence of the cognition. 12. What other certainty is there?🔽And the cognition also exists in that way. 13. Therefore, it also exists as an object. 14. Here, 15. what certainty is there that the existence of the object is ascertained from the existence of the cognition? There is none. 16. And the cognition also exists in that way, as an object, because the prior cognition is benefited by the existence of that. 17. Because the appropriation and experience of the apprehender 18. are the characteristics of the object of mind. 19. Here, 20. the appropriation of the mind and the nature of its experience are the characteristics of the object of mind. 21. But other things, such as gross objects, are not. 22. It does not apprehend the mind of another because it does not take that as its object. 23. If it is the object of the mind because it is taken as an object, 24. then form and so on would not be known because they are not subtle. 25. At that time, yogins would not apprehend the subtle mind of another, 26. because the consciousness of the yogin does not take the mind of another as its object. 27. Thus form and so on and the mind 28. are analyzed as the characteristics of the object. 29. This is for those with impure minds, 30. but the realization of yogins is inconceivable. 31. This analysis is for those who are impure, but for yogins, the realization of the subtle, etc. and the realization of the minds of others is inconceivable. 32. It is not the domain of the consciousness of ordinary beings. 33. But if the mind of the self is the apprehended, sometimes it would not be the apprehended. 34. Therefore, it moves to another object. 35. The nature of the subtle, the solid, etc. 36. would be apprehended and not apprehended.🔽What is the consciousness of form, etc. that did not exist before 37. and is generated later? 38. And the apprehension of form, etc. by the distant, the subtle, the small, etc. would not be apprehended. 39. The cognition of form, etc. is not nonexistent at the time of the prior perception, and it arises at the time of the subsequent benefit, etc. Paragraphs: $ 0 10 14 19 29 36 #

Please segment these sentences into coherent paragraphs: 0. Are born from the mind itself,🔽Who is it that is attached to himself 1. Out of shame and great desire? 2. The wise one sees that all of these 3. Are his own mind in every way. 4. In order to enjoy the objects, 5. It is not right to act like a child. 6. Because of confusion in one’s own dream, 7. One holds one’s own hand, 8. And says, “I have caught this thief!” 9. Others will reject this. 10. Animals think grass is food, 11. But humans do not think that way. 12. The engagement of conceptuality is amazing. 13. Even yogins cannot imagine it. 14. Deer do not eat burning coals, 15. And poisonous mice🔽Do not use poison 16. To end their own lives. 17. But they do not die. 18. The continuity of memory, 19. Speech, sleep, and the winds 20. Are the life of fish, birds, dogs, snakes, 21. And other sentient beings.🔽When seeing a śāla tree🔽In a place devoid of various activities, 22. The host of yakṣa retinues 23. It is like one’s own house. 24. Hungry ghosts see a river as pus, 25. and it appears to them as filled with excrement.🔽Humans see a river as clean water, 26. and they drink it. 27. The results of nonvirtue and virtue 28. are colored by the latent tendencies of karma. 29. That very consciousness🔽enters into the meaning of emptiness. 30. Oh! The various objects 31. are many at one time, 32. following after the conceptualizations, 33. like the sounds of a musical ensemble.🔽If the object does not exist, the object of action itself 34. will not be there. 35. When someone else eats a mango that has been switched, 36. the mouth of another person will water. 37. When someone is eating fruit at night, 38. if someone else asks, 39. “Are you eating a mango?” Paragraphs: $ 0 4 10 14 18 22 24 26 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. two hands holding a golden vase with a vajra cross on top. 1. He holds a vajra at his heart. 2. His body is adorned with various precious ornaments, and his head is adorned with the buddhas of the five families. 3. His face is wrathful, and his limbs are adorned with the four types of snakes. 4. Light shines from the hūṃ in his heart, performs the two benefits, and returns.🔽Say oṃ vajra jñāna hūṃ svāhā. 5. Say hūṃ. Generate the gnosis being, similar to the principal one, on a moon seat.🔽Make offerings and a bali to that. 6. Focus on the hūṃ in his heart. 7. Do the ablutions, change of clothes, and so on.🔽Recite the essence mantra 8. eight hundred times, the concise one one thousand times, and the very concise one one thousand times. 9. Tie a protection cord to the disciples and give the samayas and vows. 10. Then perform the consecration and so forth, induct them into the mandala, and have them recite the twenty-one dharanis. 11. Then reveal the deity, give them confidence, 12. praise them, confer the empowerment, place the vajra and bell in their hands, and turn the wheel of dharma with the sound of the bell. 13. Give them the complete empowerment, have them change their clothes, and perform the yoga of eating. 14. Also, make offerings, give tormas,🔽dissolve the mandala, make auspicious prayers, explain the dharma to the disciples, and the disciples offer gifts to the guru. 15. Recite the words of truth. 16. The ritual of the vase empowerment in the mandala of the sole hero composed by Dipamkara Shri Jnana is complete. 17. The one hundred and eight sādhanas of Vighnāntakṛt 18. Homage to glorious Vajravidāraṇa. 19. The empowerment of the mandala of the nondual Vajravidāraṇa father and mother🔽🔽 20. The practitioner who wishes to confer the empowerment into the mandala of the nondual Vajravidāraṇa father and mother must have pure samaya. In a place that is pleasing, having performed the ground ritual and so forth beforehand, erect the mandala of 21. Lay out the chalk lines and draw a white four-spoked wheel in the center, 22. surrounded by a yellow rim and three vajra stakes.🔽Outside of that, draw a red sixteen-petaled lotus, 23. surrounded by a yellow rim and stakes. 24. The four corners are green with rims, surrounded by a ring of fire.🔽In each of the four directions, draw an excellent vase. 25. Having drawn it like that, place the chalk lines around the edge of the mandala. 26. They are connected with a thread of cloth.🔽Two vases with all the characteristics are adorned with all ornaments and placed on a wheel and lotus.🔽The two vases are also connected with five-colored silk. 27. Fresh kuśa grass is spread all around the maṇḍala. 28. On top of that, sprinkle with scented water and milk. 29. Then, having performed the near-ensuing and sprinkling water, and so on, as it occurs in the ablution rite, 30. one should join one’s two empty hands, raise the two thumbs, and bend the two pinkies🔽inside. 31. Om mahayakṣa senāpati vajrapāṇi hūṃ phaṭ 32. The form of Vajravidāraṇa is yellow in color and adorned with various ornaments. 33. He is adorned with a silk diadem and a pearl necklace.🔽His head is adorned with the buddhas of the five families. 34. From his heart, countless wrathful ones blaze like fire and radiate. 35. His father’s face is wrathful and his tongue moves.🔽On top of the vase in his right hand, two wrathful faces emerge.🔽He holds a vajra and iron hook in his left hand. 36. Cross the fingers of the hands, raise the two ring fingers,🔽and join the two thumbs and index fingers. 37. Recite: oṃ vajra-dhṛk tiṣṭha hūṃ phaṭ. 38. The mother is red Lokā. 39. She holds an iron chain and vajra cross in her right hand and embraces the father. Paragraphs: $ 0 4 7 9 14 17 20 24 29 32 38 #