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Please segment these sentences into coherent paragraphs: 0. “Bless the clouds of the great ocean to cover the entire sky, with precious clouds hanging down, many divine silks, pearl ornaments, and clouds of the great ocean.🔽Bless the clouds of the great ocean to cover the entire sky, with the sounds of the bl 1. Bless the great clouds to cover the entire sky, 2. clouds of great oceans of all flocks of birds singing and raining down great showers of flowers, 3. great clouds of oceans roaring with great sounds and hanging down divine jewels, 4. canopies of pearls, 5. clouds of various banners hanging down, clouds of great light adorned with golden threads covering the sky, clouds of great oceans skilled in covering the sky with the maṇḍala light of garlands of various jewels, 6. and clouds of great oceans covering the sky with the sound of the great ocean endowed with light. 7. All nāgas and nāga kings, come here! 8. Thunder on this earth!🔽Rain! 9. Rain down! 10. Rain everywhere! 11. Roar! 12. Emit the great light of lightning! 13. They gather and assemble, and they are buzzing. 14. They emit the great sound of the nāgas, a great pleasant sound, and they proclaim a great melody.🔽Gad gad🔽gid gid 15. hud ud🔽gud ud🔽gad gad 16. gid gid 17. mata mata 18. cata cata 19. pata pata 20. “O nāgas and great nāgas, 21. come, come, come here, come here! 22. Dhu dhu dhu dhu 23. hā hā hā hā🔽hī hī🔽hū hū 24. hum hum 25. “You who make the sound of great thunder and send down great winds, rain down rain on this Jambudvīpa by the truth of the Buddha. 26. O nāgas and nāga kings, 27. you must exhort all the nāgas. 28. Send down rain to Jambudvīpa! 29. Ghudu ghudu! 30. Phaṭa phaṭa!🔽Hā hā! 31. He he! 32. Great nāgas,🔽assemble! 33. Send down rain on the surface of the earth! 34. Guru guru!🔽Kiri kiri! 35. Cīri cīri!🔽Micī micī! 36. Dīri dīri! 37. Kilī kilī! 38. Fill all the fields! 39. Make all the grains, trees, grass, shrubs, and herbs grow! Paragraphs: $ 0 7 13 20 25 32 38 #

Please segment these sentences into coherent paragraphs: 0. and he had sex with her. 1. Later, his wife became pregnant. 2. In order for the fetus to fully develop, 3. she did not hear any unpleasant sounds at all. 4. When it is cold, he provides cold things; when it is hot, he provides hot things. He provides food that is not too sour, 5. not too salty, not too sweet, not too bitter, not too pungent, and not too astringent, as prescribed by physicians. 6. He serves food that avoids the extremes of sour, salty, sweet, bitter, pungent, and astringent. He adorns his body with necklaces and earrings. 7. Like a divine maiden roaming in Nandana Grove, he moves from couch to couch, from seat to seat. 8. He does not descend to the ground below. 9. At that time, the householder Anāthapiṇḍada went to Rājagṛha on some business. 10. The period of gestation is nine or ten lunar months. 11. After nine or ten months had passed, 12. when the constellation Puṣyā was ascendant, 13. a child was born who was well proportioned, pleasing to the eye, and beautiful. On the soles of his feet were golden hairs four finger-widths long. 14. When the child was born, a man of the householder Pūrṇa went quickly to Rājagṛha and said to the householder Pūrṇa, 15. “Householder, rejoice! 16. A son has been born to you.” 17. He was delighted and happy and said, “What are you saying?” 18. “Householder, a son has been born to you.” 19. He was delighted and happy and asked again, “What are you saying?” 20. “Householder, a son has been born to you.”🔽“Householder, a son has been born to you.” 21. He asked again, 22. “Hey, you there, what are you saying?” 23. Then that man thought, 24. “Why is this householder asking me again and again? He doesn’t want me to speak falsely, I suppose.” He remained silent. 25. The householder said, 26. “Hey, you there, you’re at fault. If you had spoken a hundred times, 27. I would have filled your mouth with gold a hundred times. 28. Then the householder Anāthapiṇḍada filled that man’s mouth with gold three times, 29. and sent a message to the treasurer, “Give twenty million in gold as the price for the child.” 30. The householder Anāthapiṇḍada went to the king with joy and happiness and said, “Your Majesty, a son has been born to me.”🔽The king said, 31. The king said,🔽🔽 32. “I will give you a village and seven elephants.” 33. The householder Anāthapiṇḍada looked at King Bimbisāra 34. and went to Campā. 35. Then the householder’s relatives held a feast for the birth for twenty-one days, 36. and they asked, “What name should we give the child?” 37. Some said, 38. “This child was born under the constellation Puṣyā,🔽and when he was born, his father gave twenty million pieces of gold to the wet nurse. Therefore, let us name the child Koṣṭhila.” 39. So they named him Koṣṭhila. Paragraphs: $ 0,9,11,14,28,35 #

Please segment these sentences into coherent paragraphs: 0. The second approach is divided into two. 1. First, clarifying the truths for the ignorant. 2. Second, clarifying the noble truths. Sixth, citing sutras to clarify the characteristics of the eight sufferings and three sufferings, divided into three. 3. First, clarifying the characteristics of the eight sufferings, divided into two. 4. First, clarifying the suffering of birth. 5. Second, exemplifying the remaining seven sufferings. 6. Second, clarifying the characteristics of the three sufferings, divided into three. 7. First, clarifying the three sufferings. 8. Second, a question. 9. Third, answering the reason. 10. Third, clarifying the purport of the sutra, divided into two. 11. One question. 12. Two answers, divided into four. 13. One based on equality. 14. Two based on disgust. 15. Three based on easy entry. 16. Four based on easy transformation, clarifying the characteristics of self-voiced speech. The seventh, clarifying the establishment of the four truths, is divided into four. The first, clarifying the establishment of the truth of suffering, is divided 17. One general question. 18. Two extensive answers, divided into three. 19. One, clarifying the establishment of the suffering of suffering, is divided into three. 20. One, a heading. 21. Two, an explanation. 22. Three, a conclusion. 23. Two, clarifying the establishment of the suffering of change, is divided into three. 24. One, clarifying the correct principle of the nature of the suffering of change, is divided into two. 25. One, a general heading. 26. Two, an explanation, is divided into two. 27. One, clarifying the nature of the suffering of change, is divided into four. 28. One, based on the six objects of abandonment. 29. Two, based on painful feelings and their basis. 30. Three, based on pleasant feelings and their basis, clarifying the nature of the suffering of change. 31. Four, a conclusion. 32. Two, clarifying the suffering of change. 33. The meaning is divided into three. 34. One, based on pleasant feelings and their basis, clarifying the meaning of suffering. 35. Two, based on arising, clarifying the meaning of suffering. 36. Three, a conclusion. 37. Second, the section on drawing conclusions is divided into two parts. 38. First, based on the five hindrances, afflictions, and the two bonds of suffering. 39. Third, the concluding summary. Paragraphs: $ 0 3 6 10 17 23 31 37 #

Please segment these sentences into coherent paragraphs: 0. At that time, with a compassionate mind, he expediently made a great vow: 1. How can I cause sentient beings to extinguish all this suffering?🔽As for afflictions and afflictive defilements, 2. those that are included in the latent afflictions are called afflictions, and those that are included in the entanglements are called defilements. 3. As for afflictions that are included in the latent afflictions, 4. they are greed, hatred, pride, ignorance, the view of the self, the view of the extremes, the view of grasping rules and rituals, the view of holding one's own view as supreme, and wrong views and doubts. 5. These ten fundamental [afflictions] are classified as the ninety-eight latent afflictions based on whether they are eliminated through the path of seeing or the path of cultivation in the three realms. 6. As for those not included in the latent afflictions, 7. they are lack of faith, shamelessness, lack of conscience, flattery, playfulness, haughtiness, stubbornness, laziness, discouragement, sleepiness, irritability, stinginess, jealousy, arrogance, intolerance, and insatiability. 8. It is also because of the distinctions between the views and contemplations of the three realms that there are one hundred and ninety-six entanglements and defilements. 9. Some say: 10. Afflictions are in the deep mind, while defilements are in the shallow mind. 11. Some say: 12. All hindrances and obstructions are called entanglements and defilements, while the rest are all called afflictions. 13. Black evil karma refers to the seven unwholesome courses of action, as well as the volition associated with greed, ill-will, and wrong views, which can produce painful retributions. 14. Various kinds of suffering and distress means that various evil things in the body are called suffering, while various evil things in the mind are called distress. 15. Moreover, suffering in this world is called suffering, while falling into evil destinies in the future is called distress. 16. Having much that is lacking means that either the faculties and limbs, or the necessities of life, or the various merits such as faith and precepts are incomplete, so it is called lacking. 17. The remaining phrases are easy to understand, as explained in the verses, and do not need further explanation. 18. Having contemplated in this way, sentient beings are to be greatly pitied, falling into the two vehicles; 19. I should make a vow for them, causing them to abide in the Great Vehicle. 20. This matter is like this. In the Daśabhūmika-sūtra, Vajragarbha Bodhisattva himself said: 21. This bodhisattva is apart from the ten unwholesome courses of action, and also causes sentient beings to abide in the ten wholesome courses of action. 22. For the sake of sentient beings, he deeply seeks - with a superior mind, a good mind, a joyful mind, a compassionate mind, a mind of kindness and compassion, a mind of benefit and profit, a mind of protection and guardianship, a mind of ownership, a 23. Having thought like this, 24. These sentient beings are to be greatly pitied, falling into various wrong intentions and wrong views, practicing wrong and dangerous paths; 25. I should now cause them to abide in the path of true right views. 26. These sentient beings are of different kinds and compete with each other. 27. They always harbor anger and resentment, with hatred and vexation raging; 28. However, I will cause them to abide in the unsurpassed great compassion. 29. These sentient beings are insatiable, greedily seeking the benefits of others, and sustaining themselves through wrong livelihood; 30. I will cause them to abide in the pure bodily, verbal, and mental actions. 31. These sentient beings, within the causes and conditions of desire, anger, and ignorance, constantly give rise to various afflictions and fetters, yet do not seek to liberate themselves; 32. I will extinguish their various sufferings and afflictions, causing them to abide in a place free from suffering and affliction. 33. These sentient beings, obscured by ignorance, enter the dense forest of darkness and are unable to extricate themselves; 34. Departing from the illumination of wisdom, they enter the perilous and evil paths of various views; 35. I should rescue them, causing them to attain the eye of unobstructed wisdom; 36. With this wisdom-eye, not following others, they will know the true characteristics of all dharmas. 37. These sentient beings fall into the long-flowing river of birth and death, wishing to fall into the pits of hell, animals, hungry ghosts, and asuras, entering the net of crookedness. 38. Covered by various afflictions and evil grasses, without a guide, they do not give rise to the thought of leaving. 39. They say the path is not the path, and the not-path is the path. Paragraphs: $ 0 3 6 9 13 18 23 31 37 #

Please segment these sentences into coherent paragraphs: 0. is the meaning of the phrase “property of the subject.”🔽Those three modes 1. are established by a valid cognition, 2. then they are a proof. 3. By what kind of valid cognition? By one that definitely has a result. 4. The phrase “that which has the result of ascertaining the three modes” is a compound word. 5. At that time, those three modes become the proof in the context of proving the probandum. 6. In that way, the master Dignāga also said, “That which is ascertained for both . . .” 7. The statement of the definitive meaning to the disputant and the opponent is the proof or the refutation. 8. The statement of the meaning that possesses the characteristics of the reason is the proof. 9. The statement that possesses the characteristics of the unestablished reason, etc., is the refutation, because it is stated with the intention of refuting the opponent.🔽Any statement is not necessarily accepted or doubted by the disputant and the opp 10. The statement that is accepted by either the disputant or the opponent, or that is doubted by either of them, is neither a proof nor a refutation. 11. Why? 12. Because it still depends on proof. 13. And because the uncertain must depend on valid cognition in order to be ascertained. 14. If the non-produced does not have a contradictory object, then it is not the case that it has a contradictory object. 15. How could it be ascertained that it is reversed, because there is no contradiction? 16. It is not right that what is seen as non-contradictory does not exist. 17. Because if it exists, 18. what person with a mind would reject it, since it is seen as non-contradictory? 19. The non-produced does not have a contradictory object. 20. Therefore, because of that, the reason is not established. As it was explained, this reversal is not established. 21. Why is that? 22. Because of doubt. 23. Thus, first, if one asserts that the reason is understood because of the ascertainment of the reversal even without the forward pervasion, 24. then, having accepted that the meaning of “true” does not exist in the reason “nonproduced,” one explains that now the mere reversal of the reason does not exist. 25. In order to demonstrate that, it is said, “Moreover, the reversal of the reason is not established.” 26. The object of the predicate of the probandum is the meaning of “true.”🔽The object of the predicate of the probandum is the meaning of “true.” The object of the predicate of the probandum is the meaning of “true.” The object of the predicate of the pr 27. The opposite is stated. 28. The pervasion is reversed by the reversal of the pervader. 29. For example, “That which is not produced does not have the meaning of cessation.” 30. That which has the meaning of cessation is the object of exclusion. 31. That very [exclusion] is the reason. This is the similar instance. Because of that, because of the cause, all reasons have pervasion. 32. Because of obtaining the reversal, the meaning of “also” is included. In that way, all reasons have pervasion and reversal. They are not only reversals. This is the meaning. 33. He explains with “Whatever is . . .” and so forth. 34. Whatever has a meaning that is slightly mistaken is all created by a person. 35. Thus, the reason is unestablished because the discordant class is created by a person. 36. The mention of created by a person is for the sake of teaching that it is created. 37. The pervasion of having a mistaken meaning, which has the characteristic of excluding the probandum, having a meaning that is true, does not exist. 38. If created by a person does not exist, then having a mistaken meaning does not exist. 39. Why is that? Paragraphs: $ 0 4 7 10 14 19 23 26 32 34 39 #

Please segment these sentences into coherent paragraphs: 0. Anurūpenā’laṅkāre-ne’sameso parissamo. 1. . Teneccādi. Yena te alaṅkāre na vaḷañjenti, tena kāraṇena alaṅkāravajjite ābharaṇehi, 2. ganthavisesehi vā rahite, alaṅkārā vā yathāvuttavajjitā yehi te, ete yatipote esaṃ 3. yatipotānaṃ anurūpena idāni viraciyamānattābhinavabhāvato, dasabalavadanakamalamajjhavāsitabhāsitaviracitabhāvato 4. ca anucchavikena alaṅkārena ābharaṇena, alaṅkārasatthena vā toseyyaṃ apināma yathicchitapasādhanavasena, 5. savanadhāraṇādivasena vā vaḷañjanena santuṭṭhe kareyyaṃ appeva nāma yannūnāti eso 6. parissamo ayaṃ amhākaṃ tādisasantuṭṭhijanakālaṅkārapakaraṇappayogo. 7. It adorns the body, thus it is an ornament ; it is a necklace, armlet, etc. It adorns, it adorns the body, thus it is an ornament . 8. But by the word “ornament” in the sense of “adornment” , the various kinds of verbal ornaments such as euphony, etc., and the various kinds of meaning ornaments such as the figure of speech “intensification,” etc., are included, by which the body of 9. For just as an ornament such as a necklace, armlet, etc., is put on a man’s body to make it beautiful, so verbal ornaments and meaning ornaments are put on the body of composition to make it beautiful. That is why it is said:🔽“The ornament that adorn 10. And the verse beginning, “When it is endowed with meaning ornaments” , 11. is also a verse of the Subodhalaṅkāra. 12. But the body of composition itself is an ornament for that which requires it in the sense of the arrangement of ornaments. Likewise, that which illustrates it is an ornament for that which requires it in the sense of the arrangement of ornaments. 13. and the treatise called Subodhālaṅkāra is a blessing in that it adorns the path, as the Mangala Sutta is.🔽For it is said: “The text too, as a guide to the figures of speech, is a figure of speech in the poet’s speech.”🔽The Subodhālaṅkāra verses begin 14. Here it may be said:🔽This word “figure” is applied to the figure of speech,🔽And to the text that is so named, by metonymy, 15. By reason of the text’s being the cause of the figure.🔽By this word “figure” the subject-matter, etc., are referred to. The subject-matter is that which is spoken of, that which is to be expressed by the combined text. And that is the cause of the ad 16. And the text is the cause of the adornment of the body, since it is the cause of the adornment of the body by the adornment of the subject-matter.🔽And the text is the cause of the adornment of the body, since it is the cause of the adornment of the b 17. And the text is the cause of the adornment of the body, since it is the cause of the adornment of the body by the adornment of the subject-matter.🔽And the text is the cause of the 18. For the purpose of what a statement is made is the purpose of that statement, and that is the characteristic of the statement as established by the poets, story-tellers, and so on.🔽And the purpose of the statement is the subject of the statement, and 19. The characteristic of the relation is the means of accomplishing the purpose of the statement.🔽The relation is shown by the word ‘ depending on ’ in the verse, 20. as it is said:🔽‘ The statement, the purpose, and both, 21. The relation, and the depending on,🔽Are stated by the statement itself, 22. And so is the depending on stated ’ .🔽And the statement of the name, etc., is made only to one who possesses the requisite factors and who possesses the special kind of reflection consisting in the desire to know, since it is useless to anyone else, 23. For this is said:🔽‘ The means in accordance with the relation, 24. The statement of the purpose of man,🔽The statement is known by reflection, 25. The other is known by attainment ’ . 26. Herein, the ‘ statement ’ is the statement itself intended as the subject, which is a combination of the component statements possessing the characteristic of a statement, and which has the appearance of a great statement. 27. 3. For the reason that they are adorned with that adornment, with the special adornments that are not adorned with adornment, 28. or with the special texts that are not adorned with texts, I will make them satisfied with the special adornments that are not adorned with adornment,🔽or with the special texts that are not adorned with texts, by the special adornment that is suitabl 29. or by the special adornment that is in accordance with the form that follows, because it was composed by the One of Ten Powers, 30. or by the special texts that are in accordance with the special texts, by causing them to learn, memorize, and so on.🔽Perhaps I will make them satisfied, thinking, “What indeed is beautiful?” 31. This is the trouble. This is the purpose of my adornment. Perhaps I will make them satisfied, thinking, “What indeed is beautiful?” 32. Here, the word “indeed” is understood. 33. Adorned with adornments, adorned with adornments by which, and the form that is in accordance with the form, the form that follows, 34. Or else, “in accordance with that” means “in accordance with what is suitable to it.” It adorns the person, thus it is an ornament ; it is a necklace, an armlet, etc., 35. in the case of adornment by means of an object; but in the case of adornment by means of a sound it is a verse of praise, a verse of benediction, etc.🔽It is by means of this that they adorn the person to be bound, thus it is an ornament .🔽The primary 36. And the person to be bound, which is the basis for these two kinds of ornaments, is also called an “ornament” in the sense of being a secondary meaning of the word.🔽And so too the text called Subodhalaṅkāravaranāma , which reveals the ornaments, is c 37. For this is said:🔽“This word ‘ornament’ is based 38. On the embellishment of sound and sense;🔽But in the sense of a basis for the sense 39. It is also used for the text as well.” Paragraphs: $ 0 7 12 18 26 33 #

Please segment these sentences into coherent paragraphs: 0. Insentient beings are sentient beings. 1. Because they have birth and death. 2. Question. 3. All bodies and lands. 4. Are composed of the eight minute particles. 5. How can it be only mind without obstruction? 6. Answer: 7. The Vaibhāṣika school holds that the ultimate particles of form have the nature of obstruction. 8. This is the Hīnayāna school. 9. It is not the general principle. 10. How can humans and water, ghosts and fire, 11. be in different places? 12. How can hair be an ocean and mustard seeds be mountains? 13. Who discusses the large and small? 14. Every particle is a consciousness. 15. Every environment is a mind. 16. If one is deluded about the mind and observes form, 17. then the blocked and unobstructed will be distinct. 18. If one understands form and illuminates the mind, 19. then right and wrong will cease. 20. Therefore, an ancient worthy said: 21. If one knows that form is emptiness, 22. is observing form not wrong? 23. If one is deluded about form not being empty, 24. is observing form right? 25. If one knows that emptiness is form, 26. is observing emptiness not wrong? 27. If one observes emptiness as different from form, 28. is observing emptiness right? 29. This is the difference between understanding and delusion. 30. One's own beauty and ugliness are distinguished. 31. How is this related to the two realms of form and emptiness 32. to distinguish right and wrong? 33. If one understands this approach, 34. Always contemplate form and be constantly correct. 35. If one is confused about this purport, 36. Even though one contemplates emptiness, it is always wrong. 37. Moreover, sentient beings do not understand the two kinds of emptiness, 38. And all are attached to the mind and form as truly existent. 39. The contemplation of the mind is not subtle. Paragraphs: $ 0 2 6 10 14 20 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. Also called paths means the six paths. 1. Also called time means the present, future, and past, and also the time of birth, abiding, and cessation. 2. Called sentient beings means speaking of the effect in the cause, which is also called the world. 3. Ultimate truth means the characteristics and names are conventional truth, while the essence is ultimate truth. 4. Namely the three cultivations means the name of the body is precepts, and the other four are the mind. 5. Namely cause and effect means the five aggregates of good and evil are called the cause of accumulation, and the retribution aggregate is called the effect. 6. Namely afflictions means the five contaminated aggregates arise from afflictions and are able to give rise to afflictions, so they are called afflictions. 7. Namely liberation means the five uncontaminated aggregates. 8. The revolving of the three periods of time is called the twelve links of dependent arising. 9. The aggregation of a provisional person is called the śrāvakas and so forth. 10. The distinctions of the three periods of time are called the past and so forth. 11. This is called concludes. 12. This first category is finished. 13. Below, the broad and brief, shallow and deep are used as categories. 14. The Tathāgata broadly explains the brief for the sake of beings, and explains the broad within the brief is taken as one gate, with the broad and brief being indefinite. 15. The ultimate truth is explained as the conventional truth, and the conventional truth is explained as the ultimate truth is again taken as one gate, with the shallow and deep being indefinite. 16. What is called extensive explanation? explains and reveals the first gate. 17. What is called the first explanation of worldly truth? explains and reveals the latter gate. 18. Because you have attained the Dharma, you are called Ajà Koṇḍañña. A means non-existence, ja means wisdom, and Koṇḍañña is a surname. Because you have realized non-existence and attained wisdom, you are called one with non-wisdom. 19. Above, examples are given; below, the Dharma is illustrated. 20. There are four phrases in total: 21. First, it is clearly stated that the Tathāgata's teachings differ according to the capacities of people, which is called the power of knowing capacities. 22. Second, it is conversely stated that definite teachings without the power of knowing capacities are not complete. That is to say, those who make definite statements about the previously disputed meanings do not accord with the capacities of beings, a 23. Third, the first phrase is restated to clarify that teachings cannot be definite due to differences in people's capacities. 24. Within this, it first clarifies that the beings to be transformed receive the Dharma differently, first with a metaphor and then a combination. 25. In the analogy, An elephant's load is not what a donkey can bear, it illustrates that the practices and dharmas accepted by bodhisattvas are not what the two vehicles can endure. The following combination can be understood. 26. Next, it clarifies the Tathāgata's different explanations that accord with it. Why? below explains. 27. Fourth, below If so, it reveals the previous second point that the Buddha definitely explains without possessing the faculties and powers. 28. From here below, the third point is about using people to bring up examples. 29. Among them, first, it uses five kinds of evil people to bring up their examples. Therefore, I previously told Śāriputra... below uses sharp and dull two kinds of people to bring up examples. 30. In the former, there are three parts: 31. First, it brings up the words of the past, clarifying that the five kinds of beings should not be taught the five kinds of dharmas again. 32. A question says: 33. The sūtras say to teach stingy beings to practice giving, up to teaching the deluded to cultivate wisdom. Why is it that in front of those who do not believe, one does not praise right belief, up to in front of the deluded one does not praise wisdom? 34. The explanation says: 35. It is so because of the different people. 36. If a person internally has the potential for supramundane path and has already cultivated disgust, then they must be taught the antidotes according to their illness, teaching generosity to the stingy, up to teaching wisdom to the ignorant. 37. If they do not have the potential for the path and have not yet cultivated disgust, then they must be protected. In front of unbelievers, one does not praise right faith, up to in front of the ignorant one does not praise wisdom. 38. Second, Why is it so? explains the reason why one cannot teach them. If one teaches them, it is not called knowing their faculties and having compassion for sentient beings. 39. Third, Why is it so? explains why it is not called knowing their faculties and having compassion for sentient beings. Paragraphs: $ 0 8 12 14 18 20 28 32 34 38 #

Please segment these sentences into coherent paragraphs: 0. Though they do not know the songs, they will learn them, but they will bring them to know and teach them in solitude. 1. Here, even though you have not actually done so, it is wrong to use water and so on as a means of signaling and a means of handing. 2. The Blessed One was in the palace of the king, the palace of the light-bird, where the king was now residing. 3. At that time, the six classes of monks were dancing in the temple, and they were adorned with colors. 4. The land is the kingdom of kings. 5. The person is the six classes. 6. The afflictions are anger, and the faults are the wearing of a garland and a garland. 7. Do not apply it to your body. 8. The three and a half syllables indicate the faults of color. 9. To make the body look beautiful and smell pleasant, one should not apply perfume on the body, which is made of a kind of fragrant substance, such as a sugarcane, a worm, or a mixture of these. 10. Do not add sandalwood or other substances. 11. The two are made of cotton, and the other is made of cotton. 12. Do not write in color. 13. They should not apply their names to their bodies, or their foreheads, to make their bodies look beautiful, to make them smell, or to make them look beautiful. 14. The sound of the sound of the winds is also a combination of the sounds of the ocean, the sounds of the thousand copper colors, and the sounds of the other beautiful colors. 15. The one who is busy should not wear a necklace with a necklace. 16. This is the meaning of the phrase the flower-colored mandala does not put it on the head or neck, but it is abandoned. 17. They are adorned with gold and so forth. 18. Do not adorn yourself with it. 19. The Buddha said, I am a beggar. 20. The monk should not adorn his head with gold, silver, or pearls, or with jewels, or with ornaments of jewels, or with ornaments of gold, silver, or pearls. 21. The medicine for the eyes, etc. 22. The eye is not affected by disease. 23. The monk himself should not be blinded by the presence of a sea, a tent, a pillar, a pillow, or a pillow. 24. Do not look at mirrors, water, or water to give you a beautiful body color or to arouse attachment. 25. The teeth are uncorrected. 26. Do not eat your teeth and bones with a desire for them, and do not let your lips become red. 27. They do not use stones or teeth to make their bodies smooth and beautiful, without any disease of the joints and joints. 28. Do not add various kinds of fragrant substances to baths, water, and so forth. 29. Some of the first benefactors offered incense to the king, but he did not allow it to be poured into his body. He then poured it for a moment to protect his mind, and the benefactor went away without much feeling. 30. For the sake of the sick and the sick, I have made sandalwood and cotton to make my body look good, so that the world will not laugh at me. 31. The one with the crown of a staff, the one with the crown of a staff, the one with the crown of a staff, the one with the crown of a staff, the one with the crown of a staff, the one with the crown of a staff, the one with the crown of a staff, the o 32. He will not lie down on a tree that is taller than a thorn. 33. He had a throne adorned with a skull and teeth. 34. Even the lowest is a good bed. 35. Do not sleep or anything like that. 36. This is a throne made of bamboo, horn, and bamboo, though not as tall as a league. 37. They will not sleep on a beautiful throne or on a low throne. 38. Why? 39. If you lie down on a high, comfortable, or comfortable bed, you should not lie down because you are attached to the pleasures of your bed and have a sense of pride. Paragraphs: $ 0 2 4 9 15 19 22 25 29 32 35 38 #

Please segment these sentences into coherent paragraphs: 0. Then it cites an analogy, clarifying that ordinary beings are foolish and lack wisdom. 1. Hearing the Buddha say that sentient beings' bodies possess Buddha-nature, they say that this five-skandha body already possesses all wisdom and the ten powers and fearlessnesses at that very moment, and do not need to cultivate and practice, but can 2. They blame the Buddha for having these present [qualities], saying they are not the path of no-mind. 3. However, sentient beings' bodies at that very moment already have the correct cause, but must accumulate merit and cultivate the path, extinguish the obstructions of ignorance, and completely eliminate darkness, for Buddha-nature to manifest. 4. When the conditions are complete, then there is function. 5. The matter is like a lute, which only produces sound when all the conditions are present. 6. Now, icchantikas directly sever the mind of faith, and therefore fall into the three evil destinies. 7. Good man! 8. As you have said, if milk has no curds... do not litigate others' defects, this is called a sincere mind. 9. According to Seng Liang: 10. Answers the sixth difficulty. 11. According to Seng Zong: 12. Answers the fifth difficulty. 13. Now, it is said that it cannot be unilaterally said to exist, because it will exist in the future, so it is said to exist. 14. If milk is left for a month, it will not turn into yogurt. 15. If a drop of sap from the pāruṣaka tree is added, it will immediately turn into yogurt, because the conditions are complete. 16. If yogurt already existed in the milk, why would it need to wait for conditions? 17. As for the difficulty of being able to do it, it is said that precisely because of possessing these five things such as straightforward mind, one is able to do this difficult and patient deed. 18. Even to the point of not sparing one's body and life, it is because one deeply understands the characteristics of emptiness. 19. Baoliang said: 20. Answers the fifth difficulty, which is the assertion that the effect exists within the cause. 21. Now, it is explained that myriad phenomena arise from conditions and have no inherent nature. If conditions come together, then there is [an effect]; if they have not come together, then there is not. How could it be possible for the effect to alread 22. If the effect already existed, why would it need many conditions? 23. Because it has no inherent nature, one is able to attain Buddhahood. 24. Having finished answering the questions, he brings up the concluding statement from before. For this reason, the bodhisattva always praises the goodness of others, and is therefore called sincere mind. 25. After the concluding statement, he specifically discusses the sincere mind of the bodhisattva's mind in terms of events. 26. Furthermore, good man! 27. What is it that the bodhisattva's sincerity is called the bodhisattva's sincere mind? 28. Bao Liang says: 29. The previous explanation was incomplete, so he brought up questions and difficulties. 30. Having finished answering, he further develops the previous thesis. 31. Bao Liang says: 32. Having finished answering the questions, he brings up the previous to conclude the meaning. 33. How does the bodhisattva cultivate precepts? Cultivating the great nirvana is the third precept. 34. According to Seng Liang: 35. The perfection of precepts is the name for being able to cross the sea of suffering with the four unsurpassed evils. 36. Bao Liang says: 37. Precepts arise from faith. Since the mind of the Way is already correct, the precepts that are aroused do not see the characteristics of precepts, and become the perfection of precepts. 38. How do bodhisattvas associate with good friends to perfect the fourth true good friend? 39. Seng Liang says: Paragraphs: $ 0,9,19,26,33,38 #

Please segment these sentences into coherent paragraphs: 0. Then Śakra, Lord of the Gods, read my mind. He took a large, flat rock from a cliff, came to me, and said, 1. “Blessed One, please spread out the rags from the charnel ground here.” 2. I spread out the rags from the charnel ground.🔽“Kāśyapa, these large, flat rocks were brought by the yakṣas.” 3. Then the coiled-hair ascetic Kāśyapa thought, 4. “The Great Ascetic is powerful and mighty. He is truly amazing. But I too am an arhat.” 5. Then the Blessed One was staying in the forest grove of Urubilvā Kāśyapa. 6. At that time, the Nairañjanā River overflowed its banks. 7. Then the Blessed One, on an island covered by water more than a man's height, on a dusty ground, without a roof above, was walking back and forth. 8. Then this occurred to Urubilvā Kāśyapa: 9. The Great Ascetic is so beautiful, but he has been carried away by the great flood of water.🔽Well, I will search for the Great Ascetic. 10. Thinking this, he got into a boat with one mast, 11. When he went to look for the Blessed One, he saw the Blessed One walking back and forth on the bank of the Nairañjanā River, which was more than a man’s height in depth, covered with dust, and without a roof, 12. and when he saw him, he said to the Blessed One, 13. “Great Ascetic,🔽are you alive?” 14. “Kāśyapa, I am alive.” 15. “Great Ascetic, 16. do you enter a boat with one hole?” 17. “Kāśyapa, I do.” 18. Then the Blessed One thought, 19. “Now, how can I, with my mind in meditative equipoise, perform the miraculous feat of making the boat with one hole float on the water as if it were on land?” 20. Then the Blessed One performed a miracle such that the boat of the single tree entered the water just as it was. 21. Then this thought occurred to the matted-hair ascetic Uruvilvā-Kāśyapa: 22. “Although the Great Ascetic is one of great power and great majesty, he is still not a Worthy One like me.” 23. Then the Blessed One, knowing with his mind the thoughts in the matted-hair ascetic Uruvilvā-Kāśyapa’s mind, said this to the matted-hair ascetic Uruvilvā-Kāśyapa: 24. “Kāśyapa with matted hair, 25. you are not a Worthy One, 26. you have not entered into the realization of the fruit of a Worthy One, 27. and you do not know the path of a Worthy One. 28. Then the matted-hair ascetic Uruvilvā-Kāśyapa thought this:🔽“The mind of the Great Ascetic Gautama knows my mind.” 29. Knowing this, he said to the Blessed One, 30. “Great Ascetic,🔽if I may receive the going forth in the well-proclaimed Dharma and Vinaya,🔽if I may receive full ordination and become a monk in the Blessed One’s presence, 31. I will practice pure conduct all my life.” 32. “Kāśyapa, do you see your retinue?” 33. “Great Ascetic, 34. I do not see it.” 35. “Kāśyapa, for that reason, look at your retinue.” 36. “Here, those like you, who are famous, knowledgeable, and wise, should look at their retinue.” 37. Then, the matted-hair ascetic Uruvilvā-Kāśyapa went to his own dwelling place. Having arrived, he said to the young brahmins, 38. “Young brahmins, 39. understand this. Paragraphs: $ 0 5 18 23 28 37 #

Please segment these sentences into coherent paragraphs: 0. Namely, the four establishments of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. 1. King of Laṅkā! 2. These are called the thirty-seven factors of enlightenment. 3. He further asked the Buddha, 4. World-Honored One! 5. How many kinds of gates of liberation are there? 6. The Buddha said, 7. King of Laṅkā! 8. There are three gates of liberation. 9. What are the three? 10. Namely, emptiness, signlessness, and wishlessness. 11. He further asked the Buddha, 12. World-Honored One! 13. What dharmas should one be mindful of? 14. The Buddha said, 15. Be mindful of the extinction of disgust and entering nirvana. 16. He further asked the Buddha, 17. World-Honored One! 18. How many kinds of counteractive dharmas are there? 19. The Buddha said, 20. King of Laṅkā! 21. In general, there are three kinds of counteractive measures. 22. What are the three? 23. Namely, for one with a mind of greed and desire, the contemplation of impurity; for one with a mind of anger and hatred, the contemplation of loving-kindness and compassion; for one with a mind of delusion and ignorance, the contemplation of dependen 24. He further asked the Buddha: 25. World-Honored One! 26. How many skillful means should one remember and uphold? 27. The Buddha said: 28. King of Laṅkā! 29. One who needs to remember and uphold should skillfully know the aggregates, skillfully know the realms, skillfully know the sense bases, and skillfully know the skillful means. 30. He further asked the Buddha: 31. World-Honored One! 32. What kind of contemplation should one practice? 33. The Buddha said: 34. King of Laṅkā! 35. One should contemplate the profound twelve links of dependent origination, the four noble truths, the causes and effects of realization, and so forth. 36. At that time, King Vibhīṣaṇa of Laṅkā again circumambulated the World-Honored One three times, scattered various colored seven-jeweled flowers over the Buddha, and after scattering them, touched his right knee to the ground, joined his palms towards 37. Giving rise to the intention of diligence to benefit the world?🔽Generosity, morality, patience, and diligence, 38. Giving rise to the supreme intention for the sake of enlightenment, 39. When seeking that undefiled wisdom, they guide and transform many koṭis of sentient beings, Paragraphs: $ 1 3 6 11 16 24 30 36 #ds and so forth are the stages that are explained in other tantras. 29. How to do all this and so forth. 30. The function of the previously explained actions is to be the function of the sense organs. 31. The term desire means to be aware of the minds object by going to it. 32. The other is, I will do this and that and all that. 33. The supreme state of equipoise is the state of the mind. 34. This is the nature of the mind that is perfectly balanced. 35. The nature of all buddhas is that ultimately all buddhas are of the nature of the supreme bliss of the state of bliss. Therefore, the deity yogin is the foremost one who is to accomplish all things. 36. These are the thirteen divisions. 37. The method of accomplishment is the method of accomplishment because it is accomplished by means of such things as this. 38. What is the method for achieving this? 39. The name of the person is donkey. Paragraphs: $ 0 3 7 10 13 16 21 24 30 35 38 # in any dissimilar instances. 32. Nor can they demonstrate the specific characteristic of a reason. 33. Therefore, one should understand that they are eliminated by the power of the meaning. 34. The statements about incompleteness, etc., are refutations. 35. The statements about incompleteness, etc., of the conditions of proof mentioned above are refutations, 36. because they block the opponent’s achievement of his intended purpose.🔽The seemingly similar refutations are futile rejoinders. 37. Futile rejoinders are statements of false faults. 38. This is the third chapter, on inference for others. 39. The topic divisions of Dignāga is finished.🔽The topic divisions of Dharmakīrti is finished.🔽The topic divisions of Śāntarakṣita is finished.🔽The topic divisions of Kamalaśīla is finished.🔽The topic divisions of Dharmottara is finished.🔽The topic divi Paragraphs: $ 0 1 6 13 21 26 31 34 38 #

Please segment these sentences into coherent paragraphs: 0. and emptiness itself is the nose.🔽The tongue is empty of the tongue. 1. The emptiness of the tongue is not the tongue, 2. and emptiness is not other than the tongue.🔽The tongue itself is emptiness, 3. and emptiness itself is the tongue. 4. The body is empty of the body.🔽The emptiness of the body is not the body, 5. and emptiness is not other than the body. 6. The body itself is emptiness,🔽and emptiness itself is the body. 7. Emptiness is also the body. 8. The mind is empty of mind.🔽The emptiness of the mind is not the mind. 9. Emptiness is not other than the mind.🔽The mind itself is emptiness. 10. Emptiness itself is the mind. 11. Form is empty of form.🔽The emptiness of form is not form. 12. Emptiness is not other than form.🔽Form itself is emptiness. 13. Emptiness itself is form.🔽Sound is empty of sound. 14. The emptiness of sound is not sound. 15. Emptiness is not other than sound.🔽Sound itself is emptiness. 16. Emptiness itself is sound.🔽Smell is empty of smell. 17. The emptiness of smell is not smell. 18. emptiness does not exist apart from smell.🔽Smell itself is emptiness. 19. Emptiness itself is smell.🔽Taste is empty of taste. 20. That emptiness of taste is not taste. 21. Emptiness does not exist apart from taste.🔽Taste itself is emptiness. 22. Emptiness itself is taste.🔽Touch is empty of touch. 23. That emptiness of touch is not touch. 24. Emptiness does not exist apart from touch.🔽Touch itself is emptiness. 25. Emptiness itself is touch. 26. Mental phenomena are empty of mental phenomena. 27. That emptiness of mental phenomena is not mental phenomena. 28. Emptiness does not exist apart from mental phenomena.🔽Mental phenomena themselves are emptiness. 29. Emptiness itself is mental phenomena. 30. Eye consciousness is empty of eye consciousness.🔽The emptiness of eye consciousness is not eye consciousness. 31. Emptiness is not other than eye consciousness, 32. and eye consciousness is not other than emptiness. 33. Eye consciousness itself is emptiness; emptiness itself is eye consciousness.🔽Ear consciousness is empty of ear consciousness.🔽The emptiness of ear consciousness is not ear consciousness. 34. Emptiness is not other than ear consciousness, 35. and ear consciousness is not other than emptiness. 36. Ear consciousness itself is emptiness; emptiness itself is ear consciousness. 37. olfactory consciousness is empty of olfactory consciousness.🔽The emptiness of olfactory consciousness is not olfactory consciousness. 38. Emptiness is not other than olfactory consciousness,🔽and olfactory consciousness is not other than emptiness. 39. Olfactory consciousness itself is emptiness; Paragraphs: $ 0,4,8,11,16,19,22,26,30,33,37 #

Please segment these sentences into coherent paragraphs: 0. but only for as long as it is necessary to heal the wound. 1. Monks, in the same way, the noble son Nanda eats food mindfully, and so on as before, up to: in order to experience a pleasant abiding here and now. 2. Monks, this is called the noble son Nanda’s moderation in eating food. 3. “Monks, what is the noble son Nanda’s practice of not lying down during the first or last part of the night? 4. “Monks, the son of good family Nanda, during the day, whether walking or sitting, had a mind that was free from obscurations and pure with regard to phenomena. 5. In the first part of the night, whether walking or sitting, he had a mind that was free from obscurations and pure with regard to phenomena. In the middle part of the night, he got out of the monastery, washed his feet, lay down on his right side, 6. and placed one foot on top of the other. 7. He went to sleep with his mind imbued with alertness, with a mind that was full of the perception of light, and with his thoughts focused on rising. 8. In the last part of the night, he quickly got up, 9. and whether walking or sitting, he had a mind that was free from obscurations and pure with regard to phenomena.” 10. “Monks, this is called the son of noble family Nanda’s practice of diligence in the first and last parts of the night without sleeping. 11. “Monks, what is the son of noble family Nanda’s supreme mindfulness and alertness? 12. “Monks, when the son of noble family Nanda looks to the east, he looks with all his mind. 13. If he looks to the south, west, or north, he looks with all his mind. 14. In this way, when he looks, his mind is free from the defilements of worldly thoughts of attachment and unhappiness. 15. “Monks, the son of noble family Nanda feels sensations while knowing. 16. He abides while knowing. 17. When it sets, when it is completely exhausted and completely disappears, it does so while being mindful, not unmindful. 18. When perception and conduct arise, while being mindful, while being aware, when they remain, while being mindful, while being aware, when they set, when they are completely exhausted and completely disappear, they do so while being mindful, not unmin 19. And that is while being mindful, not unmindful. 20. Monks, this is called the supreme mindfulness and awareness of the son of good family Nanda. 21. Monks, you should train thinking, ‘We will train like this: 22. Just as the son of good family Nanda guards the doors of his senses, 23. The Blessed One said: Monks, you should look upon Nanda as one who has the right amount of food like the noble Nanda, who is intent on the practice of not lying down in the first and last periods of the night like the noble Nanda, and who is endowed 24. Then another monk spoke this verse: 25. One who has restrained the faculties, is mindful, and knows the right amount of food, and who knows the characteristics of the mind in that way, the Blessed One has said is like the venerable Nanda. 26. Thus it is said. 27. The verse says: The name is based on the basis. 28. The basis is Śrāvastī. 29. Then another god, whose color was even more sublime and excellent, came to the Blessed One in the night. 30. Having approached, he bowed his head at the Blessed One's feet and sat to one side. 31. Even now, the entire Jeta Grove was pervaded by the vast radiance of the god's color. Sitting to one side, at that time the god spoke this verse: 32. What is the cause of a verse? 33. What is its laughter? 34. What is a verse based on? 35. What are the four parts of a verse? 36. The Blessed One said: 37. The cause of a verse is desire. 38. Its laughter is letters. 39. A verse is based on a name. Paragraphs: $ 1 3 11 15 21 29 36 #

Please segment these sentences into coherent paragraphs: 0. then it is not scripture because it is not accepted before one sees the good qualities established by valid cognition and the faults undermined by valid cognition. 1. This is because one holds tenets without thinking. 2. Alas! Alas! Are the ignorant controlled by others? 3. It is not right for them to accept this, because it is contradictory. 4. The Buddhists accept that pleasure and so on are not consciousness, because they contradict the scriptures.🔽Since the scriptures are undermined by valid cognition, they are not valid. 5. The scriptures themselves prove that the teachings of arising and so on are not valid. 6. If you say that the reason is established because the scriptures are accepted, 7. then the scriptures are rejected because they are undermined by valid cognition. 8. Because the statement of the opponent is not a valid scriptural source, it is neither established nor unestablished. Therefore, since it is not a part of the proof, it is not right to infer the conclusion. 9. If you say that the opponent’s scriptural statement is not a valid scriptural source, but it is posited as a scriptural source because the Buddhist accepts it, and that the existence of things that arise from causes, etc., is not established because 10. then the argument is: “The existence of things is well established because things endure without mind.” 11. The word “also” means that not only is the scripture of the opponent not established, but also the reason is not established. 12. If you say that the reason, arising, etc., is not established for us because of the opponent’s assertion, 13. then the response is that the reason is not established because of the person’s assertion. 14. Those who assert that the product is a reason are not certain that it engages the thing, 15. because it is not certain that it is nondeceptive. 16. Therefore, it is not different from a fallacious reason. 17. Or, the assertion is not certain to engage the thing as it is, 18. because one sees that the expression of engagement is asserted by the person himself. 19. The meaning of the reason exists in the thing itself. 20. In terms of the realization of the reason, it is the probandum and the proof. 21. But the mere realization of the meaning of the reason does not exist. 22. If the mere conceptualization did not prove the probandum, 23. then how could the probandum be established by the mere realization of what the opponent accepts? 24. If you think that arising and so on exist as things, then Nāgārjuna says, “Even if they existed,” 25. even though arising and so on exist as things, the reason is established by mere citation in the realization of the reason. Therefore it is not created by a thing. 26. Since it is not a realization, it is not a reason. It is not different from the realization of the existence of a thing. 27. Because the reason is not ascertained by a valid cognition, it is not a means of conviction. 28. If a reason is like the one explained above, which is an effect, nature, or non-observation, and if it is such a reason, then it is ascertained by a valid cognition. Therefore, if the definition of a reason is that it is established for both parties, 29. Why is it not established for the proponent himself?🔽If he says that it is not established for himself by a valid cognition, 30. then it is not reasonable for the proponent to establish the reason for the opponent, the Buddhist, by means of something other than a valid cognition. 31. If a scripture is not a reason, how can one prove a consequence by means of a reason accepted by the opponent? 32. The consequence is imagined by the opponent. 33. The meaning of this is that by accepting contradictory properties, one is simply demonstrating their contradiction, but one is not establishing the probandum. 34. In order to demonstrate just this, he says, for example, 35. the Vaiśeṣikas and Naiyāyikas accept that universals are singular,🔽and that the particulars, which are ascertained as objects, times, and states, are the many. 36. They assert that the nature of a universal is to be mixed with, that is, to be related to, a single manifest thing without remainder, that is, without exception, of the universal’s parts. 37. This is because a universal is related to that which is related to it, but it is not related to that which is not related to it. 38. It is illogical for a single universal to engage in objects and so on 39. in different ways, in other words, in a manifold way. Paragraphs: $ 0 4 6 9 12 14 19 24 28 35 #

Please segment these sentences into coherent paragraphs: 0. Are the teachings and proper deportment precepts? 1. Are the three recitations of the karma precepts?🔽Are the preceptors precepts? 2. Are the acharyas precepts? 3. Is shaving the head the precepts? 4. Is wearing the kāṣāya robe the precepts? 5. Is begging for food the precepts? 6. Is right livelihood the precepts? 7. Having contemplated thus, one has nothing to grasp in the body. 8. One has nothing to cling to in cultivation. 9. One has nothing to abide in with regard to the Dharma. 10. The past has already ceased. 11. The future has not yet arrived. 12. The present is empty and tranquil. 13. There is no one who creates karma. 14. There is no one who experiences retribution. 15. This world does not move. 16. The other world does not change. 17. What dharma is called pure conduct in this? 18. From where does it come? 19. Whose essence does it have? 20. By whom is it made? 21. Is it conditioned or unconditioned? 22. The true precepts are originally possessed by all sentient beings. The Buddha-nature. 23. One who upholds the true precepts is a person whose mind recognizes and sees the nature. 24. When one sees the nature, thoughts and memories do not arise. 25. One does not give rise to discrimination or contaminated habits. 26. Entering non-precepts, neither oneself nor others, neither defiled nor pure, no self, no person, no thoughts, no discrimination, no master, no controller, no stinginess, no cherishing, a hundred things not needed. 27. All desires are permanently ceased, equal to empty space. 28. Equal to insentient objects, body and mind are not one's own. 29. Precepts and violations are not two, able to. 30. One who knows in this way is a true upholder of precepts. 31. Explaining the Dharma as impure. 32. The Laṅkāvatāra Sūtra says: In the future there will be. 33. The body wearing the kasaya robe. 34. Falsely speaking of existence and non-existence. 35. Destroying my true Dharma. 36. The Buddha told Mahāmati. 37. Those foolish people speak of the three vehicles. 38. They do not say it is only the mind, without any external objects. 39. All deluded non-Buddhists. Paragraphs: $ 0 7 10 17 22 26 31 #

Please segment these sentences into coherent paragraphs: 0. Recitation means for the purpose of the conduct of repetition. 1. The throat and palate are motionless means that the place of enjoyment is motionless. 2. At the heart means that from the place of the feeling of great bliss, 3. by the method of experiencing the inner smooth touch, 4. the secret repetition is not performed, is the instruction of Acarya Akarasiddhi. 5. Why is that? 6. The meaning is that the ultimate refutes the nature of conventional bliss. 7. Wisdom is the essence of caṇḍālī by the meaning of pristine consciousness. 8. The method is that bliss which is utterly non-existent. 9. Having made the vajra cross, the mind, and so on, means that since the pristine consciousness that is indestructible like a vajra is endless, it is called the bodhicitta of arising.🔽According to the treatise of Ācārya Vimalamitra, 10. the bodhicitta that arises from the union of method and wisdom, 11. which is the nature of the nonduality of the conventional and the ultimate, 12. should not move from the state of cessation.🔽According to the treatise of Śrī Mahāsukha, 13. the meaning of the arising of pristine consciousness is as follows: 14. The secret recitation is the bliss of the three appearances, the three🔽lights, and the three powers.🔽The secret recitation is the king of bliss, free from the parts, the bindu, 15. the mode, and the absence of the mode. 16. The great bliss should be experienced in the abode of sensation. 17. That is the teaching of the wisdom that arises from oneself.🔽By the system of Śrī Indrabhūti, the three appearances, which are free🔽from the bindu, the mode, and the parts, are the wisdom that is not 18. another nature, the joy of the nature. 19. That is in the inner direction.🔽The wisdom that is famous as the enjoyment, the invisible, and the🔽power, which has the nature of the bindu, the mode, and the parts, is 20. also the joy of the nature, the nature of all aspects. 21. That is in the outer direction. 22. The third is the bindu, which is the nature of the three joys abiding within the mode and the part. 23. That great pristine consciousness is the joy of the pure nature. 24. That is in the secret part. 25. That is the meaning of the result of completion. 26. The explanation of the symbolic explanation of the stage of recitation is as follows: 27. The mind, and so on, within the part. 28. The word “part” is the joy of the section because it is very profound. 29. “Mind” is the bodhicitta. “Within” means arriving at its branch. 30. The mind is explained within the mode. 31. The bindu is supreme joy. 32. Emptiness is natural joy. 33. Natural joy is renowned as supreme joy. 34. One should enter into pristine consciousness. 35. The meaning is that one should experience the sole natural joy in every way. 36. The teaching that it is the nature of emptiness because it is free from the three joys is the word of the transcendent lord of definitive meaning. 37. This concludes the explanation of the twenty-fifth chapter of the glorious Drop of the Great Seal Tantra. 38. Now, in the twenty-sixth chapter, a verse on profundity is written: 39. Time is taught to be a part. Paragraphs: $ 0 9 12 14 17 26 37 #

Please segment these sentences into coherent paragraphs: 0. The foul-smelling corpse stinks all around for a hundred leagues. 1. “Even one with eyes, by that smell, dies. 2. Brahmadatta, the mother’s brother gets such suffering. 3. “Following the razor-edge, sharp and hard to cross, 4. They fall into the womb-receptacle, into the river of hell that is hard to cross. 5. Iron śimśapā trees, with thorns sixteen fingerbreadths long, 6. hang on both sides of the river of hell that is hard to cross. 7. They stand there burning, like a mass of fire, 8. blazing, like the flame of a burning fire, rising a league high. 9. They go there, to hell, those with sharp thorns, 10. women who are adulteresses, and men who are adulterers. 11. They fall there, with their heads down and their feet up,🔽spread out, scattered, and destroyed.🔽They lie there with their limbs twisted, 12. groaning long and loud all the time.🔽Then, at the end of the night, at dawn, 13. they enter a great iron pot, filled with boiling water, 14. like this, day and night, the unvirtuous, covered with delusion, 15. experience their own deeds, the evil they did in the past.🔽A wife who is bought with money, who disrespects her husband,🔽her mother-in-law, her father-in-law, 16. or even her elder brother-in-law or sister-in-law, 17. “His tongue is drawn out crookedly, with all the bonds, 18. And he sees his own tongue, a yojana long, 19. But he cannot speak, and after death he is roasted in hell.🔽“Butchers of sheep, pigs, fowl, and deer, hunters, 20. Traders in cattle, thieves, robbers, and those who make a living from hunting, 21. “With seven iron hammers, with twenty-one knives, 22. They are beaten and fall head first into the River of Burning Embers. 23. “In the morning and evening the one who has used the scales unfairly is beaten with iron hammers, 24. And after death he is always reborn in a state of woe, a bad destination, a downfall, hell. 25. “Vultures, herons, crows, and iron-beaked birds 26. Tear at the limbs of the one who has done evil. 27. “Those who kill deer with deer, birds with birds, 28. The wicked, covered with dust, go to the most terrible hell.” 29. Herein, the Dhamma is the path of the ten wholesome courses of action. It is safe and free from danger, the way to a good destination. 30. and a livelihood that is not in accordance with the Dhamma. In hell, I say, are they: I say that they are reborn in the hells that are their destiny. Listen to me: 31. When the Great Being was asked by the king about the hells where the murderers of their fathers are reborn, he did not show them to him first, 32. but said this in order to show the eight great hells and the sixteen adjacent hells. Why? For if the first were shown, 33. the king, with his heart bursting, would die right there. But if he sees the beings being roasted in these hells, 34. he will be like one who has seen his own reflection, and he will think: “There are many other sinners like me. I too 35. will be roasted among them.” Thus he will be strengthened in his resolve to be reborn there, and he will become healthy. 36. When he showed those hells, the Great Being first split the earth in two by his psychic power and then showed them. 37. The meaning of the words is this: “They are cut to pieces by the hell guardians, who take up blazing weapons and cut them to pieces. 38. The beings in this hell are repeatedly revived, thus it is the Reviving Hell. The warders of this hell🔽repeatedly shout, “Strike! Strike!” and taking up blazing weapons, they strike the beings in this hell,🔽and when they fall on the burning ground, t 39. on them, and taking up burning saws, they saw off their limbs,🔽and their heads, shouting and screaming with a great roar. Thus it is the Black-thread Hell. The beings in this hell are crushed Paragraphs: $ 0 3 9 15 19 25 29 31 37 #

Please segment these sentences into coherent paragraphs: 0. That, Subhūti, is the Tathāgata’s knowledge and vision of uncreatedness. 1. Moreover, Subhūti, the Tathāgata, having relied on the perfection of wisdom, has penetrated all phenomena with uncreated wisdom because they are ultimately non-arisen. 2. Subhūti, for that reason 3. The perfection of wisdom 4. is the producer of the Tathāgata. 5. Subhūti said, 6. “Blessed One, 7. when all phenomena are not producers 8. and are not 9. demonstrators, how does the perfection of wisdom produce the Tathāgata and demonstrate this world?” 10. The Blessed One said, 11. “Subhūti, it is so! 12. It is just as you have said! 13. All phenomena 14. are not producers 15. and are not demonstrators. 16. Subhūti, why are all phenomena not producers and not demonstrators? 17. Subhūti, all phenomena 18. are empty, hollow, false, deceptive, and insubstantial. 19. Subhūti, for this reason all dharmas are not producers and are not teachers. 20. Subhūti, how are all dharmas not producers and are not teachers? 21. Subhūti, all dharmas 22. are not established, 23. and are not included. 24. Subhūti, for this reason all dharmas are not producers and are not teachers. 25. Subhūti, thus the perfection of wisdom 26. is the producer of the Tathāgata and the teacher of the world. 27. It is a teacher because form is not seen. 28. It is a teacher because feeling, perception, volitional factors, and consciousness are not seen. 29. Subhūti, thus 30. The perfection of wisdom 31. is the producer of the Tathagata and the teacher of the world. 32. Subhuti: 33. How does one teach without seeing form, feeling, perception, volition, and consciousness? 34. And how does one teach without seeing the knowledge of all modes? 35. The Lord: 36. When the consciousness which has form as objective support does not occur, 37. Subhuti, in that way one teaches without seeing form.🔽And so with feeling, etc. 38. When the mind which has consciousness as objective support does not occur, 39. in that way one teaches without seeing consciousness. Paragraphs: $ 0 5 10 16 25 32 36 #

Please segment these sentences into coherent paragraphs: 0. The Shared Teaching also clarifies the methods of constant practice, etc., but uses emptiness as its essence. 1. The separate practices are distinct, while the perfect practice is empty and integrated, and both use the true reality of dharmas as their essence. 2. Using these four practices to traverse the five flavors, discussing the essence of the methods, the meaning can be inferred and known. 3. Third, regarding coarseness and subtlety, the Hīnayāna and shared teachings, the true and false practices of faith and Dharma, whether horizontal or vertical, use the true reality of dharmas as their essence, and both the essence and practice are coa 4. The distinct teaching, the true and false practices of faith and Dharma, whether horizontal or vertical, although relying on the distinct approach, uses the true reality of dharmas as its essence, but because the cause is impermanent, the result is p 5. The perfect teaching, the true and false practices of faith and Dharma, whether horizontal or vertical, rely on the perfect approach, and both the essence and practice are subtle. 6. Using the five flavors to clarify coarseness and subtlety can be known. 7. Relying on the methods and constant practices in various sūtras, using the ancillary as the essence, both the essence and practice are coarse; 8. using the correct as the essence, then the practice is coarse while the essence is subtle. 9. Both the essence and practice being subtle can be known by analogy with the previous. 10. The five flavors can also be understood in the same way. 11. Fourth, revealing the coarse: revealing the two practices of faith and Dharma in the Tripiṭaka, which is also decisively understanding the Dharma of the śrāvakas, which is the king of all sūtras. 12. Having heard it, contemplate it well, and you will approach the unsurpassed path. 13. Hearing it is the practice of faith, contemplating it is the practice of Dharma, and both will approach the unsurpassed path, which is the practice of signlessness in the Great Vehicle, approaching the truth. 14. Revealing the practice of going horizontally, even bowing the head, raising the hand, singing, or distracted thoughts, all have already attained Buddhahood. 15. The Tripiṭaka is the shallowest, and it is still revealed to be wonderful, let alone the Shared, Distinct, and Perfect teachings, which can be understood by implication. 16. Revealing the methods of constantly practicing according to the Lesser Vehicle, even the slightest good, none will not attain Buddhahood, which can be understood by implication.Here is the corrected and aligned text: 17. The Profound Meaning of the Lotus Sutra, Scroll 9, Part 1 Paragraphs: $ 0 3 7 11 14 17 #

Please segment these sentences into coherent paragraphs: 0. One day, after spending time in the gardens suitable for the harem, which were connected with the palace, 1. he decided to go outside, and, having obtained his father’s permission, he mounted the finest chariot and set out, looking at the beautiful streets of Kapilavastu. 2. He opened his eyes and ears, as if to see and hear the world. 3. He looked at the people with his eyes, and then he listened to what they were saying. 4. In order to see him, the women of the city, with minds full of desire to meet him, 5. will have various activities. 6. Then, some, with their ornaments incomplete, will be adorned in the middle of their foreheads with a drop of fresh unguent, with an utpala flower moving from their ears, and with one eye anointed with collyrium, will stand up. 7. With a hand resembling a lotus holding an eye-salve horn, she will show to her friend the youth who resembles Ananga, saying, Look at this world. 8. Some, thinking, Ah! Fortunate Yaśodharā! 9. will stand for a long time without moving their eyes, seeing him. 10. and the other boys, holding him by the hands, became the pillars of the window, like wooden pillars. 11. Some said, You have gone too fast to see the prince. 12. Take this half-pearl necklace that has fallen from her breast. Oh, you are very deceitful! 13. Seeing the anger of the guru, others said, Why are you shameless? and they scolded him. 14. Then some said, The one who touches one side of her heavy breast is the one who will hold the half-open door. 15. Some said, This is not a show to see the prince alone. 16. Let him go in for a while, and I too, who am eager to see the prince, will go in, saying this. 17. Because of this, the prince's going out, 18. The prince is eager to see. 19. The sound of girdles and anklets 20. is heard from the houses. 21. Then the son of the lord of men gradually proceeded on the path,🔽his hand trembling, his beautiful club gone, 22. his body bent in all limbs by the pure place, 23. seeing the old limbs with the best of very white ones. 24. Then the Bodhisattva asked the charioteer,🔽saying, Speak first, 25. this one is bent like a drawn bow, with all limbs weak, 26. His hair is white like a fully ripened jasmine flower, 27. and his head shakes so much that it seems to be dancing. Who is this? 28. The charioteer replied: 29. “Young man, this is what is called ‘old age.’ It has spread throughout the world. 30. It steals away the clarity of the body and the senses. 31. It makes you give up the talk of desire and, like an angry person, it destroys the pride of youth in young women. It is what has brought him to this state.” 32. Then the great man said: 33. “If old age destroys youth like this, who would be attached to this body that is subject to change?” 34. The charioteer replied:🔽“Young man, this is what is called ‘old age.’ 35. Sickness is also a great misfortune for embodied beings. 36. Death, which is even more than that, is skilled in taking away everything. 37. It is a great misfortune that causes embodied beings to think, ‘What can I do?’” 38. The Bodhisattva said: 39. “These three enemies, death, sickness, and old age, Paragraphs: $ 0 4 8 17 21 24 28 32 34 38 #

Please segment these sentences into coherent paragraphs: 0. They will be called satisfying joy. 1. The leaves are the ones that are to be abandoned. 2. I pray to you, and do not stop. 3. Meditating on the two collections is like a field dying. 4. The fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the fruit of the 5. There are two types of dependent origination. 6. The inner life is ripened. 7. The union is not the lower part of the flower. 8. The other is the process of maturing the mind. 9. The outside is not the lower flower. 10. When the mind is ripe, 11. The other is also the ripening of the mind. 12. The result is knowledge. 13. Compassion will be accomplished. 14. If the root is without compassion, 15. They cannot bear hardship. 16. They cannot increase their merit. 17. They cannot do anything for the welfare of sentient beings. 18. So, there is no joy in thinking. 19. The wise have no aspiration. 20. They do not accept virtuous Dharma. 21. They do not engage in the Dharma. 22. It is free from the ripening of the mind. 23. They are without compassion. 24. The basis of compassion is the basis of the exalted. 25. I wish for the patience of compassion. 26. It is the ripening of all beings. 27. The roots of the tree are the branches. 28. These are the fruits of the leaves and flowers, And the trees of compassion. 29. The root and so forth are the essence. 30. The result will be excellent. 31. Compassion is to act for the welfare of sentient beings. 32. Suffering brings happiness. 33. The king said, This is a great deal. 34. The patience of the patient is the patience of the patient. 35. The characteristic is the tree. 36. The branches grow from the spread. 37. Therefore, meditate on it. 38. They want great things. 39. It is the perfect state of the mind. Paragraphs: $ 0 5 10 14 23 31 38 #

Please segment these sentences into coherent paragraphs: 0. When the Venerable Upāli was serving the group of seventeen monks, a monk named Aśvaka ordered him to work and when he could not do it, ordered him to be beaten. 1. He grabbed Upāli’s hand as he was about to strike him. 2. Upāli cried out and the Buddha established a rule for training in the Monastic Law that forbade beating. 3. If one orders a beating, even with a single grain of sesame, one commits an offense.🔽The other should be applied in detail like the application of striking. 4. Even if a layperson orders a beating of one who has not completed the novitiate, it is reprehensible as a minor offense. 5. The basis for the rule that a monk should not conceal misconduct was in Śrāvastī. 6. A monk named Nanda had a student named Dharma. 7. Since he was very diligent in virtue, he took his seat with him during the day and went to a place where he practiced virtue. 8. He met Nanda, who said, “Bring my seat and come.” The two of them went together to a place where they practiced virtue during the day. 9. Nanda was agitated in mind, but he pretended to be in meditative concentration. 10. He saw a girl stealing wood from the Sangha’s woodpile.🔽He said, “Throw her out!”🔽The teacher said, “Think about the Jataka collection.” 11. “ Didn’t the Buddha say, ‘Fools, look at the Sangha’s firewood!’ 12. If you can’t do it, I will throw her out myself.” 13. Upasena took the girl and made her his wife. 14. Then they returned and asked Dharmasvamin, “What did you see?” He said, “I saw only one person enter, but I saw everyone else.” They said, “Don’t tell anyone else.” He said, “I won’t tell anyone I haven’t met.” 15. They said, “If your preceptor Upasena commits a fault, I will always cover for him. Will you cover for me?” 16. He could not bear that, so he told the other monks. 17. They reported it to the Blessed One, who rebuked him. 18. The Blessed One established a training rule in the Monastic Law that monks should not conceal the faults of others. 19. “A monk” means Nanda, and so on. 20. “Bad behavior” means that which arises from a partial defeat of the Saṅgha, or that which arises from a defeating offense. 21. “Knows” means that he knows it himself, or that someone tells him. 22. “Downfall” is as above. 23. If he conceals a bad behavior, he commits an offense of wrong conduct until dawn breaks. 24. If dawn breaks, 25. he commits an offense entailing confession. 26. If he conceals a bad behavior, but only to the extent that it would be an obstacle to his own virtue or to his celibate lifestyle, there is no offense. 27. The fifty-first training rule is finished.🔽The origin of the prohibition against a sick monk refusing to treat his illness 28. In Śrāvastī. 29. The disciple of the Venerable Nanda, who was virtuous, remorseful, and conscientious, confessed all of Nanda's faults. 30. From then on, Nanda became angry and thought, I will harm him!🔽Nanda and Upasena were invited to a village, and when the disciple Dharmacārin was about to go for alms, the two said, Come after us and we will give you food. 31. The disciple was unable to refuse and followed his preceptor.🔽When they reached the village, Nanda and Dharmacārin stayed behind while Upasena went to the village for food. 32. When Upasena returned, he and Dharmacārin stayed behind while Nanda went to the village for food. 33. The Buddha said, The time has passed for eating. Let us go to the dining hall. 34. But Upadhana said, I am happy to be alone.🔽 The Buddha said, Go where you like, and sent him away. 35. When Upadhana did not return with the alms bowl, the Buddha said, We will not have a meal.🔽 The Buddha went back to the monastery and lay down. Other monks saw him and asked, Why are you lying down? 36. When they heard the reason, the monks reported it to the Buddha. 37. The Buddha rebuked Upadhana in many ways and established a rule that monks should not be sent away from meals.🔽A monk means a monk like Upadhana, a son of the Sakyans. 38. It also means a monk like him. 39. The monk named so-and-so is the subject. Paragraphs: $ 0 5 10 15 19 28 37 #

Please segment these sentences into coherent paragraphs: 0. Vajra does not refer to the vajra in the cause, but to the vajra-like wisdom of the ultimate fruition ground. 1. Shakyamuni means capable of benevolence. 2. Each Buddha is named based on a single virtue, such as Maitreya being called Compassionate One. Which Buddha lacks compassion? 3. This is using compassion as the name, thus called the Compassionate One. 4. Shakyamuni's capable of benevolence is also like this. 5. The eighth day of the first lunar month clarifies the time. 6. The Buddha spoke this sutra on the eighth day of the first month in his thirty-sixth year after attaining enlightenment, and he spoke the other prajnas seven years after attaining enlightenment. 7. According to various records, twenty-nine years have passed since then until now, so it should be thirty-six years after attaining enlightenment, and the Buddha was sixty-six years old when he spoke this sutra. 8. As for sitting in the ten grounds, it is because the cause is complete and then the Buddha fruit is realized, which is called sitting in the ten grounds. 9. This is a reversal of the past causes, not the beginning of sitting. 10. It is also said: 11. These are the ten grounds of the Buddha: the first is the ground of profound and difficult-to-know vast wisdom, the second is the ground of inconceivable pure body, the third is the ground of ocean treasury, the fourth is the ground of spiritual powe 12. As for entering the great chamber of tranquility, when the Tathāgata expounds the Dharma he first enters concentration, this is because he observes the capacities of beings and examines the principles before entering concentration. 13. It is to clarify that the Tathāgata is tranquil yet always active, active yet always tranquil, how could there be any difference between entering and exiting? 14. Those on the eighth ground and above do not enter or exit concentration, how could the Tathāgata have any entering or rising from concentration? 15. It is simply demonstrating a model for the world, the Tathāgata expounds prajñā and still enters concentration to contemplate, how much more so for other people who do not contemplate and speak? 16. The light emitted from the crown of his head illuminated the three realms, and above his head appeared a thousand jeweled lotus flowers, with the flowers reaching up to the heaven of neither perception nor non-perception, and the light also extending 17. The text says thought and conditions because the arising of the great teaching is due to the bright discernment of great wisdom, so it is called thought and conditions. 18. Another explanation is that thought and conditions means wanting to expound prajñā and contemplate the meaning of signlessness. 19. Conditions refers to the principle of suchness and the nature of dharmas. 20. Below emitted a great light, in the section on the time of expounding the sūtra, the second is the explanation of emitting light. 21. Great light refers to manifesting rare events, causing those who have not yet believed to give rise to faith and those who have already believed to obtain increase in benefits, and also wanting to enable sentient beings to destroy the darkness of ign 22. There are two kinds of light: 23. first, the light of spiritual powers, and second, the light of wisdom. 24. Why does one emit the light of spiritual powers? 25. However, there are only conditions for the scattered children in the ten directions. If the light is not emitted to gather them, they do not know the causes and conditions of speaking prajñā. This is why the light is emitted. 26. Distinguishing the characteristics of dharmas and conforming to the capacities of beings, therefore emitting the light of wisdom. 27. Illuminating the three realms is where the light reaches. 28. Again, the lotus flower above the head is the third spiritual power. 29. Some see the light and arouse the potential, some see the flower and gain benefits, therefore manifesting the flower. 30. Up to the highest level of existence is where the flower reaches. 31. This sūtra clarifies that the formless realm has form. 32. The light is also like this, the same as the flower. 33. Up to the other directions, not only illuminating this direction, but also pervading the ten directions. 34. The buddha lands as numerous as the sands of the Ganges River illustrates the commonality of the way of transformation. 35. At that time, the formless realm rained down immeasurable great fragrant flowers that transformed into incense like chariot wheels and flowers like Mount Sumeru, descending like clouds. 36. As for at that time, the formless realm, some people explain: 37. Although the formless realm is without coarse form, it has subtle form. 38. This explanation is not correct. 39. The characteristics of form and formlessness are such that there is no form that is not form, thus it is called the formless realm. Paragraphs: $ 0 5 8 12 16 20 25 29 35 36 #

Please segment these sentences into coherent paragraphs: 0. The great enlightenment that is perfectly fulfilled is upheld. 1. Those who are of inferior lineage and are utterly incapable of perfectly fulfilling unsurpassed perfect enlightenment and so forth 2. are inferior examples of the superior. 3. Jing asks: 4. Since they lack the lineage, how can they have the arising of the mind, practice of the perfections, etc.? 5. One interpretation. 6. This is a hypothetical statement. 7. A person without lineage, even if encountering a good friend, giving rise to the mind and practicing, still cannot realize supreme enlightenment. 8. How much less can they give rise to the mind and practice, etc.? 9. The second interpretation says. 10. A person without lineage, even if giving rise to the mind and practicing from the seeds of the meritorious portion, 11. this is still contaminated. 12. In the end, they cannot attain supreme enlightenment. 13. The third interpretation says. 14. This is based on the two vehicles lacking the lineage of the Great Vehicle. 15. Although giving rise to the mind of the two vehicles and diligently practicing the perfections of the two vehicles from the lineage of the two vehicles' undefiled seeds, 16. in the end, they cannot attain supreme enlightenment. 17. Taixu says it is based on people without lineage and those of the two vehicles' fixed nature. 18. Jizang says there are three interpretations. 19. Hypothetically speaking, 20. this is the first interpretation. 21. The two vehicles' fixed lineage is also called lacking the lineage of the Great Vehicle. 22. Although they may give rise to the mind of enlightenment in accordance with conditions, they are still not capable. 23. Therefore it is said that although they give rise to the mind of enlightenment, etc. 24. This is the second explanation. 25. It means that even though a person who lacks the nature of the Dharma gives rise to the mind of enlightenment, they will ultimately regress and be unable to attain supreme enlightenment. 26. This is the third explanation. 27. Question: The mind of enlightenment is not sought for the sake of worldly fruits. 28. From what seeds does this active mind arise? 29. The commentary says: 30. It arises from the seeds of the wholesome roots of the realm of blessings and virtue. 31. It is not without the seeds of the undefiled. 32. Because there is no skillful means and undefiled wisdom. 33. Therefore the treatise says: 34. It is only accomplished through the wholesome roots of humans and gods, etc. 35. Moreover, this gotra is also called upholding, etc. 36. It is also called the gotra, the aid to giving rise to the mind, the aid to the practices, 37. up to the house of the gotra, 38. the house of giving rise to the mind, the house of the practices. 39. Tanyi says that according to the commentary there are two explanations. Paragraphs: $ 0 3 5 9 13 17 18 27 29 35 39 #

Please segment these sentences into coherent paragraphs: 0. Near the knee, the circumference is twenty-eight finger-widths. 1. The kneecap is four finger-widths tall. 2. The width is nine finger-widths. 3. The circumference should be twenty-seven finger-widths. 4. But on the convex mound, one finger-width is added. 5. Therefore, it is made to be twenty-eight finger-widths. 6. The calf is the calf muscle. 7. Straight and slender. 8. Like the calf of a deer king. 9. Its length is the same as the thigh. 10. In the middle, it is twenty-one fingers in circumference. 11. The calf is fourteen fingers in circumference. 12. The ankle bones are three fingers long and wide. 13. But they do not protrude. 14. Comparing it horizontally from the back of the ankle, 15. The sinews are two fingers wide. 16. The heel of the foot is four fingers long. 17. Its protruding tip is three fingers wide. 18. Full and round. 19. The sole of the foot is one span long. 20. Using the big toe as the index finger and the second toe as the middle finger, 21. The face of the sole is two fingers long. 22. Together, one span and two fingers. 23. The base of the toes is six fingers wide. 24. The center of the foot is five fingers wide. 25. The sole of the heel is four fingers wide. 26. The instep is full and high, like a turtle's back. 27. Its生根 (生根, root of birth). 28. Compared to the root of birth of the heel, it is half a finger high. 29. The inside of the sole of the foot is two fingers thick. 30. Gradually thinning towards the outside. 31. And the thickness on the outer edge is only one finger. 32. Take the sides of the fingers. 33. And the back are all three fingers long. 34. The circumference is five fingers. 35. The thickness is six feet. 36. The length of the food-holding part is the same as the finger. 37. And the thickness is slightly shallow. 38. The remaining three fingers gradually become thinner at the bottom of the foot. 39. And up to the little finger, the thickness is only one full finger. Paragraphs: $ 0 6 12 19 32 #

Please segment these sentences into coherent paragraphs: 0. He does not use zeal, shame, remorse, or wisdom to enter into wholesome dharmas; 1. if he relies on wisdom, he will abandon unwholesome dharmas and cultivate wholesome dharmas. 2. If a bhikṣu, for the rest of his life, is completely filled with purity and practices the pure holy life, others will use five kinds of white dharmas to console you... as above. 3. After the Buddha taught this sūtra, the bhikṣus heard what the Buddha said, and joyfully undertook to follow it. 4. (683) Thus have I heard: 5. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 6. At that time, the World-Honored One told the bhikṣus: 7. If a bhikṣu does not wish to give rise to evil and unwholesome dharmas, he must have faith in wholesome dharmas. If faith declines and disappears, non-faith will remain forever, and various unwholesome dharmas will arise. 8. Up to not wishing to give rise to evil and unwholesome dharmas, he must have vigor, shame, remorse, and wisdom. If the power of vigor, shame, remorse, and wisdom declines and disappears, evil wisdom will remain forever, and evil and unwholesome dharm 9. If a bhikṣu relies on faith, he will then abandon unwholesome dharmas and cultivate wholesome dharmas. Relying on vigor, shame, remorse, and wisdom, he will then abandon unwholesome dharmas and cultivate wholesome dharmas. 10. After the Buddha spoke this sūtra, the bhikṣus heard what the Buddha said, and they joyfully undertook to follow it. 11. (684) Thus have I heard: 12. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in the country of Śrāvastī. 13. At that time, the World-Honored One told the bhikṣus: 14. If a bhikṣu becomes disgusted with form, severs desire, extinguishes it, does not give rise to it, and is liberated, he is called an Arhat Samyak-Saṃbuddha. 15. The same is said for feeling, perception, mental formations, and consciousness. 16. If a bhikṣu becomes disgusted with form, severs desire, does not give rise to it, and is liberated, he is called an Arhat liberated by wisdom. 17. The same is said for feeling, perception, mental formations, and consciousness. 18. Bhikṣus! 19. What are the various differences between a Tathāgata, a Worthy of Offerings, a Perfectly Enlightened One, and an Arhat liberated by wisdom? 20. The bhikṣus said to the Buddha: 21. The World-Honored One is the root of the Dharma, the eye of the Dharma, and the reliance of the Dharma. We only wish that you would explain it. After hearing it, the bhikṣus will accept and uphold it. 22. The Buddha told the bhikṣus: 23. Listen carefully, consider it well, and I will explain it to you. 24. The Tathāgata, Arhat, Perfectly Enlightened One, having realized the Dharma that had not been heard before, knows it by himself in the present life, attains the three kinds of enlightenment, and in the future world, he can expound the true Dharma and 25. The Dharma that has not yet been attained can be attained, the holy life that has not yet been established can be established, he can skillfully know the path and skillfully explain the path, and be the leader of the multitude. Then the śrāvakas acco 26. Furthermore, there are the five powers of the trainee and the ten powers of the Tathāgata. 27. What are the powers of the trainee? 28. They are the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom. 29. What are the Tathāgata's ten powers? 30. The Tathāgata knows as it really is what is possible as possible and what is impossible as impossible. This is called the Tathāgata's first power. 31. If one accomplishes this power, the Tathāgata, the Arhat, the Perfectly Enlightened One attains the knowledge of the foremost of all wholesome states, and turns the Brahma wheel, able to roar the lion's roar in the great assembly. 32. Furthermore, the Tathāgata knows as it really is the results of past, future, and present actions, their locations, and their causes. This is called the Tathāgata's second power. 33. The Tathāgata, the Arhat, the Perfectly Enlightened One, having accomplished this power, attains the foremost of all wholesome states, is able to turn the Brahma wheel, and can roar the lion's roar in the great assembly. 34. Furthermore, the Tathāgata, the Arhat, the Perfectly Enlightened One knows as it really is the defilement, cleansing, and emergence regarding the meditative absorptions, liberations, concentrations, and attainments. This is called the Tathāgata's thi 35. If this power is accomplished, the Tathāgata, Arhat, Perfectly Enlightened One attains the wisdom of the supreme place of the former Buddhas, can turn the Dharma wheel, and roars the lion's roar in the great assembly. 36. Furthermore, the Tathāgata knows the various faculties of sentient beings and understands them as they really are. This is called the Tathāgata's fourth power. 37. If this power is accomplished, the Tathāgata, Arhat, Perfectly Enlightened One attains the wisdom of the supreme place of the former Buddhas, can turn the Dharma wheel, and roars the lion's roar in the great assembly. 38. Furthermore, the Tathāgata completely knows the various intentions of sentient beings and understands them as they really are. This is called the Tathāgata's fifth power. 39. If this power is accomplished, the Tathāgata, Arhat, Perfectly Enlightened One attains the wisdom of the supreme place of the former Buddhas, can turn the Dharma wheel, and roars the lion's roar in the great assembly. Paragraphs: $ 4 11 18 27 29 #

Please segment these sentences into coherent paragraphs: 0. Then teach the Dharma of all mudrās and wisdoms in the great jewel family. 1. It is said: First, the Dharma of the great mudrās is taught: 2. In the middle of the wondrous moon maṇḍala, according to the painted characteristics, practice in accordance with the teachings, 3. When contemplating the great mudrā in accordance with the Dharma, all supreme benefits are accomplished. 4. Next, the functions of all great mudrās are taught: 5. By forming the Buddha seal, one attains Buddhahood; the Vajra Treasury seal is well accomplished, 6. The excellent Jewel Hook seal can universally summon; the Jewel Love seal always loves well, 7. The Jewel Joy seal is always joyful; by the Jewel Gaze, one gathers great wealth, 8. The Jewel Garland seal performs abhiṣeka well; the Jewel Sunlight seal bestows splendor, 9. The Jewel Banner seal grants whatever is desired; the Jewel Laughter seal can accomplish benefits, 10. The Dharma Jewel seal always bestows the wonderful Dharma; by excellent renunciation, one attains the supreme benefit, 11. The Jewel Sword seal performs great sharpness; the Jewel Wheel seal is the supreme lord, 12. The excellent Jewel Speech seal is the accomplishment gateway; it can turn the Jewel Rain, the great accumulation of wealth, 13. The Jewel Offering seal makes excellent offerings; the Jewel Armor seal firmly protects, 14. The Jewel Sprout seal takes all precious wealth; the Jewel Fist seal performs all accomplishments. 15. Next, explain the samadhi mudra knowledge method in this great mandala: 16. The mudra formed by that vajra jewel can bestow all mudra abhishekas, 17. When forming the great vajra jewel mudra, the affairs of the vajra jewel are all accomplished. 18. The two hands form the vajra karma, and one attains the great wealth of Vajrapani, 19. Then the thumbs like vajras, placed on the heart, can bestow all precious treasures. 20. The index fingers tightly bound like a jewel, one attains the bestowal of wealth by Avalokiteshvara, 21. The two hands skillfully forming the great jewel banner, can bestow the vajra karma jewel. 22. The two index fingers erect and then bent backwards, the two thumbs formed like vajras,🔽This is called the supreme jewel of the vajra realm, by this mudra one attains the jewel of the Buddha. 23. The vajra jewel mudra is explained here, it is the mudra of that Vajragarbha尊, 24. And one will attain the great adamantine jewel.🔽The two hands form the adamantine jewel gesture, 25. With the two middle fingers erect like fangs,🔽Relying on the method, form this mudrā in the middle, 26. And one will attain the great consecration for oneself and others. 27. Then, with the middle, ring, and little fingers tightly bound according to the method,🔽This is called the heart mudrā of Avalokiteśvara, 28. And this mudrā can bestow all wealth and jewels. 29. Relying on the method of the adamantine jewel, the index, thumb, and little fingers🔽The two middle fingers and so forth are all joined together, 30. With the ring finger erect like a fang,🔽The two hands firmly form the adamantine bond, 31. With the two index fingers bent like a jewel shape,🔽And the thumbs extended with the surface like the original form, 32. Placing it on the heart, one can bestow all accomplishments.🔽The two hands form the adamantine bond, 33. With the two middle fingers joined like a jewel shape, 34. This mudrā is called the jewel banner, which can bestow the great maṇi jewel. 35. This mudrā can also be used as a hook, with the two index fingers bent and touching each other. 36. This mudrā summons all wealth, and the maṇi jewel hook is also like this. 37. This mudrā can also be used as a gesture of valor, with the right index finger holding the left index finger. 38. Like an arrow, it summons and shoots in accordance with the original ritual, summoning and attracting worldly respect and love. 39. This mudrā can also be used as a gesture of approval, with the index finger and thumb of each hand touching each other. Paragraphs: $ 0 4 15 23 27 32 #

Please segment these sentences into coherent paragraphs: 0. One says: I am pleased with, I am pleased by.🔽 One says: I am pleased, I am pleased with.🔽 One says: I am always together with. 1. One should understand that the same is to be applied to the other terms. 2. Do you see?🔽Do you see me? 3. Is one defeated by merely these words?🔽Or is it in relation to a certain time? 4. In that case, is it any time or a particular time?🔽Therefore, it is said: 5. The Buddha is the equal of gods, nāgas, yakṣas, 6. gandharvas, kiṃnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, and kaṭapūtanas.🔽Therefore, the gods see me. 7. The gods see me. 8. The meaning of I am endowed with the qualities of a human being is that one is speaking with words that are in accord with those who are staying there.🔽The meaning of I am endowed with the qualities of a human being is that one is speaking with words 9. The meaning of I am endowed with the qualities of a human being is that one is speaking with words that are in accord with those who are staying there.🔽The meaning of I am endowed with the qualities of a human being is that one is speaking with words 10. The meaning of I am endowed with the qualities of a human being is that one is speaking with words that are in accord with those who are staying there.🔽The meaning of I am endowed with the qualities of a human being is that one is speaking with words 11. The highest phenomena are the perceptions of impermanence and so on, the meditative concentrations, the immeasurables, the formless states, the fruits, the higher perceptions, and so on. 12. The perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of food as disagreeable, the perception of no delight in the whole world, the perception of danger, 13. the perception of abandoning, the perception of separation from desire, the perception of cessation, the perception of death, the perception of foulness, the perception of a bloated corpse, the perception of a livid corpse, 14. The perception of a bloated corpse, the perception of a worm-infested corpse, the perception of a festering corpse, the perception of a bloody corpse, the perception of a corpse being eaten, the perception of a dismembered corpse, and the perception 15. The term “etc.” in “impermanence, etc.” and the term “etc.” in “superknowledge, etc.” include the remaining qualities of this type. 16. The meaning of the word “gross” is the elimination of the defilements, which is the cause of meditative concentration, and the retention of their own characteristics.🔽The retention of their own characteristics refers to the immeasurables, etc., which 17. The retention of their own characteristics refers to the completion of the wholesome, such as the perception of impermanence, etc., which are the nature of the conscientious attitude of reality. 18. The word “gross” refers to the wholesome which is the cause of meditative concentration.🔽The word “subtle” refers to the wholesome which is the cause of insight.🔽The word “gross” refers to the wholesome which is the cause of meditative concentration. 19. The word “subtle” refers to the wholesome which is the cause of insight.🔽The word “gross” refers to the wholesome which is the cause of meditative concentration.🔽The word “subtle” refers to the wholesome which is the cause of insight. 20. Therefore, the prediction of the completion of the roots of virtue included in the stage of nonretrogression is a defeat. 21. The prediction of the completion of the roots of virtue included in the stage of the eighth person is a serious transgression.🔽The assertion that one who possesses that is a person who possesses that is not an assertion that one who possesses that do 22. The dharma that is possessed by that is not the expression of that. 23. Therefore, the non-harmfulness of non-humans, and the dharma of obtaining the state of being wrathful, variegated, and so on, are not the expression of that. 24. One should not understand that the one who is described as abiding by the reality of the stream-enterer, etc. is not a stream-enterer, etc. 25. The meaning is that this description is beneficial. 26. The statement it exists is the very teaching that one should apply to others, to oneself. The meaning is that one should think, The monk exists, etc., with regard to the one who sees the gods, etc.🔽One should think, It exists, with regard to oneself. 27. If one thinks of oneself in that way, one should apply it to others. The statement it exists is established as the essence of the words that one should apply to oneself and others. 28. Therefore, there is no other arrangement of words than these words. 29. Therefore, here, there is no defeat in the penalty for what is not an offense. This is the meaning. 30. If it is thought that this exists, and if it is not taught, then it is included by the words self and so on. 31. If it were to become this is my self and so on, then at that time, what would be the point of connecting it to another? 32. Therefore, it is said, It is not connected. 33. To itself is to be supplied. 34. In this Is there a monk who sees the gods? if it is thought that the word self refers to one's own teacher, then it is not the teaching of another. 35. The meaning of the statement “one falls into that” is that one completely falls into that. 36. The meaning of the statement “one does not say ‘I am that’ ” is that one does not say “I am that” in the scriptures.🔽The meaning of the statement “one does not teach without having reflected” is that one does not teach without having reflected, as if 37. The meaning of the statement “one does not prophesy without having investigated” is that one does not prophesy without having investigated, as if one were a fool. 38. This concludes the section on the fourth downfall. 39. The meaning of the statement “the loss of the attainment of the guru is not to be understood” is that one does not understand the loss of the attainment of the guru, as if one were inferior. Paragraphs: $ 0 2 5 8 11 15 18 20 24 26 30 34 38 #

Please segment these sentences into coherent paragraphs: 0. Next, explain the mandala ritual: 1. One should draw the outer mandala according to the original method, measure it according to the rules, and in the middle make a square mandala with four gates; 2. In the middle, place Vajra Bow Bodhisattva Mahasattva, holding a vajra arrow, with the appearance of shooting all tathagatas; 3. In the four directions and four corners, draw the eight sages: 4. The first is called Wonderful Joy, the second is called Auspicious, the third is called Supreme, the fourth is called Lofty, the fifth is called Delightful, the sixth is called Demon-Destroyer, the seventh is called Good Love, and the eighth is calle 5. Having thus arranged the maṇḍala, the vajra ācārya then anoints their body with fragrant substances, adorns themselves to the best of their ability, displays the appearance of loftiness, forms the vajra-lofty mudrā with their left hand, holds an arro 6. Having entered, they should circumambulate clockwise three times, then make the appearance of vajra play, bow to the sages, form the vajra fist with both hands, slightly bend the two index fingers like hooks to form the vajra summoning mudrā, and rec 7. Oṃ sarva-nara-āgṛha-kṣaya-mitra-āyai kī 8. Śikhari Mahāvajra Tāra Satina 9. Vajrasattva Samāyāna 10. Pratisara Pratisara Hūṃ Maṇḍala Hūṃ 11. Svastyayana Padam 12. Sarva Manoraṇi Sādhaya 13. Ahu Sukha Sukha Pūri Pūri Bhaṃ 14. Having recited this great mantra, the deity descends and manifests red flames of light blazing everywhere, able to bestow all desired accomplishments. 15. Then, have the disciple follow the ācārya's appearance and enter the maṇḍala according to the Dharma. 16. After entering, bestow this samadhi verse: 17. Now this adamantine arrow of great compassion will destroy all your thoughts of disgust; 18. And this adamantine bow of wisdom will enable you to be free from craving and pride. 19. Again, he bestows this great vidya-mantra:🔽Om vajra-vanu-nagata-ya svaha 20. Having bestowed this great vidya-mantra, he then has the disciple remove the face covering, circumambulate to the right three times, and bow to the sages, all as the acharya does. Having done so, he bestows the mudra method of the original family and 21. Again, he gives the name Vajra-maitri. Then the disciple performs the adamantine dance and adamantine song as offerings, either through the night or until midnight. He should not sleep, but perform singing, dancing, and other activities, and enjoy fo 22. In this way, for one month or even one year, one should not sleep, but perform all the accomplishment rites according to the Dharma. 23. Afterward, having obtained all wealth, happiness, desires, and offerings as one wishes, one may then leave the maṇḍala as one sees fit. 24. Next, I will proclaim the method of accomplishment: 25. The practitioner should use red wood to make an image of Vajra Bow Bodhisattva, and form the Vajra Arrow mudrā. 26. Having done this, the practitioner should recite according to the Dharma for one year. Afterward, one will accomplish Vajra Bow Bodhisattva, with a lifespan of endlessness, not aging or dying. 27. If the above methods are not successful, one can recite this root mantra once and also attain respect and love, summoning and performing Avasesha, causing them to dance, sing, laugh and play freely, or dispatching demons, either binding or releasing 28. This is called the great samadhi of the great teaching king, the vajra great ritual of all respect and love. 29. At that time, Bodhisattva-mahasattva King of Joy said to Bodhisattva-mahasattva Vajrapani: 30. I will now also proclaim the excellent Dharma gate in your great ritual manual. If there are practitioners who cultivate this Dharma, they will always be praised by all Tathāgatas, let alone not being praised by others. 31. Moreover, if practitioners recite 'sādhu sādhu' in front of Vajrapāṇi Bodhisattva or the Tathāgata every day, either one thousand times or without limit, this person will attain mental purity and also be widely praised by all Tathāgatas as 'excellent 32. Next, the ritual manual for this maṇḍala is explained: 33. In accordance with the Dharma, one should draw the outer maṇḍala. The inner maṇḍala has four sides and four gates. In the center, one should place Vajra Sādhu Bodhisattva, and in the four corners, place the eight Vajra Sādhu sages. 34. Having thus arranged the maṇḍala, the vajra master then forms the vajra-good-to-know mudrā, enters the maṇḍala, and makes the good-to-know gesture, paying homage to the sages. 35. First chanting sādhu sādhu, then slightly bending the tips of the index fingers of both hands to form a hook, he forms the summoning mudrā and recites this summoning great mantra:🔽Oṃ vajra tusṭa-ya hīḥ / Sādhu praveśa maṇḍala / Sādhu vajra-śca saṃsār 36. Having recited this great mantra, then the deity will descend and perform the sādhana. One will then hear the sound of good-to-know coming from within the maṇḍala. 37. Next, in accordance with the Dharma, one should lead the disciples into the maṇḍala. Having entered, one should bestow upon them this samadhi verse: 38. If good or bad, self or other, such words should not be spoken, 39. One should always speak words of praise, and thus accomplish good verbal karma. Paragraphs: $ 0 3 6 14 16 20 24 29 32 37 #

Please segment these sentences into coherent paragraphs: 0. The letter is forty-nine. 1. The fifth is from the mother. 2. The first is the letter K. 3. The first is the fifty-fourth letter. 4. The spheres are adorned with the spokes. 5. The first is the fifty-fifth syllable. 6. The tip of the head is marked with a drop. 7. The second verse is the second verse. 8. The first is the fifty-seventh syllable. 9. The sphere is pressed on the crown. 10. The second of the two is the second of the three. 11. The first is the letter K. 12. The second is the mother. 13. This is the sixty-fifth letter. 14. The second is the mother. 15. The syllables are sixty-eight. 16. They are the ones who bring all the accomplishments together. 17. He gives glory to those who do the work. 18. The fourth of the five is the female. 19. The letter is seventy-one. 20. The spheres are adorned with the spokes. 21. The fourth of the five is the female. 22. The first is the letter D. 23. He is the one who rules all sentient beings. 24. The sphere presses the equation. 25. This is the fourteenth of the fourteen songs. 26. The syllable is the syllable. 27. This is the fourteenth of the fourteen. 28. The letter is seventy-four. 29. The same applies to the ornamentation of the spokes. 30. The second of the two is the second of the three. 31. The letter is seventy-five. 32. Ma. 33. The second is karma. 34. The letter is seventy-eight. 35. The upper part is marked by a drop. 36. The fourth is the mothers letter, and the seventy-nine syllables are the paṭs, which are pressed on the head by a drop. 37. This is the sixth of the six songs. 38. The king of horses is born. 39. He is adorned with a lotus. Paragraphs: $ 0 4 16 22 32 38 #

Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. Amrita, Marīcana, and Nāgārjuna. 2. In Tibetan, 3. The name of the prince was Amṛtaśrī. 4. Homage to the glorious Samantabhadra! 5. The wheel is like a lotus. 6. And wander in their own places. 7. The secret of all buddhas. 8. All beings have a natural state. 9. This is the perfect explanation. 10. There are four kinds of truth. 11. It is the natural state of the body. 12. The body of the consciousness is like this. 13. His name will be Great Bliss. 14. The throne is made of sixty-four secrets. 15. The white syllables of the mantra are inserted. 16. Alirha, Ligiya, and Gya-yun. 17. The four wisdoms are the syllables. 18. And the mountain in the center is held. 19. This is called the wheel of the illusion. 20. The eight dharmakāyas are the abodes of the mind. 21. The nine syllables are white. 22. The letters hūṃ baṃtra and haruṃ khāṃ are the same as the letters hūṃ baṃtra and haruṃ khāṃ. 23. From the center, one goes to the north. 24. The four times are as follows: Sometimes, sometimes, sometimes, sometimes, sometimes, sometimes, sometimes, etc. 25. The body is called the signless body. 26. The sixteenth of the sixteen perfectly enlightened bodies is born in the place of the throat. 27. Holding his donkey, said the king. 28. The letter A is the letter A. 29. From the east, one goes to the north. 30. The object of conception is the two winds. 31. The four elements are explained as the apprehension of the signs. 32. The seed is like the moon, and the moon is like the moon. 33. They wander in the realm of great bliss. 34. The thirty-two are the correct abodes. 35. There are two types of eli. 36. The two sides of the head and the tail are adorned with a single plaster. 37. In the center is Ham, the name of the place called Pram. 38. The high life-force brings great happiness. 39. They are the means and wisdom. Paragraphs: $ 0 4 8 14 20 25 33 38 #

Please segment these sentences into coherent paragraphs: 0. 2 Commentary on the Abhidharmakośa, Fascicle 4 1. Expounded by Śramaṇa Shi Guang 2. Chapter 2, Section 2: Distinguishing the Faculties 3. Now we should contemplate... definitely arise together. 4. From here on, in the main text of this chapter, the second [topic] is clarifying the dharmas that arise together. 5. It is based on arising together to discuss their functions. 6. Within this, 7. first, correctly clarifying what arises together; 8. second, extensively clarifying the distinctions. Within the first part, 9. first, clarifying the arising together of form dharmas; 10. second, clarifying the arising together of the four categories. Below this, the first [topic] is clarifying the arising together of form dharmas. 11. Before clarifying, a question is raised. Within this, 12. first, a question; 13. second, an answer. 14. This is the question. Now we should contemplate... 15. All conditioned [dharmas] are like their natures and characteristics being different. 16. When they arise, they also each arise separately. 17. Are there any dharmas that definitely arise together? Another interpretation is that it is a single question. 18. All conditioned [dharmas] are like their natures and characteristics being different. 19. Their arising is also each different. 20. Within these conditioned dharmas with different natures and separate arising, 21. Are there any dharmas that definitely arise together? There are definite co-arising. Those not discussed here... 22. In the answer, 23. first, a general answer, 24. second, a specific explanation. 25. This is the general answer - there are definitely co-arising activities. 26. In general, dharmas are roughly divided into five categories. 27. The reason for not discussing the unconditioned is 28. this section explains the functions of various dharmas. 29. Therefore, it only explains the first four categories of dharmas. 30. In this regard, 31. the form and mind realms are extensively explained. 32. No further distinctions are made, only the arising is discussed. 33. The mental factors and dissociated factors were not discussed previously. 34. This section extensively explains them. 35. First, the arising together is discussed. 36. First, the form is discussed up to the ten things with remaining faculties. 37. This is the specific answer. 38. It clarifies the co-arising of form. 39. All forms are roughly divided into two types. Paragraphs: $ 0 3 14 18 22 26 31 36 #

Please segment these sentences into coherent paragraphs: 0. How can Your Majesty make me rich or noble or poor or humble? 1. The Emperor then realized that he was a divine person. 2. He got down from his carriage, kowtowed twice, and apologized, saying, 3. I, with my lack of virtue, have shamefully inherited the previous dynasty's legacy. 4. I am always cautious and fearful of neglecting my duties. 5. My disposition is foolish and ignorant, and I did not recognize the sage. 6. I bow my head and admit my mistake. 7. The Duke then gave the Emperor two scrolls of the original text. 8. He told the Emperor, 9. Carefully read this book and your doubts will be resolved by yourself. 10. Since I annotated this book, 11. it has been over 1,700 years. 12. In total, it has been transmitted to three people, including the son, making four. 13. Do not transmit it to those who are not suitable. 14. After saying this, the Duke disappeared. 15. Based on this spiritual trace, who else but a sage would recognize this? 16. It is said that Emperor Wen sincerely believed in Laozi and his sincerity penetrated the unseen world. 17. Laojun sent this divine person to bestow the chapters and phrases of the Dao and De to Emperor Wen. 18. After the Emperor received them, 19. the Duke then concealed his shadow, returned to the truth, and went back to the upper realm. 20. These spiritual anomalies are clearly evident. 21. How could they also be false? 22. The master said: 23. Your words are even more false. 24. How can hearsay be relied upon? 25. What you discussed earlier🔽is the preface to the Laozi written by Ge Xuan. 26. He fabricated these words to deceive the people of Jiangzuo. 27. Following along without understanding, 28. causing you to doubt it. 29. I secretly refer to the Emperor Ji of the Book of Han. 30. Whenever there was an imperial tour, it was all recorded. 31. As for the Ganquan Palace, it is over a hundred li away from the capital. 32. Whenever the Emperor went on a tour, it was all recorded. 33. Moreover, during the time of Emperor Jing, 34. the seven states of Wu and Chu rebelled. 35. The Empress Dowager was in the Eastern Palace. 36. The Emperor would go there to consult. 37. The Grand Historian said: 38. The Emperor came and went between the Eastern Palace. 39. Also, Emperor Wu went to the Wuzhuo Palace, Paragraphs: $ 0 7 14 16 22 25 29 33 #

Please segment these sentences into coherent paragraphs: 0. If that is so, if the particular is apprehended, 1. why is that? 2. Because it is said to be apprehended. 3. That is the doubt. 4. The doubt is stated in the phrase “by the method of the universal.” 5. The response is stated in the phrase “from the nature of the particular.” 6. The doubt is stated in the phrase “that also.” 7. This is the nature of the distinction. 8. Why? is the question. 9. Because the desired result has already been accomplished, is the answer. 10. But not by any means, is the nature of the distinction. 11. In both cases, the fault of impossibility is stated in order. 12. By what method? 13. Because it is impossible. 14. By your assertion, there is no one who can engage in the unknown. 15. If you say that one engages through doubt, 16. then one would not doubt the knowledge of the universal. 17. If you think that one engages in the unknown through doubt, 18. then the explanation is connected: One would not doubt the unknown, which is the nature of the distinction. 19. Why is there clinging? 20. It is said, “Doubt is . . . ” 21. According to another interpretation, doubt also touches the object, 22. because it is not doubt about the object if one does not understand the special nature of the object. 23. Doubt does not exist in understanding, 24. because both the object and the subject are understood. 25. Therefore, the statement “one enters through doubt” is not a correct interpretation. 26. One enters into the general understanding of the object, and one also enters into the special understanding of the object, which is not different from the general understanding. One does not enter through doubt. 27. The response to the objection that “if one enters through the general understanding of the object, one does not enter into the special understanding of the object” is stated in the line, “If the object is a universal . . . ” 28. The response to the objection that “it is not tenable that one enters into that which is not an object” is stated in the line, “It is not the case that . . . ” 29. The essence of the two is the same.🔽 30. “Because of being of the same nature” is also unestablished. 31. This is what is meant by “realization.” 32. Realization is the general case. 33. Non-realization is the specific case. 34. How is it that these two are said not to be the same? 35. The memory of what was previously explained is called “knowledge.” 36. A person who realizes the general and specific cases through the same nature realizes their sameness, but not without realizing both. 37. At the time of inference, the specific case is not realized, 38. because only the general case is realized. 39. Or, the time of the other is the time of the other, which is understood as one with the previously understood universal by the understanding of the universal.🔽 Paragraphs: $ 0 4 8 12 19 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. This has been explained previously. 1. This rite is the accomplishment. 2. This is the immediate attainment. 3. What is that rite? 4. Having worshipped the Buddhas,🔽he should visualize the Vajra Body. 5. Having worshipped the Buddhas is worshipping the Buddhas. 6. This is the worship of the Buddhas, meditating on the mere reflection of the jewel family equal to the realm of space. 7. The one who does that is the one who makes it very manifest. 8. The great seal of the jewel family and so forth are cultivated in the same order.🔽 9. The jewel family’s great seal, etc., are seen and heard by the jewel family’s yogin, who has attained the signs, by the method of the five superknowledges, the nature of which is the five superknowledges, such as the divine eye, etc., by the method o 10. The meaning is that he actualizes them. 11. Thus, having explained the attainment of the signs, the accomplishment of the superknowledges, 12. now, in order to explain the meaning of “the great seal, etc., are accomplished by engaging in the conduct of the vow,” 13. he says “then,” etc. 14. This is the Tathāgata family’s truth power tantra. 15. Having taken an oath, one protects and guards the truth, and one attains the powers of the great seal, etc. 16. The tantra that teaches that was spoken by Vajrapani. 17. Truth is non-erroneous. 18. One who has the nature of following after it is one who follows the truth. 19. By that, one follows the truth and takes an oath with words. 20. This is the taking of an oath. 21. If one protects great bliss, 22. one protects it by accomplishing and practicing it. 23. Since it is the truth and it is great, it is the power of the Tathagata. 24. What happens by that? 25. One quickly attains buddhahood and the state of the Tathagata. 26. This is what is being taught. 27. If one wishes to accomplish any of the five Tathagatas, such as Vairochana, and so forth, one should enter the mandala. 28. Today, I will cause the generation of the vajra exalted wisdom in you, by which you will attain the state of all the Tathagatas, let alone other powers. 29. Therefore, you should not speak of it to those who have not seen the great mandala.🔽 Otherwise, your sacred pledge will be damaged. 30. This is your vajra sacred pledge. 31. If you speak of it to anyone, your head will split open. 32. Vajrasattva will now truly enter into your heart. 33. If you speak of this method, 34. you will be immediately split apart. 35. Oṃ vajra-udaka-ṭha 36. From this day forward, you are my vajra-possessor. Whatever I command you to do, you must do it.🔽Do not treat me with contempt. 37. Do not die without having given up what is unpleasant, lest you fall into hell. 38. Having taken the desired or the achieved from the master or the Blessed One, 39. if you practice it as before, then by that you will achieve the one who has been taken into the pledge maṇḍala as before. Paragraphs: $ 0 3 8 11 14 27 29 32 36 38 #

Please segment these sentences into coherent paragraphs: 0. People did not fear or resist him. 1. Therefore, he conversed with him. 2. Therefore, he later compiled it as a treatise. 3. Next, clarify the gate of the different sharp and dull conditions that the three treatises refute. 4. Now, I will briefly cite the Hundred Treatises and the Two Treatises to clarify that sentient beings attain enlightenment differently. 5. There are generally four types. 6. First, there are those with a certain type of faculties and conditions. 7. Hearing the Hundred Treatises, they initially abandon evil and good, and finally refute emptiness and existence. 8. They attain enlightenment to the unborn nature upon hearing these words. 9. Second, there are some non-Buddhists. 10. Although they hear what Deva refuted at that time, both the words and principles are inadequate. 11. They still have not attained enlightenment. 12. Later, they leave the household life and receive the Buddha's teachings, and only then do they attain enlightenment. 13. This is the type with middling faculties. 14. Third, there are some non-Buddhists. 15. Hearing Deva's words, 16. they do not understand and seek the sutras. 17. They become even more confused. 18. They are refuted by the Middle Treatise and only then do they attain enlightenment. 19. This is the type with inferior faculties. 20. Fourth, there are some non-Buddhists. 21. Initially, they receive Deva's words. 22. Even after seeking the Middle Treatise, they still do not understand. 23. Later, due to the profound and concise twelve-gate contemplation, they finally attain enlightenment. 24. Next, the gate of explaining the title of the Middle Treatise. 25. This treatise has both a broad and concise title. 26. As for the concise title, 27. it is simply called the Middle Treatise. 28. Therefore, Master Rui's preface states: 29. The Middle Treatise has five hundred verses, 30. composed by Bodhisattva Nāgârjuna. 31. But later it only explains the two characters Middle Treatise. 32. Therefore, it is called concise. 33. Question: Why is it only called the Middle Treatise and not titled the Contemplation? 34. Answer: Middle is the principle of reality that is discussed. 35. Treatise is the teaching method that discusses. 36. If one clarifies principle and teaching, then the meaning is all-encompassing. 37. As for the broad title, 38. it adds contemplation. 39. Therefore, Master Ying's preface to the Middle Treatise states: Paragraphs: $ 0 4 9 14 20 24 33 37 #

Please segment these sentences into coherent paragraphs: 0. whether it belongs to oneself or to the other,🔽there are four types of one-part non-establishment of either one. 1. The one-part non-establishment that is common to both, 2. whether it belongs to oneself or to the other, 3. there are three types of one-part doubtful non-establishment. 4. The one-part non-establishment that has substance and is common to both, 5. whether it belongs to the other or to oneself, 6. the one-part non-establishment that has substance and is either one, 7. there are three types of non-establishment of the basis. 8. There are eleven more like this. 9. Together with the previous twelve, one part is not established. 10. All are explained below. 11. The latter phrase is neither universal nor a property of the thesis. 12. Among the four types of non-establishment, it is also a complete fault. 13. For example, a proponent of sound argues against a Buddhist disciple. 14. Proposing that sound is permanent. 15. Because it is seen by the eyes. 16. Both say that this reason does not exist in sound. 17. This is a complete non-establishment shared by both parties with an existent object. 18. The other is a complete non-establishment shared by both parties with a non-existent object. 19. With an existent object or a non-existent object. 20. Either for oneself or for others. 21. The four complete non-establishments are established by one part. 22. The complete non-establishment shared by both parties. 23. Either for oneself or for others. 24. The three types of non-establishment due to doubt are the complete non-establishment shared by both parties with an existent object or a non-existent object. 25. With an existent object or a non-existent object, either for oneself or for others. 26. The complete non-establishment based on one part is of six types. 27. There are fourteen more like this. 28. Together with the previous fifteen, the complete non-establishment is not established. 29. It is also explained below. 30. These two universal statements. 31. Are both erroneous. 32. Only the second statement, which is universal and also a property of the thesis, 33. Is the correct characteristic of an inference. 34. In order to distinguish it from non-statements, it is said that universality is the nature of a property of the thesis. 35. As for the statement the nature of definitely existing in similar instances, 36. It shows the second characteristic. 37. Similar means resembling. 38. Instance means substance and class. 39. That which resembles a substance and class is called a similar instance. Paragraphs: $ 0 4 11 14 18 22 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. The mantra of the lotus and the mantra of the hand. 1. The mandala of the moon is vast. 2. The lotus is placed in the water. 3. The white thread is the one that is the best. 4. Meditate in the center of the seed. 5. It is the essence of the mind. 6. From the seed comes form. 7. The color of the body is similar to the above. 8. I will recite mantra and seal the mantra. 9. The two hands are tied together. 10. Who is it that stretches out his fingers? 11. The two fingers are tied together. 12. He was renowned for his faithfulness. 13. OM SAMYA TISTA HUM PAT 14. The mantra of the pledge and the mantra of the pledge. 15. And the flowers, incense, and perfumes. 16. The wise should worship him. 17. He tied the two vajra seeds here and there. 18. Who is to be left in the heart? 19. The one who is in the lower realms should be wrapped in a cloth. 20. The root seal is known as the Sign of the Root. 21. Om Jhum Hum Svabha Ha! 22. The root mantra is the mantra and the mudrā. 23. The root is white, and the root is white. 24. Who planted a spider at the base? 25. The vajra is placed on the head of the goddess. 26. He will spread the crown of his head. 27. Who recites the mantra once? 28. If you give away your wealth, you will become poor. 29. He will perform a thousand actions. 30. They will touch everything and increase their life span. 31. The flowers of the lotus garden are red. 32. The one with the sound of a bell. 33. He performed ten thousand deeds. 34. The houses were known as peaceful. 35. The tree of the yak-puṣpa tree. 36. They will be abandoned and become poor. 37. He performed ten thousand deeds. 38. The city will be peaceful. 39. The lotus trees are the lotus trees. Paragraphs: $ 0 8 12 16 20 28 34 #

Please segment these sentences into coherent paragraphs: 0. In order to mature all beings, I do not dwell in liberation, and therefore I am called one with a distracted mind. 1. He also asked: 2. Are you without wisdom? 3. He replied: 4. Yes, I am. 5. He also asked: 6. What do you think? 7. He replied: 8. Is being without wisdom the same as being deluded and not fearing birth and death? 9. The god said: 10. Yes, it is. 11. He replied:🔽Yes, it is. 12. I am not frightened or afraid in birth and death, but in order to mature foolish and deluded beings, I engage in the same activities as them, and therefore I am called 'ignorant'. 13. The god said: 14. Are you one who is worthy of offerings in the world? 15. He replied: 16. I give rise to a mind of killing and harming towards all beings. 17. He was further asked: 18. What do you think? 19. He replied: 20. Because I kill and harm their greed, anger, and delusion, I am one who is worthy of offerings in the world. 21. The god said: 22. As you have said, you will cause all worlds to be frightened. 23. He replied: 24. God! 25. If the ultimate truth is frightened, then the world is frightened. 26. Why is this? 27. Because the entire world is the ultimate truth. 28. He was further asked: 29. If there are people who slander and disparage this teaching, where will they go? 30. He replied: 31. They will go to nirvana. 32. He was further asked: 33. What is the meaning of this? 34. He replied: 35. In the holy liberation there are no written words. Therefore, by destroying verbal expression one can reach nirvana. 36. For this reason, all dharmas are originally liberated, and do not need to be liberated again. 37. He further asked: 38. What is the meaning of this? 39. He replied: Paragraphs: $ 0 1 13 16 21 24 28 36 #

Please segment these sentences into coherent paragraphs: 0. Within the unobstructed Dharma, all different approaches means: 1. The teachings, flavors, phrases, and teachings have many different distinctions, thus it is called all different approaches. 2. The nature of all that exists means: 3. The teachings expound the conventional truth. 4. As for the nature as it is found, 5. the teachings expound the truth of ultimate reality. 6. It can also be said that directly within the conventional truth, the general expounding of the conventional truth is called the totality of what is found. 7. The specific expounding of the various distinctions of conventional phenomena with many meanings is called the nature as it is found. 8. Directly in terms of expounding the truth of ultimate reality, there are also two meanings. 9. For example, the general expounding of true suchness is called the totality of what is found. 10. The specific expounding of true suchness as being unborn, unceasing, the dharma realm, suchness, etc. is called the nature as it is found. 11. As for the unobstructed understanding of meaning, it means skillfully discerning the various differences in the meanings that are expounded, which is called the various different characteristics. 12. The other meanings are the same as before. 13. It is said that they are all based on what is accomplished through cultivation. 14. Therefore, we know that they only take the wisdom cultivated through practice. 15. As for the unobstructed understanding of expression, it means skillfully knowing the different interpretations of languages and dialects. 16. As for the unobstructed understanding of eloquence, it means in regard to all phenomena and all categories, 17. the differences in the capacities of the audience and the differences in the actions that can be aroused are not one, thus it is called categories. 18. If the faculties and karma are both exhausted, the nature of existence and the nature of reality can be known through discrimination. 19. Ji says: 20. Dharma refers to the teachings that can be expounded. 21. The essence of the unobstructed understanding of dharmas is the wisdom that can expound. 22. As for the unobstructed understanding of meaning, 23. it is the meaning that is expounded below the previous dharmas. 24. Therefore, within the expounded dharmas, there are words of different approaches. 25. Within the expounded meanings, there are discussions of different characteristics. 26. One attains the name of unobstructed understanding of dharmas through the ability to expound. 27. One attains the name of unobstructed understanding of meaning through mastery of the expounded. 28. As the fourteenth chapter of the Abhidharma-samuccaya says: 29. The unobstructed understanding of dharmas is with regard to all distinctions in names, 30. that is, with regard to the distinctions in names such as ignorance, non-wisdom, non-seeing, and non-realization, one has unobstructed wisdom. 31. The characteristics and intentions of the unobstructed understanding of meaning, 32. characteristics refer to specific and general characteristics, 33. intentions refer to distinct meanings, etc. 34. The unobstructed understanding of language, 35. this only has the expounded words of dharmas. 36. As the Abhidharma-samuccaya also says: 37. It means the various languages and sounds of the innumerable countries and beings, each with their own sounds and words. 38. It explains the words and phrases of the treatises, such as what is called the worldly and so forth. 39. It is the various sounds and words, such as speaking with one sound and beings each understanding according to their kind. Paragraphs: $ 0 2 8 11 15 19 28 34 #

Please segment these sentences into coherent paragraphs: 0. Who can use what he wants? 1. The god Yogi himself. 2. I will worship myself and others. 3. This is the first of the four lines. 4. The word desire here refers to the characteristic that arises from the great desire of the bodhisattva, the deity. 5. The four pleasures of desire are also four. 6. The following is the explanation. 7. The characteristics of the bodhicitta are the vajra laśī, the samādhi of all tathāgatas, liberation, the flowers of the qualities of accumulation, the vajra garlands, and the vajra songs, the scriptural recitation of all tathāgatas. 8. The characteristics of Vajragarvas are those who act for the benefit of all sentient beings. 9. These four are the pleasures of your gods. 10. He has realized the Great Vehicle more than a hundred thousand times. 11. The secret of body, speech, and mind. 12. The wise guard it. 13. If you guard them, great merit will be gained. 14. They will be born everywhere. 15. This is the first of the four lines. 16. The Great Perfection of Wisdom. 17. The shape of the seat is the shape of the color, the shape of the arm, and so on. 18. And the secret of the body. 19. The vajra is the union of words. 20. The seal of the Dharma is the seal of speech. 21. This is the secret of the clear teaching. 22. The vajra is speechless. 23. And the mind is perfectly understood. 24. The moon is the vajra meditation. 25. The three types of meditation are one. 26. This is the secret of the mind. 27. They are the supreme. 28. Meditate on it again and again. 29. The three are the result of the union of the three. 30. He is omniscient, and he is not different from them. 31. The ritual of the three secrets. 32. All the instructions were very detailed. 33. Therefore, in every way, 34. The three secrets are hidden. 35. He holds the supreme vajra. 36. Bless the great protector! 37. What is the worst of thoughts? 38. But the one who holds the vajra should be abandoned. 39. The great being who has been abandoned. Paragraphs: $ 0 3 6 15 17 27 32 37 #

Please segment these sentences into coherent paragraphs: 0. Sometimes as a lion or elephant king, giving away his tusks and skin, or as a deer or bird king, saving people in distress. 1. Sometimes as a giant turtle or tortoise, saving people from water difficulties. 2. Sometimes as a giant fish or meat mountain, giving to the hungry and saving from suffering. 3. Thus, they are listed in detail, not just one. 4. They are scattered and assigned to different chapters. 5. Fearing that the text would be too verbose, it cannot be repeated. 6. Verse: 7. Gong Sheng has no surviving descendants, while Ji Ye's career has an end. 8. Wei Shou's principles are already pressing, while Huo Zi's life is also perishing.🔽Again and again, the thick frost on the cypress tree, 9. Layer upon layer, the wind-blown fungus.🔽Meeting by chance, lamenting the times, 10. The long and short life is not to be pitied.🔽I regret that my son's aspirations 11. Cannot be extinguished on a cliff.🔽Sending the mind to the previous perfect enlightenment, 12. This pain has long been endured.🔽Knowing that the self is empty, 13. Why worry that the mind is not careful?🔽Only wishing to ride the next life, 14. Enemies and friends alike recognize me. 15. Causes and Conditions Section, Causes and Conditions Section, briefly citing nine verifications, Ning Fengzi of the time of the Yellow Emperor, Shi Hui Shao, a monk of the Song Dynasty, Shi Seng Yu, a monk of the Song Dynasty, Shi Hui Yi, a monk of t 16. He was a person of the time of the Yellow Emperor. 17. It is said in the world that he was the one who refined the elixir for the Yellow Emperor. 18. There was a person who encountered him. 19. He made him hold fire. 20. He was able to enter and exit five-colored smoke. 21. After a long time, he taught it to Fengzi. 22. Fengzi accumulated fire and burned himself. 23. And followed the smoke up and down. 24. Looking at the charcoal and ashes, there were still his bones. 25. At that time, the people together buried him in Ningbei Mountain. 26. Therefore, he was called Ning Fengzi. The above one verification is from the Records of the Search for the Divine. 27. Shi Hui Shao of the Song Dynasty, Shi Hui Shao of the Zhaoti Temple in Linchuan of the Song Dynasty. 28. He did not know his clan. 29. When he was a child, his mother fed him fish and meat, but he would spit it out. 30. He swallowed vegetables without any doubt. 31. Thus, he became a vegetarian. 32. At the age of eight, he left home and became a disciple of Sengyao. 33. He diligently studied and practiced asceticism. 34. Later, he followed Yao to live at Zhaoti Temple in Linchuan. 35. He secretly had the intention to burn his body. 36. He always hired people to chop firewood and pile it up. 37. On the east mountain, in a stone chamber several zhang high, 38. a niche was opened in the middle, 39. large enough to accommodate his body. Paragraphs: $ 0 6 15 16 27 #eliefs. Paragraphs: $ 0 6 11 15 21 29 35 #

Please segment these sentences into coherent paragraphs: 0. Mahāvaipulya Sūtra 1. Called the “Great Heap of Jewels” 2. Eighty-Fifth 3. “O jinaputras! 4. These are the ten things 5. that bodhisattvas have when they are seated at the site of enlightenment. 6. What are the ten? 7. They are the shaking of all world realms, 8. and bodhisattvas seated at the site of enlightenment. 9. They are the illumination of all world realms, 10. and bodhisattvas seated at the site of enlightenment.🔽They are the pacification of all lower existences, 11. and bodhisattvas seated at the site of enlightenment. 12. They are the blessing of all world realms to be made of vajra, 13. Bodhisattvas sit at the site of awakening. 14. They look at the lion throne of the Thus-Gone One’s seat 15. and bodhisattvas sit at the site of awakening. 16. They are free of concepts in their space-like minds 17. and bodhisattvas sit at the site of awakening. 18. They display bodies and conduct in accordance with the inclinations of beings 19. and bodhisattvas sit at the site of awakening. 20. They realize the absorption of the vajra essence 21. and bodhisattvas sit at the site of awakening. 22. They take up the pure state of the blessings of all thus-gone ones🔽and bodhisattvas sit at the site of awakening. 23. the bodhisattvas sit on the seat of awakening. 24. “By the power of my roots of virtue, may all beings be blessed 25. and the bodhisattvas sit on the seat of awakening.” 26. “O Son of the Victorious Ones! 27. These are the ten 28. things that occur when bodhisattvas sit on the seat of awakening. 29. “O Son of the Victorious Ones! 30. When bodhisattvas sit on the supreme seat of awakening, 31. ten marvelous and wondrous things occur. 32. What are those ten? 33. O Son of the Victorious Ones! 34. The tathāgatas, arhats, and perfectly awakened buddhas who reside in all world systems reveal their faces to the bodhisattvas who are seated at the sublime site of awakening. 35. They extend their right hands🔽and say, 36. “O great caravan leader,🔽you have been victorious! 37. You have been victorious!” 38. This is the first marvelous and wonderful thing. 39. “O son of noble family, Paragraphs: $ 0 3 7 26 30 39 #

Please segment these sentences into coherent paragraphs: 0. because he has fulfilled the perfection of energy, because he has succeeded in the fourfold foundation of mindfulness endowed with the four factors, 1. and because he has established that foundation of mindfulness in the mental continuity of his disciples in the right way, and because he is endowed with energy in particular. 2. He is worthy to be spoken of. Namo tyatthu: let there be the salutation of the word of homage to you. Sabbasattānamuttamam: the most excellent of all beings. 3. The Blessed One is the most excellent of beings classed as footless, etc., by reason of his virtue, etc. In order to show a part of that excellence of the Blessed One, he said, “Yo mam dukkhā pamocesi, aññañca bahukaṃ jana,” and in order to show his 4. he spoke the stanza, “Sabbadukkhā pamuccatī.” 5. Again, in order to show the round of rebirths from which he was delivered, he spoke the stanza, “Mātā putto,” 6. There, yathābhuccamajānantī: not knowing as it really is the cause of becoming, etc. Saṃsariṃhaṃ: 7. anibbisanti: not finding, not obtaining, a footing in the ocean of the round of rebirths. Saṃsariṃ: revolving in the round of rebirths. 8. Ahanti: saying. He said, “Mātā putto,” etc. In whatever becoming his mother was, 9. In another birth he was his son, and in another birth his father and brother.🔽In the verse “I have seen him” he shows his own deliverance from suffering. Herein, I have seen him, the Blessed One, the Perfect Sambuddha, with the eye of knowledge, with 10. For he who sees the Dhamma sees the Blessed One, 11. as it is said: “Vakkali, he who sees the Dhamma sees me; he who sees me sees the Dhamma” .🔽Endowed with energy: possessed of exerted energy. 12. With mind well concentrated: with a mind directed to Nibbāna. 13. Always with firm effort: at all times with steadfast effort for the attainment of the unattained and the increase of the attained.🔽United: united in virtue and view. 14. Disciples: born of the Teacher’s teaching, some standing on the path, some on the fruition . 15. He sees as it really is: ‘This is the fruit of recluseship.’ 16. This is the worship of the Buddhas: This is the worship of the Buddhas, the Fully Enlightened Ones and the Buddhas, the Enlightened Ones, the disciples, the act of seeing for oneself the supramundane Dhamma, which is the essence of the Master’s Dhamm 17. For the sake of many: This verse of conclusion also elucidates the Master’s great service to the world. What is not elucidated here in meaning is quite clear.🔽Then one day, when the Master was staying at Vesali in the Gabled Hall in the Great Forest, 18. Mahapajapati Gotami, who was staying in the nuns’ quarters at Vesali,🔽went to Vesali for alms in the morning,🔽and after her meal she spent the day section as she had arranged, passing the time in the bliss of fruition attainment, 19. and in the evening she went to the Master. 20. After emerging from the fruition attainment, she surveyed her own course of practice. Filled with joy, she directed her attention to her own life-continuum. 21. Understanding that it had come to an end, she thought to herself, “Suppose I were to go to the monastery, obtain the Master’s permission, and then take leave of all my venerable companions in the holy life. After that I will return here and attain fi 22. And just as the Elder Nun had this thought, so also did the five hundred nuns who were her followers. 23. Therefore it is said in the Apadāna: 24. “Once, the Light of the world, the Leader of the world, 25. Dwelt in the great forest of Vesālī, in the Gabled Hall. 26. “At that time the nun Mahā-Pajāpatī Gotamī, 27. The Buddha’s aunt, dwelt in the nunnery in the delightful city. 28. “With five hundred nuns, all of whom were liberated, 29. She had this thought in her mind, while she was in seclusion: 30. “The Parinibbana of the Buddha, or of the two chief disciples, 31. I have not been able to see. 32. “The Parinibbana of the Buddha, or of the two chief disciples, 33. Or of Maha Kassapa, or of Ananda, or of Rahula, 34. “Having shortened my life-span, and having attained Nibbana, 35. I would go with the Lord of the World, who has given his consent. 36. “So also the thoughts of the five hundred bhikkhunis, 37. Khema and the others, were the same. 38. “There was an earthquake then, and the deva-drums resounded, 39. The deities, who were in the Uposatha observance, were afflicted with grief. Paragraphs: $ 0 2 6 8 11 17 18 23 30 34 #

Please segment these sentences into coherent paragraphs: 0. Have you not killed your father? 1. Have you not killed your mother? 2. Have you not killed an arhat? 3. Have you not caused a schism in the Saṅgha? 4. Have you not maliciously drawn blood from a Buddha? 5. Are you not a non-human? 6. Are you not an animal? 7. Are you not hermaphroditic? 8. All answer: 9. Non-existence means:🔽🔽 10. What is your name? 11. Who is your preceptor? 12. Are you twenty years old or more? 13. Do you have the three robes and bowl? 14. Have your parents given you permission? 15. Have you not borrowed money? 16. Are you not a slave? 17. Are you not a government official? 18. Are you a man? 19. Men have such illnesses as leprosy, boils, sores, white leprosy, tuberculosis, and insanity. Do you have any of these illnesses now? 20. The above are all answered according to their existence or non-existence. The second main part clearly explains the essence of the precepts. 21. If you reach this point, you should fully explain and guide the main part of the precepts. 22. You cannot simply say to arouse the highest level of mind, then the recipient will not know what is the highest level. 23. It is in vain to ask. 24. Now I will briefly show the characteristics, but when encountering situations, you may not necessarily recite the text. 25. You should say: 26. Good man! 27. You have no obstacles, and the assembly rejoices together. I will give you the precepts. 28. But deeply guard the supreme goodness, which pervades the Dharma realm. You should arouse the supreme mind and attain the supreme Dharma, as in the previous conditions. 29. Now receiving these precepts is for the sake of attaining nirvana, heading towards the three gates of liberation, accomplishing the three collections of precepts, and causing the true Dharma to long abide, and so on. This is called the supreme mind. 30. Next, to expand your mind, 31. because the precepts and Dharma of dust and sand will flow into your body, you will never be able to accept them with your karmically obtained body and mind; 32. You should arouse the mind to make a body with the capacity of space, and only then can you receive the good Dharma of the Dharma realm. 33. Therefore the treatise says: 34. If this precept Dharma had form and color, it would enter your body and make a sound like the collapse of heaven and the splitting of the earth; 35. Because it is a formless Dharma, it causes you to be unaware. 36. You should arouse a sense of urgency and a superior attitude of sincerity. 37. Now I will perform the karman for you, the holy Dharma, which is established by the Tathāgata. It will produce the wholesome dharmas of the dust-mote-like dharma realm, which will be poured into your body and mind. You should be aware of this. 38. You should inform the Saṃgha, saying: 39. The great assembly, out of compassion, bestows the precepts. Paragraphs: $ 0 8 10 20 25 30 38 #

Please segment these sentences into coherent paragraphs: 0. The left is supported by a vajra with a bell. 1. The others on the right hold swords, hooks, and arrows. 2. The left hand holds the vase, the skull cup, and the skull cup. 3. In the south, on the horse, a river rises, and in the sun, a jewel appears. 4. He sits in the center, with a crown, yellow, warm, and right-handed. 5. The six arms are the first, the six arms are the first, the blue and the white. 6. The two hands are seated in the same place. 7. He holds a jewel and a sword, and on his left two are his breasts and a vajra. 8. In the west, the nāḍīs are covered with water and the sun is the seat of the buddhas. 9. The infinite appearances of the aggregates are white and the mind is round. 10. Heat, warmth, right, and left, white, blue, and red. 11. The sixth hand, with its left hand, is the heart of the lotus egg. 12. This is called the yoga array of the perfect means for accomplishing all mandalas. 13. The two right hands hold the door and open it. 14. Jetsun: Two on the left, with the head of the thief, the breast and the hand gesture. 15. In the north, the sky is full of water and the sun is full of meaning. 16. The red one sits with a white skull, warm, and shaky. 17. The faces of the six hands are red, blue, and white. 18. The two right hands are tied with a sword and a stone. 19. The two left hands hold the breast and the hook. 20. In Ladan, there is a yellow-eyed woman with a white skull and eight arms. 21. The gods are generous, fearless, and possess a stone and a bow. 22. The left hand is covered with a skull cup and jewels. 23. The blazing, the blazing, the holding of a bow. 24. The middle of the mind is blue, and the laugh of anger is dull. 25. The sixth hand is the right hand, the right hand is the fearless one, the right hand holds the vajra and the bow, and the left hand holds the thumb, index finger, and bow. 26. The six-armed white robe on the right side of the untrue. 27. The lotus is not afraid of the lotus, the vajra is not afraid of the arrow. 28. The first is the number of lines and the bow, and the second is the number of instruments. 29. The body is like a butterfly, with a white, white, and a white body. 30. The sixth hand holds the vajra and fearlessness. 31. The left shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulder shoulde 32. The second stage is Vajrasattva in the direction of the eastern and so forth. 33. The heroine, the jewel, the vajra, the dharma, and the vajra of action. 34. The prince is like a man with a body, a hand, and a hand. 35. But because the breasts are not held, Vajrasattva and Vajragarbha are not. 36. The vajra of karma and the vajra of karma are the vajra of dharma. 37. The prince is holding the crown of his head. 38. With twenty hands, two hands with six hands, and two hands with a warm, warm heart, a warm heart, a seal of warmth, a sword, a jewel, a chain, a spear, a bow, a spear, a spear, a spear, a skull cup, and a skull cup. 39. The first is the hook, the third is the vajra, the third is the lotus, and the third is the number. Paragraphs: $ 0 4 12 16 20 24 32 38 #

Please segment these sentences into coherent paragraphs: 0. The city-born, the radiant one, struck by the swift one. 1. (Dutavilambitagāthā) 2. In the Blessed One, who was sitting in the hut, 3. In the wealthy one, in the very spacious one, the lord;🔽The sage, who obtained the two gains, the pure ones, 4. That one I praise, the radiant one, the one who is afflicted. 5. (Puṭagāthā) 6. May all be well with the one who has recited the Pāṭhapiṭaka, 7. First, for the sake of welfare and happiness, one should train in the Dhamma; 8. Having declared, for the sake of destroying greed and wickedness, 9. And the crest-jewel of the duties of a monk. 10. (Kusumavicittāgāthā)🔽The blue-black one shines with smokes, the young one with ornaments, 11. The tree stands above the earth, grasped by the directions; 12. The hunter filled those two, at the double doors, 13. I worship the Victorious One, the Buddha, for the sake of welfare. 14. (Bhujaṅgappayātagāthā) 15. In the ten-peaked, vast mountain range,🔽In the excellent sage's hut, on the path of alms-round; 16. He, the one with the best-spoken words, the one with the best-spoken words, abandoned them, 17. I pay homage to the third one, the one who is like this. 18. (Piyaṃvadāgāthā) 19. Dwelling in Vesālī, practicing the four bases of mindfulness, 20. Knowing them, he attained the four faces of the four faces; 21. Among the village people, he enjoyed ease and happiness, 22. Among the best of them, I pay homage to the best of them. 23. (Lalitāgāthā) 24. Suppiya spoke unpleasantly to him, 25. Muttika spoke of his qualities as they are; 26. The young man, wandering on a difficult path, 27. The wise ones pay homage to the best of the good. 28. (Pamitakkharāgāthā) 29. The stainless one, the gentle one, went then, 30. The one who drank the youth’s drink, Brahma, 31. The one who spoke of the qualities of the one who stood alone, 32. This is the Victorious One, the one who has removed the two stains. 33. (Bright Verses) 34. The one who gave the highest to all who knew, 35. The well-known Elder Ānanda, the thirty-two-fold discourse; 36. In the presence of the body, the one who made the world-like, 37. The one who is compassionate, I pay homage to the place. 38. (Vessadevi's Verses)🔽The one who spoke well, the middle virtue, the other, 39. The one who accumulated merit, the one who had the skin of the tree, Paragraphs: $ 0 6 10 15 19 24 29 34 38 #

Please segment these sentences into coherent paragraphs: 0. By the eighth, he attains only the path of the stream-enterer, not the path of the fruit. 1. Because he has attained the path of seeing and the path of cultivation. 2. The path of seeing is the fifteen moments. 3. The path of cultivation is the sixteen thoughts.🔽Because he has realized all the streams. 4. By the subsequent knowledge of the path, 5. Because one realizes the entire path through the perseverance for the knowledge of the path, one realizes the entire continuum. 6. Vaibhasikas say: It is like the seven abodes and the seven leaves.🔽How is that? 7. It is explained that a monk who is similar to the seven sets is skilled in the seven abodes. 8. How is that? 9. Monks, how is a monk skilled in the seven abodes? 10. He correctly knows form, 11. the origin of form, the cessation of form, the path leading to the cessation of form, the experience of the taste of form, the faults of form and the renunciation of form. 12. So too, it should be said that this applies to feelings, perceptions, mental formations, and consciousness. 13. By this method, one becomes skilled in the thirty-five abodes.🔽They are called the seven abodes because they are similar to the seven sets. 14. And because each leaf of the tree has seven leaflets, the tree is called the seven-leaved tree. 15. The first example is established by scripture, 16. and the second is established by the world. 17. If gods and humans connect to seven existences in each realm, 18. then how is this not contradictory to the statement in the sutra, “There are individuals who are complete in view and so on”? 19. One destination means either the destination of a god or the destination of a human. 20. If one were to take this literally, then one would not even become a being of the intermediate state. 21. Therefore, it is certain that the meaning of this passage is that one is reborn in the same destination.🔽Even so, the text says: 22. One who is a once returner who is a noncircumstantially liberated enterer and who is a noncandidate for form is reborn in two or three families in the desire realm.🔽One who is a noncandidate for the formless realm is reborn in two or three families i 23. One who is a candidate for the third absorption is reborn in two or three families in the desire realm, the form realm, the first absorption, the second absorption, and the third absorption.🔽One who is a candidate for the fourth absorption is reborn 24. One who is a candidate for the sphere of infinite space is reborn in two or three families in the desire realm, the form realm, the first absorption, the second absorption, the third absorption, the fourth absorption, and the sphere of infinite space 25. One who is a candidate for the summit of existence is reborn in two or three families in the desire realm, the form realm, the first absorption, the second absorption, the third absorption, the fourth absorption, the sphere of infinite space, the sph 26. But it is not so stated in the realms of form and the formless, and it is not tenable that the eighth existence is blocked there. 27. What is the scriptural authority and reasoning for the statement “from the perspective of the desire realm”? 28. There is no such statement in the sutras. 29. Because it is understood from the statement “from the perspective of the desire realm.” 30. There is also no explanation of this as a statement with an implied meaning. 31. There is no context for contradicting scripture. 32. Because it has a context, it is understood to be a statement with an implied meaning. 33. na ca sarva cyutaḥ 34. sūtre pathyate 35. yady api na pathyate 36. sarva cyutaḥ ūrdhvaṃ srotas tu pathyate 37. They are those who rise up and those who rise up half way. 38. But death does not occur in all abodes, so this should be investigated. 39. For this reason, the Master says, “The Vaibhāṣikas say,” and this is a statement of disapproval. Paragraphs: $ 0 4 9 13 18 22 26 33 37 #

Please segment these sentences into coherent paragraphs: 0. It is the one who desires to benefit himself, 1. who desires to do what is agreeable to himself, who should not harm another. 2. In order to make clear the meaning of the previous verse, he says: 3. All are afraid of being killed, etc.🔽All are afraid of being killed, etc. 4. means that all sentient beings are afraid and anxious. 5. From what? 6. From being killed, etc. 7. What sentient being who has a mind would not be afraid of being killed, etc.? 8. Why?🔽 Because all have a desire to live, etc. 9. Because all living beings desire and do not abandon life.🔽 10. All are desirous of happiness means that all sentient beings desire and do not abandon happiness. 11. Therefore, all are afraid of punishment that threatens their life. 12. Therefore, it is said:🔽“One should infer from one’s own experience. 13. ” One should take oneself as an example. 14. “One should not strike” means that one should not harm or injure oneself or others. 15. “One should not kill” means that one should not persist in killing others, even at the hands of others. 16. Moreover, it is said:🔽Just as the poison halahala 17. is fatal whether it is taken by oneself or given by others,🔽so too is the poison of anger. 18. There is no difference. 19. One harms others out of fear of punishment. 20. One should not kill or cause others to kill, nor should one harm or cause others to harm with punishment, etc. 21. Others say: “One should not kill or harm the bhūtas.” 22. This was taught in order to turn away those who delight in harming others. 23. The wise explain that there is immeasurable merit in not harming others in any way. 24. In order to show that non-harming is the ultimate merit, 25. four verses beginning with “The gods praise virtue” are stated. 26. In a great place in Śrāvastī, a certain householder who possessed great wealth died. 27. King Prasenajit approached him. 28. “O great holy being, the great king obtained vast enjoyments. 29. Self🔽 30. Having thus paid homage to the Buddha, 31. he gave him a single alms-offering, 32. and the Buddha explained to him the Dharma of rebirth in the great Saṃjīva hell. 33. At that time, King Prasenajit shed tears, 34. wiping his eyes with the edge of his garment, and said to the Blessed One, I have nothing at all of wealth, grain, or gold to offer. 35. The Blessed One said, 36. Both of you have merit... and so on. 37. Others say: This is stated from the perspective of Ananda’s question, “Venerable! Are gods and so on in the world of Brahma and so on of any benefit to the two worlds?” 38. Virtue is the excellent conduct of body and so on. 39. The praise of gods is the praise of the virtue of gods who enjoy desire and form.🔽This should be explained in the sutra of Vasistha, which states: Paragraphs: $ 0,2,3,8,12,16,19,26,30,35,37,39 #

Please segment these sentences into coherent paragraphs: 0. Again, what is it like? 1. One who desires power, who desires the power of non-conceptual wisdom. 2. The wise one, who does not forget the meditation. 3. Every day, from the beginning of the maṇḍala until the completion of the offerings, one should offer that to the guru. 4. That is the accomplishment. 5. Or else, the five kinds of worship are the five winds, and the supreme ones are the five subsidiary winds. 6. The worship of the gods is to cause them to enter into clear light. 7. Similarly, the young girl is the fundamental consciousness, because it is the seed of everything. 8. The source of jewels is the afflicted mental consciousness, which possesses the four views. 9. The supreme one is the engaging consciousness. 10. The various jewels are the natures. 11. All of them are to be offered to the state of Great Vajradhara, because they are the nature of all buddhas, clear light. 12. That is the summary. 13. The seven precious substances are feces, blood, flesh, fat, bone, brain, and semen. 14. The field is filled with those seven substances, which is the body. 15. The offering is to remain in that very [body]. 16. The desired power is the power of clear light, and in order to give that, the three wisdoms and that very body should be gathered. 17. This is the stage of the purification of the mind. 18. After the offering made by the disciple, in order to explain the actions of the master, [the Bhagavān] declares, “In the mudrā of the lord, equipoise,” and so on. 19. The lord is Great Vajradhara, as explained previously. 20. His mudrā is the body. 21. He resides in the center of the mandala of buddhas, in the center of the thirty-two deities explained above. 22. He is contemplated simultaneously in equipoise. 23. Touch is the mudra, the nature of Sparshavajrā. 24. One should unite with her, that is, one should enter into union. 25. Why? 26. Buddha is the passion of the aggregates, elements, and sense bases, great passion, the abode of pure passion. 27. The mind is the nature of that. 28. That is the stage of generation. 29. Or else, the lord is Akṣhobhya. 30. His mudra is the syllable hūṃ. 31. The mandala of buddhas is the four mandalas. 32. In the middle of those, that very syllable hūṃ should be placed, that is, correctly set down. 33. There, the head is in the throat lotus. 34. The heart is in the heart lotus.🔽The navel is in the navel lotus. 35. The secret is in the secret lotus. 36. After that, the touch is the wind. 37. By that, the application is the application to that very syllable hūṃ. 38. Buddha is the seed syllable of Vairocana, the syllable oṃ. 39. Passion is the seed syllable of Amitābha, the syllable aḥ.🔽Mind is the single mind of those two. Paragraphs: $ 0 3 6 8 13 18 25 29 38 #

Please segment these sentences into coherent paragraphs: 0. The correct view is the pure wisdom that is obtained from the nonconceptual wisdom of the second level up to and including the postmeditation. 1. They perceive and sever the expanse of phenomena, thinking, I see this as the wisdom that is not conceptual. This is the branch of the expanse of phenomena that is the extinguishing. 2. The pure conception is the unmistaken analysis of the general and intrinsic characteristics of phenomena. 3. In the same way, when one teaches and explains the Dharma to others with correct speech, concepts and language are the limbs that make others understand. 4. The correct speech is a correct answer to questions and objections, so it is said that this is pure wisdom. 5. The limit of right actions is to avoid the slightest negative actions, such as killing, and thus to believe that this is pure discipline. 6. The right way to live is to have a wealth of possessions and not to be attracted to a lot of things. 7. They believe that they are living in a state of complete and complete purity, because they only want to use their bodies for a day. 8. The three factors that lead to trusting others without faults are correct speech, the limits of actions, and the three livelihoods. 9. Right effort is to avoid the afflictions, attachments, and so forth, which one should eliminate through meditation. 10. When the afflictions of the immediate state are weakened by correct mindfulness, one should avoid them one-pointedly and avoid them. 11. Through correct concentration, one eliminates the obscurations that do not bring about the six kinds of direct perception. 12. The three factors that are the antidotes to the incompatibility of effort, mindfulness, and concentration are the three antidotes to the incompatibility of effort and concentration. 13. This is the first verse of the text, and it is the second verse. 14. The four noble truths are to be understood as suffering. 15. The root of all phenomena should be abandoned. 16. The one who is destroyed is the one who is destroyed. 17. Meditate on the path that leads to the cessation of suffering. 18. The noble ones are like the ones mentioned above. 19. The four truths are the four truths, suffering and so forth. These four truths are the same as they are, and they are certainly not mistaken. 20. The knowledge of suffering is that the effects of past actions in the world of the vessel and the world of the substance cannot be eliminated, because they are impermanent, not suffering, not emptiness, not self. 21. This is the way to understand. 22. The All-Gone One. 23. The object of abandonment is to create the aggregates of suffering that arise in the three realms and the five classes of afflictions and past actions. 24. Knowing the causes, the sources, the arising, the conditions, and the way things arise, one should know that they are to be eliminated by means of the path. 25. The cessation of suffering and the cessation of the origin of all phenomena is the cessation of suffering and the cessation of suffering, the cessation of suffering and the cessation of suffering, the cessation of suffering and the cessation of suffe 26. The mind is like a cow. 27. Meditate on the path that leads to the cessation of suffering. 28. The path is the path of enlightenment, or the eightfold path of the noble ones. 29. They eliminate suffering and its causes. 30. This is the knowledge of the path, the reason, the practice, and the certainty of the future. 31. In fact, it is the path that leads to the attainment of selflessness in persons and phenomena, and it leads from the level of ordinary beings to the higher realms. 32. The practice of this is called meditation. 33. What are the four meditative absorptions? 34. They are the wisdom of the mind, the joy of the mind, the happiness of the mind, and the balance of the mind. 35. The four meditative stabilizations are not moving in opposite directions in the four realms of form, but are the result of a stable mind remaining in its natural state. 36. The first concentration is the analysis of the first concentration, and the five desirable qualities of the lower realms are defective, like disease and fever. 37. Through thinking and analyzing, they gain the qualities of the higher realms, and they experience joy and happiness in the absence of contradictions. 38. Joy is the second concentration. 39. It is the joy and happiness that arise from the special meditative stabilization that is the basis for meditation. Paragraphs: $ 0 8 13 14 19 26 33 #

Please segment these sentences into coherent paragraphs: 0. who have done what had to be done, 1. who know that this is their last life, who have seen and realized the nature of this world and the next world by themselves with their supernormal knowledge. 2. This is called wrong view. 3. When a person is born in the world, it is said that he is born. 4. The setting is in Śrāvastī. 5. Monks, when a person is born in the world for the benefit of many beings, for the happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans, 6. monks, what is the person who is born in the world for the benefit of many beings, for the happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans? 7. It is this: 8. a tathāgata, an arhat, a perfectly enlightened buddha. 9. “Bhikṣus, in the Deer Park in Vārāṇasī, the Tathāgata, the Arhat, the perfectly enlightened Buddha turned the wheel of the Dharma in three stages and twelve aspects, 10. and the bhikṣu Śāriputra turned the wheel of the Dharma in accord with the Dharma. 11. “Bhikṣus, I do not see anyone in the world, with its devas, māras, and Brahmā, in this world with its people and spiritual practitioners, in this generation with its royalty and common people, who could turn the wheel of the Dharma in accord with the 12. The only exception is the bhikṣu Śāriputra.” 13. “Bhikṣus, I turned the wheel of the Dharma, and the bhikṣu Śāriputra’s mind was liberated from contamination without further appropriation.” 14. In the chapter on the emptiness of the ultimate, 15. in the second summary in the section on the collection of the six sense bases, 16. it says, “The past . . .” This is the summary verse at the end of the chapter. In this chapter, the fifth chapter of the Treasury of Abhidharma, the past and future are explained. 17. In the third summary, it says, 18. “The self is the mere collection of aggregates.” 19. This is written in the chapter on the emptiness of the ultimate. 20. As it says in the Sūtra of the Questions of Upāli, 21. the setting is in Śrāvastī. 22. “Monks, these four foods sustain sentient beings who have already arisen and benefit those seeking rebirth. 23. What are the four? 24. They are: (1) coarse and subtle oral food, 25. (2) contact food, (3) mental intention food, and (4) consciousness food. 26. At that time, the venerable Nanda was sitting behind the Blessed One, fanning him. 27. Then the venerable Nanda said to the Blessed One: 28. “Venerable One, does consciousness eat food?” 29. “Nanda, I say that consciousness eats food. 30. If you have a good question, 31. I do not say that consciousness is the food of consciousness. 32. Venerable One, do you not say that consciousness is the food of consciousness? 33. Vṛjiputra, it is just so. 34. I do not say that. 35. If someone were to come to me 36. and ask this question, “What is the condition of consciousness?” I would explain it like this: 37. “Consciousness is the arising and appearance of future existence.🔽That which has arisen and exists is the six sense bases. 38. The condition of the six sense bases is contact. 39. If you had asked me, “Is the one who is born as a result of the union of the parents, the one who touches?” then your question would have been well-formulated. Paragraphs: $ 3 5 9 14 20 26 35 #

Please segment these sentences into coherent paragraphs: 0. Translated by the great leader of the Brahmins of East India, Ishaluo, the Director of the Imperial Secretariat. 1. The Śramaṇa Wenguo of Mount Song took notes until the 18th year, the year of Gengwu, at Dabei Fuchong Temple. 2. He also translated the Vajraśekhara Sūtra, the Chapter on the Five-syllable Heart Dhāraṇī of Mañjuśrī Bodhisattva, in 1 fascicle. 3. The Essential Yoga Method of Avalokiteśvara and Cintamanicakra Bodhisattva, in 1 fascicle. 4. Translated by Śramaṇa Zhizang. 5. A total of 4 texts in 7 fascicles. 6. He also continued the new dhāraṇī in the old Sūryagarbha. 7. Zhiyi held the dhāraṇī seal, and wherever he went, it was all verified. 8. The secret teachings were truly transmitted by this person. The previous records are based on the old catalogs, and the discrepancies in the middle have never been revised. If you want to write on the wall, please follow the Kaiyuan Catalog of Buddhi 9. Continuation of the Records of Translated Scriptures from Ancient to Modern Times in One Scroll Paragraphs: $ 0 4 9 #

Please segment these sentences into coherent paragraphs: 0. He knows with his perfect wisdom exactly what these phenomena are like. 1. What is perfect wisdom? 2. It is as follows: 3. All phenomena 4. are rootless, 5. unborn, 6. and unceasing. 7. They 8. arise from what is non-arisen, 9. and having arisen, they disperse. 10. They 11. arise without a master, Paragraphs: $ 0 1 3 7 10 #

Please segment these sentences into coherent paragraphs: 0. Compiled by Monk Zhanran of Piling in the Tang Dynasty 1. First, explaining the meaning of the Chan objects. As for long illness and so on, according to various 2. sections of the Agamas, there are five dharmas that cause Arhats to regress. First, long illness. Second, 3. long journey. 4. Third, admonishing disputes. 5. Fourth, managing affairs. 6. Fifth, much reading and recitation. 7. One can still regress from the fruit, let alone regress from Chan. 8. Although the text is in the Small Vehicle, the meaning is applicable to the Great Vehicle. 9. For example, a person practicing the four kinds of samādhi has these five things. 10. Not only will the wonderful objects not be accomplished, 11. but also the various concentrations from past habits will not be aroused. 12. Therefore, it is cited. 13. The Wenshu wen jing has thirty-six defilements, not yet examined. 14. Next, from the above objects and below, it correctly clarifies the meaning of coming. 15. Reaching the pool is the first abode. 16. Finishing entering the stream 17. means that from the first abode onward there is no deliberate effort. 18. If this stage also arouses all worldly concentrations, 19. then it is spontaneous and in accord with principle, so there is no need to contemplate further. 20. Now, it is said that those who contemplate are in the stage of the five preliminary grades of understanding. 21. Therefore, it is said that one who has entered the stream does not need to contemplate. 22. Question: 23. If one has entered the stream, how can one practice meditation? 24. Answer: 25. Such as the nine meditations, the meditation of self-nature, etc., 26. are all meditation, which corresponds to the first ground. 27. It is also like the development of similarity in the southern prison. 28. It also develops together with all meditation. 29. But the development in this stage is different from the lower stage. 30. Therefore, there is no need to contemplate. 31. As for demonic activities, etc., 32. since demonic activities have passed, there is no object to confront. 33. Therefore, there is no separate cultivation. 34. It is said that one cultivates in common by relying on the previous contemplation of the aggregates. 35. The explanation says that defilements increase day by day. 36. Since various meditations have been developed, 37. if one does not further cultivate the method of contemplation in meditation, 38. afflictions will increase day by day, giving rise to views and attachments. 39. Even up to being able to give rise to grave faults due to meditation, Paragraphs: $ 0 4 8 13 14 22 25 31 35 #

Please segment these sentences into coherent paragraphs: 0. Answer: 1. Either belonging to the desire realm or having no location. 2. For the sakṛd-āgāmin who has attained these faculties, to what extent are the fetters eliminated? 3. Answer: 4. Either belonging to the form realm, belonging to the formless realm, or having no location. 5. For the anāgāmin who has attained these faculties, to what extent are the fetters eliminated? 6. Answer:🔽Having no location.🔽For the arhat who has attained these faculties, to what extent are the fetters eliminated?🔽Answer: 7. Having no location. 8. For the srota-āpanna who has attained these faculties, to what extent are they included in the fruits? 9. Answer: 10. Either included in the fruit of srota-āpanna or having no location. 11. For the sakṛd-āgāmin, anāgāmin, and arhat who have attained these faculties, to what extent are they included in the fruits? 12. Answer: 13. Either included in the fruit of arhatship or having no location. 14. For the srota-āpanna whose fetters are eliminated by these faculties, to what extent are the fetters eliminated? 15. Answer: 16. Belonging to the desire realm. 17. For the faculties of the once-returner's bonds being severed, to which realm do the severed bonds belong? 18. Answer: 19. They belong to the desire realm. 20. For the faculties of the non-returner's bonds being severed, to which realm do the severed bonds belong? 21. Answer: 22. They belong to either the form or formless realms. 23. For the faculties of the stream-enterer's bonds being severed, to which fruit are the faculties included? 24. Answer: 25. There is no such case. 26. For the faculties of the once-returner, non-returner, and arhat's bonds being severed, to which fruit are the faculties included? 27. Answer: 28. There is no such case. 29. For the faculties included in the fruit of the stream-enterer, to which realm do the severed bonds belong? 30. Answer: 31. There is no such case. 32. For the faculties included in the fruit of the once-returner, non-returner, and arhat, to which realm do the severed bonds belong? 33. Answer: 34. There is no such case. 35. Is every knowledge of suffering a pure knowledge of suffering? 36. Answer: 37. Thus, all knowledge of suffering is the uncontaminated knowledge of suffering. 38. Is there any uncontaminated knowledge of suffering that is not knowledge of suffering? 39. Answer: Paragraphs: $ 0 2 5 8 11 14 17 20 23 26 29 32 35 #

Please segment these sentences into coherent paragraphs: 0. the inexhaustible treasury of wisdom and the ocean of ultimate knowledge.🔽Here is the corrected and aligned text: 1. The Buddha said: 2. Good sons! 3. If there are bodhisattvas who, when practicing the perfection of giving, 4. Contemplate the body as illusory, 5. Contemplate feelings as dreams, 6. And contemplate enlightenment as like empty space, 7. When practicing giving, they do not see a single dharma. 8. This is called the inexpressible perfection of giving. 9. If there are bodhisattvas who contemplate the stage of precepts and the stage of violating precepts, 10. And contemplate sentient beings as having no self-nature and contemplate the nature of dharmas, 11. This is called upholding the precepts. 12. Do not despise those who violate the precepts. 13. Having fully upheld the precepts, do not give rise to the three eyes. 14. One is the eye of upholding the precepts. 15. Two is the eye of violating the precepts. 16. Three is the eye of the bodhisattva. 17. Although one upholds the precepts, do not seek a single dharma. 18. Do not see bodhi as past, present, or future. 19. This is called the perfection of morality that cannot be expressed. 20. If there are bodhisattvas who contemplate sentient beings, 21. Do not give rise to or emerge from cultivation of patience. 22. Contemplate bodhi, sentient beings, and all dharmas as being completely empty and tranquil. 23. In the emptiness of sentient beings, there is no mind of anger or joy. 24. Also, do not perceive a single dharma as an enemy while cultivating patience. 25. This is called the perfection of patience that cannot be expressed. 26. If there are bodhisattvas who diligently practice vigor, 27. Do not see the body, speech, and mind at all. 28. One dharma is arising, one dharma is ceasing, yet one cultivates diligence without destroying the dharma realm. 29. In order to liberate sentient beings, one cultivates adornments. 30. In emptiness and non-self, one does not give rise to confusion. 31. In order to perfect all buddha-dharmas, one practices adornments. 32. Hearing the teaching of the buddha-dharmas is precisely the absence of dharmas. 33. In this matter, one does not give rise to fear. 34. Purely adorning the tathāgata's world. 35. Although one adorns it, one views it as empty. 36. One also does not adorn it. 37. Turning the wheel of the Dharma. 38. Why is it so? 39. Because the nature of all dharmas is inexpressible. Paragraphs: $ 1 3 9 20 26 #

Please segment these sentences into coherent paragraphs: 0. Commentary on the Treatise on Contemplating the Objects 1. Composed by Bodhisattva Dharmapāla 2. Translated by the Trepiṭaka Master Yijing of the Great Tang Dynasty, under Imperial Edict 3. If it is said that it can make the poisonous mind of a wise person, in order to make his wisdom extremely clear, 4. And in order to eliminate evil, having bowed with respect, contemplate its meaning. 5. The treatise says: 6. Those who admit the eye consciousness and so forth, regarding what is to be discarded and what is to be accepted, either abandon or take up, because this is the result of contemplation. 7. The substance of what is to be discarded and the cause of delusion are what is being shown. 8. The word and so forth here refers to the five kinds of consciousness that others admit as depending on the material sense faculties, because others are unilaterally attached to them as having real objects as their conditions. 9. The mental consciousness is not so, because it is not unilateral; 10. It is admitted to exist conventionally, because it has as its objects such things as chariots. 11. Even if it is admitted that the mental consciousness has as its objects real things in part, it is also able to take the similar characteristics of consciousness apart from the absence of its objects. 12. Since the object is not separate from the eye consciousness, etc., once it is established, it is then established. Therefore, it is not necessary to be diligent in this case. 13. Moreover, the form cognized by the fruition of repeated cultivation and wisdom is truly not the object of the Tarka school, and because it is established as seen. 14. Now, this only observes the object of the wisdom born from hearing and contemplation, and in this way, the object grasped by mental consciousness is completely non-existent, because it cannot grasp its own aggregates; 15. and because it grasps the past and future, which are not real things, just like the unconditioned. 16. These words include the five consciousnesses. 17. If so, how is the mental consciousness that arises from the sense consciousnesses? 18. It is not that this [mental consciousness] simultaneously or immediately after the sense consciousnesses all grasp form, etc., as their objects; 19. or because it grasps the present, which has not been previously experienced by the sense consciousnesses. 20. This would mean that mental consciousness itself can directly perceive the nature of external objects, which would then result in the absence of deafness, blindness, etc., and also contradict inference. 21. Knowing that there are separate faculties, this refutes the addition of form, because it is what is desired, but still there is no concern for mental consciousness. 22. Because the various consciousnesses such as the eye are dependent on form as their support and condition, 23. and because the non-manifest is merely the nature of non-action, it is accepted as non-existent, this is the original intention. 24. This is about to become direct perception regarding the object, because it is the nature of what is grasped, and because it deeply treads the wrong path. 25. For this correct intention, it refutes the nature of the object, and by the way it then refutes the nature of its support; 26. the simultaneous faculties and the form of function, it is about to allow. 27. As for external objects, they are grasped apart from this, and there are separate objects. 28. This reveals its error, revealing that what is grasped is different from the grasped object, therefore it is called the object. 29. How can it be said to be based on a general aggregation? 30. Because it is not reasonable for a real entity to be a collection. 31. It is true that the opponent's own earlier and later statements contradict each other, but what fault is there in our position? 32. Because it is accepted that [the mind] takes real entities as objects and also takes collections as objects. 33. In order to point out its specific faults, for now we will let this [question] go. 34. Even though the extremely subtle [atoms] are only seen as a collection when they have already come together, the real entities are each taken as objects, not a collection, just like form and so forth. 35. Even if all one's own sense faculties are present and the objects are not mixed up, because the faculties each have a determined function, one is able to discern real entities, and each extremely subtle [atom] becomes the object of perception, becaus 36. Because it is the causal nature of eye consciousness and so forth, it is the meaning of being a close component of its arising. 37. However, some say: 38. The object of perception is the cause of the arising of consciousness, because it is among the conditions, or it is a collection in that [object]. 39. Those logicians hold that the aggregate of all the subtle atoms is the object-condition for the arising of this cognition. Paragraphs: $ 0 3 5 6 8 13 16 22 27 31 37 #

Please segment these sentences into coherent paragraphs: 0. Fahu understood its ultimate purport. 1. It was translated from the twentieth day of the fourth month 2. until the twenty-third day of the tenth month. 3. The person who examined and collated the translator's work found it to be rather mixed in meaning and phrasing. 4. Dragons and snakes are in the same abyss, gold and brass are in the same market. 5. It is like this. 6. He is harmonious and gentle, but hates it. 7. I also deeply think it is not acceptable. 8. So I let him come out again. 9. He did not slack off day or night, and in forty-six days he was able to complete the meditation. 10. He reduced the four volumes that could be reduced. 11. As for the places where the events require suspended understanding and the end of arising, 12. he all made them detailed below. 13. The Hu text has fifteen thousand seven hundred and seventy-two chapters, four hundred and eighty-eight thousand two hundred and thirty-four words, and one hundred and ninety-five thousand two hundred and fifty words in the Qin language. 14. That person forgot the chapter on causes and conditions. 15. It is said that the number of words is equal to the ten gates. 16. Comprehending this sutra, 17. there are three things that the great people value. 18. Those who value the high seat value its vastness. 19. Those who end their defilements value its essentials. 20. Those who investigate the principles value its profundity. 21. The profound is like dragons and elephants raising their noses and not making sounds that reach the ears. 22. It is not the utmost tranquility among humans. 23. Who can match this? 24. The essentials are the eight forbearances and nine severances, all the details are included. 25. If not for the most refined among humans, 26. who can achieve this? 27. The extensive includes the many subtle and wonderful six and eight aspects, all complete. 28. If not for the most excellent among humans, 29. who can skillfully compile this? 30. Those who will come in the future, the students, will roam within it. 31. What do they seek that they cannot obtain? 32. Preface to Abhidharmatāśāstra, Preface to Abhidharmatāśāstra, 10th, Author Unknown, Expounded by the Preceptor. The Preceptor was once in Guanzhong. 33. He ordered Kumārabuddhi to translate this sūtra. 34. That person was not familiar with the Jin language. 35. It was difficult to translate the seeming verse text, so it was concealed and not transmitted. As for the chapter on severing, it simply says sūtra. 36. When he saw Devendra, 37. he then knew there were these verses. 38. Using the verses to examine what was previously translated, 39. there were also many beginnings and ends hidden, mutually penetrating each other. Paragraphs: $ 0 9 13 16 21 24 27 30 32 36 #

Please segment these sentences into coherent paragraphs: 0. The path of correct view and so on is the truth of the path. 1. How is this known? 2. If one does not know that, how can one see the four truths? 3. If one sees one, one sees all. 4. The acquisition of the fruit of the stream-enterer is the acquisition of the capacity to manifest the vision of the origin, etc. , without preparation. 5. It should be investigated whether or not there is an arising in the interval. 6. Some say that there is an arising in the interval because the conditions are incomplete. 7. And having arisen, one performs other actions. 8. The three sutras with their examples are as follows. 9. Then the householder Anathapindada said this to the Blessed One:🔽“Venerable One, is the clear realization of the four noble truths gradual,🔽or is there a single clear realization?” 10. “Householder, the four noble truths are realized gradually, 11. but there is no single clear realization. 12. Householder, if someone were to say, 13. Without realizing the noble truth of suffering, I will realize the noble truth of the origin. 14. Without realizing the noble truth of the origin, I will realize the noble truth of cessation. 15. Without realizing the noble truth of cessation, I will realize the noble truth of the path, one should say to them, Do not say that. 16. Why is that?🔽It is impossible and there is no chance that without realizing the noble truth of suffering, one could realize the noble truth of the origin.🔽... It is impossible and there is no chance that without realizing the noble truth of cessation 17. It is impossible and there is no opportunity for the realization of the ārya truth of origin to occur without the realization of the ārya truth of suffering.🔽 18. This is the same as before, up to “there is a possibility of this. 19. Householder, it is just as if someone were to say, 20. ‘Without placing my foot on the ground of the great terraced mansion, I will place it on the terrace.🔽Without placing it on the terrace, I will place it on the roof. 21. Without placing it on the roof, I will place it on the covering.🔽’ 22. You should say to them, ‘Don’t say that. 23. Why is that? 24. Without placing your foot on the ground of the great terraced mansion, up to “there is no possibility of this. 25. ” It is the same here, householder, for whoever, having understood the noble truth of suffering, up to in detail, “there is a possibility of this.🔽” 26. “Householder, when one realizes the noble truth of suffering, one realizes the noble truths of the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. 27. If you say that, it is good. 28. Why is that? 29. Because it is possible that one who realizes the noble truth of suffering will realize, up to the noble truth of the path to the cessation of suffering. 30. For example, if one puts one’s foot on the lowest step of a staircase and goes up to the top, it is good to say that one has gone up to the top. 31. In the same way, householder, the noble truth of suffering … 32. Therefore, householder, you should practice yoga in order to realize the four noble truths that have not been realized. 33. Then the householder Anāthapiṇḍada left. 34. A monk also asked in the same way as the householder Anāthapiṇḍada, 35. and the specific example is: If a monk says, I will ascend the stairs with four steps, but I will not step on the last step, I will step on the second step,🔽I will step on the third from the third, 36. and I will step on the fourth from the fourth, 37. and I will step on the roof of the mansion, 38. it should be said, Do not speak like that. 39. The Venerable Ānanda also asked in the same way, Paragraphs: $ 0 9 19 26 34 #

Please segment these sentences into coherent paragraphs: 0. And in space, there is no conceptualization such as “I am omnipresent” or “I am grasped and so on.” 1. “ Space is not to be examined” and so on means that it is free from the duality of grasped and grasper. 2. Its non-arising is the non-arising of the imagined nature in the essence of mind. 3. In reality, it is non-dual occurrence. 4. As for “essencelessness,” 5. essence is the imagined mode of existence of grasped and grasper, and it is free from that. 6. Or, the extremes are 7. The aspects of grasped and grasper, 8. The external characteristics do not exist, 9. because of the emptiness of characteristics. 10. Therefore, it is explained that entities do not exist. 11. The statement beginning with “That dream” indicates that there is no difference between the states of dreaming and not dreaming. 12. The phrase “pervading the realm of space” refers to those that pervade space. 13. The phrase “in accordance with” means “in accordance with the increase of.” 14. The phrase “the mind abides in space” means “in accordance with its nature.” 15. The phrase “space does not abide anywhere” means that it is not an object of perception. 16. Therefore, the support and the supported are mere conceptualization. 17. Abiding in the reality of your mind refers to emptiness, the reality of your mind.🔽 18. Abiding in the reality of his own mind means that the reality of his own mind is emptiness, which is free from the grasped and so on. 19. As it is said by the noble Maitreya:🔽Here, the emptiness of persons and phenomena 20. is the non-existence of things and non-things. 21. And by that abiding, there is a single taste in emptiness. 22. He thinks that and remains silent. 23. This is the commentary on the fifteenth chapter, having twenty-one verses, called “the examination of the aggregates.🔽Chapter Sixteen Examination of the Elements 24. The chapter on the elements is begun with “Then, the Bhagavan said, etc.” 25. “Samādhi” is the mirror-like arrangement. 26. The “vajra rite” is the rite of indivisibility; in the center of the mandala that is completed, one should draw the form of the wheel as the seal of Vairocana. 27. “Akshobhya, etc.” means that in the center where Vairocana was before, one should draw the vajra of Akshobhya; 28. the rest should be drawn in their respective places. 29. “Excrement, etc.” 30. means that one should apply the colors, lines, etc., and the food, etc., according to the rite. 31. In order to explain the maṇḍala of speech, [the Bhagavān] declares, “Then, etc.” 32. “Samādhi” is the aspect of discernment. 33. By meditating on the vajra means that one should draw the lines with the thread held by both the master and the disciple, as previously explained, with Amitābha, etc. 34. Abiding in the maṇḍala of one's own body means that even though it is the maṇḍala of the form body, 35. by the power of the purification of passion, one attains the qualities of the vajra of speech. 36. In the place of Amitābha in the west, one should draw the seal of Akṣobhya. 37. The rest should be drawn in their respective places. This is stated by that itself, etc. 38. The secret worship should be understood as taking the dancer's daughter and performing the worship as explained. 39. Thus, the maṇḍalas of body and speech have been explained. Paragraphs: $ 0 4 11 17 24 31 34 #

Please segment these sentences into coherent paragraphs: 0. excluding karma to be experienced in the present life. 1. Explained in detail up to... 2. If one has already eliminated the defilements of the sphere of nothingness, 3. but has not yet eliminated the defilements of the sphere of neither-perception-nor-non-perception, 4. they can create two kinds of karma for the first meditation, 5. namely, karma to be experienced in the present life and karma to be experienced without certainty. 6. They can create one kind of karma for the three meditations and the three formless [absorptions], 7. namely, karma to be experienced without certainty. 8. They can create two kinds of karma for the sphere of neither-perception-nor-non-perception, 9. namely, karma to be experienced in the next life and karma to be experienced without certainty. 10. If one has already eliminated the defilements of the sphere of neither-perception-nor-non-perception, 11. they can create two kinds of karma for the first meditation, 12. namely, karma to be experienced in the present life and karma to be experienced without certainty. 13. They can create one kind of karma to be experienced in the three meditations and four formless concentrations. 14. That is, indeterminate karma. 15. As it is said, noble ones born in the first meditation, 16. in the same way, those born in the second, third, and fourth meditations are also extensively explained. 17. Except for those who have not yet become free from the defilements of their own stage. 18. They can create four kinds of karma in their own stage, which is different from the previous. 19. If noble ones are born in the sphere of infinite space, 20. they have not yet become free from the defilements of the sphere of infinite space. 21. They can create two kinds of karma in the sphere of infinite space. 22. That is, karma to be experienced in the present life and indeterminate karma. 23. If they have already become free from the defilements of the sphere of infinite space, 24. but have not yet become free from the defilements of the sphere of infinite consciousness, 25. they can create two kinds of karma in the sphere of infinite space. 26. That is, karma to be experienced in the present life and indeterminate karma. 27. They can create two kinds of karma in the sphere of infinite consciousness. 28. That is, karma to be experienced in the next life and indeterminate karma. 29. If they have already become free from the defilements of the sphere of infinite consciousness, 30. but have not yet become free from the defilements of the sphere of nothingness, 31. They can create two kinds of karma for the sphere of infinite space. 32. Namely, karma to be experienced in the present life and karma to be experienced without certainty. 33. They can create one kind of karma for the sphere of infinite consciousness. 34. Namely, karma to be experienced without certainty. 35. They can create two kinds of karma for the sphere of nothingness. 36. Namely, karma to be experienced in the next life and karma to be experienced without certainty. 37. If one has already become detached from the sphere of nothingness but has not yet become detached from the sphere of neither-perception-nor-non-perception, 38. they can create two kinds of karma for the sphere of infinite space. 39. Namely, karma to be experienced in the present life and karma to be experienced without certainty. Paragraphs: $ 0 2 10 15 19 29 37 #

Please segment these sentences into coherent paragraphs: 0. The arhat only has habitual tendencies. 1. Thus, the explanation of the small vehicle in terms of the great vehicle is completed. The second, explaining the stage of elimination in the great vehicle, has five stages. 2. The first is the stage of ordinary beings, called the stage of constant submersion. 3. The second is the stage of the wise, called the stage of the ten faiths. 4. The third is the stage of the ten understandings and ten practices. 5. The fourth is the stage of the ten dedications and ten grounds. 6. The fifth is the stage of the Buddha. 7. In the first stage of ordinary beings, constant submersion, the ten defilements are present in defiled states of mind. 8. In wholesome and indeterminate states of mind, the ten defilements are not present. 9. But the four afflictions are present. 10. Therefore, the chapter on various names says: 11. Universally, in the wholesome, unwholesome, and indeterminate states of mind of ordinary beings, 12. In the second stage of the wise, the stage of the ten faiths, there are two kinds of bodhisattvas. 13. The first is called the suddenly enlightened bodhisattva.🔽They only subdue the four afflictions and the ten defilements, 14. But have not yet eliminated the latent tendencies and seeds of the four afflictions and ten defilements. 15. The fifth chapter on the characteristics of superiority in cultivation says: 16. The stage of the ten faiths is called indefinite asaṃkhyeya. 17. There are pure dharmas mixed with impure ones. 18. They are no different from ordinary people. 19. Supramundane contaminated wholesome [dharmas] are called pure dharmas. 20. Because of the seeds of the four delusions and the residual habits of the seeds of the ten defilements. 21. The Awakening of Faith says: 22. The defilement associated with grasping. 23. Because it is to be abandoned by the liberation of the two vehicles and the stage of faith and practice, 24. Because the seeds of the four delusions and the seeds of the view of self in the six consciousnesses are called the defilement associated with grasping. 25. Examining this one passage, 26. One definitely knows that the four delusions are completely eliminated by arhats. 27. Arhats and others are the liberation of the two vehicles, 28. Because they attain the two liberations of mind and wisdom. 29. In the third stage of understanding, there are two bodhisattvas. 30. If a bodhisattva of sudden awakening eliminates the seeds of the four delusions and the seeds of the ten defilements in the stage of ten understandings, 31. Therefore, the chapter on cultivation says: 32. The stages of ten understandings and ten practices are called definite asaṃkhyeya. 33. The dharmas that are neither dark nor bright are mixed with bright dharmas. 34. The path of the uncontaminated that contemplates the non-self of persons is called the dharma that is neither dark nor bright. 35. The contaminated good of the supramundane is called the bright dharma. 36. The arising in between these two is called mixed. 37. Because one attains the uncontaminated understanding of the non-self of persons, 38. One is able to treat the seeds of the four afflictions and the ten defilements. 39. This practice arises based on the truth of ultimate reality. Paragraphs: $ 0 1 7 12 15 21 29 #

Please segment these sentences into coherent paragraphs: 0. Bhikṣus abandon much learning, and their words are not in accord with principle. 1. Diminishing various meditative absorptions, always contemplating the world. 2. How can one who is attached to contemplation attain tranquility? 3. Their mind is always scattered and negligent, forever leaving right contemplation. 4. Quickly attaining non-Brahmic conduct, chaotic and lacking propriety, 5. I have never loved the Buddha, nor loved the assembly of sages, 6. Abandoning the Dharma of leaving desire, I am addicted to the words of non-Dharma. 7. I have always given away a thousand bodies, limbs, and head and eyes, 8. Seeking the unsurpassed path, hearing the Dharma without being content; 9. These people of non-Dharma, hearing a little, immediately abandon it in disgust. 10. In the past, I was a king, seeking four-line verses, 11. I was able to give away my children, wife, and wealth. 12. What wise person would not diligently listen to the Dharma? 13. I have always abandoned all non-Dharma debates, 14. For the sake of the liberation that is difficult to attain in hundreds of thousands of kalpas; 15. You should delight in it and aspire to the subtle Dharma. 16. If you delight in liberation, the most supreme merit, 17. The worldly affairs are all not worth asking about. 18. Clothing and food have no benefit, and one does not attain nirvana, 19. One should praise the most excellent, and welcome the bhikṣus well, 20. One should spread out seats and have them sit, and mutually discuss the essential teachings. 21. The human body is extremely difficult to obtain, and one practices the pure teachings according to one's capacity, 22. Reading, reciting, and meditating, you should ask in this way. 23. The Tathāgata enters nirvana, and the remaining teachings will be destroyed, 24. The bhikṣus are mostly negligent, enjoying the assembly and abandoning solitude, 25. For the sake of food, drink, and offerings, they talk about worldly affairs day and night. 26. Foolish people, in their dreams, are frightened and drowning, 27. Knowing themselves to have committed many offenses, they will fall into the three evil destinies. 28. One should give rise to a joyful mind, and dwell alone in solitude, 29. If one is in a secluded place, aspiring for the unsurpassed path. 30. One should not see others' faults, considering oneself the most honored and superior, 31. The root of arrogance, indulgence, and negligence is not to despise inferior people, 32. For they will gradually attain liberation within the Buddha's teachings. 33. Even if a bhikṣu breaks the precepts, if he has deep faith in the Three Jewels, 34. This is a cause for liberation, and one should not see his faults. 35. It is difficult to subdue greed and anger, so do not be alarmed by negligence, 36. As the remaining habits are natural, so there is no need to speak of them. 37. If a pure bhikṣu spies on the faults of others, 38. This is not true, and is not called practicing the correct Dharma. 39. One who practices in accordance with principle should observe oneself, Paragraphs: $ 0 8 13 19 24 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. If he goes, 1. how can I go?” 2. They said, 3. “When he goes by his magical power, 4. you should hold on to the corner of his Dharma robe.” 5. He said, 6. “Won’t I fall?” 7. “Good man, if the king of mountains, Mount Meru, were tied to the corner of his Dharma robe, it would not fall, so what need is there to mention you?” 8. They encouraged him, 9. and when he went to the place where he would disappear by his magical power and stayed there, he disappeared. 10. He held on to the corner of his Dharma robe, 11. and the two of them went up into the sky. 12. When the nāgas saw them, they prepared two seats and two maṇḍalas. 13. He thought, 14. “Why did they prepare another seat and maṇḍala?” 15. He began to look behind him, and when he saw the novice, he said, 16. “Son, have you come?” 17. “Preceptor, I have.” 18. “Excellent!” The nāgas thought, 19. “This noble one has great magical power 20. and great might. 21. If he can request divine nectar, 22. this noble one will not be able to request it. 23. We should give him ordinary food.” 24. So they gave divine nectar to one and ordinary food to the other.🔽The novice was the one who was given ordinary food. 25. He was the one who carried the preceptor’s alms bowl. 26. He took the alms bowl from the preceptor,🔽and a grain of boiled rice stuck to it. 27. The novice put it in his mouth and tasted it. 28. It was divine nectar. 29. He thought, 30. “Nāgas are stingy. 31. When two of them are sitting together, 32. one is given divine nectar, 33. and the other is given ordinary food.” 34. Then he became intolerant.🔽“May the root of virtue from my having practiced pure conduct in the presence of the Blessed One, the Worthy One, the Perfectly Awakened One, the Peerless One, Kāśyapa, cause this nāga to fall from this place and be reborn 35. He made a wrong aspiration. 36. But when the karma is very great and complete, it does not depend on changing the body. In this very life, water flowed from his two hands. 37. And that nāga was struck with a headache. 38. He became alarmed and said, 39. “Noble one, this novice has given rise to an evil mind. Stop him!” Paragraphs: $ 0 2 8 12 18 24 30 34 36 #

Please segment these sentences into coherent paragraphs: 0. The wisdom of having activity and the wisdom of having no activity, the wisdom of having characteristics and the wisdom of having no characteristics, 1. The wisdom of conditioned and unconditioned establishment and acceptance, and the wisdom of one's own and others' minds. 2. And also the wisdom of knowing the end and beginning of the eye as it really is, the wisdom of the ultimate quiescence, 3. Up to the wisdom of the non-existence of birth and the nature of quiescent extinction in cyclic existence, 4. Causing sentient beings to attain the wisdom of purity, the wisdom of various powers, 5. And the wisdom of diligence. 6. And also the wisdom of the gate of sameness and difference, the wisdom of the inclinations of all sentient beings, 7. The wisdom of the excellent inclinations of all sentient beings, the wisdom of the purity of the mind, 8. Knowledge of the ripening of karma, knowledge of the faculties and realms, knowledge of the transformation of the mind, 9. Knowledge of liberation through wisdom, knowledge of complete liberation, knowledge of excellent eloquence. 10. Also, one truly knows the knowledge of causing thirsty longing in evil beings who do not delight in the Dharma. 11. Also, one truly knows the knowledge of practicing at the right time with regard to all principles, without laziness. 12. Also, one truly knows the unobstructed knowledge of analyzing all dharmas with the power of spiritual penetrations. 13. Also, one truly knows the knowledge of understanding according to the meaning and the teachings, 14. with regard to the vast meaning. 15. Also, one truly knows the knowledge of moderation in clothing, food and drink, and dwelling in the same place as good friends. 16. Also, one truly knows the knowledge of diligently practicing the dhāraṇī method with regard to all non-activities. 17. Also, they truly know that body and mind are without fault, and they distance themselves from increase and decrease, 18. seeking unsurpassed wisdom. 19. In the sky, they manifest transformed bodies, accomplishing countless 20. hundreds of thousands of sentient beings, causing them all to rejoice and give rise to pure faith and wisdom. 21. With regard to the Tathāgatas, they delight in wisdom that respects and values them; with regard to the Dharma of detachment, 22. they delight in wisdom that cultivates and practices it.🔽With regard to the noble assembly, they delight in wisdom that makes offerings to them; with regard to great enlightenment, 23. they delight in wisdom that aspires for it. 24. With regard to dhāraṇīs, they delight in wisdom that expounds them.🔽With regard to various intentions and inclinations, they delight in wisdom that observes them well.🔽With regard to the samādhis of noble ones, they delight in wisdom that understands 25. With regard to various forms of mindfulness, they delight in wisdom that can determine them. 26. With regard to boundless minds, they delight in wisdom that skillfully enters them. 27. With regard to boundless verses, they delight in wisdom that is able to expound them. 28. The wisdom that can awaken to the bonds of desire. 29. The wisdom that does not fall into inferior realms. 30. The wisdom that should abandon evil friends. 31. The wisdom that can draw near to good friends. 32. The wisdom that can discern in questions and answers.🔽The wisdom that can understand right and wrong. 33. The wisdom that can know the levels and non-levels. 34. The wisdom that can discriminate the high, middling, and low. 35. The wisdom of the conditioned, the wisdom of the unconditioned, the wisdom of things, 36. The wisdom that is not a thing, the wisdom of acceptance, the wisdom that is not acceptance, 37. The wisdom of cultivation, the wisdom that is not cultivation, the wisdom of the eye and non-eye, 38. The wisdom of the common characteristics of the eye, the wisdom of the distinctions of the eye, the wisdom of the self-nature of the eye, 39. The ear, nose, tongue, body, up to names and so forth, the twenty-five dharmas, Paragraphs: $ 0 6 10 15 19 24 28 35 #

Please segment these sentences into coherent paragraphs: 0. The left hands hold a snake-lasso. 1. They stand in the form of yakṣas.🔽They have hoods of snakes on their heads. 2. They stand on snake knots. 3. They do not transgress the words of the vidyā. 4. They benefit sentient beings. 5. The poison of those who hold the rank of kṣatriya moves after midnight. 6. Those snakes also abide in fives. 7. Those snakes also abide in wrath. 8. The snakes that abide on the left also abide in color. 9. Those nāga kings also make thunder sound from time to time on this earth mandala, 10. ripen crops from time to time, 11. send down rain from time to time, 12. and accomplish crops from time to time. 13. They see the Buddha, 14. take up the bases of training, 15. go for refuge to the Three Jewels, 16. and are freed from the fear of garuḍas, the fear of fire and sand, and the fear of royal punishment. 17. They live in a precious celestial mansion that holds the earth, 18. have long lives, 19. live for an eon,🔽have great power, 20. have great magical power,🔽have great wealth, 21. have a large retinue, 22. completely defeat the armies of enemies, 23. have magical power, 24. have light, 25. have color, 26. and have fame. 27. They experience the battles between the gods and the asuras. 28. Those nāga kings, together with their wives,🔽together with their sons, 29. together with their grandsons,🔽together with their brothers,🔽together with their ministers, 30. together with their captains,🔽together with their messengers, 31. together with their servants, 32. together with their retinues, 33. those nāga kings dwell in the northwest. 34. The nāga kings Mati, Supratiṣṭhita, Pṛthivī, Tuṣitapriya, and the nāga king Airāvaṇa, 35. they protect the teachings of the Buddha, 36. and they go for refuge to the Three Jewels. 37. Their colors and implements are as follows: 38. blue, red, yellow, green, and black. 39. In his right hands he holds a nāgapuṣpa flower, a garland, a lotus, a kuṇḍa, and a blue utpala flower. Paragraphs: $ 0 5 9 13 17 27 28 34 37 #

Please segment these sentences into coherent paragraphs: 0. The bodhisattvas teach and contemplate, knowing it to be impure. They also cause others to give rise to impure thoughts. They deeply enter into eloquence and are also unhindered. They attain dhāraṇīs and do not forget anything. The words they teach d 1. Thus, Supreme! 2. Bodhisattvas contemplate the body, penetratingly understanding that internally and externally there is no location, just like illusions, echoes, reflections, and flames, entering the true reality of dharmas and discerning the dharma realm, far removi 3. 'I now swear that if I do not attain perfect enlightenment, I will never rise from this seat.' 4. Upholding the mind of equality, not abandoning the Buddha Way, always dwelling in the three realms yet without attachment, contemplating one's own internal dharmas and contemplating the objects and beings of others in the same way, recollecting and s 5. Furthermore, Supreme! 6. The Bodhisattva thinks to himself: 7. 'How can I today, having received a form with outflows, attain [enlightenment]? 8. This is due to accumulating merit for an eternal kalpa without slacking off, and gathering the wisdom and karmic actions to attain this body. 9. Do not think of the path of pratyekabuddhas or śrāvakas. If someone comes and approaches it, do not be afraid or doubtful. 10. Practice giving and remove all chaotic thoughts. Contemplate within: 11. 'When I attain perfect supreme enlightenment, may my body be adorned with the thirty-two marks and have a golden color. 12. They also teach sentient beings to establish precepts and not fall into evil destinies. They patiently endure without giving rise to the sense of a gate, and diligently apply themselves with vigor, abandoning the mind of self-importance. In samādhi a 13. If there are sentient beings who come to take refuge, they do not rejoice. If they do not come, they are not distressed. Hearing good, they are not pleased. Hearing evil, they are not angry. They lead all to the place of enlightenment and ultimately 14. Not violating the precepts, first saving others from danger without seeking one's own safety, giving the seven treasures without regret, entering the profound essentials of the Dharma with unimpeded spiritual powers. 15. Furthermore, using spiritual powers to observe the depths and heights of sentient beings' faculties, discerning the sagely wisdom and expounding it for them. 16. Practicing without attachment, also without exhaustion, although in dependent origination, the mind is not attached to all defilements, not taking them as realization, observing the nature of dharmas without a self, the true Dharma is tranquil, pure, 17. Thus, Most Excellent One! 18. The bodhisattva universally observes billions and trillions, the Dharma has no arising and the Dharma has no cessation. Bodily actions are pure and do not do evil. Verbal speech is pure and thoughts are always sincere. The mind is in purity and does 19. How does the bodhisattva receive fruits and retributions?🔽Holding the wisdom-illumination in the hand, he removes the great darkness and contemplates the fruits and realizations. The most supreme one should know! 20. Holding the sword of strong memory, he cuts away the mass of doubts. Whatever he creates are all fruits and realizations. 21. The cause and effect of practice is to widely give, to uphold precepts completely like a auspicious vase, to practice patience like the great being Ping-tou, to surpass in diligence like the excellent-faced king, and to enter the subtle meditation an 22. The fruition of wisdom cannot be moved. The giving of the Bodhisattva is equal and non-dual, not seeing the self as having various thoughts. Towards all people and things, it is also equal. With the equality of people and things, one attains the equa 23. This is called, Supreme! 24. The Bodhisattva's penetrating observation truly exhausts all genuine great dharmas. Not giving rise to afflictions, yet together with them, abandoning all births without seeing what is born. Having already given, not seeing what is given. 25. Some bodhisattvas seek the Way through giving, and because of attachment to the idea of attaining nirvana, they are poisoned and return to birth and death. 26. I calculate that countless eons ago, I once became a wheel-turning king, an emperor who flies and has everything he thinks of appear before him without daring to disobey. My descendants succeeded each other for sixty-nine intermediate eons, during wh 27. At that time, there was a buddha named Heroic Progress, with a retinue of 900 billion arhats and countless bodhisattva mahasattvas. I personally made offerings to that buddha with the four things - clothing, food and drink, bedding, and medicine for 28. At that time, my giving was with an attached mind, and because of this I fell into birth and death, toiling in vain without obtaining its reward. If I were to calculate the merit I produced at that time, it would be like a hair's breadth. I have not 29. Thus it is, Supreme! 30. The bodhisattva's giving, giving also has giving and giving also has no giving, also does not see giving and also does not see non-giving, giving is also not giving and non-giving is also not giving. In giving equally, one attains the equality of all 31. Understanding wisdom to be empty and tranquil is also not having wisdom. In wisdom and non-wisdom, one then accords with wisdom. 32. Furthermore, Supreme! 33. The bodhisattva should also contemplate the Dharma Jewel. 34. What is the Dharma Jewel? 35. Namely, the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, the eightfold path, the samādhi of spiritual powers, and the perfections. 36. Each is distinguished without a self, dispelling darkness and causing great illumination to be known. Establishing wisdom and knowledge to transform sentient beings, abandoning heavy burdens without hesitation, cultivating precepts and keeping the bo 37. One should further contemplate establishing the precious wisdom, and not give rise to a mind that relies on anything. The mind is apart from the three times and has no inside or outside. Do not rely on the aggregates, coverings, four elements, or var 38. Contemplate all people and things as being pure. Self and others are pure, and people and things are also pure. Thoroughly understand purity, which is non-existent. 39. From the initial generation of the mind of enlightenment, bodhisattvas should contemplate purity and give rise to subtle intentions. In the meantime, they should never again give rise to thoughts of sexual desire, anger, or ignorance, nor should they Paragraphs: $ 0,5,9,17,23,25,26,29,32,35,39 #

Please segment these sentences into coherent paragraphs: 0. The hero is the lord of the yoginīs. 1. The king of the three worlds is the king of the three worlds: the three worlds below, on the ground, and in space. 2. The vajra is the type of immovable. 3. The king of the gods is called the king of the gods. 4. The secret king. 5. The nature of the jewel is that it is the result of holding the seal of the empowerment. 6. His eyes are like a white lotus. 7. Through the seal of the eye, it is shown to be the nature of infinite appearances. 8. His mouth was like a lotus. 9. The seal of my mouth shows that it is the nature of reality. 10. With his own hand he touched the supreme vajra with his handkerchief. 11. To offer it again and again is to worship the manifest. 12. Who is he with? 13. The foremost among them were the one who had the highest degree of wrathful anger, the one who had the highest degree of wrathful anger, the one who had the highest degree of wrathful anger, the one who had the highest degree of wrathful anger, the o 14. The vajra is the belt, the vajra is the hook, the vajra is the crown, the vajra is the necklace, the vajra is the bindus, the vajra is the bindus, the vajra is the hook, the vajra is the group, the vajra is the aggregates, the vajra is the bindus, th 15. The head of the vajra and the crown of the vajra. 16. He had twenty-one vajras: the vajra of the guard, the vajra of the guard, the vajra of the guard, the vajra of the chains, the vajra of the sharp, and the vajra of the blade. 17. It is the limitless circle of its own. 18. In his hand is the limitless vajra. 19. The heroes are hard to train like the masters. 20. Because of their compassion, they are fearful and brave. 21. The four experiences of heroes, ugliness, fear, and heroes are not ultimate. 22. The meaning of the phrase the vajra peak is the vajra that is created by following the supplication, and then worships the Buddha. 23. Why do you pray? 24. His compassion is great, his wisdom is great, and so forth. 25. The word by means means peaceful. 26. The best achievement is to benefit the world, to share it, and to achieve the best. 27. What is the path? 28. They are filled with joyful thoughts. 29. Is it the application, the actual, and the final stages of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of the practice of 30. He is filled with great compassion, wisdom, and skillful means. 31. The body of anger is the same as before. 32. The result of the form of anger is the protector of the Buddhas activity. 33. Because they follow the Buddhas teachings. 34. The body is followed by the body, and the body is followed by the body. 35. To whom should I bow? 36. The Tathāgata, the Blessed One, 37. The Buddha is the complete Buddha. 38. What is it? 39. He bowed down and said, Yes, I am. Paragraphs: $ 0 5 10 12 19 23 28 35 38 #

Please segment these sentences into coherent paragraphs: 0. I pay homage and praise the secret realm. 1. Vairocana, great joy, 2. vajra peace, great joy,🔽supreme natural luminosity, 3. I pay homage and praise the vajra teacher. 4. Ratnarāja, extremely profound, 5. vajra space, stainless, 6. unstained by the purity of entities, 7. I pay homage and praise the vajra body. 8. Vajra Amitābha, great king, 9. non-conceptual space vajra holder, 10. attained the perfection of desire, 11. I pay homage and praise vajra speech. 12. The pure vajra is invincible. 13. All wishes are completely fulfilled, 14. Arising from the pure nature itself. 15. Homage and praise to Vajrasattva. 16. From the maṇḍalas of wind and fire, 17. The lotus, the skull-cup, and the five nectars, 18. The five syllables in the moon and sun, 19. Having visualized, one should emanate light-rays.🔽Having summoned the sun and so forth, the seed is summoned, 20. Melting and boiling, steaming with hūṃ. 21. That arises, melts into the vajra, 22. And descends as a stream of the rosary. 23. Having cooled with oṃ, 24. The incense is offered into the deities' hands. 25. The tongue is placed with hūṃ, arisen from the vajra, 26. Satisfying the moon-disk wheel in the heart. 27. This is the samādhi called “Victorious Maṇḍala.” 28. The light of the mind of the wisdom-being 29. Removes all conceptualization of the Sage. 30. Having made all transmigrators into buddhas, 31. dissolve them into the seed [syllable]. 32. The sign abiding in the heart 33. is the syllable hūṃ in the center of the sun.🔽Think that it is the size of a mustard seed 34. with five-colored light rays.🔽With its light, having illuminated🔽the three supreme vajras in the place, 35. and so on, 36. rest, and let your mind enter into the drop.🔽Immediately, having imagined 37. the accomplishment of the three meditative concentrations, 38. from the third of those, emanate 39. and illuminate above the drop.🔽Emanate from the pores of the body🔽and fill all realms with the maṇḍala supports, and so on. Paragraphs: $ 0 4 8 12 16 28 32 37 #

Please segment these sentences into coherent paragraphs: 0. Deluded thoughts are upside down, 1. With greed, anger, arrogance, wrong views, jealousy, and so forth. 2. Everywhere, they cannot be illuminated. 3. This is called the ocean of desire. 4. Do not seek it in the four continents. 5. Quickly understand and stop wandering. 6. Avoid being confused by the dusts. 7. Therefore, the ancients said: 8. The ocean of all karmic hindrances, 9. All arise from deluded thoughts. 10. Venerable Wuye said: 11. Don't be deluded. 12. Do you have faith in this? 13. If you don't have faith in yourself, 14. You will not be able to escape birth and death. 15. Now, just have faith in this. 16. What is there to do? 17. Stand for a long time, take care. 18. The master said in the hall: 19. If we discuss this Way, 20. It is beyond words and explanations. 21. But since we cannot help it, 22. We will speak east and west.🔽But tell me, 23. What can we say? 24. A layperson came out, bowed, 25. Stepped forward, bowed deeply, and stood straight. 26. The master said, What is it? 27. The layperson took a step back. 28. The master hit the meditation bench once. 29. The layperson clapped. 30. The master said: 31. The bell after the meal. 32. A monk asked: A single dust-mote returns to the blue sky beyond, 33. How is it that the vast universe is still? 34. The master said: 35. The three dots are laid out flat, 36. Curved like a scythe. 37. The monk asked: The sword of Ouyang in the past, 38. For whom is it wielded today? 39. The master said: Echo. Paragraphs: $ 0 7 10 18 24 30 32 37 #

Please segment these sentences into coherent paragraphs: 0. The flames of great effort means that it is taught as the cooperative cause. 1. The “snow of sin” is the latent tendencies that arise again and again from the stream of attachment, aversion, and delusion. 2. The rest is easy to understand.🔽If one does not attain power even though one has accomplished the mantra through burnt offerings and recitation, 3. it means that even though one has made offerings and accomplished it for seven days in accordance with the prescribed ritual, one has not attained power. 4. One should bury a hundred thousand stūpas in the earth, 5. or one should bury a hundred thousand stūpas in the sand on the bank of a river. 6. This shows that one must greatly increase the accumulation of merit. 7. In the great tantra that establishes that very meaning, 8. it says: 9. “In the sand that flows into the ocean, 10. And stupas one cubit high. 11. And similarly, 12. Seated in front of each one, 13. One should perform one thousand recitations. 14. If one sees the final stupa ablaze, 15. One will definitely be successful. 16. By that, etc. The benefit of casting stupas is what is meant by “by that.🔽By that, whatever evil he has done in other existences 17. Will be exhausted. 18. This shows that all the great obscurations done in other lives are purified. 19. As the same tantra says, 20. Even one who has committed the five actions of immediate retribution 21. If the stupa blazes, 22. He will be purified. 23. The phrase having exhausted means having exhausted evil. 24. The phrase in this very life means in this very lifetime. 25. The phrase attains the fruit of merit means that one attains the glory of power. 26. The root of mantra is morality. 27. This is because all the bases of the bright side are included in the moralities of restraint, acquiring virtuous natures, and acting for the benefit of sentient beings. 28. Moreover, the root of mantra is morality, because it is said in the great tantra of the empowerment of Noble Vajrapāṇi that the bodhisattva conduct is to be practiced by way of mantra. 29. As it says: 30. Having made oneself into the form of one's own deity, 31. one should generate pride with a mind free of doubt. 32. At all times, even when moving, he is unmoving. At that time, he is endowed with morality. 33. How is he like a king? 34. He is endowed with seven limbs. 35. He is endowed with a fortress, a minister, a friend, a ship, wealth, an elephant, and a horse. 36. He tames the people without birth. 37. The king who has these seven things easily rules the kingdom. 38. The meaning is that he is happy and subdues all arrogant enemies. 39. Likewise, the mantra practitioner, endowed with these limbs, Paragraphs: $ 0 4 7 16 26 30 34 #

Please segment these sentences into coherent paragraphs: 0. The abbot replied: 1. Finding fire in water is still rare in the world, 2. Looking at it makes people doubt for no reason. 3. From ancient times, there have been no teachers and disciples, 4. But now I allow the old barbarian to know.🔽Chan Master Daosheng of Mount Bao'en, Dharma Successor of Chan Master Baoen Wen 5. Chan Master Daosheng of Mount Bao'en in Jiangzhou, Dharma Successor of Chan Master Baoen Wen🔽Chan Master Daosheng of Mount Bao'en in Jiangzhou, Dharma Successor of Chan Master Baoen Wen 6. Chan Master Daosheng of Mount Bao'en in Jiangzhou, Dharma Successor of Chan Master Baoen Wen 7. Seeing that the head seat's demeanor was extraordinary, 8. why is it that his words and speech are like a drunkard? 9. The master's face broke out in a sweat. 10. He said, 11. I wish the Venerable would not begrudge his compassion. 12. Zhi again spoke to him with the piercing of a chisel. 13. The master was at a loss and finally asked to enter the room. 14. Zhi said, 15. Have you ever seen Chan Master Fachang Yu? 16. The master said, 17. I have read his recorded sayings and considered myself enlightened. 18. I have no desire to see him. 19. Zhi said, 20. Have you ever seen Chan Master Dongshan Wen? 21. The master said, 22. The son from Guanzhong has no head. 23. Dragging a cloth skirt, he stinks of urine. 24. What is so great about him? 25. Zhi said, 26. You should just investigate the place that stinks of urine. 27. The master, following the instruction, 28. immediately went to see Dongshan and deeply received his profound purport. 29. He then went to see Zhi again. 30. Zhi said, 31. After seeing the son from Guanzhong, how is the great matter? 32. The master said, 33. If I had not received the Venerable's instruction, 34. Thus, he missed his whole life. 35. He then bowed in thanks.🔽The master then visited Zhenjing. 36. Later, he became the abbot of Luyuan. 37. There was Qing Su who had long studied with Cimeng. 38. He lived in a single room and had never interacted with others. 39. The master happened to be eating honey-soaked lychees. Paragraphs: $ 0 5 7 15 29 35 #

Please segment these sentences into coherent paragraphs: 0. The unity of the elements is not dependent on the individual. 1. It is not exhausted. 2. If you do not train, you will be as numerous as the grains of sand in a river. 3. The result will not be achieved. 4. They are not suitable for the time being, they are not suitable for the holy Dharma, they are not suitable for the noble ones. 5. It is not. 6. At that time, you should become familiar with the perfection of wisdom of the noble ones. 7. He will be blessed by all the buddhas. 8. He will be blessed by all the bodhisattvas, the buddhas, and the arhats. 9. They will be happy in solitude. 10. Those who have trained in this way the power of the sublime wisdom and have reached the highest state of perfection will have the qualities that arise in their minds and from their minds. 11. They will enter all phenomena, and they will not doubt and will overcome doubt. 12. The world, with its gods and demigods, will not trample on them. 13. They are worthy of the trust of all the rulers of the gods, the rulers of the yakṣas, the rulers of the asuras, the rulers of the sky, the rulers of humans, and the rulers of humans. 14. They are worthy of being remembered, of being delighted, of being worshiped, of being honored, and of being protected. 15. In the future, when he dies, he will see the blessed buddhas who have become familiar with the ten directions. 16. The Blessed Buddhas prostrated to him and said, Holy one, come to my buddhafield. 17. Stay there. 18. I will place them on ten levels according to their reasoning. 19. This is what I will say. 20. When they see the Buddha, when they are happy with the noble ones, and when they die, their faith will bring them birth in the buddha realm that is not empty and pure. 21. There, he will attain the ten levels and, in no time, complete the highest, complete awakening. 22. Son of a good family. 23. This is the great prophecy of the imperishable skin. 24. This is a great benefit. 25. Hearing this great prophecy, he was moved by love, and he was able to give up the unending defilement and rejection of all the pure buddha realms, to reject the sacred Dharma, to disparage the noble ones, and to give up the unending skin of beings wh 26. They will remain there for seven years, with a mind that is loving toward all sentient beings, with a mind that is equally compassionate, with a mind that is not subtle, and with a mind that is not speaking out of words, and they will constantly medi 27. Three times during the day and three times during the night, one should put on one shoulder the Dharma robe, kneel down on the two knees, join ones palms together, and visualize the Buddha, so that one may recollect this prophecy of the unending skin 28. After seven years, all his hard work will be exhausted and he will train. 29. Son of a good family. 30. This is the great prophecy of the imperishable skin. 31. This is the great miracle. 32. The woman who wants to be with the prince is the one who is the most important. 33. After hearing this prophecy, she prophesied the Buddhas unending prophecy three times a day and three times a night. She kneeled down, put her hands together, and, with the mind directed to the Buddha, prophesied the Buddhas unending prophecy. 34. If she remembers this, she will attain great power. 35. In the future, until the time of unsurpassed and perfect awakening, the woman will not attain the female object of samsara except through her own aspiration. 36. The woman who desires wealth, the woman who desires wealth, the woman who desires a child, the woman who desires a child, and the woman who desires a child, should bathe and guard against the rats, and should be kept in solitary three times a day. 37. Three times during the night, when I was alone, I kneeled down on my knees, and with my palms joined, I bowed down, and, by contemplating the Buddha directly in front of me, I remembered this great prophecy of the inexhaustible mantra. 38. The woman will have as many children as she desires. 39. And until the supreme, complete nirvana, I have obtained his wife, except for my own aspiration. Paragraphs: $ 0 6 10 15 22 29 32 36 #

Please segment these sentences into coherent paragraphs: 0. Therefore, the author of the treatise composed it according to his own intention, without contradicting the characteristics of dharmas. 1. In other places, treatises are also composed based on eight cognitions. 2. Like the previous aggregate of discernment and the subsequent aggregate of concentration, etc. 3. In some places, treatises are composed based on only one moment of cognition. 4. Like in the chapter on cognition in the aggregate of miscellaneous topics. 5. Is there a single cognition that knows all dharmas? 6. The answer is no. 7. In some places, treatises are composed based on only two cognitions. 8. Like the previous chapter on cognition and the aggregates of faculties and concentration. 9. Some treatises discuss only the four knowledges. 10. Like the later treatise on the faculties. 11. Some treatises discuss all ten knowledges. 12. The author of this treatise has fully understood the specific and common characteristics of the objects of knowledge, and composes the treatise according to his wishes. 13. Whether concise or extensive, it does not contradict the characteristics of dharmas. 14. Therefore, one should not criticize it. 15. Moreover, one should not question the intention of the author of the treatise. 16. These eight knowledges are spoken by the Buddha. 17. This author of the treatise composes the treatise based on the sūtras. 18. The sūtras speak of eight knowledges, which cannot be increased or decreased. 19. The Venerable One cannot decrease one and speak of seven, or increase one and speak of nine. 20. Why is this? 21. Because what is spoken by the Buddhas cannot be increased or decreased. 22. Moreover, what is spoken by the Buddha is immeasurable and boundless. 23. Because the meaning is immeasurable and the text is boundless. 24. Like the water of the great ocean, which is immeasurable and boundless. 25. Because its depth is immeasurable and its breadth is boundless. 26. Even if the great treatise masters such as the Venerable Śāriputra, 27. They appeared in the world simultaneously, more than a hundred thousand nayutas in number, in order to explain the two phrases of the Buddha's sutras. 28. They composed a hundred thousand koṭis of treatises. 29. Even with their exhaustive wisdom, they were still unable to understand the limits of the meaning of these two phrases. 30. How much less could the author of the treatise add to or subtract from the eight knowledges explained by the Buddha? 31. Question: The Buddha sometimes speaks of two knowledges in the sutras. 32. Sometimes he speaks of four knowledges. 33. Sometimes he speaks of eight knowledges or ten knowledges. 34. Why does the Venerable One only rely on eight knowledges to compose the treatise in this text? 35. Answer: Because these eight knowledges are explained in the middle. 36. Because they include all knowledges, they are relied upon to compose the treatise. 37. Because the two knowledges, etc., are all brief explanations that do not include all knowledges. 38. Although the sutra on the ten knowledges includes all knowledges, it is an extensive explanation. 39. Only these eight knowledges include all knowledges and are explained in the middle, so they are relied upon exclusively. Paragraphs: $ 0 3 7 12 16 23 31 35 #

Please segment these sentences into coherent paragraphs: 0. He then took the cloth he had obtained and went to Nanda. 1. At that time, a bhikṣu who was begging for alms saw Dharma leave and asked: 2. Venerable Dharma, where are you going? 3. He then replied:🔽I am going to the Venerable Nanda to make a saṃghāṭī. 4. I have an old saṃghāṭī. Now that I have obtained this cloth, I will go ask my preceptor to make a new one. 5. The alms-begging bhikṣu heard this and said: 6. If you make a new large robe, you should give me this old one. 7. He replied: 8. Good. 9. At that time, Dharma went to Nanda and said: 10. Preceptor! 11. My saṃghāṭī is old. Now that I have obtained this cloth, I want to make a new robe. Therefore, I have come to request permission. 12. At that time, Upananda told Nanda: 13. Ācārya! 14. Now is the right time. 15. Nanda replied: 16. Venerable Dharma! 17. I have a saṃghāṭī. I will now give it to you. What need is there to make a new one? 18. Dharma replied: 19. No need. 20. Upādhyāya! 21. I will simply sew this to make a large robe. 22. Upananda said: 23. Dharma! 24. In the past I heard differently, now I see differently. I heard that you always have a sense of shame and remorse in your heart, and love and uphold the precepts. 25. I really didn't know that you disobeyed your teacher's instructions. How could your teacher encourage you to do evil? 26. At that time, when Dharma heard the Venerable's reprimand, he remained silent and did not respond. 27. Nandi then gave him the saṃghāṭī, which he accepted, and said: 28. Upādhyāya! 29. Please accept this cloth. 30. Nandi said: 31. Venerable Dharma! 32. How could I exchange clothes with you? 33. You yourself should accept this cloth. 34. Dharma then thought: 35. What use do I have for this foolish thing? 36. He then said to his teacher:🔽Upādhyāya! 37. I now wish to give this cloth to the Saṃgha. A bhikṣu who begs for food once asked for an old saṃghāṭī, and I now wish to give it to him. 38. The teacher said: 39. Do as you wish. Paragraphs: $ 0 1 9 12 16 23 27 34 #

Please segment these sentences into coherent paragraphs: 0. Answer: 1. They depend on others. 2. Question: 3. As it is said, the meaning of non-transference is the meaning of association. 4. This matter is not so. 5. Some say: 6. There is a cause and condition, which is the meaning of association. 7. Question: 8. Is there a cause and condition for eye consciousness to be associated with mental consciousness? 9. Answer: 10. They depend on others. 11. Question: 12. As it is said, the meaning of non-transference is the meaning of association. 13. This matter is not so. 14. Some say: 15. The meaning of a single cause and condition is the meaning of association. 16. Question: 17. Many sentient beings observe the new moon rising, do you want them to have the same association? 18. Answer: 19. They depend on others. 20. Question: 21. As it is said, the meaning of a single condition is the meaning of association. 22. This is not so. 23. Some say: 24. The meaning of expectation is the meaning of association. 25. Question: 26. Do you want to say that life and heat are associated? 27. Answer: 28. This has no conditions. 29. Question: 30. As it is said, the meaning of life and heat is the meaning of association. 31. This is not so. 32. Some say: 33. The meaning of arising together is the meaning of association. 34. Question: 35. Do you want to say that the formations not directly associated with mind and so forth are associated? 36. Answer: 37. This is not a condition. 38. Question: 39. As it is said, the meaning of arising together is the meaning of association. Paragraphs: $ 0,2,5,7,9,11,14,16,18,20,23,25,27,29,32,34,36,38 #

Please segment these sentences into coherent paragraphs: 0. hara 1. jagat🔽eva saṃpramukhe 2. agabhāre🔽tahu sahu🔽itiya 3. thahu🔽caturdvīpavikramaṇa 4. Tha hu ma hu🔽Ugra hu 5. Dhāra sa hu 6. Saṃgra ha🔽Avi na gra ha 7. Avi na gra ha 8. Prajñā bṛddhaya 9. Tha hu sa hu 10. Kara kuru 11. Dhusa hu 12. This is what is called 13. The words of the mantra 14. That exist in the hands and bodies of those 15. Who are not confused about what they have heard. 16. They will not be without wisdom. 17. Like a shooting star, like the sun, 18. Like the moon shining, 19. In the same way, through learning and meaning, 20. They will reach up to nirvāṇa. 21. Then the Blessed One at that time spoke these mantras:🔽Sādhu!🔽Sādhu! 22. Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu! 23. Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu! 24. Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu! 25. Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu! 26. Sādhu!🔽Sādhu!🔽Sādhu! 27. Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu!🔽Sādhu 28. Sādhu!🔽S 29. svāhā svāhā 30. avisaret 31. guṇate prabhavadhe 32. same ajatajayet 33. nupa la sukho masiddhanikumanah 34. chape chape🔽cupe cupe🔽culu culu 35. pulu pulu 36. bhava prasara 37. kara kabhindhe 38. vijava vije 39. apratisandhi🔽nānanumatī Paragraphs: $ 0 12 21 28 34 #

Please segment these sentences into coherent paragraphs: 0. All of those who actualize perfect complete buddhahood are the nature of the illusion-like antidotes that the yogi/nī who was just taught should take up conventionally. 1. Because they are taught by the reasons of dependent arising and so forth, the Dharma King is to be understood as illusion-like, not to mention others. 2. When the example of the illusion is taught to establish the meaning that is not established by the slight establishment of the convention, at that time there is not the slightest fault. 3. In order to teach the type of person who is a suitable vessel for the vehicle of the Solitary Realizers, 4. he says, “The four types of person,” and so forth. 5. The wise one who is endowed with the view of middling wisdom, who is skilled in the thorough knowledge of the division of the conventional and the ultimate, is the son of the Victor. 6. The second is the irreversible one, who is certain to attain the enlightenment of a pratyekabuddha by merely attaining the factors conducive to penetration. 7. The third is the arhat, who is worthy of worship by all, 8. who has eliminated doubt by eliminating the conceptual thoughts grasped by the path of seeing and so on, and by directly perceiving the reality of those, respectively. 9. The fourth is the one who is taken care of by a spiritual friend. 10. Because those four persons are of the type of pratyekabuddhas, they do not fear this. 11. The basis of those has been taught. 12. In order to teach the path of the pratyekabuddha that is to be cultivated by the bodhisattva, 13. he says, “the bodhisattva,” and so on. 14. Just as the śrāvakas cultivate, so the bodhisattva generates the path of seeing of the pratyekabuddha by realizing that all things are dependently arisen. 15. And the abandonment of the afflictions is also like that. 16. By the power of middling wisdom, they see the superior reality itself, endowed with the qualities taught, and by the knowledge of meditation for as long as they abandon the one-sided conception that apprehends the obscurations to omniscience, they su 17. Thus, they keep in mind the emptiness of all phenomena in order to abandon that. 18. In that way, by not observing, 19. the wise bodhisattvas practice the vehicle of the solitary realizers. 20. They do not train in the perfection of the arhats’ abandonment. 21. They train in the Dharma by focusing on the Buddha for the sake of omniscience and by cultivating the method of selflessness. 22. They train in the knowledge of the bodhisattva path. 23. The one who is not a learner is not a learner in order, through the power of skill in wisdom and means.🔽Therefore, the meaning of the statement “one who is not a learner is one who has realized without error” is that one is a learner. 24. In order to teach the factors conducive to penetration, he says: 25. The increase of form, etc. 26. Therein, the expression “the nature of generosity” is merely form. 27. It is the five appropriated aggregates. 28. “Increase” is accumulation. 29. “Decrease” is non-accumulation. 30. “Apprehending” is up to “supporting.” 31. The definite emergence of the bodhisattva is the realization of the path of insight, which is the path of training. 32. It is the entrance. 33. The bodhisattva does not train in the five aggregates as objects to be abandoned. 34. He does not train in the increase and decrease of the five aggregates as objects to be appropriated. 35. He does not apprehend the various dharmas to be taken up, such as the applications of mindfulness, etc. For that very reason, he does not apprehend omniscience, i.e. Buddhahood. 36. He does not even mentally attend to it, because that would be bondage. 37. Thus it is said that he emerges in such a way. 38. He trains in suchness here, i.e. he cultivates it. The Bhagavat, i.e. the Buddha, is omniscience. 39. The gradual performance is the remainder of the verse. Paragraphs: $ 0 3 12 24 31 #

Please segment these sentences into coherent paragraphs: 0. Therefore the Abhidharma-mahāvibhāṣā-śāstra says: 1. The realms of body, form, sound, and touch 2. are accomplished in the desire realm and form realm. 3. They are not accomplished in the formless realm. 4. Question: The realms of body, form, and touch may be so. 5. How can the realm of sound always be accomplished? 6. Some say: 7. The combination and separation of the four great elements necessarily produces the realm of sound. 8. If sentient beings are in the desire realm or form realm, 9. the four great elements always exist, and therefore sound is always produced. 10. The treatise evaluates this: 11. They should not say this. 12. If the four great elements always produce sound, 13. what great elements produce this sound? 14. If it is produced by these [great elements], 15. there would be many resistant forms produced by a single set of four great elements. 16. If it is said to be produced by other [great elements], 17. other sets of four great elements would necessarily produce sound. 18. In this way, there would be an infinite regress. 19. It should be said: 20. Sentient beings born in the desire realm and form realm have many of the four great elements in their bodies. 21. When they strike each other, sound is produced. 22. When they do not strike each other, sound does not arise. 23. Although there is necessarily the sound element in one's body,🔽not all parts of the body necessarily produce sound. 24. An ancient master said: 25. The body is able to produce sound everywhere. 26. That sound is very small. 27. The treatise says there is no sound. 28. There is no coarse and loud sound. 29. This explanation is not correct. 30. The subtle aggregate is based on the substance, not discussing small or large. 31. This explanation is somewhat distant. 32. If the sound pervades the body, it is the same as the evaluation by the old Abhidharma master that is refuted. The old Abhidharma master says: 33. All four great elements are necessarily not separate from form and sound. 34. All forms in the desire realm are necessarily not separate from smell and taste. 35. Another master says: 36. All four great elements are not necessarily with form and sound. 37. All forms in the desire realm are not necessarily with smell and taste. 38. Moreover, which of these two explanations is correct?🔽This treatise also agrees with which explanation? 39. The master of thought explains: Paragraphs: $ 0 4 6 10 19 24 29 32 35 39 #

Please segment these sentences into coherent paragraphs: 0. Likewise, merit arises from enjoyment. 1. The meaning of virtue is the same. 2. It is called arising from enjoyment because it exists in enjoyment. 3. Enjoyment is the enjoyment by the Saṅgha and so on of things that have been given away. 4. Arising is subsequent arising. 5. It is the increase of virtue that arises in the mindstream of the giver. 6. Nonvirtue is similar to that. 7. The meaning of arising from enjoyment is the same. 8. For example, it is like the construction of a temple for the slaughter of living beings and so on. 9. The more living beings are killed in a temple, the more the perpetrators of the killing, etc. in that temple, etc. generate non-meritorious action that arises from enjoyment. 10. In this way, non-merit also occurs in the same way. 11. The mental action is the volition called “mental formation” which has the nature of mental action. 12. In brief, action is of seven types: 13. the two, speech and movement, which are virtuous or non-virtuous, the virtuous one which has the nature of non-indicative form, the non-virtuous one which has the nature of non-indicative form, the merit that arises from enjoyment, 14. Nonvirtue arising from enjoyment and intention. 15. These seven phenomena are asserted to be karma, to be clear as karma, and to have the characteristics of karma. 16. Here, some debate this point. 17. Is the karma that has been explained in many ways something that endures until the time of its ripening, 18. or is it nonenduring because it ceases as soon as it arises? 19. If it endures until the time of its ripening, 20. that karma would be permanent.🔽If it ceases, how could 21. what has ceased generate an effect? 22. If you imagine that this karma endures by its very nature until the time of its ripening, 23. Therefore, in that case, it would be permanent for that long, 24. because it would be free from destruction. 25. If you say that it is not permanent because it is destroyed later, 26. that is not so. 27. Because that which is free from destruction earlier is not related to destruction later, like space, etc., and because it would follow that that which is free from destruction would be unconditioned, and because the result of the evolution of uncondi 28. and because it would always remain due to the absence of the result of evolution, 29. it would be accepted that karma is permanent. 30. Thus, in that case, the error of permanence would occur. 31. But if you accept that karma is destroyed immediately upon being produced, 32. then in that case, 33. If it has ceased, how could it generate an effect? 34. If karma has ceased, it does not exist. Therefore, it could not generate an effect. 35. In response to this, some other schools offer the following reply: 36. First, we do not commit the error of asserting that karmic formations are permanent. 37. Because they are destroyed immediately upon being produced. 38. But if you say, “If it has ceased, how could it generate an effect?” 39. we must respond to that. Paragraphs: $ 0 12 16 35 #s over means there are ten days left until the time of the free day. 33. Before the three months of the summer retreat are over means before the later retreat. 34. Urgent offerings of robes means there are five kinds. 35. What are the five? 36. Either offered for one's own illness, or offered for the sake of others who are sick, or offered when about to die, or offered for the deceased, or offered when about to depart. 37. If the bhikṣu needs them means if he desires them in his mind. 38. Robes means any of the seven kinds. 39. May accept means to accept and keep them, and then divide them as one wishes. Paragraphs: $ 0 5 7 14 28 31 #

Please segment these sentences into coherent paragraphs: 0. There are four parts in the text: 1. First, it distinguishes the person who enters concentration. 2. Why does Dharma Wisdom enter? 3. It is because he is the leader of the assembly, and if others entered it would disturb the assembly and make them difficult to tame. It is also to show that the Dharma of the ten abodes can be spoken by Dharma Wisdom. 4. Second, it shows that it is not by his own power. 5. Third, it clarifies the samādhi he attained. Since it distinguishes the fruition of Buddhahood, it says bodhisattva. Since his understanding and skillful means are excellent, it says skillful means, which refers to abiding in the Dharma. 6. Since skillful means have many aspects, it says immeasurable, which refers to the ten kinds. 7. Fourth, it says he received the Dharma in his mind. 8. In the second part on empowerment, there are three: 9. First, generally discerning the one who bestows empowerment; second, revealing the purpose of bestowing empowerment; third, correctly clarifying the appearance of empowerment. 10. In the beginning there are six: 11. First, revealing the distant and near location where the one who bestows empowerment is. 12. Second, the number of those who bestow empowerment. 13. The treatise says, Why are there many Buddhas bestowing empowerment? 14. It is to manifest the mind of respect and reverence for the Dharma and Dharma teachers that is increased. 15. Moreover, it is to manifest that all Buddhas teach the same, and thus they receive the spiritual power of the Buddhas. 16. In this Dharma wisdom's teaching, it is the teaching of all Buddhas. 17. This is because it includes both cause and effect in the teaching. 18. Fourth, revealing that the names of the Buddhas are the same has four meanings: 19. First, it clarifies that the attained Dharma is not different; 20. Second, those bodhisattvas hear that the Tathāgatas have the same name as themselves, and their joy increases even more; 21. Third, it manifests that the cause and effect within abiding are the same; 22. Fourth, all Buddhas within this gate of abiding are able to bestow empowerment, and it is manifested that they are all named Dharma wisdom, because of the power of the Dharma and because it is so by nature. 23. Fourth, praising the attainment of this samādhi. 24. Only able is a phrase of rarity, clarifying that it is rare for anyone to be able to enter this samādhi. 25. Question: 26. Why did the Buddhas praise entering this samādhi among the great assembly? 27. Answer: 28. Because that Dharma Wisdom silently entered this samādhi, the assembly did not know what he had entered, and without a thirsty longing they could not be told. Therefore the Buddhas mentioned the name of the samādhi, praising it before the assembly, t 29. Fifth, good men and below clarify the basis for attaining samādhi, namely, those Buddhas themselves say that by the power of their empowerment they enable one to attain this samādhi. 30. Sixth, Moreover, Vairocana and below, that Buddha himself explains the reason for the empowerment, which has three sentences: 31. First, by the power of Vairocana's original vow, he enables me to empower. 32. According to the commentary on the Treatise on the Stages of Yogic Practice, Śākyamuni in the past had seen a Vairocana Buddha, who empowered a Dharma Wisdom Bodhisattva to expound the Dharma of the ten abodes. At that time, the Buddhas who empowered 33. May I, upon becoming a Buddha, also have this. 34. Now, as he has accomplished as originally vowed, he is therefore empowered. 35. Second, this is also the spiritual power of Vairocana, the mutual response of the same empowerment in the present. 36. Third, this Dharma Wisdom himself has matured his wholesome roots, is able to expound the Dharma to benefit the assembly, and has inspired the Buddhas above. Therefore, they empower him together. 37. He briefly lacks the power of the assembly's karmic affinity, but the later assembly has all of this. 38. Moreover, Vairocana's past vows manifest the deep roots of the Dharma, meaning that from a long time ago he cultivated this Dharma of the abodes, intending to proclaim it for the assembly at this time. 39. The power of majestic spirit directly manifests the transmission of the present time. Paragraphs: $ 0 4 8 13 18 25 29 37 #

Please segment these sentences into coherent paragraphs: 0. In the beginning, Kāśyapa first asks to initiate the discussion. 1. He has already asked before, so why bother asking again? 2. The question is far removed from the previous one, so he must ask again, as is often the case above and below. 3. How is this question different from the previous one? 4. Previously, Kāśyapa directly asked to praise, praising the Tathāgata's ability to be a support for beings. 5. Here, he asks two questions: 6. First praising, then questioning. 7. From the beginning up to becoming a great medicine king is the praise question. 8. Sunakkhatta is the Buddha's and Bodhisattvas' son is the difficult question. 9. Why did Kāśyapa not immediately question before, but only do so now? 10. If before he raised Sunakkhatta as a difficulty, his words were floating and extensive, not forming the meaning of a verse, so he did not question before. 11. Because he did not question before, this must be done. 12. Why not directly question in this, but first praise? 13. In order to take away, first giving, is the principle of questioning, so first praising. 14. In the praise, first saying the Tathāgata has compassion for all beings praises the Buddha having kindness, which is the mind of benefiting others. 15. Untamed and below praises having skillful means, which is the wisdom of benefiting others. 16. In this there are seven phrases: 17. The first four are the abilities of transformation. Unable to tame can tame is the beginning of pulling out evil. Unable to purify can purify is the end of pulling out evil. Without refuge can make a refuge is the beginning of saving suffering. Unabl 18. The last three are the virtues of transformation. Endowed with the eight kinds of freedom is the virtue of saving suffering. 19. Being a great physician and a great medicine king is the virtue of pulling out evil. Knowing illness is like a doctor, and curing illness is like medicine. 20. The Tathāgata first gives, and below is the correct refutation. 21. In order to show the Tathāgata's compassionate practice of transformation, he raises the evil person Devadatta as a challenge. 22. In this text, the meaning of the challenge is twofold: 23. First, it challenges the Buddha's lack of compassion, overturning the first point above; 24. Second, it challenges the lack of skillful means, overturning the second point above. 25. The text has three parts: 26. First, it cites the Buddha's prediction that the bhikṣu Devadatta is an icchantika who will dwell in hell for an eon, showing the Buddha's lack of compassion; 27. Second, below incurable, it cites the Buddha's proclamation that Subhadra is difficult to cure, clarifying the lack of skillful means; 28. Third, below if he cannot save Subhadra, it concludes the previous two points. 29. There are seven phrases: 30. Subhadra was the son of the Buddha when he was a bodhisattva is the first phrase, clarifying his physical closeness. 31. This should be the Buddha's party, younger brother, or child, so he is called a son. 32. After going forth, he recited and upheld the twelve divisions of the scriptures, destroyed the bonds of the desire realm, and attained the four dhyanas is the second phrase, showing his practice of closeness. 33. Why did you predict that he is an icchantika who will dwell in hell for an eon? is the third phrase, reproaching the Buddha's prediction, that becoming a Buddha lacks compassion. 34. An incurable person is the fourth phrase, reproaching the Buddha's Tathāgata for not practicing the embrace of transformation, unable to practice transformation, so it says incurable. 35. Why did you not first expound the Dharma for him? is the fifth sentence, rebuking the Buddha's skillful means of teaching. 36. If you cannot save him, how can you be called one with great compassion? is the sixth sentence, concluding that the Buddha has no compassion. 37. How can you be called one with great skillful means? is the seventh sentence, concluding that he has no skillful means. 38. The Buddha's separate answers below should be carefully noted. 39. In the Buddha's answers, he does not fully answer the questions and does not follow the sequence. Paragraphs: $ 0 4 9 13 20 25 29 38 #

Please segment these sentences into coherent paragraphs: 0. the vajra secret wisdom 1. is called the master here. 2. This is asserted only by those of poor intellect. 3. The mantra is recited in order to eliminate obstacles, to plant the seed of the siddhi of pacification, and so on, and to purify the field for the siddhi of the ultimate mantra. 4. The eye medicine is for the purpose of generating the superknowledge of the divine eye by removing the cataract of ignorance. 5. The empowerment of the mirror is for the purpose of establishing the view that all things are like various reflections. 6. The shooting of the arrow is for the purpose of planting the seed of the target of the extremely subtle realm of phenomena, which is the victory over the four māras. 7. The secret empowerment is for the purpose of the field of faith and wisdom, 8. the purpose of guarding the samaya, and the purpose of pure speech. 9. Since the highest wisdom exists in this empowerment, 10. Wisdom is the external maiden. 11. From that, the gnosis is the joy of the innate that is pure from the mind being free from conceptuality. That is the wisdom gnosis empowerment. 12. The realization of that gnosis as being free from stains and completely pure is the fourth empowerment. 13. These are called “empowerments” because the mind is washed with the taste of great bliss. 14. Since wisdom itself is the actual method for perfecting the sublime, undefiled bliss that is connected with these, it should not be abandoned even in the situation of a beginner, and so on. 15. This is the conduct of the awareness consort. 16. When one engages in all activities with the method of nonconceptuality, 17. the supreme of all conducts is the meditation of nonconceptuality. 18. Thus, since it is taught in the Vajra Ḍāka, what else is there to do but the observances? 19. Therefore, it is the vajra observance because one is extremely devoted to the observance of the bodhicitta that is the nature of the five gnoses.🔽The observance of conduct is for the purpose of training in the thought of awakening, even if one is wit 20. There are three types of that.🔽The first is the devotion to union with the three inner mudras. 21. As such, 22. the katvamas is the deity’s body, 23. and the chakram is designated as wisdom. 24. The mantra is the skull cup of drinking. 25. Thus it is said. 26. The three are the deity's body, the sound of the fierce fire which is the essence of the anahata, and the experience of great bliss which is nondual with that. 27. The second is the yogi/ni who is intent on the application of generating the five wisdoms such as the wisdom of the utterly pure dharmadhatu and so forth from the conduct of the yoginis' conduct.🔽The third is the yogi/ni who is intent on accomplishin 28. The inner adornments of the yogi/nis who are beyond the world are 29. One should apply oneself to the arising of the spirit of enlightenment, whose nature is the inseparability of emptiness and great compassion, which is the ability to accomplish all goals. 30. Thus, the Yoginī’s Activity Tantra says:🔽First, the yogī/nī 31. should strive to generate ability in meditative equipoise. 32. After generating ability, 33. the delightful conduct of disciplined conduct, 34. the conduct of the five families, 35. is imagined as one family. 36. With a single mind free of concepts, 37. one should enjoy the five sense objects. 38. Thus, the glorious Heruka 39. fulfills all wishes with wisdom. Paragraphs: $ 0 3 7 10 16 20 27 30 #

Please segment these sentences into coherent paragraphs: 0. The shoots are all the objects of clinging, the stalk is virtue, 1. The remaining qualities are the honey and the fruits,🔽The tendrils are the good qualities, the leaves are the characteristics. 2. The shade is the many human and divine beings, 3. The light is the conqueror of Māra, the seed is the one born of a furrow, 4. The roots are the infinite wholesome roots, 5. I praise the one tree, the sage. 6. He who destroyed the darkness of the enemy, Māra’s women,🔽And had the city of the Dhamma built, 7. The door-bolt of virtue and the hindrance, 8. The highest faith is the bolt.🔽The door-keepers are the four kinds of mindfulness, 9. The wisdom-elephant is the supernormal power of speed, 10. The hall of the path is the Dhamma, 11. The Dhamma-army is the one who is the general. 12. The second is the great Sutaparihita,🔽The path is the one who bears the qualities of asceticism, 13. The one who protects the Dhamma is the one who protects the Vinaya, 14. In the royal line of the Dhamma, the ruler of the two worlds. 15. Heard, heard, everywhere the delight of the good people, 16. Measured, measured, the abode of countless virtues, 17. Offered, offered, the homage of beings, homage, 18. In every existence, may there be the auspiciousness of the state of non-existence.🔽Delightful to the world, charming, precious,🔽The end of the world, not subject to the fear of the end, 19. The banner of the world, the conqueror of the banner of pride, 20. The most venerable in the world, I pay homage to the most venerable one.🔽The crest jewel, the ornament of the eyes,🔽The ornament of the ears, the ornament of the mouth, 21. The ornament of the body, the taste of self-mastery, 22. The most excellent deed, the doer of two things.🔽The ornament of the hips, the ornament of the middle,🔽The ointment of compassion, the ornament of mindfulness, 23. The unsurpassed garment of the one who has removed all faults, 24. I pay homage to the supreme sage, the one and only.🔽The one with excellent mindfulness, the one with excellent wisdom,🔽The one with excellent energy, the one with excellent conveyance, the one with excellent joy, 25. The one with excellent peace like a householder, the one with excellent support, 26. The one with excellent equanimity like a recluse, the one with excellent enjoyment of the seven. 27. The fourfold road to psychic power, the friend,🔽Well-surrounded by the stainless nobles,🔽Well-attended by gods and men, dear to the mind,🔽The Lord of the Wheel of the Ten Powers, the Awakened One, I worship. 28. The fourfold supernormal power, the four bases of spiritual success, the four foundations of mindfulness, the four right efforts, the four meditations, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the e 29. I remember it with the strength of mindfulness, 30. The sky is my only bed. 31. You who have opened the door to the supreme path, 32. The ornament of the Dhamma, the one who has crossed over, 33. The Netti, the endless knowledge, the one who has crossed over the ocean, 34. I pay homage to the one who has attained the power of omniscience. 35. Restraint and purification are the good seeds of faith,🔽Wisdom and effort are the plough and ploughshare, 36. The yoke of peace, the goad of mindfulness,🔽The strength of energy, the foundation of truth.🔽Restraint and liberation are the plough and ploughshare, 37. The refuge is the yoke, the goad is the purpose, 38. The fruit of immortality, endowed with many flavors, 39. I pay homage to the Great Farmer, the Well-Gone One. Paragraphs: $ 0 6 12 15 19 27 35 #

Please segment these sentences into coherent paragraphs: 0. 3 Mahāprajñāpāramitā-sūtra, fascicle 40 1. Translated by Tripiṭaka Master Xuanzang on Imperial Order 2. Chapter 10, Part 3: The Aspects of Practicing Prajñāpāramitā, in the First Part 3. Śāriputra!🔽If a bodhisattva-mahāsattva, with skillful means, practices prajñāpāramitā, he does not practice the eye element, form element, eye consciousness element, eye contact, or the feelings produced by eye contact as a condition. He does not pra 4. He does not practice the eye element, form element, eye consciousness element, eye contact, or the feelings produced by eye contact as a condition being permanent or impermanent. He does not practice the characteristics of the eye element up to the f 5. Not practicing the pleasure and suffering of the eye element, form element, eye consciousness element, and eye contact and eye contact as a condition, not practicing the characteristics of the pleasure and suffering of the eye element up to eye conta 6. Not practicing the purity and impurity of the eye element, form element, eye consciousness element, and eye contact and eye contact as a condition, not practicing the characteristics of the purity and impurity of the eye element up to eye contact as 7. Not practicing the emptiness or non-emptiness of the eye element, form element, eye consciousness element, eye contact, or the feelings produced from eye contact as a condition, not practicing the characteristics of the emptiness or non-emptiness of 8. Not practicing the wishlessness or presence of wishes of the eye element, form element, eye consciousness element, eye contact, or the feelings produced from eye contact as a condition, not practicing the characteristics of the wishlessness or presen 9. They do not engage with the eye, form, eye consciousness, and eye contact, and the feelings that arise from eye contact being calm or not calm, and they do not engage with the notion that the eye, form, eye consciousness, and eye contact, and the fee 10. They do not engage with the eye, form, eye consciousness, and eye contact, and the feelings that arise from eye contact being separated or not separated, and they do not engage with the notion that the eye, form, eye consciousness, and eye contact, a 11. Śāriputra should know! 12. This is the skillful means of bodhisattva-mahāsattvas practicing prajñā-pāramitā. 13. Why is it so? 14. Śāriputra! 15. The eye element is empty of the nature of the eye element, the form element, the eye consciousness element, and the eye contact and the feelings produced from the condition of eye contact are empty of the nature of the form element up to the eye cont 16. Śāriputra! 17. This eye element is not empty of the eye element, this emptiness of the eye element is not the eye element, the eye element is not separated from emptiness, emptiness is not separated from the eye element, the eye element is emptiness, emptiness is t 18. Śāriputra! 19. If a bodhisattva-mahāsattva with skillful means practices prajñā-pāramitā, he does not practice the ear element, sound element, ear consciousness element, and the ear contact and the feelings produced from the condition of ear contact, he does not pr 20. Do not engage with the ear, sound, ear-consciousness, and the contact, feeling, perception, and intention associated with the ear, or with the craving associated with the contact that is the condition for the arising of the ear, as either permanent o 21. Do not engage with the ear, sound, ear-consciousness, and the contact, feeling, perception, and intention associated with the ear, or with the craving associated with the contact that is the condition for the arising of the ear, as either self or non 22. Do not engage with the purity or impurity of the ear, sound, ear-consciousness, and ear-contact and the feelings that arise from ear-contact, do not engage with the characteristics of the purity or impurity of the ear up to ear-contact and the feelin 23. Do not engage with the signlessness or presence of signs of the ear, sound, ear-consciousness, and ear-contact and the feelings that arise from ear-contact, do not engage with the characteristics of the signlessness or presence of signs of the ear up 24. Not practicing the ear, sound, ear-consciousness, and ear-contact and what is produced by the condition of ear-contact as having wishes or not having wishes, not practicing the characteristics of the ear up to ear-contact and what is produced by the 25. Not practicing the ear, sound, ear-consciousness, and ear-contact and what is produced by the condition of ear-contact as separated or not separated, not practicing the characteristics of the ear up to ear-contact and what is produced by the conditio 26. Śāriputra should know! 27. This is called the bodhisattva-mahāsattva's skillful practice of the perfection of wisdom. 28. Why is it so? 29. Śāriputra! 30. The ear-element, ear-element nature is empty, the sound-element, ear-consciousness-element, and the ear-contact, the various feelings that arise from ear-contact as a condition, the sound-element up to the various feelings that arise from ear-contact 31. Śāriputra! 32. This ear-element is not empty of the ear-element, this ear-element emptiness is not the ear-element, the ear-element is not separated from emptiness, emptiness is not separated from the ear-element, the ear-element is precisely emptiness, emptiness i 33. Śāriputra! 34. If bodhisattva-mahāsattvas, with skillful means, practice prajñā-pāramitā, they do not practice the nose-consciousness element and nose-contact, and the various feelings that arise from nose-contact as a condition, they do not practice the characteri 35. They do not practice the nose-consciousness element, smell element, nose-consciousness element, and nose-contact, and the various feelings that arise from nose-contact as a condition being blissful or suffering, they do not practice the characteristi 36. Not practicing the nose, smells, nose consciousness, and the nose contact and the nose contact-conditioned feelings as having a self or not having a self, not practicing the characteristics of the nose up to the nose contact-conditioned feelings as h 37. Not practicing the nose, smells, nose consciousness, and the nose contact and the nose contact-conditioned feelings as empty or not empty, not practicing the characteristics of the nose up to the nose contact-conditioned feelings as empty or not empt 38. Not practicing the nose, smells, nose consciousness, and nose contact and the various feelings produced by nose contact with no characteristics and with characteristics, not practicing the characteristics of the nose, up to nose contact and the vario 39. Not practicing the nose, smells, nose consciousness, and nose contact and the various feelings produced by nose contact as tranquil and not tranquil, not practicing the characteristics of the nose, up to nose contact and the various feelings produced Paragraphs: $ 0 3 11 19 26 34 #

Please segment these sentences into coherent paragraphs: 0. He carried a white light on his body, illuminating the darkness. 1. He looked up high, seeing far and near. 2. Yet he upheld the precepts and guarded himself, cutting off worldly troubles. 3. He sincerely followed the Way, contemplating the sages of the Qi dynasty. 4. When his mother was seriously ill, he rushed to see her but she had already passed away. 5. He heard the news on the way and did not see her in person. 6. He sighed and said, 7. I came to see my mother, but what is there to see now? 8. It is appropriate to return to the Yeqi Temple to make merit for her. 9. He treated his relatives with such detachment. 10. As for propagating the Dharma and setting an example, 11. it will be the model for ten thousand generations. 12. His aspirations were lofty and great, not bestowing biased teachings. 13. Therefore, there were single lectures and double sessions. 14. This was his usual practice. 15. In brief, he lectured on the sutras every day. If there was a lecture to be transmitted, it was necessary to invite and support him with reverence before he would ascend the Dharma seat. 16. Once, while expounding the Dharma in a certain place, he was halfway through. 17. He went to take a tour and happened to pass by a garlic garden. He asked about its origin and was told: 18. It belongs to the lecturer. 19. Yu said: 20. The beginning of propagating the Dharma is to eliminate faults and correct them. 21. If evil karma has not been exhausted, how can purity and understanding exist? 22. This lecture cannot continue. 23. It should be dispersed immediately. 24. He then took his staff and robe and left abruptly. 25. The lecturer said: 26. The Dharma master should just lecture. 27. This karma is easy to eliminate. 28. It is not yet necessary to worry about it. 29. He then borrowed farming tools from the villagers. 30. In one day, he plowed and killed forty mu of garlic. 31. He planned to plant it as a grain field. 32. In this way, monks and laypeople relied on each other. 33. His words and actions were without transgression. 34. He was the only one. 35. His lectures began subtly and ended with a profound understanding. 36. His voice was powerful and far-reaching, his eloquence was unhindered, and he rarely repeated himself. 37. Sometimes he would discuss a single word for several days. 38. Or he would finish several scrolls in a single lecture. 39. Later, when lecturing, he would change the previous sections. Paragraphs: $ 0 4 10 15 19 25 35 #

Please segment these sentences into coherent paragraphs: 0. First, establishing the meaning. 1. Second, refuting and criticizing. 2. There was a disciple of Harivarman. 3. He introduced their school, saying:🔽The Chengshi Lun 4. was composed by Harivarman, who lived 900 years after the Buddha's nirvana. 5. He was originally a disciple of Kumāralāta of the Sarvāstivāda school. 6. He lamented that their explanations were too close to nominal characteristics. 7. So he shifted to studying the Mahāsāṃghika school, learning both the Hīnayāna and Mahāyāna. 8. He delved into the nine scriptures. 9. He clarified and refined the five parts. 10. He rolled back the mist of error. 11. He重舒慧日.🔽Thus his Way flourished in Kaśmīra. 12. His fame flowed to China. 13. Cheng is the text that can accomplish. 14. Shi is said to be the principle that is accomplished. 15. The text of 202 chapters and 16 scrolls. 16. The four truths are established as chapters. 17. The five categories clarify the meaning. 18. The teachings are both refined and skillful. 19. The assembly returns like a forest. 20. Question: Since Vasubandhu has rejected the eight sections, 21. And refined the five divisions, 22. On what meaning does the school of Satyasiddhi rely? 23. Answer: Some say, 24. Choose the good and follow it. 25. If there is ability, it must be recorded. 26. Abandon the faults of the many teachers, 27. Take the strengths of the various schools. 28. Some say, 29. Although he has rejected the many differences, 30. He mainly uses the Dharmaguptaka school. 31. Some say, 32. He specifically rejects the Abhidharma, 33. And is completely the same as the Sautrāntika. 34. The Tripiṭaka Master Paramārtha says, 35. He uses the meaning of the Sautrāntika school. 36. Examine the Abhidharma-kośa, 37. The meaning of the Sautrāntika school is mostly the same as the Satyasiddhi. 38. Refutation and Criticism, Part Two 39. Question: Is the Satyasiddhi-śāstra a Hīnayāna treatise?🔽Or is it Mahāyāna? Paragraphs: $ 0 2 20 23 28 31 34 38 #

Please segment these sentences into coherent paragraphs: 0. Seventh, the same in gain and loss. 1. Eighth, the same in giving life and killing. 2. Ninth, the same in roaring. 3. Tenth, the same in gain and loss. 4. It is also said: 5. Who is the same in gaining entry? 6. With whom is the same in roaring? 7. How is it the same in giving life and killing? 8. What is the same in gain and loss?🔽Which is the same in being complete? 9. What is the same in being all-pervading? 10. Who is the same in true aspiration? 11. Who can be the same in all respects? 12. Which is the same in the great matter? 13. What is the same in one substance? 14. Is there anyone who can point it out? 15. Those who can point it out 16. will not begrudge their compassion. 17. Those who cannot point it out 18. have not yet the eye of practice and study. 19. You must discern it carefully. 20. You must recognize right and wrong. 21. The face and eyes are present. 22. You cannot stand for long. 23. Treasure it well. 24. The master addressed the monks, saying:🔽What is the same in giving life and killing? 25. When the ice melts and the fish scatter, what then? 26. The master said, 27. When the water is clear, the fish are not visible, 28. The long waves come and go by themselves. 29. Where does the Dragon King dwell? 30. The master said, 31. Where it is, there is the golden hall, 32. The universe alone is revered by me. 33. Then there is none who surpasses him? 34. The master said, 35. Who can skillfully wield the sword? 36. One should not injure oneself. 37. The master said, 38. If one can wield the sword, 39. Caoshan cannot help but submit. Paragraphs: $ 0 4 24 26 34 38 #

Please segment these sentences into coherent paragraphs: 0. The A and the A are also included. 1. The word an is derived from the word sākāta. 2. The king of the land of Haran came out of the palace. 3. His name was Khenna. 4. Denu said, Dont ride from the mountain. 5. The stone is not a thing. 6. The Dalai Lama said, I will get it from the Dalai Lama. 7. The first is from Anand. 8. The cow is the flesh of the animal. 9. The first is the view and the basis. 10. The Mahala and the Aptapāda say: 11. The name Anayala is derived from the name of the king. 12. They are also of the same age. 13. The king said, Noah, Tula, Pisca, Dharma, right desire, killing, and obtainment. 14. The earth and its periphery are called samgtala. 15. The path and the meaning of the Dharma are the same. 16. The one who is transformed by the union of the spokes. 17. From the Aphara comes the A. 18. And now, said Hridaya, I am happy. 19. He also uttered mantras for the dead. 20. The Matāzanas are the ones who do and speak. 21. The one who is to be reviled is the one who is to be reviled by the one who is to be reviled by the one who is to be reviled by the one who is to be reviled. 22. It is better than me. 23. The king said, Pratiyana, please. 24. The Buddha said, I am not a beggar. 25. He was a man of many talents. 26. The first is the Kātha, and the second is the Kātha. 27. The father is called Tithya, the father is called Sathya, and the father is called Svabhāpati. 28. Above the mountain of Parī. 29. The first is the H and the second is the H and the second is the H and the third is the H and the third is the H and the third is the H and the third is the H and the third is the H and the third is the H and the third is the H and the third is the H 30. The name of the compound is karma. 31. He was also from Annapihara. 32. The fourth is the benefit. 33. Ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja, ajja 34. It is not just a part of the body. 35. The letter Kalayava is from the letter Maśa, the letter Tīla is from the letter Brahmā. 36. AJA, AVA, and ABHYATTA. 37. He was born in the region of Autumn and Bog. 38. The king of the land of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the gods, the king of the go 39. The crown of the head is the crown of the head. Paragraphs: $ 1 2 6 10 13 18 23 28 30 34 37 #

Please segment these sentences into coherent paragraphs: 0. In reality, it does not perform activity on itself. 1. Why? 2. Because action is impossible with respect to that which is not arisen. 3. For example, worldly people say,🔽“Cook the rice.” 4. If it is rice, it need not be cooked. 5. If it needs to be cooked, it is not rice. Therefore that is also taught to be a superimposition by thought. 6. In the same way, here if it is a sprout, it is not arising.🔽If it arises, it is not a sprout. 7. If one is oneself a scholar, one need not become a scholar. 8. If one needs to become a scholar, one is not oneself a scholar. 9. Therefore, because action is impossible with respect to a sprout and oneself that are not arisen, and action is impossible with respect to that which does not exist by way of its own nature, 10. Since it is untenable that that which exists by way of its own intrinsic reality acts on itself, therefore that which possesses activity does not perform that which is possessed.🔽Just as it is untenable that that which is an appropriator appropriates 11. Just as it is untenable that that which is a goer goes again, it is untenable that that which is a speaker speaks again.🔽Just as it is untenable that that which is a goer goes again, it is untenable that that which is a speaker speaks again.🔽Just as 12. Just as it is untenable that that which is a goer goes again, it is untenable that that which is a speaker speaks again.🔽Just as 13. The act of cutting that is manifest as the cutter is also not the act of cutting that is the cut object.🔽Just as in the example of the goer, who does not perform the action of going because he possesses the action of going, the speaker does not perfo 14. First, conventionally, the speaker speaks words, but ultimately that is untenable. 15. Therefore, since here also the cause of aspiration is effort, and the collection of verbal formative factors called letters, speech, and words is generated by effort, and since they are not essentially different from the speaker, 16. then by what specific attribute that is different from the previous moment do they arise such that they are called “the speaker”? And since the cause of that is the speaker, the speaker speaks the words.🔽That also is illogical. 17. Because prior to speech there is no speaker, 18. What is it that speaks? 19. This is saying that 20. how could the speaker speak the words? It is untenable that an action is performed on itself. 21. Here, the Sautrantikas say that the agent is one who possesses the action of speaking, in order to demonstrate the principle that he is the one who desires to perform the action. 22. Therefore, they say, “because this is so, etc.”🔽Here, the cause of aspiration is called aspiration. 23. Aspiration is the desire to perform. 24. Aspiration itself is the cause, so it is the cause of aspiration. 25. What is the cause of that? 26. It is effort. Therefore, they say, “effort that arises from the cause of aspiration.” 27. Effort has the characteristic of movement. 28. Since that effort generates the basis and action, they say, “the basis and action generated by effort.” 29. The collection of vocal formative forces, called syllables, speech, and sentences, arises from the cause of the basis and the cause of action. 30. The collection of vocal formative forces is called syllables, speech, and sentences. 31. Syllables are the letters such as a. 32. Speech is the collection of syllables. 33. For example, the utterance of Devadatta. 34. A sentence is the collection of speech. 35. For example, the utterance Devadatta makes a pot. 36. How does the collection of vocal formative forces, called syllables, speech, and sentences, arise from the cause of the basis and the cause of action? 37. There are eight bases of syllables. 38. chest, throat, head,🔽tongue, teeth, nose, 39. palate, and the two lips. Paragraphs: $ 0 3 6 9 13 15 21 26 30 36 #

Please segment these sentences into coherent paragraphs: 0. In the four intermediate directions and four gates of the outer circle, and below and above, 1. on the central seat of corpses, in the heart, one should visualize the practitioner's mind, which was previously visualized, as limitless and clear like crystal, condensed into the form of a garland of the fifteen vowels. 2. That completely transforms into a full moon. 3. Upon that, from the garland of thirty-four consonants, there is a sun maṇḍala. 4. In the center of that, from āḥ, there is a flaying knife. 5. In the center of that, there is aṃ.🔽From that āṃ, all tathāgatas emanate in the form of the fifteen yoginīs, and they dissolve into that, becoming the moon, sun, flaying knife, and seed syllable. 6. One should meditate on Bhagavatī Nairātmya. 7. She is black and very wrathful, 8. adorned with the five symbolic ornaments,🔽the wheel, earrings, jewels,🔽armlets, and a belt, 9. and a tiger-skin skirt, blazing with light. 10. Her reddish-brown hair stands upward. 11. She has two arms and one face. 12. Her eyes are red, and she has a wrathful frown. 13. In her left hand she holds a skull cup and khaṭvāṅga. 14. In his right hand he holds a flaying knife. 15. He sits in half-dance posture, 16. on a moon seat, with a moon radiance, 17. on a lotus with four circles, 18. beautified by four seed syllables. 19. In the center is a moon flaying knife, 20. endowed with light rays, and the seed syllable. 21. This is the first meditative stabilization, called the yoga of Indra, which is the essential body. 22. Then, from the seed syllable located in the sign at the heart, fourteen moon circles are emitted and placed in the heart of each corpse. 23. From that very seed, fourteen sun circles are emitted and placed on top of those moons. 24. On top of the suns joined with the moons, the seed syllables are placed. 25. In the inner circle, the suns in the east, etc., are, respectively, a, i, ai, o, and au. 26. In the outer circle, the suns in the corners are, respectively, am, ri, ri, and li. 27. In the suns in the east, etc., of the gates are la, e, ai, and o. 28. In the suns above and below are o and am. 29. From each seed arises a flaying knife. 30. In the center of each is its seed. 31. Then, having emanated and gathered, from the moon, sun, flaying knife, and seed arises each of the fourteen goddesses, all like Vajrayoginī. 32. On the petals in the directions are Vajrī, Gaurī, Vārāhī, and Khaṇḍarohā. 33. In the intermediate directions are Pukkasi, Siighamatl, CaQdlna, and Vetali. 34. At the gates are Ghasmari, Pulaka, CakravarmiQ.i, and Ghasmarl. 35. These twelve goddesses look at Nairatmya. 36. Below is Kutikarin, looking downward. 37. Above is Khecarin, looking upward. 38. In the center of the moon at the heart of all of them are their respective seed syllables in the center of curved knives. 39. After that, having summoned the awareness-circle with the light-rays of the mantra at the heart, one should drive away the obstructors with the syllable hum. Paragraphs: $ 0 6 21 22 32 39 #

Please segment these sentences into coherent paragraphs: 0. Son of noble family, 1. if bodhisattvas have these ten qualities, 2. they abide in the absence of marks. 3. Then the bodhisattva Sarva­nīvaraṇa­viṣkam­bhin said to the Blessed One, 4. “Blessed One, 5. If the bodhisattvas’ dwelling in signlessness is like this, 6. how much more so is the Tathāgata’s? 7. The Buddha said, 8. “Noble son, 9. this topic 10. is inconceivable. 11. Why is that? 12. Because it is beyond the realm of thought. 13. Noble son, 14. if one contemplates the true nature of the Tathāgata, 15. all sentient beings will become confused.🔽One will not see the true nature of the Tathāgata as being over there 16. or over here. 17. One will not apprehend it. 18. In the end, one will become exhausted. 19. Why is that? 20. Noble son, 21. the Tathāgata 22. is profound, difficult to fathom, and inconceivable. 23. He is immeasurable, 24. vast, 25. and vast like space. 26. It is beyond the domain of all conceptual thoughts. 27. It is beyond the domain of all those who have reference points.🔽It cannot be examined,🔽contemplated, 28. or measured. 29. If the Blessed One would grant me the opportunity to receive an answer to my question, 30. I would like to ask the Blessed One, the thus-gone, the worthy one, the perfect Buddha, a few questions.” 31. The Blessed One said, “Noble son, 32. the Thus-Gone One always grants you the opportunity. 33. Ask your questions.” 34. The bodhisattva Sarva­nīvaraṇa­viṣkam­bhin said, “Blessed One, you have said that self-praise is not the quality of a holy person. 35. How is it that 36. the Lord of the Dharma, the Blessed One, praises himself? 37. The Blessed One said, 38. Son of noble family, 39. excellent, excellent! Paragraphs: $ 0 3 7 13 31 34 37 #

Please segment these sentences into coherent paragraphs: 0. Therefore, the sūtras say: 1. All dharmas are entirely false imagination. 2. Again, a further layer of subsuming the branches from the root and merging the illusory into the real is made. 3. All dharmas 4. are all Buddha-nature. 5. They are created by the true mind. 6. Like events in a dream are all created by the mind of retribution. 7. Within this division, 8. the mind that is able to arise 9. transforms into various characteristics. 10. It is called true consciousness. 11. Because all dharmas are truly created. 12. The Nirvana Sutra proclaims: 13. All dharmas 14. are all Buddha-nature. 15. The three consciousnesses are like this. 16. From the root, branches arise. 17. They can also be divided into three. 18. Neglecting the branches, discussing the root, 19. the nature of the mind is originally pure. 20. Conditions arise and form the inexhaustible Dharma realm. 21. This is its true consciousness. 22. From the root, branches arise. 23. Mistaking reality for illusion, 24. seeing non-existence as existence. 25. This is its deluded consciousness. 26. From the root, branches arise. Mistaking illusion for reality, 27. seeing non-reality as reality. 28. This is its discriminating consciousness. 29. The distinctions of characteristics are as such. This is the first section. 30. Next, the second section. 31. Determining the names and meanings. 32. As for the consciousness of phenomena, 33. in the Laṅkāvatāra Sūtra it is called the evolving consciousness. 34. In the Awakening of Faith it is called the mental consciousness.🔽It is also called the discriminating mental consciousness. 35. It is also called the detached consciousness. 36. It is also called the discriminating consciousness of phenomena. 37. As for the evolving consciousness, 38. it evolves according to the six sense objects. 39. Unlike the deluded consciousness that evolves and gives rise to external objects, it is therefore called the evolving consciousness. Paragraphs: $ 0 7 12 18 29 32 37 #nd withdrew to stand at one side. 29. Then, the kumbhāṇḍa ghost Kuṇḍala said to the Buddha: 30. World-Honored One! 31. I now invite the World-Honored One and the great assembly to stay here for the night. 32. At that time, the World-Honored One silently accepted the invitation. 33. At that time, the Kumbhīra yakṣa ghost knew that the World-Honored One had silently accepted his invitation. He then transformed five hundred multi-storied buildings, with beds, sitting mats, and kneeling mats, each with five hundred sets of folded r 34. He transformed five hundred lamps, without any smoke or flames. 35. After transforming all of this, he went to where the Buddha was, bowed his head at the Buddha's feet, invited the World-Honored One to enter his abode, and had the bhikṣus take the rooms and bedding in order. 36. After they had all accepted them, he returned to where the Buddha was, bowed his head at the Buddha's feet, and sat to one side. 37. He then spoke a verse, saying: 38. The virtuous have right mindfulness, the virtuous always have right mindfulness, 39. with right mindfulness they sleep peacefully, in this world and the next. Paragraphs: $ 7 27 37 #

Please segment these sentences into coherent paragraphs: 0. Without contention and without dispute is called the Tathāgata, yet always manifesting various forms of contention. 1. Not only the Tathāgata has agitation, the Bodhisattva-mahāsattvas contemplate the Tathāgata's body with true wisdom, and in the equal nature of dharmas of the Tathāgata's body, they contemplate the equal nature of their own bodies. Moreover, in the e 2. The Bodhisattva-mahāsattvas understand all bodies in conditioned arising. Having understood, they attract the Dharma body.🔽Here is the corrected and aligned text: 3. Śāriputra! 4. When bodhisattva-mahāsattvas are attracting this Dharma body, I say that they will then realize the Dharma body. 5. Having realized it, they will also be able to manifest the body of aggregates, realms, and sense bases. One should know that this body is revealed by the Dharma body. 6. Therefore, Śāriputra! 7. If all sentient beings encounter such a Dharma body, whether seeing it or hearing it, they will all be subdued. When they touch that body, it can cause sentient beings to accomplish all beneficial things. 8. Furthermore, Śāriputra! 9. Like the great physician King Timely, he gathers various medicines to form a shape, transforming into a woman's image with a beautiful and lovely pure complexion that delights people. 10. Because of this, the medicine king is able to skillfully create, skillfully accomplish, and skillfully adorn. 11. Śāriputra! 12. Although this medicine woman's image has no thought or discrimination, she is able to manifest coming and going, standing and sitting, and lying down. 13. All the wealthy and noble ones, great kings, princes, ministers, elders, and minor kings who were afflicted with illness went to the time-bound great physician king. 14. At that time, the physician king observed those he was treating and immediately bestowed a medicinal woman as a companion. 15. Those people, having received the gift, briefly engaged in physical contact with the medicinal woman, and all their afflictions and sufferings naturally subsided, becoming free from illness, at ease, and without change. 16. Śāriputra! 17. At that time, the great physician king's marvelous wisdom in treating the illnesses of the world was unequaled by any other worldly physician. 18. In this way, Śāriputra! 19. The bodhisattva-mahāsattva who manifests the Dharma body is also like this. Even for all sentient beings, whether male, female, boys, or girls, those who are afflicted with the feverish illnesses of greed, anger, and delusion, if they go to the bodhi 20. Why is this? 21. It is because the original great vows of the bodhisattva-mahāsattvas are well purified. 22. Furthermore, Śāriputra! 23. The Dharma-body bodhisattva-mahāsattva does not rely on eating solid food for the body to remain. 24. Although he understands that all food and drink are originally non-existent, he appears to receive food out of compassion for sentient beings. Although he appears to eat, he is not attached to it, and he never cares for his own body. 25. Why is this? 26. The power of the Dharma-body does not decline or diminish, and does not rely on food and drink to remain in the body. 27. Moreover, Śāriputra! 28. The Dharma-body bodhisattva-mahāsattva in the various difficult-to-understand births and deaths manifests a body with birth and death. 29. Why is this? 30. In order to mature sentient beings, he manifests the end, yet this bodhisattva-mahāsattva understands that all dharmas have no end; 31. he manifests birth, yet understands that all dharmas have no arising; 32. Although manifesting birth, they understand that all dharmas are ultimately unborn. 33. Moreover, this Dharma body takes the Dharma as food and is sustained by the power of the Dharma. Based on the power of the original vow, without effort, it brings sentient beings to maturity. 34. Śāriputra! 35. Bodhisattva-mahāsattvas of the Dharma body have these characteristics, all due to diligently practicing the perfection of vigor without weariness, and thus they enter [the path]. 36. At that time, the World-Honored One, wanting to restate this meaning, spoke a verse, saying: 37. The body is like vajra, indestructible, knowing the time, manifesting birth for the sake of transforming, 38. Poison, evil, swords, fire cannot burn or harm, seeing those who are burned and harmed are the transformed beings. 39. If there is illness, they see it as good medicine, hungry and thirsty beings see it as food and drink, Paragraphs: $ 0 3 6 8 11 16 18 22 27 34 36 #

Please segment these sentences into coherent paragraphs: 0. then in that case, by what nature of the self 1. is the object or consciousness known? 2. Or by what other nature? 3. If you say that it is known by the very same nature, 4. then that is not logical, 5. because the nature of the self is grounded in the self. 6. And that which is grounded in the self is only manifest to the self. 7. How could it be known by another? 8. But if you say that the self has a nature that is manifest to the apprehension of another, 9. then in that case, the self is not known by the nature that is manifest to the apprehension of another. 10. Therefore, like the consciousness of another person, it is not reflexive awareness. 11. But if you say that the self has two natures—one that faces itself and is reflexive awareness and one that faces another and is the awareness of another— 12. then that single self would be the knower of itself and of another. 13. But who knows that it faces itself and another? 14. If you say that the self knows it, 15. then since it would be necessary for there to be a second facing that knows the two facing itself and another, would there not be an infinite regress? 16. But if you say that the two facing and the self are apprehended by their own nature, 17. then it would be necessary to accept that there is another self that knows “This is direct perception and reflexive awareness.” 18. Moreover, since the self that is the knower of that would be required, it would follow that there would be an infinite regress. 19. Therefore, because consciousness and the self that causes it to be known do not exist, they appear to be not different. 20. That which appears to be not different, the appearance of difference of that, which is an internal aspect, is polluted, since it appears as if it abides externally, like blue and so on. 21. It is not real. 22. Because the appearance of difference of blue and yellow and the appearance of difference of pleasure and pain are mistaken, and because consciousness, which is devoid of that, is not realized. 23. It is known that all phenomena are emptiness. 24. Well then, because the appearance of difference is polluted, 25. But is it not reasonable to reject the difference of blue and yellow, etc.? 26. But mere cognition is not different in all cases.🔽In response to that, it is said: 27. When one of the two does not exist, 28. both are lost. 29. Therefore, both are empty. 30. That is the suchness of that. 31. In that regard, from among the two, cognition and blue, if one of the two, 32. undifferentiated appearing blue, does not exist, 33. then both blue and cognition would not exist. 34. Alternatively, like cognition, blue would be real. 35. But if you say both are real, 36. that is not so. 37. Because it has already been explained that the realization of difference does not exist. 38. Therefore, the emptiness of both the difference and non-difference of that cognition is its suchness. 39. Therefore, the reality of all things is emptiness. Paragraphs: $ 0 8 11 19 24 27 31 #

Please segment these sentences into coherent paragraphs: 0. he asked: 1. What is this? 2. He also said: 3. Have you ever sat in meditation on the tip of a branch of the tree? 4. He also said: 5. Can you directly pass through a wall? 6. He also said: 7. The Nirvana Sutra says: 8. There is a bodhisattva with boundless body, 9. who comes from the east. 10. Since the bodhisattva's body is boundless, 11. why does he come from the east? 12. Why doesn't he come from the west, 13. the south, or the north? 14. It is not possible. 15. The eighth is Chan Master Puzhi of Mount Song in Luozhou during the Tang Dynasty. 16. Chan Master Jingxian of Mount Song.🔽Chan Master Yifu of Lanshan in Chang'an. 17. Chan Master Huifu of Yushan in Lantian. 18. They all studied under the same teacher and practiced the conduct of Dharma companions. 19. They all followed after the great teacher Tong. 20. They left home at a young age. 21. With pure precepts and conduct. 22. They sought teachers to ask about the Way. 23. They traveled far to visit the Chan gate. 24. They arrived at Yuquan Temple in Jingzhou. 25. They encountered the great teacher Tong, whose name was Xiu. 26. They received the Chan teachings. 27. The various teachers served the great teacher for more than ten years. 28. They suddenly realized it themselves. 29. The Chan pearl shines alone. 30. The great teacher entrusted it to Puzhi. 31. Jingxian.🔽Yifu. 32. Huifu and others. 33. The torch that illuminates the world. 34. Transmits the crystal mirror. 35. The Chan practitioners of the world. 36. They praise the four Chan masters.🔽The Dharma mountain is pure. 37. The Dharma ocean is clear.🔽The Dharma mirror is bright. 38. The Dharma lamp is shining. 39. They sit in meditation on famous mountains. Paragraphs: $ 0 7 15 24 30 35 #und of the whip. 14. In the words asaṅgīte it is said that he is of the habit of going without touching the ground. In the words asaṅgīte it is said that he is of the habit of going without touching the ground. In the words asaṅgīte it is said that he is of the habit of 15. And conscience stands on noble qualities. 16. Herein, “blind” : it occurs to me that they are “blind” because of their lack of skill in the choice of a husband, even though he be endowed with good qualities.🔽“Impermanent” :🔽but faith occurs to me as “impermanent” in the sense of not being in bei 17. “False” : but hope occurs to me as “false” since those who seek wealth go down to the sea in ships that are wrecked and they are ruined. 18. “On noble qualities” : but conscience stands on the noble qualities that are purified by the nature of conscience and shame. 19. Now, extolling its quality, he said🔽The girls protected by their family,🔽The old and the women who are servants,🔽They restrain the will and lust that have arisen for men 20. With conscience and with their own minds. 21. “In the van of battle, where the iron darts fly thick, the defeated troops run away, 22. But those who have a sense of shame turn back, though they may lose their lives, and then, ashamed, they go back to the fight. 23. “As the ocean’s waters are checked by the shore, so shame checks the evil man, 24. That shame which is honored by the noble ones in all the world, tell me, charioteer, is that Indra?” 25. Here “the old women” are the widows, and “the young women” are the married women. “Their own” means that all of them, 26. knowing that their desire and lust for other men had arisen, restrained their minds with a sense of shame, thinking “This is not proper for us.” 27. They did not commit evil deeds. “In the van of battle, where the iron darts fly thick, the defeated troops run away” means “in the midst of those who are running away and those who are fleeing.” 28. “Those who have a sense of shame turn back, though they may lose their lives” means that those who have a sense of shame turn back with a sense of shame, even though they may lose their lives.🔽Having turned back in this way, 29. they go back to the fight, ashamed, and take their husbands away from the hands of their enemies. 30. “She keeps away the evil-natured” : she keeps away the evil-natured, or this is the reading. “That” : that shame. “Honoured by the noble ones” : 31. Pāpajananivārinī means she is a repeller of evil people; or else the reading is pāpato janaṃ nivārinī. Tanti means that shame. Ariyapūjitanti means she is worshipped by Noble Ones, by Buddhas and so on. Indassa taṃ vedayāti means because she has such 32. therefore tell Indra that she is the best of names. 33. Having heard that, Mātali spoke this verse: 34. “Who has shown you this view, Kosiya? Is it Brahmā, Mahinda, or Pajāpati? 35. She is considered the best of the gods, be born as the daughter of Mahinda and his queen.” 36. Here, diṭṭhi means the view that “shame has great qualities and is worshipped by Noble Ones.” Odahīti means she placed it in her heart. 37. Seṭṭhasammatāti means from the time she received nectar in your presence, she received a golden seat in Indra’s presence, 38. and being worshipped by all the gods, she became considered the best. 39. As he was speaking thus, Kosiya’s life-span came to an end at that very moment. Then, Paragraphs: $ 0 5 10 15 19 25 30 33 39 #

Please segment these sentences into coherent paragraphs: 0. The bhikṣus are also like this. Seeing fine robes, they accept them and put them on. If they reach the seventh day or the eighth day, whether in a house, in an alley, or in a forest, the robes they wear will blaze like fire and burn their wholesome r 1. Kāśyapa! 2. What do you think? 3. Is there any benefit in wearing that kāṣāya robe? 4. Kāśyapa addressed the Buddha, saying: 5. World-Honored One! 6. It will be of no benefit. 7. The Buddha told Kasyapa: 8. It is just as you say. 9. My kasaya robe is collected from the precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation, and from immeasurable asaṃkhyeya roots of goodness. 10. Kasyapa! 11. In the future there will be foolish people who wear the clothes of sages and resemble shamans, entering villages and towns. 12. There will be faithful Brahmins, elders, and laypeople who, seeing them wearing Dharma robes, will consider them shamans and all respect, make offerings, and praise them. 13. Those foolish people will obtain offerings because of the kasaya robe and will be delighted, but when their bodies perish and their lives end they will fall into hell. 14. Having been born in hell, they will have large hot iron sheets as their clothes, swallow iron balls, drink molten iron, and sit on a hot iron bed. 15. Kasyapa! 16. You should observe the awesome virtue of the kasaya robe like this. 17. Those foolish people who, attached to the kāsāya robe, indulge in pleasure and carelessness, create evil karma themselves, and when their bodies perish and their lives end, fall into hell. 18. Kāśyapa! 19. I always say, it is better to wear a burning hot iron robe than to wear the kāsāya robe with a body that has broken the precepts. 20. It is better to swallow hot iron than to eat the offerings of faith from others with a body that has broken the precepts. 21. Kāśyapa! 22. You should observe that there are such faults in the one who has broken the precepts eating the offerings of faith from others. Therefore, you all should cultivate and study the pure precepts. 23. Kāśyapa! 24. What do you think? 25. Can devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, or non-humans create an image of the Tathāgata's physical body? 26. Kāśyapa addressed the Buddha, saying: 27. No, World-Honored One! 28. The Tathāgata's form and appearance are inconceivable, because he is formless. 29. Therefore, they are all unable to do so. 30. The Buddha told Kāśyapa: 31. In the future, in the last five hundred years, there will be bhikṣus who do not cultivate the body, do not cultivate the mind, do not cultivate precepts, and do not cultivate wisdom. If they create images of the Tathāgata on cloth or under walls and 32. At that time, Mahākāśyapa addressed the Buddha, saying: 33. World-Honored One! 34. Does King Prasenajit gain much merit by creating an image of the Tathāgata? 35. The Buddha said: 36. Kāśyapa! 37. The merit he gains is very much. 38. King Prasenajit creates an image of the Tathāgata and offers priceless robes, not seeking rewards of clothing and food. 39. Kāśyapa! Paragraphs: $ 0 4 7 11 15 21 26 30 32 35 #

Please segment these sentences into coherent paragraphs: 0. The mind is not only the thought of the mind. 1. They will not be known. 2. It does not last long. 3. All thoughts are swift. 4. If the uninterrupted uninterrupted arising of the mind, analysis, and so forth, which is of different types, arises immediately, and is clearly uninterrupted, with the eye and so forth, why is it not simultaneous? 5. But it is not right to say, I am coming sooner. 6. The other tradition also says that the minds that are quickly destroyed do not last long. 7. Therefore, in all the regions, 8. They will not be held in sequence. 9. The features are different. 10. They will appear to be simultaneous. 11. Therefore, there is no difference between the speed and the speed. 12. It is difficult to avoid the fact that the apprehension of all things is not gradual, as is the case with the specific aspects. 13. The result is that all causes are similar in all ways. 14. This is explained earlier. 15. It is not suitable to use the analogy of seeing a fire wheel. 16. The fire burned on the head. 17. The appearances of the world are confused. 18. It is clear, and it is very clear. 19. The vision does not stop. 20. The path is the opposite of the path of appearances and the path of the boundary. 21. The interdependence of the boundaries is as follows. 22. Mindfulness is the action. 23. It is not seen, but it is past. 24. It is not the case that the mind is not apprehended. 25. Mindfulness is the interdependence between objects. 26. Because it is impossible to draw a line between something that is not grasped. 27. What is it? 28. What will happen to the land? 29. It is not clear from the perspective of the object. 30. Therefore, the appearance of the wheel is as follows. 31. The reason is that it is not clear. 32. Mindfulness is not a very clear understanding of things that are in front of you. 33. The same is true of seeing the wheel of fire that is its own nature. 34. The lamp of the fire of the great fire is the radiance of the wheel. 35. It is also not clear what is known as the hundred petals of a lotus. 36. The thought I will be eliminated at once is also a valid cognition, so it is reasonable to maintain that it is not simultaneous. 37. The one-pointed analyzer, with the eye of insight, will gradually determine this. 38. The one who has done many things is the one who has done many things. 39. For example, a copper scroll is a scroll. Paragraphs: $ 0 4 12 17 20 27 32 36 #