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Please segment these sentences into coherent paragraphs: 0. Why? Because they hear and understand the teachings of the Buddha through the supernormal knowledge of clairaudience. 1. Therefore, they are called Sravakas. 2. The Pratyekabuddhas are those who, by their great wisdom, live alone, and those who do not, live in groups, because they depend on a single teacher. 3. Why? Because they investigate with their own wisdom, and desire and attain the fruit. 4. They are also the heart-sons, the speech-sons, and the sons by empowerment. 5. The etc. refers to 6. Those who have entered the door of the three enlightenments are included. 7. The second guest is taught: 8. The guests of good qualities are only the oath-bound guardians who are empowered to have great good qualities. 9. That itself is taught: 10. Brahma is surrounded by the Brahma class in the abode of Controlling Others' Emanations and has power over them. 11. Why is that? 12. Because he is pure of the desire realm, desire, and the ten nonvirtues, which are like laws. 13. Indra is 14. surrounded by the thirty-three gods and ministers in the abode of the Thirty-three. 15. Why is that? 16. The king of the gods of the desire realm, Yāma, gave him a wish-fulfilling gem as a condition for his enjoyment. Since he made offerings with a hundred times a hundred enjoyments that arose from that gem and gave a hundred times a hundred gifts, he i 17. are Dhṛtarāṣṭra and so on. 18. They are called world guardians because they rule over the gandharvas and so on in the four directions of Mount Meru. 19. Why is that? 20. Until the outer and inner worlds, the environment and its inhabitants, are formed and destroyed, 21. they are placed in the memory of the former commitments and are called the four who protect with happiness. 22. The eleven directional guardians🔽are the four great kings and so on. 23. The eleven kings of the bhūtas are Indra and so forth. 24. Why is that? 25. They are the ten who abide in the east and so forth, and so on, who are placed by the memory of the former samaya, and who protect the happiness in their own directions. 26. The samaya-bound protectors 27. are the chief of the eight classes of devas and rākṣasas, and the protectors of the temple, such as Pūrṇabhadra. 28. Why is that?🔽They are placed by the memory of the former samaya through the promise to protect the doctrine. 29. They protect the yogins. 30. Therefore, 31. it says, “the samaya-bound protectors.” 32. In order to explain the third guest, 33. it says, “the guests of compassion, the sentient beings of the six kinds of living beings.” 34. and so on. 35. Why?🔽Because they are tormented by the three or eight kinds of suffering, and because the number is fixed at six. 36. The meaning is that the guests of compassion are the living beings of the six kinds of living beings. 37. In particular, I dedicate to my own divine protectors 38. means that I dedicate to those worldly benefactors who are like yakshas and help me. 39. Why? Paragraphs: $ 0 7 10 13 17 22 26 32 37 #

Please segment these sentences into coherent paragraphs: 0. Now, I also speak in accordance with worldly conventions that the heavens have form. What contradiction is there in principle? 1. However, the current commentary is not denying the views of the Jingfa school, but when there is a little that can be understood in the sutra, it is immediately explained to avoid people lightly slandering the holy teachings. 2. The commentary states mistakenly translated as rakṣaṇa, where rakṣaṇa means appearance. 3. Aksa means letter. 4. The sounds are similar, which led to the mistake. 5. The Sanskrit original is śrī-saṃbho-rakṣaṇa, which should be combined to mean the appearance of auspicious ocean clouds. 6. The commentary below states this appearance is taken as, where the ancient masters take auspicious ocean clouds as the myriad appearances, which forms the correct view of the Jingfa school. 7. Even if you take auspicious ocean clouds as the myriad appearances, it does not match saying myriad letters. 8. The commentary states this central axis is definitely the main axis, as the ancient people said: 9. The sutra says each of these worlds refers to the worlds equal to the dust particles in two hundred and ten buddha lands, not the worlds equal to the dust particles in ineffable buddha lands above this. 10. Taking the worlds equal to the dust particles in two hundred and ten lands as the surrounded, after two rounds of surrounding, there are then ineffable [worlds]. 11. Therefore, the principle is established: 12. If this is not used to reconcile the large number, then first, in this buddha-land, there are not only ineffable buddha-land dust particle numbers of vast worlds, and second, the number of the three places is contradictory. 13. The explanation says: 14. The meaning above this is that if the surrounded already has ineffable buddha-land dust particle numbers, adding two more rounds of surrounding lands will result in many ineffable buddha-land dust particle numbers of lands. 15. As for the discrepancy in the number of places mentioned, one is the introduction where it says inconceivable, the second mentions only two hundred and thirteen in the middle, the concluding text has two layers of surrounding, the first says inconcei 16. This explanation also seems to have some logic. 17. But each of these words in the sūtra is far-reaching and surpasses the previous two hundred and ten. 18. Since the text says there are this many that cannot be mentioned Buddha lands and dust motes of Buddha lands, and then immediately says each of these worlds has ten Buddha lands and dust motes of vast worlds surrounding it, it is clear that it is ref 19. Moreover, taking two hundred and ten as the surrounded, the previous middle section only mentions surpassing the gaps, clearly indicating there are two hundred and ten. 20. If we look at the meaning of the text, it is that straight up there are buddha lands as numerous as dust motes in nineteen buddha lands, each with many buddha lands surrounding them, which should be innumerable. 21. Why is this? 22. For example, in the very first buddha land, there are buddha lands as numerous as dust motes in a buddha land surrounding it. Going up past buddha lands as numerous as dust motes in a buddha land, one reaches the second layer, with one buddha land ha 23. The buddha lands in between the first layer and the second layer above, why are there none surrounding them? 24. If the buddha lands have no surrounding lands, then the net of buddha lands is not complete. Therefore, we know that straight up there are buddha lands as numerous as dust motes in a buddha land, each of which should have surrounding lands. Since it 25. Since the lowest layer has one buddha land surrounded by buddha land dust-like lands, the second layer above adds one more land as the surrounding, the third also adds one land, and so on, gradually increasing up to a hundred adding a hundred, up to 26. Reaching the second layer, it again adds one more buddha land dust-like lands as the surrounding, thus having two buddha land dust-like lands surrounding. 27. In this way, up to the twentieth layer, it is also like this, each gradually increasing. Therefore, it only goes straight up to one buddha land dust-like worlds and their surrounding, and there are already many buddha land dust-like numbers of buddha 28. If so, how is it not contradictory to the title text? 29. The text only says that there are worlds as numerous as the dust particles in an ineffable number of buddha lands in a single world system. 30. Since there are two layers of surrounding, there are many more. 31. Answer: 32. There are two meanings here. 33. First, as for the ineffable, it is only the main one that is mentioned. 34. Second, both layers of surrounding are not outside of the ineffable number of lands and dust mote lands. 35. Why is this? 36. If we observe the meaning of the text, it is only that the various lands mutually serve as the primary and secondary to surround each other. 37. It is like a group of a hundred people, when one person is the primary, then ninety-nine people surround them. 38. When the remaining ninety-nine people each become the primary, they all get ninety-nine people surrounding them. 39. If it were not so, then the lowest land would already have worlds as numerous as the dust particles in a buddha land surrounding it, and this surrounding land would have two more layers of surrounding, already having ineffable numbers of lands as num Paragraphs: $ 0 9 14 17 21 28 31 36 #

Please segment these sentences into coherent paragraphs: 0. Here, for the purposes of calculating the length, name, and year, I will begin with the first order. 1. The limit of the definitive division of form is the subtle particles. 2. The end of a name is a letter, like the following. 3. The duration of the moment is the duration of the moment, and the duration of the moment is the duration of the moment, as long as the particles move from one particle to another. 4. In the Dharma teachings, the strength of a man is the same as the moment of the sixteen-five-minute moment of the moment of the six-minute moment of the moment of the moment. 5. The twelve atoms, the atoms, the iron, the water, the mountains, the sheep, the oxen, the sun, the dust, the oxen, the oxen, the thumbs, and the fingers are the last seven, and the three fingers are the thumbs. 6. He will wash the twenty-four fingers of the woman who has committed adultery. 7. The four-branched bow. 8. And five hundred of them are far away. 9. The eight leagues are the lengths. 10. The one hundred and twenty moments are the moment of the mind. 11. In that instant, the sound of the bell reached sixty. 12. The time is thirty minutes. 13. The length of the day is thirty. 14. The days of the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king, the king 15. The twelve months of the year. 16. The population of Jambudvīpa was about a quarter of a million. 17. Some of them are four-colored. 18. The eastern and eastern directions. 19. The eight, sixteen, and thirty-two cubits of the body are the lengths of the body. 20. The one, two, three, four, five, and six feet of the king, the one who is far away, belong to the six gods, and so forth. 21. The bodies of the seventeen brahmins, and so forth, will be one-half, one-half, two-half, two-two, four-eight, sixteen, thirty-two, sixty-four, and twenty-five yojanas. 22. And there were three hundred, five hundred, one thousand, two thousand, four thousand, eighty-six. 23. In the north, the life span of the wicked, the wicked, and the noble will be one and a half thousand years. 24. In the world of Jambudvīpa, the first generation of humans is infinite, the last is indefinite, and the last is ten years. 25. The days of the four great kings will be fifty years. 26. And his life will be five hundred years. 27. The days of the higher ones are two, and the days of the latter two. 28. The life span of the living beings is one half of a league, and so on. 29. Without form, there will be twenty thousand eons, forty thousand eons, and sixty million eons. 30. He lived for forty eons, up to the half of the great eon. 31. The three bodies are the bodies of the three kinds of beings, and so on. 32. From the dawn of the sun, the sun shines for a great eon. 33. The life span of the four great kings will be one day in the great hell, and that will be five hundred years. 34. The thirty-three and so forth will have a single day of blackness, of destruction, of lamentation, of great mourning, and of heat. This will rem ain a thousand years. 35. The heat will last for half a century. 36. And the eon of the unceasing. 37. The animal life span is indefinite, and it is the best of all. 38. The nāgas, such as the Āryas, the Āryas, and so on, 39. nan Paragraphs: $ 0 5 10 16 21 25 31 38 #

Please segment these sentences into coherent paragraphs: 0. Encircle the forms of the bodhisattvas in the same way that you encircled the forms of the buddhas in the back. 1. Except for the ornaments of the feet, which are anklets and earrings, 2. encircle the forms of the bodhisattvas with various ornaments and garments such as brocade. 3. Do not ornament the feet with anklets and earrings. 4. Offer the gift of the limbs of incense. 5. Anoint the forms of the bodhisattvas with sandalwood, saffron, and fragrant incense. 6. The chariot is drawn by a palanquin. 7. It does not matter whether the form of enlightenment is drawn by a palanquin or a chariot. 8. An umbrella, victory banner, and flag are raised there. 9. When circumambulating the site of enlightenment, the child should be circumambulated while holding the name card. 10. Offer a ball of flowers. 11. Adorn the head with a garland of flowers. 12. Also, offer a begging bowl. 13. It is not a fault to scatter flowers and incense on the form. 14. The elder should protect it. 15. Make a garland box for the chariot. 16. In front of the chariot, make a square like a trough and place various flowers inside and scatter them.🔽Also, place a perfume box. 17. On top of the front of the chariot, place a box filled with the scent of delicious flour.🔽Wear a garland. 18. If a layperson offers a rosary, 19. it should be placed on a statue. Like this offering, when a bell is rung for peace, it should be rung from the top down. When a tour of the country is completed, all ornaments such as drums should be removed. 20. In the evening, the ornaments should be put away. It is Dharma to make offerings in the dwelling place of the ordained. 21. If a layperson offers a field or village to a monastery, saying Please make a regular tour of the country from time to time, that should be taken as a reason for an uninterrupted tour of the country, and the offerings should be accepted as alms. 22. If one abandons the unanalyzed and the dependent, the unanalyzed is included in the ten. 23. From the head of the Vinaya up to this point, everything is explained as spoken by the Buddha, whether it is suitable or not, whether it is permitted or not. 24. What is explained later and what is reasonable should be done. 25. What is unreasonable should all be abandoned. 26. Although it is not written here, since sleeping and not urinating, etc. are not examined, they should not be done. 27. If the result becomes virtuous by practicing what is not examined, it should be done. 28. A bhikṣu who had been in the higher realms for a thousand lifetimes, having entered a pigsty, took a good house, etc. and meditated inside it, and became an arhat. If the result becomes virtuous by practicing non-virtue, it should be done. 29. If one abandons the former by serving the latter, it is examined. 30. It is said that the Buddha does not permit even the slightest fault. 31. The text continues with the objects of the rule: 32. If the eyes of sentient beings were to cease, it would be a minor fault to give them away, but there would be no fault in making sentient beings happy according to their wishes. 33. The objects are beds and seats. 34. This is included in the minor downfalls. 35. It is complete. 36. This is the commentary on the root text of the Vinaya Sutra, written by the learned and virtuous master Gunaprabha, a proponent of the Sarvastivada school. Paragraphs: $ 0 4 6 9 10 18 22 29 31 36 #

Please segment these sentences into coherent paragraphs: 0. for what causes and conditions 1. are the two kinds of established meanings established? 2. Answer: In order to cause others to give rise to faith and understanding, 3. not in order to generate the natures and characteristics of dharmas. 4. Question: In order to accomplish the established meanings, 5. why is the thesis established first? 6. Answer: In order to first reveal one's own beloved thesis. 7. Question: Why is the reason discussed next? 8. Answer: In order to reveal the presently seen events, 9. the definite present principles, 10. and cause others to accept the established thesis. 11. Question: Why is the analogy given next? 12. Answer: In order to reveal the presently seen events that are the basis for the establishing principles. 13. Question: Why is the same class and different class, 14. the direct perception, inference, and authoritative teachings, etc. mentioned again? 15. Answer: In order to reveal the knowledge of the contradictions and non-contradictions between the two kinds of reasons and analogies. 16. Contradictory means of different kinds. 17. Non-contradictory means of the same kind. 18. Then, in the reason and example, there are contradictory and non-contradictory aspects of direct perception, inference, and so on. 19. They are included in the true and false [reasons] according to their respective cases. 20. They also use the word again. 21. Moreover, contradictory means 22. due to two causes and conditions. 23. First, because of indecision. 24. Second, because of the same conclusion. 25. The first is the six indeterminate reasons. 26. The reason, regarding the similar and dissimilar examples, 27. either establishes or contradicts. 28. The latter is the four inconclusive reasons and the four contradictory reasons. 29. The reason, regarding the thesis, is called inconclusive. 30. In the two examples, 31. it is completely opposed, and is called contradictory. 32. The original common reason 33. is intended to establish the result of the thesis. 34. Since the reason already has falsity, 35. the principle must be established again. 36. If it is established again, 37. it is no different from the thesis. 38. It is called the same conclusion. 39. The false thesis and the two examples are also included in this. Paragraphs: $ 0 4 7 11 13 21 25 32 #

Please segment these sentences into coherent paragraphs: 0. It is a resultless exhaustion. 1. The goddess rose from her seat and made a great offering. 2. The wheel is painted with hot cloth. 3. What is the basis of the pen? 4. It is either one or different. 5. The Blessed One said, I will explain. 6. Blessed One, Aha! 7. The last one said, I am a beggar. 8. That is good. 9. Listen carefully to me, and I will speak. 10. The way things are, it is the way they are. 11. The place of the dead and the place of the dead. 12. The wheel is made of the same type of difference. 13. The same applies to the different kinds of grain. 14. Will you protect the great city? 15. I will protect a man, 16. The wheat is like this, Abhisun. 17. Some people have a large amount of sugar. 18. The wheel of the mouth of the rākṣas. 19. They are endowed with words of encouragement. 20. In a cup of milk, a honey cup, and a wheel in the center. 21. The white thread is the best thing to wear. 22. He looked inward and said, I am going to the east. 23. He offered him white flowers. 24. Think of yourself as white. 25. The moon is born in front of you. 26. Think of the perfectly present. 27. The Buddha, who dwells in the ten directions, 28. The five nectar-like substances fill the vessel with the water of Isbaha and give it power. 29. Then begin the recitation. 30. The words of inspiration precede the words of the Bhavaviveka. 31. The woman is given a white lotus. 32. On the four outer border, a portico of the Ispa, with a top of a skull cup, is removed. 33. The same is true of the next generation. 34. The first is the generation of the individual. 35. Even if women want to be quiet, 36. The sandalwoods are the most beautiful. 37. The tree trunk is the place where the tree is placed. 38. The wheel is well written. 39. He looked to the east and worshiped him. Paragraphs: $ 0 5 9 14 22 27 31 35 #

Please segment these sentences into coherent paragraphs: 0. Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā 1. Akṣiṇī🔽Akṣiṣu 2. Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu 3. Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī🔽Akṣiṣu🔽Akṣiṇā🔽Akṣiṇī 4. After the first of the roots, the aṭ is elided and the affix is added. 5. The la is changed to ti. 6. The pāpiṭ is the meaning. 7. It is also of the ai. 8. The ai is elided, and asti is added, and so on. 9. The aiṭ is the first of the stacked places of the meaning. The ka of the sa is elided.🔽The ka is elided. The sa is changed to śa. 10. The śa is changed to kṣa, and so on. 11. The kṣa is drawn to the ai. 12. In the case of a dvandva compound, 13. the aṣṭam is changed to aṣṭa. 14. The cli is added to the lung. 15. The cli is added. The cli is changed to si. 16. The si is changed to śa. The first of the aṭs is added to the root. 17. The aṭ is added to the root. 18. The ka of the first of the stacked places is elided, and so on. 19. The ta is changed to su. 20. The ta is changed to ṭa, and so on. The ta is changed to ṭa. 21. The jha is changed to jha. The śha is changed to śha. The sa is changed to sa. The sa is changed to sa. The sa is changed to sa. The sa is changed to sa. The sa is changed to sa. The sa is changed to sa. The sa is changed to sa. The sa is changed to 22. akṣau🔽akṣaḥ🔽akṣam🔽akṣau🔽akṣaḥ🔽akṣam🔽akṣaḥ 23. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 24. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 25. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 26. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 27. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 28. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 29. akṣau🔽akṣam🔽akṣaḥ 30. akṣau🔽akṣam 31. akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 32. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ 33. akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau🔽akṣam🔽akṣaḥ🔽akṣau 34. akṣam🔽akṣaḥ🔽akṣau 35. In the case of the addition of ita, 36. akṣitā, akṣitāro, 37. akṣitāraḥ, and so forth. 38. In the case of the absence of ita, 39. the first of the two kas of the reduplication is elided, Paragraphs: $ 0 4 9 12 22 35 38 #

Please segment these sentences into coherent paragraphs: 0. It is called the sphere of infinite space because it is the meditative attainment of the 1. It is appropriate that this is on the level of non-separation from passion, not on the other access concentrations, because it is possible that those who are free from passion may manifest it through practice. 2. It is appropriate that the mind which is without exertion is the antidote to discursive thought, because it is the antidote to the discursive thought of friends, relatives, country people, etc. 3. The phrase having placed the body and mind in a natural state means not to contrive the body and mind. 4. In this way, the body is relaxed and the mind is relaxed. 5. Others say: 6. There are three faults: distraction from relaxing the application and from restraining it. 7. From the relaxation of application, laziness, torpor, and sleep occur.🔽From the contraction of application, anxiety of body and anxiety of mind occur. 8. From distraction of mind, the afflictions overpower. 9. First, one should count the occurrences of arising. 10. Later, one should count the occurrences of arising and passing away. 11. Arising is the first occurrence of the arising of the mind.🔽Passing away is the later occurrence of the passing away of the mind. 12. In this way, one becomes familiar with impermanence through the understanding of arising and passing away.🔽The wind-disk is the downward movement. 13. Up to the scattering wind is the upward movement. 14. Thus, it is attention that is directed to suchness.🔽 15. Thus, attention to conviction is not attention to reality. 16. Because it is impossible for the exhalation and inhalation of breath to occur in a place that is separated from the body. 17. Others say: 18. Attention to conviction is the attention of conviction in the other, and it is the attention of conviction in the self that is the object of the other. 19. It is not tenable that the attainment of attention to reality arises from the attention of conviction in the other. 20. The cause of the intention of its application is the exhalation and inhalation of breath, which is the body and mind. 21. The cause of that is a part of the body. 22. The body is from the desire realm up to the third absorption. 23. Because there is no inhalation and exhalation in the formless realm and in the embryonic states such as kalala, etc. 24. In the formless realm, form itself does not exist, so it is said that it is based on the body. 25. In the embryonic states such as kalala, etc., the body does exist, 26. but it is not enclosed, so it is said that it is based on a special body. 27. In the states of meditative attainment without mind, mind itself does not exist, so it is said that it is based on the mind. 28. In the fourth meditative stabilization, mind does exist, 29. but it is not the basis of inhalation and exhalation, so it is said that it is based on a special mind. 30. Therefore, if the body is hollow, etc. 31. Birth means emerging from the womb. 32. Unfilled means hollow. 33. Others say: because they are not counted as sentient beings, they are not of the nature of that. 34. Those that are grasped are not grasped, because they lack the nature of being grasped. 35. Therefore, it says, because they are separate from the faculties. 36. Because they obtain the homogeneous cause and the cause of natural outcome. 37. They are not derived from enhancement, because the body decreases when it is enhanced and the body increases when it decreases. 38. because it is not generated from the cause of retribution, since one is attached to it and then links up with it. 39. But one is not attached to form that is retribution and then links up with it.🔽The mind of a lower stage does not cognize those two.🔽When the mind of the desire realm is manifest for one born in the desire realm, the in-breath and out-breath of the d Paragraphs: $ 0 5 9 12 17 20 30 33 36 #

Please segment these sentences into coherent paragraphs: 0. He was pleased with the great offerings and knew how to subdue eighty-four thousand ignorant beings. 1. He frees ignorance from agony, and he delights in the freedom of hatred. 2. The Great Equanimity. 3. He is liberated by means of the natural discipline of the senses, and he is protected by the union of the sense organs. 4. My yoga is excellent. 5. The characteristics are not twofold. 6. If you are equal to all the victors, 7. They live on the level of equanimity. 8. The mind is in the center of the moon. 9. Vajra, the meditative stabilization of the mind. 10. The meaning is clear. 11. The great delightful. 12. They are the lineage of the supreme dwelling place. 13. He is the most excellent teacher, the one who perfectly teaches the various kinds of miraculous powers of the body. 14. The mind is marked by its actions. 15. The clearness of the meditative stabilization is as follows. 16. Because they are deluded and experience suffering. 17. The clearness of the two is the absence of duality. 18. The composition was composed by J. HUM MAH HO. 19. He is the one who liberates by means of his actions. 20. It is established without duality. 21. The perfect knowledge of the signs and signs. 22. The one who is loving-kindness is the yogis mind. 23. They are equal in offering the offering of the dhāraṇī. 24. If you know how to please the king, 25. I have committed a great sin and have served myself. 26. The way things are truly is indivisible. 27. The mind is the realization of reality. 28. Through the power of meditative concentration, you will eliminate all obstacles. 29. He is liberated by his actions. 30. The secret space is the one that is the perfectly pure. 31. The inconceivable actions of all tathāgatas. 32. This is the seventh chapter of the offering. 33. The Blessed One was delighted to have the retinue taken care of. He brought many of his disciples, including the best, the best, and the poorest, to the mandala. 34. To eliminate obstacles, the vajra-minded meditator shows his face. 35. I will put this jewel in my hand and put it into my heart. 36. OM SARVA TATHAGA PUJIDHĪ DATHĪSTHAHĀ 37. Then, add oṃ mahāṇḍada to the karā, puja, puja, hūṃ ā. 38. He said this and threw flowers. 39. He taught the teacher who was to be the one to whom he was going to go. Paragraphs: $ 0 13 18 24 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. This is to be attached to the three woods means that begging bowl is to be attached to the three woods. 1. How is it to be attached? 2. Attached by a cord from the scriptures means that begging bowl is to be attached by that cord from the scriptures. 3. What is to be attached? 4. The former by a cord and the latter by a soft iron chain means if it is a clay bowl, it is to be attached by a cord, and if it is a copper bowl, it is to be attached by a soft iron chain. 5. The phrase one should carry this means that one should carry that kind of vessel, but not one that is broken. 6. If water does not leak out, one should repeatedly apply mud to the water-strainer. The phrase one should repeatedly apply mud means that if water cannot be contained, one should do it in this way. 7. The phrase a water-strainer is better means that one should also use a water-strainer, because it is less expensive and better. 8. The phrase one should carry this means that an individual should also carry that water-strainer. 9. What is the reason for doing this? 10. The phrase either of clay or copper is the answer. 11. What is the shape of this? 12. The phrase like a pot, with a mouth and a base, like a lotus, with a hole in the middle means that the shape is like a pot, with a base, and in the middle, like the heart of a lotus, one should make many holes. 13. The phrase one should boil the cloth means that one should cover the opening with cloth and boil it. 14. The phrase one should prepare a strainer means that one should make a strainer out of ordinary materials. 15. What kind of strainer should one use?🔽The text says, a strainer, a water-purifying gem, or a cloth, meaning that one should use one of these three kinds of strainers.🔽The phrase or a water-purifying gem means that if one has a water-purifying gem, on 16. The phrase or a water-purifying gem means that if one has a water-purifying gem, one should use that. The phrase or a cloth means that if one does not have a strainer or a water-purifying gem, one should use a cloth.🔽The phrase or a water-purifying g 17. The teacher also shows other precepts: 18. Do not associate with those who are angry.🔽 If there is such a condition, then practice patience. 19. If you do not go along with them, there will be obstacles to livelihood and to the spiritual life, etc. 20. Therefore, confess your anger and beg forgiveness, and then go along with them.🔽If there is a need to do so, then do it. 21. This means that it is not that you do not have a robe in your house or that you do not have one to use, but if you have one to use, then even if you are despised for having one, it is included in the category of having one. 22. Therefore, if one promises to go with another, one should go as promised. If one is going to go, one should go from the start. If one does not go, one should not promise to go. 23. If one does not promise to go with another on a journey, one should not depend on that other person. If one does not promise to go with another on a journey, one should not depend on that other person. If one does not promise to go with another on a 24. What is the measure of the danger zone? It is five krośas. This shows that the measure of the danger zone is just that. 25. As for the statement, “Having gone to a place, if one is not without a water strainer, one has not done what needs to be done,” this shows that even if one has gone to a place, it is as if one has not set out. 26. As for the statement, “If one does not establish that there is fire down to the saṅgha, it is not the case that one has not done what needs to be done,” this shows that even if the saṅgha and so on are not present, it is not the case that one has not 27. As for the statement, “Even if the current is strong, it is not the case that one does not use a water strainer,” this shows that even if the current of the water is strong, it is not the case that one does not need a water strainer. 28. If one goes along with the current, one may go a league or more, as long as one is with the current. This shows that if one is with the current of a river, after one has examined it once at first, one need not examine it again for a league. 29. If one seeks another river, then beyond that. This shows that if one seeks another river that flows there, it is not suitable to apply the measure of a league. 30. That seeking of another river belongs to the category of examination.🔽An examination of a circle of an armspan belongs to the category of examination. This shows that if one examines on the bank of a river, 31. the circle of an armspan that one examines belongs to the category of examination. 32. If the eyes are clear, the water is clear. This shows that if the eyes are well examined, the measure of the absence of water-animals is also grasped by that. 33. And by whose eyes? By ordinary eyes. 34. It is not by the eyes of magic, but by ordinary eyes. 35. Examine without dust and without wavering. This means that if there is no dust and no wavering, then understand. 36. Fill the vessel. This means that you should understand only after filling the vessel to the brim. 37. Here, do not make the future long. If the water is examined for a long time, the eyes will be strained and you will not understand. Therefore, do it as much as is appropriate. 38. The phrase it is easy to see with soft grass teaches that one should examine with the tip of grass, such as that which is not certain to be an animal or dust. 39. The phrase do not throw it far away means that when one releases an animal into the water, one should not throw it far away. Paragraphs: $ 0 3 9 15 17 21 24 30 35 38 #

Please segment these sentences into coherent paragraphs: 0. The elders, 1. I do not recall committing a grave offense, pārājika, saṃghāvaśeṣa, or sthūlātyaya. I have committed a minor offense and have already confessed it for purification. 2. The elders, 3. do not trouble me with questioning. 4. But the other monks still pressed him, and he asked the Saṅgha for the poṣadha procedure of recollection. 5. If the Saṅgha grants him the poṣadha procedure of recollection, it is not in accordance with the Dharma. 6. These are the three kinds of non-Dharma for granting the poṣadha procedure of recollection. 7. There are three kinds of Dharma for granting the poṣadha procedure of recollection: 8. If a monk has not committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya. 9. Other monks say: 10. 'You have committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya.' 11. They ask him: 12. 'Do you remember committing such a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya?' 13. He does not remember committing it and says: 14. 'Venerable ones! 15. I do not remember committing such a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya. 16. Venerable ones! 17. Do not press me.' 18. But the other monks still press him, and he does not stop. 19. He then widely recalled [the incident] and requested the Sangha for the resolution through recollection. 20. If the Sangha grants the resolution through recollection, this is called granting the resolution through recollection in accordance with the Dharma. 21. If a bhikṣu has not committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya, 22. other bhikṣus say: 23. 'You have committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya.' 24. They ask: 25. 'Do you remember committing a pārājika, saṃghāvaśeṣa, or sthūlātyaya?' 26. He says: 27. 'I do not remember committing [any of those offenses].' 28. He then says: 29. 'Venerable ones! 30. I do not remember committing such a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya. I will confess and purify any minor offenses I may have committed in accordance with the Dharma. 31. Venerable ones! 32. Do not trouble me with questioning.' 33. But the bhikṣus still continued to question him relentlessly. 34. He then widely recalled [the events] and requested the Sangha for the granting of the recollection rule. 35. If the Sangha grants the recollection rule, this is called granting the recollection rule according to the Dharma. 36. If a bhikṣu has not committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya, but other bhikṣus say: 37. 'You have committed a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya.' 38. They ask him: 39. 'Do you remember committing such a grave offense, such as a pārājika, saṃghāvaśeṣa, or sthūlātyaya?' Paragraphs: $ 0 7 21 36 #

Please segment these sentences into coherent paragraphs: 0. The Paṭṭhāna Treatise 1. The Paṭṭhāna Treatise in the Three-Doors 2. The Section on Conditions🔽A future condition is a condition, as condition by way of object condition, for a non-condition that is future. In the object nine, in the dominant nine. 3. A future arising condition is a condition, as condition by way of object condition, for a non-arising non-condition. In the object nine, in the dominant nine. Paragraphs: $ 0 2 #

Please segment these sentences into coherent paragraphs: 0. Tathāgatāya. 1. Arhate samyaksaṃbuddhāya. 2. Tadyathā. 3. Oṃ śodhaya śodhaya. 4. Sarva vighaṃ gata mahākaruṇikakumārarūpadhāriṇi. 5. Vikurva vikurva. 6. Samaya manushmara tistha tistha hūṃ hūṃ phaṭ phaṭ svāhā. 7. Then, a young woman who does not know the ways of the village, born into a brahmin family, a kṣatriya family, a vaiśya family, or a family of low birth, 8. who is not defective in her faculties, 9. who is beautiful in all her limbs, 10. who has the permission of her father and mother, 11. who has taken the purificatory fast, 12. who has generated the mind of awakening, 13. who is compassionate, 14. who is fair-faced, 15. who has abandoned other complexions, 16. in short, who is characterized by the characteristics of a woman’s complete peacefulness, 17. on an auspicious day, during the waxing moon, under a beneficent constellation, 18. without smoke or fog, free of clouds, 19. In a place that is free of wind and clean, the previously described young woman should bathe and put on clean clothes. 20. Having covered herself well with clothes, she should be protected with this mantra 21. and the great mudrā.🔽Having mixed white sandalwood and saffron with water free of living organisms, that cotton and that girl should be purified with that very mantra and scattered. 22. One should scatter water with white sandalwood and saffron above, below, 23. and in the four directions. 24. One should burn incense made from white sandalwood, saffron, and camphor together. 25. Either oneself or 26. the master who is the excellent friend of practice should give it. 27. The Blessed Buddhas and the great bodhisattvas who are lords of the ten stages, 28. may they all abide in this cloth!🔽Then, having said, “May the Blessed Buddhas and the great bodhisattvas pay heed!” 29. at that time, if various auspicious birds such as peacocks, cranes, geese, swans, and Brahmani ducks, whether dwelling on the ground or 30. moving in the water, fly in the sky, 31. or if they make auspicious sounds, the practitioner should understand that this action is accompanied by results. Paragraphs: $ 0 7 19 28 #

Please segment these sentences into coherent paragraphs: 0. Life means pārājika. 1. Bhikṣuṇīs commit the same offense. 2. The conditions for exemption are the same as in the precept on killing people. 3. 62. The precept on drinking water containing insects. 4. The Buddha was at Śrāvastī. 5. The group of six drank water containing various insects, and laypeople criticized and complained. 6. The bhikṣus reported the matter to the Buddha, who scolded them and established the precept. 7. If a bhikṣu knows or does not know there are insects, he does not violate it. 8. Except for water, drinking various insect-infested liquids, bitter alcohol, clear yogurt drinks, and germinated barley juice is the same offense. 9. If there are insects, drinking them is a pāyattika offense. 10. Bhikṣuṇīs commit the same offense. 11. Not violating it means: 12. If one did not know it before; 13. If one had no thought of insects; 14. If the insects are large and touch the water, causing them to leave; 15. If one drinks using filtered water, there is no violation. 16. 63. The precept on causing doubt and distress to bhikṣus. 17. The Buddha was in Śrāvastī. 18. The group of seventeen said to the group of six, How does one enter the first dhyāna? 19. Up to How does one attain the fruit of arhatship? 20. They replied, 21. What you said, you have already committed a pārājika offense. 22. They went to ask other bhikṣus, who then scolded them. The Buddha then established the precept. 23. If a bhikṣu, on purpose, many bhikṣus gather in one place to discuss the Dharma and Vinaya. 24. If a bhikṣu leaves and has doubts, thinking, The bhikṣus are causing me to have doubts. 25. The Buddha said: 26. If done unintentionally, there is no offense. 27. Annoyed bhikṣus, doubtful annoyance, whether for birth, age, receiving the precepts, for karman, for offenses, or for the Dharma. 28. Causing them to be unhappy for a moment, it is a pāyattika offense. 29. Bhikṣuṇīs violate the same as bhikṣus. 30. Non-violations include: 31. The facts are as they say, not done on purpose. They were not born for that many years, fearing later doubts and regrets, receiving others' offerings and respect from senior monks, they then say You were not born for that many years; 32. like others who were born, I know you were not born for that many years. 33. The facts are as they say, they do not have that many years, fearing later doubts and regrets, receiving others' offerings and respect, they say You do not have that many years; 34. like other monks, I know you have not reached that many years. 35. The facts are as they say, if one's age is less than twenty and the boundary is a separate assembly, fearing later doubts and regrets, receiving offerings and respect, they tell them to know, to return to the original place and receive the precepts a 36. The facts are as they say, the announcement is not complete, the karman is not complete, it is an illegal separate assembly, fearing later doubts and regrets, receiving offerings and respect, they tell them to know, to return to the original place an 37. The facts are indeed so. If one commits a pārājika offense up to a bad statement, fearing later doubt and regret, receiving others' offerings, receiving the respect of precept-keeping bhikṣus, wanting to make them know how to repent according to the 38. Moreover, because of being naturally coarse and unrefined, not knowing how to speak, one says What you say is self-proclaimed as the Dharma of a superior person. 39. If it is a mistake or a joke, there is no offense. Paragraphs: $ 0 3 16 23 30 #

Please segment these sentences into coherent paragraphs: 0. The black pupil is the color of deep blue. 1. It is clear, moist, beautiful, and smooth. 2. The flesh at the corners of the eyes is light red. 3. The eyelashes are also the color of deep blue. 4. And it is superior like the eyelashes of an ox. 5. It is one-sixteenth of an inch long. 6. The forehead. 7. Is the place where the white tuft is located. 8. Below the hairline, at the level of three fingers, 9. Make the white tuft pure and soft. 10. Turning to the right, with the tip pointing upward. 11. The base is round and full. 12. Broad and expansive, one finger. 13. From this point downward, 14. At the level of three and a half barley grains, it starts. 15. Measuring horizontally to both sides, it reaches the level of half a foot. 16. These are the tips of the two eyebrows. 17. From this point to the back tip, it is four fingers long. 18. The back tip faces the bottom of the ear tip, one foot. 19. The shape resembles the crescent moon of the first, second, and third days. 20. In the middle of the eyebrows, the wide part 21. Has the size of two barley grains. 22. And the two tips gradually become thinner. 23. The ears are two fingers wide. 24. The tips are level with the middle of the eyebrows. 25. The cave door is four feet wide. 26. The hole is half a finger wide. 27. The ears are four barley grains high. 28. The horizontal division should fill a finger. 29. The inside of the ear is slightly higher and lower. 30. One of the four divisions of a finger. 31. The depth of the trough is divided in total. 32. Two fingers plus half a finger. 33. The earlobe is four and a half fingers. 34. The earlobe is five fingers long. 35. At the edge of the hairline. 36. Lovely and difficult to compare - the front of the ear is two fingers wide horizontally. 37. The painted image is the same. 38. The back is half a finger wide. 39. Its tip is level with the middle of the eyebrows. Paragraphs: $ 0 6 13 23 35 #

Please segment these sentences into coherent paragraphs: 0. Never depend on others. 1. The potter and so forth. 2. How could it be a pot? 3. The water is not there for its own sake. 4. None of them are dependent. 5. If there is an external self, 6. Even without intelligence, they will be caught. 7. But it is not so. 8. How do you want to take it? 9. Therefore, the one with the greatest intelligence is the one with the greatest limitless wealth. 10. The master Dharma said, I am a great master. 11. This is the explanation of the text in his treatise. 12. It is free from the difference of appearance. 13. They are not grasped, but they are grasped. 14. The same as before. 15. There is no external meaning. 16. This is the meaning of the words they are the same. 17. Furthermore, where do you examine things? 18. It is not truly existent. 19. They are not the same thing, nor do they exist in the same way. 20. The difference between the aggregates and the other is the characteristic. 21. If it is the special thing to do, 22. This is not true. 23. This is the absence of characteristics. 24. This is the explanation. 25. The same is true. 26. The meaning of the text is as follows. 27. The first is the consciousness. 28. The outer is cut off. 29. It is extremely untenable. 30. The dream is different from the appearance of the other. 31. Because it is not valid. 32. They are not close to you, nor are they close to you. 33. It is not the mind that is without form. 34. The appearances of the world are different. 35. Even if it is cut off by knowledge, 36. Since there is no difference, it is not the case. 37. All of this is the result of the knowledge. 38. Thinking about all these things, 39. The best of the wise. Paragraphs: $ 0 5 10 15 21 27 34 38 #

Please segment these sentences into coherent paragraphs: 0. The text is slightly changed. 1. Names arise from one's own feelings of liking and disliking, how can they be fixed?🔽Sometimes many names are established for one thing. 2. Sometimes many things are referred to by one name. 3. Although things correspond to names, 4. they also have no real principle of corresponding to names. 5. It is like using names such as earth dragon, wood thief, etc. for medicine. 6. Moreover, although names call out things, 7. they also have no real merit of obtaining things. 8. It is like talking about water wetting the lips, but the words do not defile the mouth. 9. One should know that names are provisional appellations and things are illusory transformations. 10. One merely follows worldly conventions, not entering into the true characteristics.🔽Therefore, names do not correspond to reality.🔽Reality does not correspond to names. 11. Names and reality do not correspond. 12. Where are the myriad things? All dharmas are not apart from names and characteristics. 13. Since these two are empty, myriad things do not stand. 14. The above is called the quiescence of the realm of characteristics. 15. Below, it distinguishes the emptiness of the deluded mind. 16. Therefore, the Middle Treatise says: 17. Things have no this and that. 18. But people take this as this.🔽And take that as that. 19. That also takes this as that. 20. And takes that as this - the first sentence is from the treatise. 21. That treatise, the fourth chapter, says: 22. The true nature of dharmas has no this and that. 23. But people... is the explanation. 24. It is like two people facing each other, mutually grasping this and that. 25. This and that are not fixed as a single name. 26. Yet the deluded have a will of inevitability. 27. Then this and that are originally non-existent. 28. The deluded are originally not non-existent - this directly raises the false imputation. 29. Since this and that mutually point without a fixed location, 30. why do the deluded necessarily grasp and insist that this is definitely named this, 31. and that is definitely named that? 32. The deluded mind 33. still clings to it. 34. However, the names and forms below are originally empty, confusing those who mistakenly grasp. 35. It can also be said that names and forms have no temporary beginning,🔽and false thoughts have no temporary beginning or end. 36. With false emotions that have no temporary beginning or end, 37. grasping at names and forms that have no temporary beginning, 38. the flower born from an eye disease and the cicada chirping from an ear disease. 39. Cicadas and flowers are always non-existent, while the root of the disease is always grasped. Paragraphs: $ 0 5 9 15 20 28 32 36 #

Please segment these sentences into coherent paragraphs: 0. Namaḥ sarvatathāgatebhyo 'rhadbhyaḥ samyaksambuddhebhyo nama āryāvalokiteśvarāya. 1. Bodhisattvāya, 2. mahāsattvāya, 3. mahākāruṇikāya. 4. Tadyathā - oṃ dhara dhara, 5. dhari dhri, 6. dhuru dhuru,🔽otta, cale cale, 7. pracale pracale, 8. kusume, 9. kusumavare, 10. ile mili. 11. Citi jvālāpala nāya svāhā. 12. Śuddhāya svāhā. 13. Mahākaruṇikāya svāhā. 14. When this was spoken, the great earth 15. shook in six ways. 16. By reciting the root essence one thousand times, 17. one will accomplish whatever spiritual powers one desires. 18. Moreover, at the beginning of all [mantras], 19. the mantra practitioner should recite the four previous prostrations: 20. Namo ratnatrayāya. 21. Namo 'ryajñānasāgara-Vairocanavyūhā-rājāya, 22. tathāgatāya, 23. arhate samyaksaṃbuddhāya. 24. Namaḥ sarvatathāgatebhyo viśva-🔽mukhebhyaḥ,🔽oṃ sarvatathāgatamātṛkāya, 25. nama āryāvalokiteśvarāya, 26. bodhisattvāya, 27. mahāsattvāya, 28. mahākaruṇikāya. 29. Tadyathā: Hara hara,🔽ili mili, 30. cili mili, 31. khilā hala svāhā. 32. The stage of entering the maṇḍala. 33. Recite seven times each for the water and the cloth. 34. Having bathed and put on the clothes, enter inside. 35. Also imagine other substances such as the vessel. 36. Namo ratnatrayāya. 37. Namo 'ryajñānasāgara vairocanavyūharājāya. 38. Tathāgatāya. 39. Arhate samyaksaṃbuddhāya. Namo sarvatathāgatebhyo. Paragraphs: $ 0 14 19 32 36 #

Please segment these sentences into coherent paragraphs: 0. This should be understood from the source.🔽One should not wash one’s feet in the vicinity of a bed connected to a sleeping place. 1. One should not wash one’s feet in the vicinity of a bed connected to a sleeping place. 2. In the vicinity of a bed belonging to a householder, it is an offense of wrong conduct to wash one’s feet.🔽Does this apply to all monks? 3. The text says, “If there is no foot-washing place.” 4. Monks who have a shoe, etc. 5. in their vicinity should not wash their feet in that place. 6. Others should not wash their feet in the place for washing the head or feet.🔽Those who do not have a shoe, etc. 7. should not wash their feet in the place for washing the head or feet, except in the right or left place. 8. Here the text states: 9. The Blessed One said, “Those who do not have a shoe should wash their feet in the place for washing the head or feet.” 10. One should not sit or lie down on a high or large bed. 11. A high bed means a bed that is more than one cubit high, except for the legs. 12. A large bed means 13. a bed made of gold, silver, jewels, and so on. One should not sit or lie down on it. 14. Since bed is mentioned, it should be understood that a seat is also prohibited here. 15. If there is no other bed in the house, one should know the previous rule, means 16. if there is no other low bed or small bed in the house of a layperson, one should use the high bed or large bed as the previous rule. 17. Since two phrases are stated, one should not sit or lie down, the previous rule is called sitting, 18. and the latter rule is called lying down. 19. The scriptural passage here is: “Ānanda, they will not be comfortable everywhere.”🔽“One should make a bed with a footrest on the path” means 20. “one should make a bed on a bedstead.” 21. One should understand that a bed is not considered to be a bed if it is elevated on one side. 22. The text here is as follows: The physician said, “Noble one, since you slept with your head lowered, your humors became unbalanced and you became weak. Put in a footrest and sleep.” The monks said, “The Bhagavān has not allowed it.” 23. The Bhagavān said,🔽“Monks, I allow a footrest.” 24. Therefore, I allow you to sit on a bed with your feet crossed over. 25. This is the meaning of the passage.🔽You should not sit on a high and wide seat. 26. A high and wide seat is a seat on which a seat is placed. You should not sit on that. 27. The text continues: 28. The Blessed One thought, “If monks sit on a high and wide seat, some problems will arise.” Therefore, he said, “Monks should not sit on a high and wide seat. 29. If they do, they become guilty of an offense. 30. What is the offense for making a bed with legs? 31. The text says, “If you make a bed or cause it to be made that exceeds the right size.” 32. One makes for oneself or has another make a mat that exceeds the right measure. 33. Also, in the three that follow the second. 34. The second is the precept that follows this one, called “prohibiting the use of cotton wool.” 35. The three that follow it are called “exceeding the right measure in a sitting mat,” “exceeding the right measure in a rain cover for the robe,” and “exceeding the right measure in a large rain cover.” 36. In these three precepts, one commits an offense entailing confession if one makes or has another make an article that exceeds the right measure.🔽What is the right measure for the sitting mat?🔽The right measure for the sitting mat is four cubits long 37. What is the right measure for the rain cover for the robe? 38. The right measure for the rain cover for the robe is five cubits long and two and a half cubits wide.🔽What is the right measure for the large rain cover?🔽The right measure for the large rain cover is seven cubits long and four cubits wide. 39. If you ask what are the feet, the text says “of a bed or bench.” Paragraphs: $ 0 1 6 10 19 25 30 36 #

Please segment these sentences into coherent paragraphs: 0. Isn't it like a horned bow? 1. The discussion says: 2. Those who sing and cry differently. 3. The explanation says: 4. People cry and also cry. 5. The obscure traces within the secular world. 6. Being able to sing at a funeral. 7. The straightforward emotions outside the square. 8. Yuan Rang lost his parents and climbed a tree to sing. 9. Confucius passed by and did not criticize him. 10. This is also one aspect of the famous teachings. 11. The discussion says: 12. Those who do not pay homage to the ancestral temple. 13. The explanation says: 14. Confucius said: 15. Confucians do not serve the Son of Heaven above and do not serve the lords and marquises below. 16. Confucians are just one of the people in the world. 17. They are still able to be like this. 18. How much more so for Buddhist monks who are people outside the square? 19. In the past, Bocheng, Zigaos, Zizhou, Zhibo, and Ji Xuan admired the Way. 20. They did not associate with people and did not engage in worldly affairs. 21. The treatise says: 22. Shaving the head constitutes injury. 23. The commentary says: 24. The understanding of hair and skin is fully explained in the previous answer. 25. I will briefly present it again. 26. In general, the saying not daring to injure 27. is precisely to prevent one from being wrongly accused and encroaching on the penal authorities. 28. The five punishments are imposed, causing injury and mutilation. 29. Now Buddhist monks are entrusted to the sage teacher. 30. They seek far to the ten grounds. 31. They shave their beards and hair, wear the Dharma robes, 32. establish their bodies, do not go against, proclaim their names, attain the Way, 33. and save their relatives. 34. What is unacceptable that it enters the meaning of injury? 35. Those who adhere to the text have not yet reached the meaning outside the text. 36. Even Lun Biao did not pass on his skills to his son. 37. What can I say? 38. The discussion says: 39. I have not seen a gentleman who has left the household life to avoid corvée labor. Paragraphs: $ 0 3 11 14 19 22 24 38 #

Please segment these sentences into coherent paragraphs: 0. Briefly, the various sūtras and treatises on the method of mindfulness of the Buddha lead to rebirth in the Pure Land 1. Collection on Rebirth in the Pure Land, Scroll 1, also called the Compassionate Collection 2. Compiled by Tripiṭaka Master Huìrì of Compassion and Pity of the Great Tang 3. I bow my head in reverence to the Great Guide, the Tathāgatas of the ten directions and three periods of time. 4. Now I collect the various sūtras on the method of mindfulness of the Buddha, to save and deliver those in the river of love in the cycle of birth and death. 5. Among the eighty thousand practices, I expound the essential practice, revealing the gate to the Pure Land in the West. 6. I encourage myself and others to be reborn in that country, wishing for the Buddha's compassionate power to bless us. 7. I bow my head in reverence to Amitābha, the great compassionate lord of that country and other lands. 8. Hearing his name, I yearn for him and bow my head from afar, wishing to personally serve and attend to him together with others. 9. Sentient beings are bound by the bonds of delusion and karma, and the suffering of the six realms of rebirth is immeasurable. 10. Even if one tires of Sāṃkashya and seeks liberation, relying on which gate can one quickly be liberated? 11. In order to lead the various sūtras in praising the Pure Land, I teach people to be mindful of the Buddha and go to the Western Paradise.🔽Here is the corrected and aligned text: 12. Inviting Amitabha and his retinue to personally come and welcome at the time of death 13. Now, out of compassion for all sentient beings, 14. Ignorance covers the mind, and they are confused about the Pure Land. 15. They are attached to the three realms and do not seek rebirth. 16. They revolve in the six paths and drift in birth and death. 17. For these upside-down, faithless ordinary people, 18. I have compiled the Pure Land Dharma gates from various sūtras and treatises. 19. It is condensed into three scrolls. 20. I wish that upon seeing and hearing it, they will turn their minds and cultivate and study it. 21. At the very least, they will recite the Buddha's name ten times. 22. They will definitely be reborn in the Pure Land and ascend to the Pure Abode. 23. Their transformed bodies will be pure and forever free from the womb. 24. They will see the Buddha and hear the sūtras, instantly becoming sages. 25. Their spiritual powers will be unrestricted, and they can roll and unroll at will. 26. They will make offerings to the Buddha in other worlds, coming and going in a single thought. 27. They will not regress on the ground and enter the stream of the holy ones. 28. Samādhi will manifest, and they will quickly realize bodhi. 29. I wish that the wise ones will see this and be deeply moved. 30. I wish that the ignorant ones will know and stop disputes. 31. Ordinary beings are heavily burdened with defilements, and their craving and delusion are confused. 32. They do not understand that this body is a temporary combination of the four elements. 33. It is formed by the impure combination of pus and blood. 34. Adorning and massaging it, they cherish it. 35. Driven by the three poisons, they commit crimes and indulge their desires. 36. They do not consider the fierce suffering and long eons in hell. 37. They indulge in the five desires and are intoxicated by the six sense objects. 38. They only pursue luxury and extravagance, not knowing where to turn. 39. When suffering strikes at the end of life, they then take refuge. Paragraphs: $ 0 3 9 13 18 30 #

Please segment these sentences into coherent paragraphs: 0. Blessed One, I have seen all phenomena. 1. The Conquerors Creations also teaches: 2. What do you think, Su­bhūti? 3. Is it easy to measure the sky in the east? 4. Subhūti, I pray. 5. Blessed One, that is not so. 6. Similarly, Su­bhūti, the accumulation of merit of a bodhisattva who gives away his wealth is not easily measured. 7. The same thing. 8. Subhūti, it is as follows. 9. It is like a man with eyes who has entered darkness. 10. Similarly, when you see nothing, you should consider giving as a bodhisattva rather than giving as a thing. 11. Subhūti, it is as follows. 12. For example, when the sun rises at dawn, a person with eyes sees various forms, and so one should look at a bodhisattva who gives generously, but does not fall into a real thing. 13. If one gives the gift of the three spheres completely, with the intention of making offerings and benefiting others, it becomes a source of great trust for those who have the intelligence to do so. 14. This is the unmistakenness of the non-apprehension. 15. This is the root of virtue that is free from delusion. 16. It is not the case that wealth, destruction, and exhaustion are useless, and that they are not the same as the causes and results. 17. When is it the relative? 18. The third is also called the relative. 19. It is because ones own awareness is a relative truth, and it cannot be analyzed as being of the nature of either one or many. 20. Therefore, even when deceived, they will not die. 21. Those who, by taking the oath of cause and effect, answer all negative objections should examine what are those relative entities that are desirable. 22. The mind is the mere nature of what is thought and what is produced by the mind. 23. Why is it that I am also? 24. Some say that the term mind only in the Treatise on the Middle Way refutes the profound and the profound. 25. The mind of others. 26. The result is the cause, the result. 27. It is only knowledge. 28. What is self-created? 29. This is the abiding of the mind. 30. A. The nature of consciousness is not conceptualized by the nature of its own existence. 31. The nature of things is like a dream, like an illusion, like a form. 32. Although form and so forth exist, they are not established by the knowledge of external objects, but when they are simultaneous and unequal, like the eyes and so forth, they are not established by the knowledge of the cause, because they are not at t 33. Therefore, the experience of those is the experience of the blue, which is not different from the blue, and so on. 34. It is the nature of the experience, just as it is the experience of the form of dreams, illusions, and so forth. 35. If you assume that something else that produces the form of consciousness exists apart from the result, then you can say that the result is not the cause. 36. But it is not established directly, and it is only inferential. 37. But it is not. 38. The reason is that the immediate conditions are certain and the particles and so on are refuted. 39. This is in accord with all the arguments that arise from the commentaries on the Prāsaṅgika and the definitive explanation of the Prāsaṅgika. Paragraphs: $ 0 4 8 13 17 22 30 35 #

Please segment these sentences into coherent paragraphs: 0. Oṃ sarva tathāgata ḍāka ḍākinī saṃvaraṇa puṣpaṃ prajvālya karomi - the mantra for the right shoulder.🔽Oṃ sarva tathāgata pūja pūja saṃvaraṇa puṣpaṃ prajvālya kiri kiri - the mantra for the right hip. 1. Oṃ sarva tathāgata śobhana pūja saṃvaraṇa puṣpaṃ prajvālya bali pra - the mantra for placing on the heart. 2. Next, form the flower scattering mudrā, contemplate the ten directions, 3. And say, I now exhort the buddhas to turn the wheel of the Dharma. 4. One should further think like this: In this Jambudvīpa, 5. And the flowers born from the minds of humans and gods in the ten directions, 6. The flowers of water and land that exist, all held and offered to the ten directions, 7. All great sattvas, the retinues of the various families, 8. The mudras, mantras, and celestial beings, I make offerings to them all, 9. For the sake of performing the activities of all tathāgatas. 10. The mantra states: 11. Next, form the incense-burning mudrā and contemplate thus: 12. The innate fragrances of humans and gods, the blended and transformed fragrances, 13. For the sake of the Tathāgata's karma, I now offer them all. 14. The mantra states: 15. Next, form the unguent mudrā, the innate fragrances of humans and gods, 16. The blended and transformed fragrances, such differentiated fragrances, 17. For the sake of the Tathāgata's karma, I now offer them all. 18. The mantra states: 19. Next, form the lamp mudrā and contemplate thus: 20. The fundamental nature of humans and gods is born, as well as the light of distinctions, 21. In order to perform activities, I now offer them all. 22. Secret words: 23. Oṃ sarva tathāgata naya pūja megha samudra spharaṇa samaye hūṃ The samaya jewel mudrā should be made with this thought: 24. In this world and other realms, all kinds of jewels in the jeweled mountains, 25. On the ground and in the ocean, they are all for making offerings, 26. For the sake of the Tathāgata's karma, I now offer them all. 27. Secret words: 28. Having formed the playing mudrā, one should think like this: 29. The various kinds of amusements of humans and gods, 30. Joking and musical instruments, are all for making offerings to the Buddha, 31. And perform activities, I will now offer. 32. Secret words:🔽Oṃ sarva tathāgata hṛdaya svāhā 33. Forming the sattva samādhi mudrā, one should contemplate: 34. Thus, the wish-fulfilling trees and so forth,🔽Are able to bestow various garments, 35. And adornment articles, they all make offerings, 36. And perform activities, I will now offer. 37. Secret words:🔽Oṃ sarva tathāgata kāya-vāk-citta vajra karma samaya maṇḍala saparivāra āḥ 38. Forming the karma samaya mudrā, one should contemplate: 39. In the space treasury, all tathāgatas, Paragraphs: $ 0 2 4 10 11 14 15 18 19 23 28 33 38 #

Please segment these sentences into coherent paragraphs: 0. The mountain of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea of the great sea 1. The mother of the child. 2. The cow is a cow. 3. He had a wife named Hinayamadhara. 4. Now, I am satisfied. 5. The king said, I am a monk. 6. Shabari, Shabari, Shabari, Shabari, Shabari! 7. Reverend Lord, 8. This is called the Vajra of My Knowledge mantra. 9. He is liberated from all fear. 10. It is a protection from all untimely obscurations. 11. Then the king, the governor, the noble ones, the eyes of the wicked, and the great king, the son of the hearer, bowed their hands to the Blessed One and said to him, O Blessed One, I am the one who has given you the power to do this. 12. Blessed One, I will teach the foundations of the dhāraṇī mantra to this Dharma teaching in order to heal many people, to bring happiness to many people, and to love the world. 13. The three of them are the same as the three of them. 14. Dharma, Mount Hariri, 15. The name of the place is Uriya Prasena. 16. The king said, Nirma, you are a great man. 17. Yellow, yellow, and yellow. 18. The left side is the right side. 19. Reverend Lord, 20. This is the protection of the four great kings, the Fearless One. 21. He is not afraid of anything. 22. Protector of life. 23. It is a protection from all untimely obscurations. 24. Then the nāga king Sāgaramati, the nāga king Lightning, the nāga king Maheśvara, the nāga king Lightning, and the nāga king Śakra prostrated to the Blessed One, putting their hands together, and said to the Blessed One, O Blessed One, I am the one wh 25. Blessed One! 26. Our great protector is the one called the Jewel of the Desire. 27. It is the removal of all obscurations. 28. The poison is not to be harmed. 29. If you are afraid of being bullied, angry, arrogant, or unruly, 30. Blessed One! 31. He said, We have come from this place of the nāgas and we are going to give up our fevers. Please accept us. 32. Why? 33. Blessed One, we nāgas are like a garuda. 34. They are greedy. 35. Because my heart is full of jealousy. 36. The king said, I am the king of the gods. 37. Ma! Ma! 38. Amritha, Akṣaya, Punya, and Prabha. 39. Sarvapa Praśamanaya Svabhavaha! Paragraphs: $ 1 7 12 19 25 30 36 #

Please segment these sentences into coherent paragraphs: 0. then when one part moves, all would not move. 1. Therefore, this oneness is understood through inference. 2. Having thus taught two inferences, 3. the second statement is 4. “one part.” 5. Having thus stated the opponent’s position through inference, the refutation is 6. “That is not an inference.” 7. The two, which are inferred, are not inference itself, 8. because movement, etc. are also tenable in another way. 9. How so? 10. Because the members themselves, which are devoid of an integral whole, are inferred as mutually related.🔽Having refuted the example of the pervasion of the object, 11. he refutes the pervasion of the object in time. 12. “That” refers to the pervasion of time. 13. The object of inference is not the object of perception, 14. but rather the object of perception itself. 15. He states that: 16. “When perception does not engage” 17. The other means of knowledge is inference. 18. “That” refers to the pervasion. 19. “Therefore” means because the seen and unseen are not the same. 20. “That” refers to the time that is pervaded or not pervaded. 21. “In that way” refers to the way it is situated. 22. If this object, whose nature is pervaded by time, is not the object of perception, 23. then at that time, the pervasion itself is not its nature. 24. The nature of pervasion is not the nature of non-pervasion, and it is taken as the object. 25. “By perception” is said. 26. For example, just as yellow, etc. are not taken as objects by perception in the nature of blue, in the same way, pervasion is not taken as an object in the nature of non-pervasion. This is the meaning. 27. “Just like that” means just as non-pervasion. 28. “Otherwise” means if it is taken as pervasion at another time. 29. “Arising” is said. 30. It is not so. 31. It does not follow that all things would perform their function at all times. 32. The answer is: “If the time divisions are not grasped.” 33. “ That much time” means in relation to the present time. 34. “ If that were so” means if the time divisions are grasped in relation to that much time. 35. “ Like lightning, etc.” means that lightning is momentary because it is grasped only in relation to the present time. 36. “ If” is a hypothetical question. 37. The answer of others is: “It does not perish because there is no cause of destruction.” “ In that case” is a hypothetical question. 38. The hypothetical question about the possibility of destruction is: 39. “ How could it be destroyed?” Paragraphs: $ 0 10 16 22 31 38 #

Please segment these sentences into coherent paragraphs: 0. Not even observing self and the three realms of existence, let alone seeing the upholding of precepts and the violation of precepts. 1. Furthermore, Śāriputra! 2. In this way, when bodhisattva-mahāsattvas practice the pure precepts of bodhisattva conduct while practicing the perfection of morality, they possess ten kinds of extremely grave and profound thoughts. 3. What are the ten? 4. First, they give rise to a profound mind of faith and reverence for all practices; second, they give rise to a profound mind of diligence and exertion; third, they ardently delight in the true Dharma of the buddhas; fourth, they extensively and respe 5. Śāriputra!🔽The bodhisattva-mahāsattvas who practice morality in this way have these ten profound mental states. 6. Bodhisattva-mahāsattvas abide in the profound mind and cultivate wholesome dharmas. 7. What are called the various good dharmas? 8. They are called the three kinds of wonderful practices: 9. Wonderful practice of body, wonderful practice of speech, and wonderful practice of mind. 10. If bodhisattva-mahāsattvas abide in these three kinds of wonderful practices, they will diligently seek the subtle Dharma door of the great bodhisattvas. 11. Why is this so? 12. Because bodhisattva-mahāsattvas rely on this Dharma door to be able to reach supreme, perfect enlightenment. 13. At that time the World-Honored One, wanting to restate this meaning, spoke a verse, saying: 14. By means of the body, one gives rise to the good karma praised by the Buddha,🔽In order to hear the Dharma, one makes offerings to the sages and saints. 15. Toward the Dharma and the sages, one gives rise to intense respect, 16. In order to benefit all beings, one has a compassionate mind and is not jealous.🔽One should speak the words of the wise, not speak unpleasant words, 17. The spoken words are of joyful appearance, and one's speech is not coarse or vulgar. 18. The mind always abides in goodness, never delighting in evil, 19. Always contemplating the nature of dharmas, respectfully abiding with a compassionate mind. 20. With a respectful mind, listen to the Dharma in the Tathāgata's holy teachings, 21. Having respected the Dharma, quickly realize great enlightenment. 22. Śāriputra! 23. Bodhisattva-mahāsattvas, when practicing the perfection of morality, abide in these ten supreme principles. In order to diligently seek the Dharma of the Bodhisattva Canon, they diligently add respect and serve and make offerings to all teachers and 24. Furthermore, Śāriputra! 25. Bodhisattva-mahāsattvas, when practicing the perfection of morality, should be equipped with these ten kinds of thoughts. 26. What are the ten? 27. Śāriputra! 28. Bodhisattva-mahāsattvas observe this sick body, the poisonous snakes of the various elements constantly harming each other, with much suffering and many faults, with many illnesses such as epilepsy, boils, sores, psoriasis, leprosy, wind, heat, and p 29. Moreover, this body is like an illness, like a wound, like being pierced by an arrow, like a rushing stream, like a butcher, shaking and moving without rest, quickly arising and quickly ceasing. 30. Moreover, they observe that this body is false, weak, old, decaying, and easily destroyed, temporarily staying still, difficult to love and enjoy, like a charnel ground. 31. At that time, the Bodhisattva further thought like this: 32. Although this sick body of mine has experienced this suffering, I have never encountered such a field of blessings. 33. I now get to encounter it, and moreover, I have well received such a body. I should rely on the various fields of blessings to nurture the wisdom-life, abandon the unsolid body and obtain the solid body. 34. In order to diligently seek the subtle Dharma door of the Great Bodhisattva Canon, they serve and make offerings to the venerable teachers, the virtuous Upādhyāyas and Ācāryas, and even offer them water containers. 35. Śāriputra! 36. This is called the first thought of enlightenment of the Bodhisattva-mahāsattva. 37. At that time the World-Honored One, wanting to restate this meaning, spoke a verse, saying: 38. The violent poisonous snakes in the realms mutually rely on each other, 39. If any one of them becomes agitated, it will give rise to great calamity.🔽Namely, the eyes, ears, nose, Paragraphs: $ 1 2 5 6 13 22 24 27 35 37 #

Please segment these sentences into coherent paragraphs: 0. Its food is sesame pills and milk. 1. Its deity is Śukra. 2. Its people are called Pāṇḍavas. 3. The nakṣatra Bharaṇī has two stars. 4. Its shape is like a foot. 5. It has a duration of thirty muhūrtas. 6. Its food is bilva. 7. Its deity is Bhaga. 8. Its people are called Gautamas. 9. The nakṣatra Maghā has two stars. 10. Its shape is like a throne. 11. It has a duration of forty-five muhūrtas. 12. The food is the flesh of a tortoise. 13. The deity is Ārya. 14. The clan is Kauśika. 15. The constellation Caitra has five stars. 16. The shape is like a hand. 17. It has thirty minutes. 18. The food is various birds and reeds. 19. The deity is the sun. 20. The clan is Sreedana. 21. The constellation Bharaṇī has one star. 22. The shape is like the center of a lotus. 23. It has thirty minutes. 24. The food is various fruits. 25. The deity is the sun. 26. The clan is Nagapāya. 27. The constellation Āśleṣā has one star. 28. The shape is like a drop. 29. It has fifteen minutes. 30. The food is beans, rice, and butter. 31. The deity is Vāyu. 32. The clan is Manasa. 33. The lunar mansion of Puṣya has four stars. 34. Its shape is like the head of a camel. 35. It is associated with forty-five minutes. 36. Its food is flowers. 37. Its deity is Agni, the god of fire. 38. Its people are called the Yanas. 39. “O Padmagarbha, Paragraphs: $ 0 3 9 15 21 27 33 #

Please segment these sentences into coherent paragraphs: 0. Here only does the living being live, and here it perishes. 1. ‘This world perishes, the fool and the wise man both; 2. When the world is perishing, where is the fool defiled by evil? 3. ‘If this is the truth and the Dhamma, and it is not evil, 4. If your words are true, then the monkey is well killed by me. 5. ‘If you admit the fault in your own doctrine, 6. You should not find fault with me, for your doctrine is like that.’ 7. Herein, the four-fold way is the four primary elements, earth and so on. Form is the form aggregate. That is to say, 8. and when it ceases, it does not go anywhere. By this it is known that this body is made up of the four great elements.🔽When a man dies, the earth element in his body returns to and merges with the earth element, the water element in his body returns 9. Carried by five men, the corpse is taken to the burning ground. The feet are tied together with a rope, and the hands are folded across the chest.🔽The body is wrapped in a shroud, and then in a series of shrouds, up to five hundred shrouds.🔽The body 10. The offerings are reduced to ashes. The gift of a funeral meal is a mere pretense.🔽Those who speak of the existence of a being are fools and quacks. When the body breaks up, the fool perishes and is destroyed, and does not exist after death.” This is 11. “After death, it is destroyed” means that a being who has been reborn in the next world does not come back here by way of a life-continuum. 12. He perishes, he is destroyed, he is annihilated in the very same place. So when the world is thus being destroyed, who here is defiled by evil?🔽Thus, after refuting his doctrine, he addressed the Khattiya-vidha, saying: “Friend, you go about proclaim 13. Then he said: 14. They say that in the world, fools, conceited with their wisdom, 15. Kill their mother and father, and their elder brother too, 16. And their son and wife, if their purpose requires it. 17. Here Khattiya-vidha is Khattiya-vidha-vidya. This is the reading. This is the name of the teachers of the Khattiya-vidha. 18. Fools, conceited with their wisdom: although they are fools, they think: “We are wise. We will show our wisdom.” 19. Thus, conceited with their wisdom, they say this. If their purpose requires it: if their purpose requires it, 20. “You are one of them, I suppose, who say that one should not avoid anything, but should kill everything.” 21. Having thus established his opponent’s doctrine, he then declared his own doctrine: 22. “If one should sit or lie in the shade of a tree, 23. One should not break off its branches; for it is evil to betray a friend. 24. “But when a need arose, I cut down even the roots; 25. I had a need of Sābala, and so I killed the monkey. 26. “If that need was right and proper, and not evil, 27. Then it was right for me to kill the monkey. 28. “If you admit that you yourself were in the wrong, 29. You should not blame me, for your doctrine is like that.” 30. Herein, “Good Khattiya,” the teacher said, “our teachers describe it thus: One should not break off even a branch or a leaf from a tree that one has enjoyed with its shade. Why? For it is evil to betray a friend. You 31. but you say, ‘If there is a case, then even a root can be dug up,’ and you have given me provisions, 32. But you say, ‘If there is a need, you can have the root also.’ And I had need of provisions. Therefore, though I killed him, I had need of him even for the root. The monkey was well killed by me.” 33. Thus he broke his doctrine also. When the five were seated, unable to reply, he addressed the king, saying, “Great king, you go about catching these five great thieves who despoil the kingdom. Ah, how foolish you are! For by associating with such as 34. And preaching the Law to the king, he said, 35. “The man who holds the doctrine of causelessness, he who holds the doctrine of a Supreme Being, 36. The man who holds the doctrine of annihilation, and he who holds the doctrine of fate, 37. These are not true men in the world, fools who think themselves wise. 38. Such a one would commit sin himself and would cause others to commit sin. 39. Association with the unrighteous is the cause of suffering, bitter, and hard to endure.” Paragraphs: $ 0 7 9 13 20 22 30 34 #

Please segment these sentences into coherent paragraphs: 0. He replied, “Mañjuśrī, that is not possible.” 1. Mañjuśrī said, 2. “Great king, in the same way, the thus-gone ones understand that all phenomena are free from afflictions 3. and are like the sky.🔽They do not observe any phenomenon that is afflicted 4. or purified. 5. “Great King, I have seen this fact, and therefore I say that even the Blessed Buddhas as many as the sands of the Ganges could not remove your remorse.” 6. Moreover, Great King, those Blessed Buddhas do not apprehend a thought of agitation even internally, 7. nor do they apprehend the phenomena of agitation even externally. 8. Why is that? 9. Great King, it is because all phenomena are by nature free of agitation. 10. What is by nature free of agitation is not agitated. 11. What is agitated has no basis and no opportunity. 12. Why is that? 13. Great King, all phenomena are isolated by their very essence. 14. Your Majesty, all phenomena are without inherent identity because they are not fully established. 15. Your Majesty, all phenomena are not fully established because they are not mixed.🔽Your Majesty, all phenomena are not mixed because they do not arise. 16. Your Majesty, all phenomena do not arise because they are devoid of entities.🔽Your Majesty, all phenomena are devoid of entities because they are powerless to act. 17. Your Majesty, all phenomena are powerless to act because they are inert.🔽Your Majesty, all phenomena are inert because they are not characterized by awareness. 18. Your Majesty, all phenomena are not characterized by awareness because they are naturally unmoving. 19. Your Majesty, all phenomena are unmoving because they are free from going. 20. Your Majesty, since all phenomena are unchanging, they are without going.🔽Your Majesty, since all phenomena are unborn, they are unchanging. 21. Your Majesty, since all phenomena are without increase, they are unborn. 22. Your Majesty, since all phenomena are naturally radiant, they are without connection.🔽Your Majesty, since all phenomena are pure, they are naturally radiant. 23. Your Majesty, since all phenomena are like an open sky, they are pure.🔽Your Majesty, since all phenomena are like an open sky, they are without a remedy. 24. Your Majesty, since all phenomena are free from duality, they are like an open sky. 25. Your Majesty, since all phenomena are free from the extremes, they are free from duality. 26. Your Majesty, all phenomena are free from extremes, because they are limitless. 27. Your Majesty, all phenomena are limitless, because they are boundless.🔽Your Majesty, all phenomena are boundless, because they are endless. 28. Your Majesty, all phenomena are endless, because they are baseless. 29. Your Majesty, all phenomena are baseless, because they are established without being established. 30. Your Majesty, all phenomena are without error, because they are not apprehended as permanent, pleasurable, a self, or a self’s property. 31. Your Majesty, all phenomena are permanent, because they are not separated. 32. Your Majesty, all phenomena are pleasurable, because they are naturally luminous. 33. Your Majesty, all phenomena are blissful because they are free from conceptualization. 34. Your Majesty, all phenomena are essenceless because they are revealed to be selfless. 35. Your Majesty, all phenomena are free from regret because they are inwardly peaceful. 36. Your Majesty, all phenomena are false because they are not established in ultimate reality. 37. Your Majesty, all phenomena are peace because they are characterized by clarity. 38. Your Majesty, all phenomena are insubstantial because they are free from the grasping of “mine.” 39. Your Majesty, all phenomena are without taste because they are characterized by liberation. Paragraphs: $ 0 5 14 22 30 35 #

Please segment these sentences into coherent paragraphs: 0. Then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same pond. 1. And a man with good sight, seeing him, would say: 2. ‘That man is conducting himself thus, he is walking thus, he is following a path that leads thus, that he will come to this lotus pond.’ 3. Then, later on, he would see him going down to that lotus pond, bathing and drinking, 4. and then coming out and sitting or lying down in the grove, 5. experiencing extremely pleasant feelings. 6. “So too, Sāriputta, there are some persons here whose minds are susceptible to instruction,🔽and I know that they will, by realising for themselves with direct knowledge, here and now enter upon and abid in the deliverance of mind and deliverance by w 7. Then later on I see that with the destruction of the taints they have realised for themselves with direct knowledge the taintless deliverance of mind and deliverance by wisdom and that they dwell in it, experiencing extremely pleasant feelings. 8. These are the five destinations.🔽Sāriputta, anyone who, 9. knowing and seeing thus, should say of me: 10. ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. 11. He teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him’— 12. unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell. 13. Just as a monk endowed with virtue, concentration, and wisdom might attain to such a state of concentration that he would recollect his manifold past lives, that is, one birth, two five, ten fifty, a hundred, a thousand, a hundred thousand, many eons 14. unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell. 15. I recall practicing the spiritual life with four limbs:🔽I was an ascetic, the foremost of ascetics; I was a poor man, the foremost of poor men; I was a self-mortifier, the foremost of self-mortifiers; I was a solitary, the foremost of solitaries.🔽As 16. not accepting food brought to me or invited for a meal or accepted by being dipped out or accepted by being pointed out or accepted by being announced or accepted by being sought out.🔽I didn’t accept food from a pot or from a dish or across a thresho 17. from a man with a beard or from a woman with a beard or from a woman with a male organ or at a crossroads or where four roads meet or where three roads meet or where there is a corpse or where a corpse has been cremated or where there is a toilet or 18. I live in one place, in one dwelling, for a month, for a year, for fifty years, for a hundred years, for a thousand years, for a hundred thousand years, for an eon, for two eon, for a hundred eon, for a thousand eon, for a hundred thousand eon, for m 19. I eat picked food. I eat picked food and what is given to me. I eat picked food, what is given to me, and what I have begged for. I eat picked food, what is given to me, what I have begged for, and what comes to me by chance. I eat picked food, what 20. of animal hair, of human hair, of blanket wool, of shawl wool, of coarse camel hair, of cotton,🔽of silk, of jute, of hemp, of tree bark, of antelope hide, of elephant hide, of strips of antelope hide, of strips of elephant hide, of strips of human co 21. of animal hair, of human hair, of blanket wool, of shawl wool, of coarse camel hair, of cotton, 22. of silk, of jute, of hemp, of tree bark, of antelope hide, of elephant hide, of strips of antelope hide, of strips of elephant hide, of strips of human corpse, of grave-clothes, of discarded hemp, of discarded flax, of discarded śan, of discarded sun 23. of animal hair, of human hair, of blanket wool, of shawl wool, of coarse camel hair, of cotton, 24. of silk, of jute, of hemp, of tree bark, of antelope hide, of elephant hide, of strips of antelope hide, of strips of elephant hide, of strips of human corpse, of grave-clothes, of discarded hemp, of discarded flax, of discarded śan, of discarded sun 25. of animal hair, of human hair, of blanket wool, of shawl wool, of coarse camel hair, of cotton,🔽of silk, of jute, of hemp, of tree bark, of antelope hide, of elephant hide, of strips of antelope hide, of strips of elephant hide, of strips of human co 26. of animal hair, of human hair, of blanket wool, of shawl wool, of coarse camel hair, of cotton,🔽of silk, of jute, of hemp, of tree bark, of antelope hide, of elephant hide, of strips of antelope hide, of strips of elephant hide, of strips of human co 27. of silk, 28. and the dirt and dust on my body had collected for many years. 29. Sāriputta, just as a teakwood tree stump that has been cut down collects dust and dirt for many years, so too, the dirt and dust on my body had collected for many years. 30. Sāriputta, I did not think: 31. ‘Oh, may someone rub this dirt and dust off my body with their hand, or have it rubbed off.’ 32. Sāriputta, I did not think like that. 33. Sāriputta, that was my coarseness. 34. Sāriputta, that was my disgust. 35. Sāriputta, I was mindful when going forward and mindful when returning; mindful when looking ahead and mindful when looking around;🔽mindful when flexing and extending my limbs; mindful when wearing my robes and carrying my outer robe and bowl; mindfu 36. But this is what I find secluded:🔽I go to some wilderness place, to the foot of a tree or to an empty place. 37. When I see a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I go to him and ask: 38. ‘Why is it, my good man, that you go to the forest?’🔽‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’🔽‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’🔽‘I go to th 39. ‘I go to the forest, sir, to look for a lost cow or a lost calf, or to look after my flock.’ Paragraphs: $ 0 6 8 15 19 28 35 36 #

Please segment these sentences into coherent paragraphs: 0. The wheel of all activities. 1. Offerings are also good offerings. 2. Then, the next step is to begin the activities. 3. The signs of recitation are dreams. 4. When he was born, he was a man of great power. 5. The wheel of the wheel is the one that is to be written down. 6. This is the dream of the night. 7. And the islands of the great valleys, And the gods, the stupas, the immeasurable. 8. I will meet with the holy ones. 9. The path of the ocean, the way of the mountains of the empowerment. 10. I dreamt that I was in the retreat of the dakinis. 11. The wheel is set forth as the definitive. 12. The Blessed One then said, Meditate the mandala of the elements. 13. The wind mandala that arises from the female. 14. The first is in the shape of a bow. 15. I will definitely be a good man. 16. The fire mandala that arises from the fire of the lotus. 17. The three vessels are red. 18. The water that comes from the mouth is the water. 19. The white one is the one with the three moons. 20. The mandala of the ground on which the path is formed. 21. Then he thought, I will make a square lotus. 22. The first is the stage of the view. 23. I will think about it after I have gone to Tibet. 24. The wheel-wheel of the Baum tree. 25. The six are at the center of the two. 26. From Brum, the house of Amitabha. 27. The wise think of it as a means of accomplishing. 28. Then the Blessed One will gather the vajra with the hand gesture and the mantra, and the Sugata and his retinue will gather it. 29. OM VAJRA SAMA MAJRA 30. The two hands are firmly crossed. 31. The two fingers are made of metal. 32. They will be beaten and beaten. 33. The four types of hooks are the same as the four types of hooks. 34. The first is to be sure. 35. The Blessed One, the lord of all tathāgatas, spoke this mantra of veneration. 36. Om Argam Pratas Svabhāva! 37. The three of them were the same as the three of them. 38. The black one is without mountains. 39. The vase is full of large, thick, and full. Paragraphs: $ 0 4 10 12 21 28 35 #

Please segment these sentences into coherent paragraphs: 0. if they practice in that way, they are practicing the perfection of wisdom. 1. If they thus become attached to all phenomena, which are ungrasped, bodhisattva great beings are separated from the perfection of wisdom. 2. Why is that? 3. This is the conceptualization of attachment. 4. Subhūti said, 5. “Blessed One, is the perfection of wisdom not separated from the perfection of wisdom? 6. Is the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of generosity not separated from the perfection of generosity? 7. Is inner emptiness not separated from inner emptiness? 8. Are the emptiness of the essential nature of non-entities inseparable from the emptiness of emptiness up to the emptiness of the essential nature of non-entities? 9. Are the applications of mindfulness inseparable from the applications of mindfulness? 10. Are the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path inseparable from the noble eightfold path? 11. Are the noble truths, the concentrations, the immeasurables, the formless absorptions, the eight deliverances, the nine serial absorptions, the emptiness, signlessness, and wishlessness that are gateways to liberation, and the emptiness of emptiness, 12. Are the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path not separated from the noble eightfold path?🔽Are the ten powers of 13. Are the ten powers of the tathāgatas, the four fearlessnesses, the four detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha not separated from the eighteen distinct attributes of a buddha?🔽 14. Are all the aspects of the thirty-seven aspects of enlightenment, up to and including the noble eightfold path, not separated from the noble eightfold path? 15. the perfection of meditative stability, the perfection of perseverance, the perfection of patience, the perfection of moral discipline, and the perfection of generosity are not separate from the perfection of generosity,🔽up to and the knowledge of al 16. This is the conception of an antidote. 17. “Well then, how should the perfection of wisdom be accomplished?” 18. How should they practice the perfection of meditative stabilization, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving? 19. How should they practice up to the knowledge of all aspects? 20. The Lord said,🔽“Subhūti, here bodhisattva great beings practicing the perfection of wisdom🔽do not settle down on ‘this is form,’ or ‘this is the perfection of form.’🔽They do not settle down on ‘this is feeling, perception, volitional factors, or cons 21. They do not settle down on ‘this is the perfection of form,’ or ‘this is the perfection of form.’🔽They do not settle down on ‘this is feeling, perception, volitional factors, or consciousness,’ or ‘this is the perfection of consciousness.’ 22. They do not settle down on ‘this is the perfection of form,’ or ‘this is the perfection of form.’🔽They do not settle down on ‘this is feeling, perception, volitional factors, or consciousness,’ or ‘this is the perfection of consciousness.’🔽They do no 23. They do not settle down on ‘this is the perfection of form,’ or ‘this is the perfection of form.’🔽They do not settle down on ‘this is feeling, perception, volitional factors, or consciousness,’ or ‘this is the perfection of consciousness.’ 24. They do not settle down on ‘this is the perfection of form,’ or ‘this 25. He is not attached to the idea that this is consciousness, or that this is the consciousness of that. 26. He is not attached to the idea that this is the sense fields, elements, or dependent origination, 27. or that this is dependent origination. 28. He is not attached to the idea that this is the dependent origination of that.🔽He is not attached to the idea that this is the knowledge of all aspects, 29. or that this is the knowledge of all aspects. 30. He is not attached to the idea that this is the knowledge of all aspects of that. 31. He is not attached to the idea that form is permanent or impermanent, 32. or that feeling, perception, volitional factors, or consciousness is permanent or impermanent. 33. They are not attached to the sense spheres, elements, or dependent origination as permanent or impermanent. 34. Up to they are not attached to the knowledge of all aspects as permanent or impermanent. 35. They are not attached to form as happiness or suffering. 36. They are not attached to feeling, perception, volitional factors, or consciousness as happiness or suffering. 37. They are not attached to the sense spheres, elements, or dependent origination as happiness or suffering. 38. Up to they are not attached to the knowledge of all aspects as happiness or suffering. 39. They are not attached to form as self or not self. Paragraphs: $ 0 4 17 20 25 31 #

Please segment these sentences into coherent paragraphs: 0. please consider me. 1. In this king of knowledge mantras,🔽I will perform the consecration🔽with devoted worship 2. for the benefit of beings.🔽Please accept me, 3. the disciple and the offerings,🔽with your compassion 4. and grant your blessings for this consecration. 5. This is the invocation of the deity. 6. By saying this, one should imagine that all the buddhas and bodhisattvas of the ten directions arrive and consecrate. 7. This is the rite of the preparatory consecration. 8. Alternatively, one should perform the consecration after completing the approach and the ground ritual. 9. Then, one should perform the rite of the preparatory consecration. 10. Then, on the following day, after completing the ritual of the lines and so forth and the accomplishment of the maṇḍala, one should consecrate. 11. After completing the rite of the preparatory consecration, 12. the master who is performing the consecration should be nourished with food, drink, and so forth. 13. Having bathed with fragrant water, one should complete the rite of accomplishing the maṇḍala. 14. After that, having also offered a sacrificial cake outside the mandala, one should perform the consecration ritual.🔽The support of the rite of the special abode, the image, etc., is placed in the center of the mandala on the mandala of the goddess. 15. Having previously meditated on the image, etc., as selfless, 16. one should generate one's respective deity in an instant. 17. Having invited the gnosis being similar to that, 18. having arrived in the space in front, one should offer a libation, a rinsing for the mouth, and make a supplication for the desired aim, and having praised with the peerless, immovable praise, 19. one should dissolve into nonduality with jaḥ hūṃ vaṃ hoḥ. 20. Having sealed with the four seals, conferred empowerment, and having the master of the family crown the head, 21. Having made offerings with the offerings, recite many times the mantra of the deity of the consecration. 22. Then, having stabilized with the hundred-syllable [mantra], leave it there. 23. Whatever is left over should be done in that way. 24. Then, with a spoon made of gold, one should open the eyes. 25. Oṃ vajra cakṣu samanta cakṣu viśodhane svāhā. 26. Then, having pleased [the deities] with burnt offerings, one should increase merit. 27. For temples, stūpas, and so forth, having instantly generated them from the syllable bhrūṃ as Vairocana, one should perform the rite of inducting the awareness beings. 28. Having meditated on that as the form of a stūpa, 29. one should imagine it as the celestial mansion of all the buddhas and bodhisattvas. 30. The Lord with his sons, and all the mantra and knowledge deities, are invited and absorbed. 31. Then, having made offerings with the articles of offering,🔽one should consecrate with: Oṃ sarva tathāgata abhiṣekata samaya śriye hūṃ.🔽Oṃ supratiṣṭha vajra svāhā. 32. Oṃ hūṃ hrīḥ bhruṃ traṃ hrīḥ he. 33. Then one should imagine that all the tathāgatas dwelling in the ten directions bestow blessings. 34. For the consecration of scriptures such as books, one should imagine that the books and so forth are not observable. 35. From the syllable āḥ, one should imagine Amitābha. 36. Having completed the rite of introducing the gnosis being, 37. one should meditate on the book as the speech, the syllable. 38. One should imagine that the other particular speech is transformed into its own nature. 39. One should make offerings with those articles of offering. Paragraphs: $ 0 5 8 11 15 24 27 34 #

Please segment these sentences into coherent paragraphs: 0. The purpose of others is not superior. 1. What is this? 2. Therefore, it is called the transcendence of suffering. 3. Since it is the thread of birth, it is the nirvana. 4. The characteristics of phenomena. 5. This is the characteristic of the characteristic. 6. The impure is the impure, the impermanent, the cause, the peaceful, the uncontaminated, the path, and so forth. 7. The name explanation is a translation of this verse. 8. The direction of the path is clear. 9. This is the direct path, because it leads to the attainment of nirvāṇa. 10. The direct perception of the characteristics of phenomena is direct perception of the characteristics of phenomena. 11. Others say that the ultimate reality is both the ultimate reality and the ultimate reality, which is the ultimate reality, and that it is the ultimate reality that is the ultimate reality. 12. The distinction between near and far is different. 13. The word realized is used in terms of its nature, its divisions, and its definitions. 14. The nature of the five aggregates is the nature of the four aggregates, which is the principal wisdom. 15. The most sublime is the one that is the most sublime. 16. The definition is nirvana and direct perception of the characteristics of phenomena. 17. Since there is no agreement on the number of words, I want to understand the words. 18. How is this treasure of the Dharma revealed? 19. What is the reason? 20. Therefore, here it is said, This is why. 21. Since it is called that, it is called the present. 22. Because it is impossible for someone who possesses the nature of wisdom. 23. Why is it not enough to have many? 24. Therefore, it is called the ultimate. 25. The letter says, It is not. 26. How could they really love? 27. Not all. 28. If you show them the love of things, they will not show you the purpose. 29. This is because you have taken the names, words, and letters of those who love the meaning. 30. It is like a work of art. 31. It is like a sword cutting. 32. For example, a sword is called a sword, because it is made of a sword and is used in a weapon. 33. The eldest was the son of the sixth. 34. The lower part is the lotus. 35. Therefore, there are two kinds of manifestation. 36. The ultimate is the one that is the most sacred, and the one that is the most sacred. 37. There are two types of impalement. 38. It is because it is endowed with wisdom and discipline. 39. The two summaries have already taken the meaning. Paragraphs: $ 0 4 8 11 14 18 23 28 33 38 #

Please segment these sentences into coherent paragraphs: 0. The Paṭṭhāna Treatise🔽The Dhamma Section in Pairs 1. The Category of the Corruptions 2. With a corruption as condition there arises a corruption that is related to it by way of root. (Abbreviated.) 3. With a root as condition there are nine … With an effect as condition there is one … With the inconstant as condition there are nine. (Abbreviated.) Paragraphs: $ 0 #. 9. Generosity brings wealth. 10. The path of discipline is the path of happiness. 11. Patience is a good form. 12. Diligence brings a great purity. 13. Meditation liberates wisdom. 14. Compassion accomplishes all good. 15. None of these seven is left. 16. The transcendent perfection is the instantaneous perfection. 17. The domain of inconceivable wisdom. 18. They will gain the protector of the world. 19. Thus, you should know that actions and their results are not mistaken. 20. It is always beneficial to go. 21. It will be of benefit to me. 22. The Dharma is called certain. 23. The childish man will understand. 24. I have written a book on the subject of the Buddha. 25. This is the first of the two chapters of the Sūtra. 26. Whoever has done this will attain virtue. 27. And all beings, all without exception, 28. He is free from the extremes of eternalism and nihilism. 29. May I attain unsurpassable enlightenment! 30. The great paṇḍita Ratnakā made a horse. 31. The Dharma of the Definitive is complete. 32. It was translated and confirmed by the Indian master, the great pandit Ratnak Gyalpo, and by the Tibetan monk Tsen Yonten Bur. Paragraphs: $ 0 9 15 19 24 30 #

Please segment these sentences into coherent paragraphs: 0. By a sinful mind. 1. By a defiled mind. 2. The noble ones, who are free from mental faults and have abandoned faults, are not fit to be faulted. 3. What happens by fault-finding? 4. It only increases the hells for the sake of killing oneself. 5. It is said: 6. For the sake of destroying oneself, one is cast into the hell realms. 7. One takes on the fruitional effect and experiences extremely unbearable feelings. 8. Those who, in this very life, observe and see the object of the sense faculties, 9. but not the cause of a great future suffering. 10. The wise do not become angry even when harmed by others. 11. Why is that? 12. Because they have the power of discernment. 13. They are patient, that is, they do not become impatient. 14. Even when they hear such criticism, 15. How do we know that? 16. They do not become mentally disturbed. 17. They do not become mentally agitated. 18. Reason is the practice of the scriptures of the holy ones. 19. They are not agitated because they follow the scriptures of the holy ones. 20. As it is said: 21. Even when the holy ones are bound, 22. They do not wish for a disturbed mind. 23. He is not disturbed even for the sake of his life. 24. Therefore, the wise do not desire it. 25. This is explained. 26. Some say that the mind also is not disturbed by effort. 27. The meaning here is that the holy persons never act with disturbance. 28. This is stated to show the difference between the holy and the unholy. 29. In order to show that for him who disparages the virtues, there is the undesirable result, it is said: 30. The one who is devoid of thought, etc. 31. Devadatta abandoned the path taught by the Blessed One. 32. He taught that these five precepts are for attaining the ultimate. 33. Thus, one should not drink milk. 34. because it would harm the calf. 35. One should not eat meat 36. because it would lead to the sin of killing. 37. One should not cut the fringe 38. because it would lead to the sin of cutting grass. 39. One should not eat salt Paragraphs: $ 0 3 8 10 15 20 29 #

Please segment these sentences into coherent paragraphs: 0. This is called the outer path of the noble ones. 1. He will be known as the Water Star. 2. This is called the refutation of the virtuous training. 3. They will become wealthy and unfortunate by following my teachings. 4. Śāriputra, replied the king. 5. These are the three. 6. They are fighting against the teachings of the Tathāgata. 7. Śāriputra, replied the king. 8. These are the three. 9. The Tathāgatas teachings are the refutation of the doctrine of the thieves. 10. Śāriputra, replied the king. 11. These are the unholy men. 12. The moral discipline. 13. The life force is the one who takes it. 14. The worldly world is full of misery. 15. They take food and clothing for themselves. 16. Śāriputra, replied the king. 17. For example, the following is a summary of the following. 18. Nor are women. 19. Nor is it a man. 20. I will say this. 21. Śāriputra, replied the king. 22. Similarly, a monk who has broken his moral discipline is neither a householder nor a monk. 23. This is what is meant by the following statement. 24. The meaning of the words of the truth of conventional truth is the supreme. 25. They will be tormented by the hell realms. 26. Śāriputra, replied the king. 27. For example, a mouse is a mouse. 28. If the birds are in a hurry, 29. He entered the cave and gave the impression of a mouse. 30. If a cat is in a hurry, 31. They add up the number of birds. 32. The following is the explanation. 33. There is no power to act or to produce. 34. They are not loud or loud. 35. The color of the color is not shown, and the color of the color of the color is not shown. 36. It is based on darkness, and its nature is also unpleasant. 37. Śāriputra, replied the king. 38. Similarly, even monks who are not disciplined will have no power to act or to walk. 39. The kings work is the kings. Paragraphs: $ 0 4 9 16 21 26 37 #

Please segment these sentences into coherent paragraphs: 0. It is a nonconceptual phenomenon. 1. It is the characteristic of the unmistaken. 2. The Buddha is the source of merit. 3. They are the object of mindfulness. 4. The Buddha is not included in the three realms, and he is not included in the three realms, and he is not included in the three realms, and he is not included in the three realms. 5. The other three are the three types of praise. 6. I am the source of great merit. 7. This is the first of the three lines. 8. They are endowed with the special aspiration, the unobservability, the unmistaken, the isolation, and the recollection of the nature of the tathāgatas roots of virtue, and with skill in means. 9. The Buddha has taught that there are no signs, and that there are no signs, except for the three realms, the small, the medium, and the great. 10. The so-called great merit is the mental activity that is so named, like a plague, the aggregates of unsurpassable enlightenment, morality, and so forth, the mind that wears, the self, and so forth. 11. The three times are the virtues of the buddhas, generosity, etc. , the signs, all paths, the realms of desire, etc. , the ten virtues, etc. , the path of action, and so on. 12. Those who abide in unsurpassed enlightenment are not apprehended. 13. Those who have the nature of the cause that teaches the path to beings who are to be disciplined by the three vehicles are to be inexhaustible for the benefit of all beings. 14. They dedicate twelve kinds of dedication to unsurpassed, perfect, complete awakening. 15. The third is the mindfulness of the nature of the afterlife. 16. The wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom of the wisdom o 17. The root of virtue is natural. 18. Who is to be followed? 19. This is what is called meditation. 20. This is the first of the three lines. 21. They are the ones who, with a mind of joy, apply themselves to the path of the path by means of the method of the relative, and by not applying themselves to the ultimate. 22. The meaning of this summary is that, by keeping in mind the aspiration, the sources of the Buddha's teachings are as follows: 23. They accumulate merit like a dance. 24. By keeping in mind the praise, one becomes like a gold-plated ornament, the branch of perfect and perfect awakening. 25. By thinking about the nature of the future, one will achieve the equality of the merit of oneself and others. 26. The path of meditation is the path of meditation that is free from contamination. 27. This has two parts. 28. Therefore, the path of meditation is the path of the characteristic of the first realization. 29. The essence of this is supreme. 30. They do not accumulate anything. 31. The phenomena are not apprehended. 32. The meaning of the transmission is great. 33. This is the first of the three lines. 34. The unmistaken view of form and so forth is the essence. 35. The best is that no one else attains buddhahood. 36. The first is to realize that all phenomena are not differentiated by their arising. 37. The development of the path that has such an essence and so forth in the mind of a yogi without apprehending them is the application of the path. 38. It is a great thing because it is the great thing that makes a buddha. 39. The second is the characteristic of the purity of the ultimate, by removing the doubt that what is to be gained by grasping and rejecting is the cause of the arising and nonarising of this. Paragraphs: $ 0 2 6 8 12 17 22 26 30 34 #

Please segment these sentences into coherent paragraphs: 0. Were to praise their merit for immeasurable and boundless asaṃkhyeya eons, 1. They would still be unable to exhaust it. 2. Why is this? 3. It is because the merit of the Dharma-nature 4. Is inexhaustible. 5. The merit of this person 6. Is also like this, 7. Without any limit. 8. Therefore, know that believing in the essence of this mind 9. Attains the Mahāyāna, 10. The same as that realized by the buddhas of the three times. 11. How could its meaning and principles be exhausted? 12. Equally, it is that which is relied upon by the bodhisattvas of the ten directions. 13. Its merit is inexhaustible.🔽Encountering this profound teaching, 14. My joy and good fortune are even deeper. 15. Following the Buddha's intent and repaying the Buddha's kindness, 16. There is none greater than propagating the Dharma. 17. Shining the Buddha's sun and opening the Buddha's eye, 18. It is only in the illumination of the mind. 19. In this Dharma Mirror, 20. If one can attain the essence of a single phrase, 21. It will be a seed for kalpas. 22. How much more so for the profound and mysterious true words, 23. Which encompass a multitude of sūtras. 24. This single phrase is one among countless ones. 25. If one is able to understand this Dharma, 26. It is the seed of the perfect and sudden teachings. 27. It can be called the nectar entering the crown, 28. And the ghee pouring into the heart. 29. It illuminates the lamp of non-dual wisdom, 30. And breaks through the darkness and delusions of the root of emotions. 31. It pours down the water of the wisdom of one taste, 32. And washes away the false dusts of the ground of the mind. 33. It is able to cause thick obstructions and deep hindrances, 34. Like a violent wind sweeping away fragile leaves. 35. Numerous doubts and accumulated obstructions, 36. Are like the light ice melting under the bright sun. 37. It is like being among the kings, 38. And being the king of the golden wheel. 39. Among all illuminations, Paragraphs: $ 0 13 19 37 #

Please segment these sentences into coherent paragraphs: 0. If you ask, Is all phenomena permanent or impermanent? 1. If you ask, Is there no distinction between the three types of awakeningthe conditioned phenomena that are impermanent, the unconditioned phenomena that are permanent, and the three types of awakening? 2. The freedom of the mind is the absence of discrimination. 3. If one asks whether all sentient beings are born or not, then the afflictions are born. 4. The absence of afflictions is explained in terms of how afflictions do not arise by way of their arising, and so on. 5. How much better is it to say nothing? 6. How bad is it? 7. If one asks, What is the creation of the creation? or Is all sentient beings who have heard the name of the Tathāgata turned away from the highest enlightenment? 8. If a seed of a tree is free from all the faults of the seed, 9. How could it be from the sprout to the fullness of the seed, from the conditioned to the nonexistent? 10. Will you have the power to tell me whether I am alive or dead? 11. The king asked the king, How should I do this? and he asked the king, What should I do? and he asked the king, What should I do? and he asked the king, What should I do? and he asked the king, What should I do? and he asked the king, What should 12. If you ask, What is the characteristic of the nonduality of the prediction? 13. How does the noble one not speak as if he were a stainless being? If you ask, Is the self permanent or impermanent? 14. It is not even a self. 15. If it is permanent or impermanent, it is inexpressible, and if it is unreasonable, unwholesome, or cruel, it is inexpressible, except when examining the Dharma. 16. The non-prophecy is not the example of the master. 17. There are also those who do not need to teach the , who do not understand the teaching, and who do not protect the minds of others in the doctrine, and who do not teach it for those reasons. 18. What is the sign? 19. Or, as the saying goes, "Because of being a human being, you become a priest, and you become a monk, you speak without being attached to the words of the wish-fulfilling Buddha. " 20. It is correct to say that even though one might think that something exists from something that is not it, something else is not there, and even though one might think that something does not exist, it is incorrect to say that it does not exist. 21. But the same thing is true of the other things that are different from the same characteristics. 22. Therefore, although the notion of existence from nonexistence is refuted, the argument that all things do not exist is not supported by the argument that things exist from other conditions. 23. The Doctrine The only way to refute the view of existence and nonexistence is to establish that existence is directly apprehended. 24. This is demonstrated by the reasoning that is the basis of the obscurations. 25. The argument is not about the existence or nonexistence of the basis of the characteristic. 26. Instead of merely establishing the characteristics of the opposite side, one should explain the characteristics according to one's own belief, any other characteristics that appear to be the same, and the reasoning of the loss. 27. What are these? 28. If you want to show that there is no self, 29. The self is not a self, apart from the five aggregates. Since it is the afflictive mind, it is the basis of all phenomena. 30. The reason for this is that the cause of the appearance of the alcohol as a thing is not excluded from the object of the analysis. 31. They do not understand the nature of consciousness, but they assert that there is only one pervasive permanent self. 32. If you show that the world is beyond and that the result of karma exists, it does. 33. Without them, the world would not exist, and there would be no activity. 34. The cause of the unobservable is the absence of knowledge of the past life, the memory of dreams, and the experience of pain in the future. This is the response to the obscuration. 35. The explanation of the types of obscurations that are obscured by reasoning. 36. The second is that the phenomena of the aggregates are not instantaneous. 37. If things are permanent, then they are not permanent. 38. It is not the case that the mind is not aware of the object of destruction. 39. The impermanence of the object is also evident from the observation of the object. Paragraphs: $ 0 7 12 18 23 28 33 37 #

Please segment these sentences into coherent paragraphs: 0. Looking at the parable of stealing cattle in the Nirvana Sutra. 1. Non-Buddhists steal the name of permanence but do not understand the meaning of permanence. 2. Refuting the meaning of permanence and accepting the name of permanence. 3. Within refuting and accepting, there are two more phrases. 4. Space and nirvana are both refuted and accepted. 5. Time, direction, and subtle dust are only refuted and not accepted. 6. Question: If nirvana is refuted as permanent, 7. why does the Buddha's sutra speak of nirvana? 8. Answer: The Buddha speaks of it as permanent in order to counteract birth and death. 9. Moreover, it is praised as permanent although not permanent or impermanent. 10. It is in order to attract people. 11. Moreover, nirvana has substance and function. 12. The substance is neither permanent nor impermanent, but the function is both permanent and impermanent. 13. People who receive the teachings do not understand this meaning, so they cling to permanence and fall into the view of permanence. 14. He asked the old masters of the Ten Grounds: 15. The substance is neither permanent nor impermanent, yet it always possesses permanence and impermanence. 16. How is this different from the present? 17. He answered: The present clarifies that both non-permanence and non-impermanence are skillful means. 18. As the Dharma chapter clarifies, the four propositions of real and unreal are all gates of the true aspect. The four propositions of permanence and impermanence are also gates of nirvana. 19. Above, the substance is taken as the two non-s, and the function is taken as the two s. 20. This statement is made in response to biased illnesses. 21. This chapter is divided into two parts. 22. First, generally refuting permanence; second, specifically refuting permanence. 23. The opponent says: There should be dharmas without causes, because non-dharmas are not refuted. 24. Above, within having causes, saving within having causes. 25. Now, citing dharmas without causes to prove having causes. 26. Citing dharmas without causes to explain the meaning of permanence. 27. Dharmas with causes can be refuted. 28. Dharmas without causes are permanently unrefutable. 29. Since there is permanence, there must be impermanence. 30. Moreover, extinguishing impermanence and attaining permanence. 31. The meanings of inner, outer, small, and great are all the same. 32. However, if impermanence does not exist, then one knows there is permanence. 33. This existence and non-existence are mutually dependent. 34. Internally, it is said: If one forcefully considers it to be permanent and impermanent, they are the same. 35. There are three meanings. 36. First, if impermanence originally exists, permanence can be spoken of. 37. Since there is no impermanence, there is also no permanence. 38. But you say there is permanence, so it is called forceful speech. 39. If one forcefully speaks of permanence, then it is impermanent. Paragraphs: $ 0 6 11 14 21 23 28 34 #

Please segment these sentences into coherent paragraphs: 0. If a monk is served appetizing food and asks for unappetizing food, it is a fault. 1. If he eats it, there is no fault. 2. If he is served whatever is available and asks for something else, there is no fault. 3. The basis for the statement, “The monk should not be told, ‘Train in this precept,’ but ‘Do not train in this precept,’” is in Rājagṛha. 4. Previously, when the Blessed One established the basis for training in the vinaya for the general body of śrāvaka monks and nuns, he established the basis for training in the vinaya for the general assembly. 5. He did not allow them to be invited for four months. 6. The two groups of saṅgha criticized each other. 7. When they criticized this precept, the monks did not assemble. When they went to tell the group of six, 8. they said, “You fools! We will not train in your words.” 9. Then when they told the group of twelve nuns, they said, “We will not train.” 10. The Blessed One said, If you order the mother of all living beings, Gautami, 11. to do so, she will respectfully accept the Blessed One's word on her head. 12. When asked, Did you order the assembly to teach the path? 13. he said, I ordered her, but she said, 'You are a fool.'🔽When asked, What is wrong? 14. the group of six and the group of twelve said, We will not listen to the words of a fool like you. 15. The monks reported this to the Blessed One, who reprimanded the group of six. 16. He did not allow them to say such things and established a training rule in the Monastic Code. 17. A monk means a monk from the group of six, and so on. 18. The monks means those who have entered this Dharma. 19. Train in this training means 20. The latter is the Dharma that is to be learned, and the order is to learn it. 21. The phrase foolish, unskilled means unclear. 22. The phrase unskilled means not knowing the sūtras, the vinaya, and the mātṛkā. 23. The offense is that if one says, Learn this training, and the other replies, Foolish, unskilled, unclear, and does not submit to learning, then there is a downfall in all cases. 24. If one does not listen to the order to learn by means of the Dharma that is in accord with the vinaya, then there is a downfall. 25. If one does not listen to the order to learn by means of the sūtras and the mātṛkā, then there is an offense. 26. If one is stupid, unskilled, and like a child, then there is no offense. 27. The basis for the rule not to allow quarrelsome monks to stay in the same place was in Śrāvastī. 28. When the group of six monks were defeated, they sat in silence. 29. The group of seventeen prospered. Some of them became holders of the sutras, some of them became holders of the vinaya, and some of them became holders of the mātṛkā.🔽They discussed among themselves, “No one has ever harmed us as much as the group of 30. Among them, Upāli has harmed us the most. 31. We should perform a procedure of banishing Upāli.” 32. When they discussed this in the house, Upāli listened at the door. 33. When they discussed it in the temple, he listened through a window. 34. When Upāli heard their discussion, he said, “You are like those who, instead of killing an elephant by binding it, kill a mosquito. 35. The elephant trainer said, An elephant cannot be bound with a rope. 36. If you let it go, it will just go away. If you don't let it go, you must be very persistent. They also could not stop it. They said, How did you hear that we were discussing this? He said, Why are you slandering the monks by listening and hearing sec 37. The one who is called a certain monk is Nanda. 38. Others are similar to him. 39. The one who is called the monks is those who have entered this Dharma. Paragraphs: $ 0 3 6 10 13 17 23 27 37 #

Please segment these sentences into coherent paragraphs: 0. The sūtra says:🔽Here is the corrected and aligned text: 1. The sprout is not produced by itself, nor by another, nor by both, nor by God, nor by time, nor by nature, nor without cause. However, when the earth, water, fire, wind, space, time, and other conditions come together and the seed perishes, the sprou 2. As for not produced by itself, 3. the nature of dharmas, whether existent or nonexistent, 4. is not the cause of itself. It does not function and cannot be accomplished. 5. As for not produced by another, 6. there is no creator who first gives rise to the intention to create. 7. This then reveals that all dharmas are without a self. 8. As for not produced by both self and other, the nature and other do not create. 9. As for not produced by God, 10. it is because the cause of dharmas is always God, etc., and is produced from time to time. 11. It contradicts reason. 12. Because the cause is complete. 13. As for not produced by the transformation of time, 14. it is because dharmas depend on causes and conditions, and do not depend on time. 15. As for not arising from self-nature, 16. it is not the same as the dharmas conceived by Sāṃkhya. 17. This then eliminates the different causes. 18. As for also not arising without a cause, 19. all dharmas depend on causes and conditions. 20. This abandons the view of causelessness. 21. Sūtra: 22. Therefore, one should contemplate the meaning of the conditions corresponding to external conditioned phenomena in this way. This is the sixth conclusion. 23. Third, to block evil views. 24. The text has five parts. 25. First, a statement. 26. Second, a question. 27. Third, an answer. 28. Fourth, an explanation. 29. Fifth, a concluding summary. 30. Sūtra: 31. One should contemplate those external conditioned phenomena with five aspects. This is the first statement. 32. Sūtra: 33. What are the five? This is the second question. 34. Sūtra: 35. Not permanent, not annihilated, not transferred, arising from a small cause but producing a great result similar to it. This is the third answer. 36. Sūtra: 37. How is it not permanent... Therefore, it is similar to it. This is the fourth explanation. 38. The text has five parts. 39. First, clarifying impermanence. Paragraphs: $ 0 2 5 9 13 15 18 21 24 30 32 34 36 38 #

Please segment these sentences into coherent paragraphs: 0. Then it will be like glue and lacquer. 1. The meaning is like the rivers and lakes, 2. Then it will be loosely formed into clear and turbid. 3. The flat suburbs are vast, 4. Towering layered peaks reaching to the Han River. 5. The hills are lofty, 6. Leveling the dome to be vast.🔽Looking down into the abyss, it has no bottom. 7. Looking up at the height, it has no end. 8. Loose text and shallow meaning, 9. The branching explanations are endless. 10. Vast phrases and grand principles, 11. The refinement has an end. 12. The merit surpasses that of a thousand sages. 13. The Way is in accord with the hundred kings. 14. At that time there was a layman Xuanjian,🔽Recognizing the hidden feathers of the phoenix and crane. 15. Entrusting the hidden tracks of the unicorn and dragon. 16. Every time he emptied his resources, 17. He always made offerings. 18. Deep sincerity and firm will, 19. The objects exhausted over many years. 20. The bodhisattva's guidance and acceptance have many aspects. 21. He replied, giving this explanation, 22. And warned him, saying: 23. After my extinction, 24. Whoever came to observe it, 25. would be given one tael of gold. 26. If they encountered a spiritual and insightful person, 27. they could be entrusted with the transmission.🔽As the end of his life approached, 28. he suddenly passed away. 29. The bodhisattva's name resounded in this state. 30. The sound of his treatise surpassed that of the other lands. 31. What kind of spiritual being would not be delighted? 32. Hearing it in the morning and dying in the evening, 33. how could one begrudge gold and jade? 34. If one rushes to the market of the wise, 35. it is like a hill of goods. 36. The cranes of the five heavens look up to it, 37. but it has not yet been circulated. 38. The great master was born with extraordinary talents. 39. He traveled to pay homage to those who were knowledgeable. Paragraphs: $ 0 3 8 14 20 27 32 38 #

Please segment these sentences into coherent paragraphs: 0. The hairline and neck are each three fingers. 1. Together they make six fingers. The knees and feet are each three fingers. Together they make six fingers. Together they make twelve fingers. 2. is one cubit. 3. In total, there are nine cubits. 4. This is the nine cubits of the longitudinal division, with one hundred and eight fingers. 5. The horizontal division starts from the heart. 6. It extends to both armpits, with ten fingers on each side. 7. Each forearm has eighteen fingers, totaling fifty-six fingers. Each arm has fourteen fingers, totaling twenty-eight fingers. Each hand has twelve fingers, totaling twenty-four fingers. In total, there are one hundred and eight fingers. 8. This is the measure of the horizontal division. 9. Using cubits, it is divided into nine cubits. 10. Using the right method as the standard. 11. However, the sages also have slight differences. 12. They are listed below. 13. The image of the pratyekabuddha, like the twelve pratyekabuddhas, has a slight flesh-top on the head. 14. The face and eyes are the same as the Buddha. 15. The width and extent of the body and limbs. 16. All are based on the previous chapter. 17. The image of the arhat, the eighteen great sages. 18. The sixteen arhats and others do not have fleshy protuberances on the top of their heads. 19. Their appearances may be old or young, 20. good or evil, 21. as well as wealthy or poor, handsome or ugly. 22. Strange and unusual, 23. fat or thin, tall or short, 24. moving, still, happy, angry, and various forms. 25. The colors 26. can be red, yellow, white, or black. 27. The eyes should be straight and the nose should be upright. 28. The most taboo are those with missing or injured limbs and organs. 29. However, they should also be matched according to their pairs. 30. The difference in appropriateness is considered wonderful. 31. This is together with the previous solitary enlightened being images and those wearing monastic robes. 32. The Buddha's mother's image. 33. The true nature of the five elements. 34. Is the mother of the five divisions of Buddhas, also called the illuminating consort. Some Buddhas and Bodhisattvas, with great compassionate power, 35. In order to accord with the common emotions of the world, the common emotions of sentient beings, 36. Only the mother's heavy and all-encompassing kindness is specifically manifested in the female form. 37. Or a virtuous woman, a goddess, who makes great vows, 38. And practices the great vehicle, fulfilling her wishes and attaining enlightenment. 39. Both are called the Mother of the Buddha. Although the scriptures and treatises call her a celestial maiden or a fairy maiden, Paragraphs: $ 0 5 9 13 17 25 32 34 #

Please segment these sentences into coherent paragraphs: 0. At the end of the bile and wind. 1. From drinking too little, too much, or incorrectly, 2. Whatever disease arises🔽Will be cured by drinking 3. The same amount again.🔽Alcohol is similar to poison, 4. But poison has the qualities of sharpness and so forth, 5. And its potency is very great. 6. It is dependent on other poisons,🔽And when drunk in excess, 7. With hot and sour foods, 8. Alcohol destroys the taste of food, 9. And whatever is digested is turned into bile.🔽It causes intoxication, thirst, and confusion, 10. And produces fever and dizziness. 11. Diseases brought on by alcohol 12. Block the openings where the wind moves,🔽And the wind is unable to move. 13. The head, bones, and ligaments 14. are produced unbearably. 15. The combination of the two🔽is removed by the very beer. 16. When the indigestion of beer is digested, 17. the desire for food and lightness of the body occur. 18. The sour taste of the bile meets with 19. the sweet and quickly becomes sweet. 20. Since it is able to digest the disease, 21. beer is the best of all sour [drinks].🔽The qualities of sharpness, heat, and so forth, explained above, 22. and likewise the qualities of producing heat, and so forth, 23. by the power of being accustomed to that🔽are the best for balancing the body constituents. 24. For seven or eight days, 25. one should apply the beer medicine. 26. By this much time, 27. the beer disease will be pacified. 28. When the medicine is finished, 29. the subsequent beer is beneficial. 30. For whatever the disease, that is the medicine. 31. Give it according to the diagnosis of the disease. 32. For those with a predominance of wind, 33. give a drink of sour, pungent, and astringent substances, such as trikaṭu, jujube, cardamom, asafoetida, lalaṭu, hapusha, the three salts, and the three hot substances, mixed with sour gruel. 34. Give meat of the partridge and the hare together with soup, and food with oil. 35. Oil, warm, sour, and salty, 36. give a drink of meat broth. 37. Cut up mango and amra fruit,🔽and cook them with the six🔽spices. 38. Or make it from wheat and maize, 39. old and pleasing, with sour gruel. Paragraphs: $ 0 3 9 15 21 30 37 #