Datasets:

buddhist-nlp

/

english-segmentation

like 0

Please segment these sentences into coherent paragraphs: 0. or by the miraculous power of another bodhisattva. 1. I will prepare a chariot like the one on which the Blessed One, together with the community of bodhisattvas and the community of hearers, is seated. 2. I will pull that chariot 3. together with my retinue. 4. In this way, I will make offerings to the Thus-Gone One.” 5. Then the kinnara king Druma thought, “I will prepare a divine chariot made of the seven precious substances, which is five yojanas high, 6. five yojanas wide, 7. with railings made of various precious substances, 8. adorned with various trees, 9. and covered with a precious canopy above. 10. He emanated a jeweled rope with a checkerboard pattern, and on that chariot he emanated a beautiful and colorful lion throne for the Blessed One, 11. seven human heights in height, 12. and spread out many hundreds of thousands of pairs of fine cotton cloths. 13. He also emanated seats for all the bodhisattvas and the saṅgha of hearers. 14. He also emanated seats on that chariot for those who were following the Blessed One to listen to the Dharma, such as Śakra, Brahmā, the world guardians, the gods of the desire realm, the gods of the form realm, and the gods of the pure abodes, each i 15. Then the kinnara king Druma emanated such a chariot and, with palms joined, bowed to the Blessed One and said: 16. “Blessed One, 17. out of love for me, please sit with the entire retinue on the seats arranged in this chariot.” 18. Then the Blessed One sat on the lion throne, 19. and the bodhisattvas, the saṅgha of monks, and the entire retinue also sat down as was appropriate.🔽Then the kinnara king Druma, with his magical powers, took the chariot in his right hand and rose up into the sky to the height of seven tāla trees. 20. Then all eighty-four thousand kinnara maidens 21. and also many hundreds of thousands of kinnaras, gandharvas, and mahoragas, and the kinnara king Druma himself, holding jeweled ropes, guided the chariot through the sky. 22. Then the Blessed One, seated in the chariot in the sky above, 23. was proceeding through the sky, and those eighty-four thousand kinnarīs, playing musical instruments and singing songs, making offerings, went in front and praised the Blessed One with these verses: 24. Those eighty-four thousand kinnarīs, 25. Endowed with the finest forms, 26. Playing musical instruments, 27. I praise the one who is led by true praise. 28. I offer praise. 29. You have the splendor of merit, the supreme characteristic. 30. Your supreme form is a form that brings joy when seen. 31. You always abide in the qualities of truth. 32. I pay homage to you, the great ocean of qualities. 33. You are not like the victorious ones of the past. 34. I have never seen you to the right or left. 35. Just as Mount Meru is stable and unmoving, 36. So your body is beautified by splendor. 37. O Guide, by the power of your miraculous abilities, 38. You move through the sky without attachment. 39. Pure and stainless like space, Paragraphs: $ 1 5 10 15 18 20 24 33 #

Please segment these sentences into coherent paragraphs: 0. If one speaks of neither cultivation nor non-cultivation with a mind that does not grasp characteristics, then there is no fault. 1. Subhūti asked in four ways, and the Buddha did not approve any of them. Confused in mind, he further asked the World-Honored One: 2. How can one attain omniscience now? 3. The Buddha replied: 4. The characteristic of thusness. 5. Since Thus-Come One did not understand, the Buddha said: 6. The ultimate reality. 7. The question was asked: 8. In the chapter on thusness, Subhūti himself skillfully explained thusness, so why is there doubt now? 9. The answer is: 10. This thusness has no fixed characteristic, therefore he cannot help but ask; 11. If thusness had a fixed characteristic, then he would have understood. 12. Since this thusness is extremely profound and immeasurable, Subhūti understands in some places and does not understand in other places; 13. It is like a large body of water, some people enter the deep part and some enter the shallow part, all are said to be entering the water, one cannot say that those entering the shallow part are not entering the water. 14. The question was asked: 15. Why not use thusness as a metaphor for ultimate reality, but use ultimate reality as a metaphor for thusness? 16. What is easy to understand about ultimate reality that it is used as a metaphor? 17. The answer is: 18. Although thusness and ultimate reality are the same thing, they are observed differently; 19. The essence of these dharmas is the ultimate reality that the practitioner realizes and attains. 20. The Buddha uses Subhūti's realization of ultimate reality as an analogy. 21. Question: 22. It is always said that the nature of dharmas follows suchness, and ultimate reality follows the nature of dharmas. Why is the nature of dharmas mentioned last now? 23. Answer: 24. Now, in order to explain the emptiness of the nature of self and the nature of sentient beings, it is mentioned last in sequence. 25. Furthermore, in the path of seeing and the path of learning, one can contemplate the suchness of all dharmas. 26. In the path of no-more-learning, because afflictions are exhausted, the mind is stabilized and realized; 27. Because the mind is stabilized and realized, one penetrates all general and specific characteristics, which is called the nature of dharmas. 28. The original place of birth of all dharmas is called nature. Therefore, the nature of dharmas is used as an analogy for ultimate reality. 29. The nature of dharmas has the aspect of the śrāvakas and the aspect of the Great Vehicle; 30. Subhuti had no doubts about the part of the śrāvakas, but had doubts about the part of the Great Vehicle, so he asked. 31. The Buddha wanted to use something that ordinary people could understand as proof, so he said: 32. The nature of the self, the nature of sentient beings, and the nature of life. 33. Subhuti had nothing more to ask, so the Buddha wanted to conclude the discussion, so he asked Subhuti in return: 34. What do you think? 35. Is the characteristic of my teaching truly existent or not? 36. Subhuti had attained the Way, so he said it does not exist. 37. Even a stream-enterer does not see the self, let alone an arhat! 38. The Buddha said: 39. You do not attain the self even with the dull wisdom of the Lesser Vehicle, let alone the Buddha! Paragraphs: $ 0 1 3 7 14 21 25 29 33 38 #

Please segment these sentences into coherent paragraphs: 0. “Lord, those beings who do not rejoice in those thoughts have been favored by Māra.🔽” 1. Blessed One, those sentient beings who do not rejoice in these thoughts are on the side of Māra. 2. Blessed One, those sentient beings who do not rejoice in these thoughts have died in the abode of Māra. 3. Why is that? 4. Blessed One, those sentient beings who have accomplished these thoughts 5. and dedicate them to unsurpassed, perfect, complete awakening destroy the abode of Māra. 6. Those who have given rise to the thought of unsurpassed, perfect, complete awakening rejoice in these thoughts. 7. Those who have not abandoned the Buddha, who have not abandoned the Dharma, and who have not abandoned the Saṅgha should rejoice in those thoughts of enlightenment. 8. Having rejoiced, they should dedicate [the merit] to unsurpassed, perfect, complete awakening. 9. They should dedicate [the merit] in such a way that there is no notion of duality and also no notion of non-duality. 10. The Blessed One said, 11. “Kauśika, that is so! 12. That is so! 13. It is just as you have said. 14. Kauśika, those who rejoice in these arousings of mind will quickly please the Tathāgatas, the Arhats, the Rightly Self-awakened Buddhas. 15. Having pleased them, they will not displease them. 16. Endowed with those wholesome roots connected with the arousing of mind that is accompanied by rejoicing, wherever they are reborn, there they will be honored, 17. worshipped, revered, 18. and venerated. 19. They will never see an unpleasant form. 20. They will never hear an unpleasant sound. 21. They will never smell an unpleasant smell. 22. they will never experience anything unpleasant to the touch. 23. They will never know anything unpleasant. 24. They will never be separated from the lord buddhas, 25. and they will go from buddhafield to buddhafield, serving and honoring the lord buddhas and planting wholesome roots. 26. And why? 27. Kauśika, it is because those sons of a good family and those daughters of a good family have rejoiced in the wholesome roots of incalculable, innumerable, immeasurable bodhisattva great beings who have newly set out in the vehicle, and have transferr 28. the roots of virtue of those abiding on the first ground, the roots of virtue of those abiding on the second ground, the roots of virtue of those abiding on the third ground, the roots of virtue of those abiding on the fourth ground, 29. the roots of virtue of those abiding on the tenth ground, and the roots of virtue of the bodhisattva mahāsattvas who are impeded by a single birth, rejoicing in those roots of virtue and, through increasing those roots of virtue,🔽approaching unsurpas 30. They are approaching unsurpassed, perfect, complete awakening. 31. Having fully awakened to unsurpassed, perfect, complete awakening, they will lead countless, innumerable sentient beings to complete nirvāṇa. 32. “Kauśika, in this way, by this type of explanation, that son of a good family or daughter of a good family should rejoice in those wholesome roots of the bodhisattva great beings who have produced the first production of the thought, 33. and should dedicate them to unsurpassed, perfect, complete awakening. 34. They should dedicate them in such a way that the mind does not move to anything else.” 35. Having rejoiced in the roots of virtue of those who are irreversible and those who are impeded by one birth, one should dedicate them to unsurpassed, perfect, complete awakening. 36. “One should dedicate them in such a way that the mind does not go elsewhere.” This is the mind’s stability. 37. “Having rejoiced in the roots of virtue of those who are irreversible and those who are impeded by one birth, one should dedicate them to unsurpassed, perfect, complete awakening. 38. “One should dedicate in such a way that one does not have the notion of two, nor the notion of non-duality.” This is the first conceptualization of the objective, based on the side of engagement. 39. Then the venerable Śāriputra said to the venerable Subhūti: Paragraphs: $ 0 3 10 26 32 39 #

Please segment these sentences into coherent paragraphs: 0. They do not delight in gains, but are not discouraged from obtaining them. 1. They have few desires, are content with just the bare necessities, and have given up pretense and hypocrisy. 2. They are diligent in benefiting sentient beings, and are endowed with perseverance and generosity. 3. They are intent on the wisdom of the Buddhas, and have perfected meditative stability, perseverance, and good qualities. 4. They do not care about their bodies or even their lives, and have given up beloved friends and relatives. 5. Firm as a diamond in intention, always applying oneself to the path of awakening, 6. one’s body cut into pieces, one’s mind unmoved. 7. One undertakes this firm effort, not hoping for omniscience. 8. If one has obtained this perfection of leisure and opportunity, 9. and yet does not remove and purify the mind that is attached to gain and honor, 10. one will be the only one to deceive the world with its gods. 11. Therefore, having gone forth from the home life, one should apply oneself to serenity and insight in solitude. 12. The noble Multitude of Jewels says, 13. Kāśyapa, it is like this: for example, a person might be carried away by a great river, 14. Just as one dies of thirst while being surrounded by water, so too, Kāśyapa, some ascetics and brahmins, 15. having taken up and mastered many teachings, do not eliminate craving for desire, do not eliminate craving for hatred, 16. do not eliminate craving for delusion, and are carried away by the flood of teachings. 17. They die of the thirst of afflictions and go to bad rebirths.🔽Therefore, yogis and yoginis should not generate even a moment of craving or affliction 18. toward any object. 19. The Sūtra of the Questions of the Layman Ugra also teaches, 20. “Moreover, layman, 21. A bodhisattva who has gone forth and is living in the wilderness should think, “Why is it that I alone am living in the wilderness, and not a monk? 22. I am not trained, not restrained, not peaceful, not disciplined, 23. not diligent,🔽not striving, 24. and not practicing correctly. 25. There are many animals, monkeys, birds, bandits, and outcastes living here. 26. They do not have the qualities of a monk. 27. Therefore, I will perfect the purpose of living in the wilderness, 28. which is the purpose of a monk.” 29. “Moreover, householder, a bodhisattva who has gone forth and is living in the wilderness 30. should think, ‘Why have I come to the wilderness?’🔽“He should think, ‘ 31. I have come to the wilderness out of fear and terror. 32. What are you afraid of? 33. I am afraid of busyness. 34. I am afraid of company. 35. I am afraid of desire, anger, and ignorance. 36. I am afraid of pride, conceit, and hypocrisy. 37. I am afraid of attachment, jealousy, and stinginess. 38. I am afraid of forms, sounds, smells, tastes, and textures. 39. I am afraid of the demon of the aggregates. Paragraphs: $ 0 8 12 19 29 #

Please segment these sentences into coherent paragraphs: 0. This is the one, there is no doubt about it. 1. This is the fifty-third chapter. 2. The thirteenth stanza is added. 3. The fifty-six syllables are added to the six syllables of the mantra. 4. They will certainly kill their enemies. 5. The fourth stanza of the Anastasia is added to the second stanza. 6. The fifteenth is added. 7. All the accomplishments are accomplished. 8. The syllables are fifty-nine. 9. The syllable is sixty-one. 10. The second stanza is the second stanza. 11. This is the supreme. 12. The sixty-second [of the twenty-second chapter] is the same. 13. The third stanza is the verse. 14. He is the best among the dakinis. 15. The syllable is sixty-three. 16. The letter A. 17. The eleven are correct. 18. The delightful syllables are the offering. 19. The sixty-fifth. 20. The vajra-minded ones are divided. 21. This seed is the supreme substance of the gods. 22. The great gift of accomplishment is liberation. 23. The sixty-six syllables. 24. The third stanza is added. 25. He is generous in all his deeds. 26. Thus the Tathāgata spoke. 27. The sixty-seven syllables. 28. The second stanza is correct. 29. All the activities of the yoginīs. 30. This is the one, there is no doubt about it. 31. The sixty-eighth is the same as the thirty-seventh. 32. The letter is attached to it. 33. The seed is the letter. 34. The rain below is to be observed. 35. The first is the seventy-one syllables. 36. The second stanza is a perfectly complete introduction. 37. The beauty of every letter is the beauty of all the syllables. 38. This is the one, there is no doubt about it. 39. The seventy-fourth is the first. Paragraphs: $ 0 5 11 16 21 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. It is like food and drink. If these foods and drinks have not yet been digested, they do not fall into the stomach, other teachers say this is so. 1. Or rather, like food, it is held together by the wind, so that it does not disperse. This is the opinion of other masters. 2. Moreover, this water is agitated by the wind, which is in turn agitated by the force of the actions of beings. The cream which rises to the surface becomes gold. It is like milk which, when it is churned, becomes cream.🔽The water is 80,000 leagues de 3. The rest is gold. 4. How much is the rest? 5. Three hundred and thirty-six thousand leagues. This is the circle of gold, which rests on the circle of water.🔽The thickness of the water and gold together is 160,000 leagues. 6. The diameter of the circle of water and gold is 1,200,000 leagues. 7. The diameter of these two circles is the same. 8. The circumference is three times that.🔽The circumference is three times the diameter. 9. If measured by the edge, the number becomes three times, totaling thirty-six koṭis, ten thousand, three hundred and fifty yojanas. 10. The golden ground wheel is on the water. 11. In this ground, the verse says: 12. There are Mount Sumeru, Yugandhara Mountain, Īṣādhara Mountain, Khadiraka Mountain, Sudarśana Mountain, Aśvakarṇa Mountain, Vinataka Mountain, and Nimindhara Mountain. 13. The explanation is as follows: 14. These mountains are located above the golden ground wheel. 15. In the middle of the eight great mountains is Mount Sumeru, and the remaining mountains surround Mount Sumeru and reside there. The first is Yugandhara, the second is Īṣādhara, the third is Khadiraka Mountain, the fourth is Sudarśana, the fifth is Aś 16. This Mount Sumeru is surrounded by seven mountain ranges, and the outermost mountain range is named Nimindhara. 17. Verse: 18. Outside the four continents, there is another Cakravāla mountain. 19. Explanation: 20. Outside the seventh mountain, there are four continents. Outside the four continents, there is another iron Cakravāla mountain. 21. Because of this mountain, the world's appearance is round like a wheel. 22. In the middle, it is said in a verse: 23. Seven are gold, this is iron. 24. Explanation: 25. The seven mountains such as Yugandhara are all composed of gold. This outermost mountain is only composed of iron. 26. Verse: 27. The four treasures are Sumeru. 28. Explanation: 29. On the four sides, they are composed of the four treasures in order: gold, silver, lapis lazuli, and crystal. 30. The sides are according to the treasures that compose them. Because of the light, in the directions the empty color appears like the original treasure. 31. Facing the continent of Jambudvīpa, the side of Sumeru is composed of lapis lazuli. Because of the light of this treasure, the empty space is seen as blue, like lapis lazuli. 32. Furthermore, how are these jewels produced? 33. On the golden ground, there are also clouds that rain water droplets like chariot axles. This water is the womb for various seeds, with various powerful distinctions. The wind blows and transforms this water, turning it into various kinds of jewels. 34. This transformation is the general and specific production of different kinds of things, due to the principle of non-existence before and non-simultaneity. It is able to act as a cause and condition, unlike the transformation theory established by th 35. The Sāṃkhya transformation means that this thing first already exists and transforms into a different dharma. 36. If so, what is the fault? 37. This existent dharma cannot be understood. 38. This dharma already exists, due to the existence of distinctions among the other dharmas within it. 39. Who says this? Paragraphs: $ 0,2,5,10,12,14,17,19,22,24,26,28,32,35 #

Please segment these sentences into coherent paragraphs: 0. It is the perfect emergence of body, speech, and mind. 1. It is the emergence of body, the emergence of speech, and the emergence of mind. 2. The meaning is that it is the object of observation of body, etc. 3. How is it the emergence of body, etc.?🔽It is stated: 4. By the mind, etc. 5. The consciousnesses of body, speech, and mind are taught in order. 6. Therefore, the mind, body, and speech of all migrating beings should be understood. 7. All of this teaches the wisdom of meditative stabilization. 8. In order to summarize that, 9. The seal of the seal of the entity 10. is said to be the four seals. 11. The secret is the meaning of the yoga of the result itself. 12. That yogin, without self-awareness, would not be aware of gnosis. 13. Therefore, their meditative stabilization is the examination of gnosis, 14. meditative stabilization being śamatha and vipaśyanā. 15. The examination of those two is the application. 16. The examination of the gnosis of meditative stabilization is summarized. 17. With regard to the classification of action, 18. [the Bhagavān] declares “body” and so on. 19. The words “body” and so on explain the actions of body and so on, 20. because they are inseparable. 21. That itself is imagined, and is firm and certain by mere imagination. 22. The imagined body, speech, and mind🔽are the imagined actions. 23. That action is the continuum, and the action is well imagined in the Compendium of Principles and so forth, and the activities are posited. 24. Moreover, by this aspect, the three kinds of action are explained as the secret reality. 25. Whose?🔽Of the vajra worker, like the four. 26. The vajra worker is the vajra action. 27. What is the secret? 28. Like the four, like the vajra action. 29. Therefore, in order to explain the action that is to be done by the application that is not to be taught to those who are not vessels, 30. The “five buddhas” and so on are the means of accomplishing the rites. 31. There, with regard to the four seals, the secret empowerment is taught. 32. “The great elements” and so on are taught. 33. How is it that one is truly conjoined with the four goddesses? 34. “Earth” and so on is taught. 35. Here, the cause of the union with earth and so on is taught with “great power” and so on. 36. Later, the “maṇḍala” is explained. 37. It should be applied everywhere. 38. In order to teach the colors, shapes, and functions of great power and so on, “great power” and so on are taught. 39. There are two types of shapes:🔽some are like subjugation, Paragraphs: $ 0 3 7 9 12 17 22 29 32 39 #

Please segment these sentences into coherent paragraphs: 0. That is to say, in the store consciousness, various consciousnesses transform. 1. That is to say, the mental consciousness contemplates various characteristics and meanings, 2. the indestructible characteristics are eight, and the absence of characteristics is also without characteristics. 3. Just as the ocean and waves are without distinction, 4. the consciousnesses and mind are like this, and differences are also unobtainable. 5. The mind is called the function of collecting, the thought is called the function of extensive collecting, 6. the various consciousnesses are what is cognized by consciousness, and the five are spoken of in terms of the present objects. 7. At that time, Bodhisattva Mahāmati asked in verse: 8. The various colors such as blue and red give rise to the various consciousnesses of sentient beings, 9. Like the various waves, how can you say it is only the mind? 10. At that time, the World-Honored One replied in verse: 11. Blue, red, and various colors, the waves are all nonexistent. 12. The mind is said to collect karma, to enlighten all ordinary beings. 13. Those karmas are all nonexistent, grasped and abandoned by one's own mind. 14. What is grasped is ungraspable, the same as those waves. 15. The body that is established for enjoyment, is the present consciousness of sentient beings. 16. In it, various karmas appear, like water and waves. 17. At that time, Bodhisattva Mahāmati spoke another verse, saying: 18. The nature of the great ocean's waves and currents, can be distinguished by their surging and leaping; 19. Why is it that the storehouse and karma are not known in the same way? 20. At that time, the World-Honored One replied in verse, saying: 21. Ordinary beings lack wisdom, the storehouse consciousness is like a great ocean, 22. The characteristics of karma are like waves, relying on that analogy to understand. 23. At that time, Bodhisattva Mahāmati spoke a verse, saying: 24. The sun shines equally on the low, middling, and superior beings. 25. The Tathāgata illuminates the world, speaking the truth for the ignorant. 26. Having already divided the various dharmas, why not speak the truth? 27. At that time, the World-Honored One replied in verse, saying: 28. If the truth is spoken, their minds have no truth. 29. Like the waves in the ocean, reflections in a mirror and dreams, 30. All appear simultaneously, the objects of the mind are also like this. 31. Because the objects are incomplete, the sequential karmic transformations arise. 32. Consciousness is what is cognized by consciousness, the mind is what the mind thinks, 33. The five then manifest, there is no fixed sequence. 34. It is like a skilled painter and his painting apprentices, 35. I also say the same, using colored cloth to depict various forms. 36. The colors originally have no patterns, not from a brush or plain silk, 37. But to delight sentient beings, they are intricately woven with various images. 38. Words and phrases are used for different practices, but the truth is beyond words; 39. Distinguishing them is for beginners, practicing them shows the truth. Paragraphs: $ 0 7 10 17 20 23 27 34 #

Please segment these sentences into coherent paragraphs: 0. The center of the body is one atom. 1. What is the nature of seeing? 2. The other particles are also observed. 3. If you say yes, then it is. 4. Thus, water is the source of all the elements. 5. How could it not be? 6. In the three directions, the smallest particle in the center of the particles in the ten directions is the smallest particle in the east. 7. If you look at the particles that are present in the universe, then you are looking at the nature of that universe, like a particle that is supposed to be in the east. 8. The rest of the people who live in other places will not be like the house in the east. 9. Therefore, since the elements of the east and the west are not present, the mandala of the earth is not present. 10. What is the fault of this? 11. The aspect of the view of other particles. 12. If you want something else, 13. If that is so, then what is the meaning of this? 14. How many particles are there? 15. It is not a single part. 16. Because it has the nature of counting the number of particles that are present in the ten directions. 17. The definition of a singularity is as follows: Since it is characterized by a different nature, it is a different thing. 18. And the particles are like that. 19. Because they are like that. 20. The atom is not a self-existing entity. 21. Therefore, the object, the substance, and so on are not the same. 22. Many things are said about me and others, but they are not inherent. 23. If one were to ascertain the nonexistence of the subtle particles, one would ascertain that ones own class would assert that the eye, form, and its consciousness, and so forth, are the same, and that it would be necessary to establish the substantial 24. Is this the kings command? 25. No, he said. 26. The nature of the self is the beginning of the self, and the qualities of the self are the basis of the self. 27. They are endowed with this. 28. The ten elements of the physical world are called particles, and so on. 29. If they do not exist, they are not. 30. If the five elements of consciousness, the eye consciousness, and the object of observation, are dependent on the eye consciousness, and so on, then how could they arise in dependence on it? 31. If the five realms of consciousness do not exist, the immediate conditions will bring about the manifestation of the five realms. 32. The mind is also untenable. 33. If the collection of the six consciousnesses is not established, 34. Even the mind that has passed away from that consciousness cannot be properly visualized. 35. If the mind lacks intrinsic existence, then it is understood that the mind also lacks intrinsic existence, and that it is the same as the mind, and that it is the same as the bliss, and that it is the same as the feelings, perceptions, and thoughts. 36. The wise heroes have already broken into pieces a hundred times in the process of conceptualizing the non-compositeers, so they do not need to touch the dead ones. 37. Or else, since form and so on are not present in the realm of existence, or because they are connected through their own lineage, they are not born from the womb. 38. The great elements that are not consciousness are said to be created by causes. If they do not exist, they do not exist. 39. The unconditioned space and so forth have already been explained. Paragraphs: $ 0 7 14 20 26 30 36 #

Please segment these sentences into coherent paragraphs: 0. The wheel is called the wheel. 1. The following is a nine-pointed table. 2. This is the basis of the lower Kampo. 3. The four lines are the nine parts of the table. 4. The upper part is twelve. 5. The above verse is a verse on the upper part of the cup, with four lines, as before. 6. Again, the four lines are drawn on the four sides of the border, and the twelve lines are drawn on the four sides of the border. 7. Who writes the name on the middle? 8. This is the central channel of the wheel, the central channel. 9. The name of the work is written down. 10. The seed is rotated. 11. The mantra seed is the syllable that is the transcendent state. 12. The mantra is written with the letters and the name of the mantra. 13. To show the exalted, he said, I prostrate. 14. The syllable om is the syllable homage. 15. The nature of the sound of prostration. 16. The first is the beginning. 17. Why? 18. The name of the practice is the practice. 19. What is the name of the practice? 20. The words of protection are the first. 21. This is the first of the three lines. 22. The name is written before the word rakshar. 23. The five buddhas, etc. , 24. It is located at the edge of the seed. 25. The Buddha said, I am a beggar. 26. The last word is rakshā. 27. The seed of the five buddhas is the hum. 28. The letter of the seal is the end of the letter. 29. The Buddha said, I am a beggar. 30. The end of the syllable is the end of the syllable hūṃ. 31. The letter for the seal is Svaha. 32. The meaning of the summary. 33. The name of this oṃ will be Bhadatrakṣara, Rakṣara, Hum, Svāhā. 34. The two vowels of the root text are as follows. 35. I will know. 36. The top and the top are inscribed with the melodious syllables. 37. The first is the following. 38. The sounds above are external words. 39. The man was carrying a mule. Paragraphs: $ 0 7 13 18 26 32 38 #

Please segment these sentences into coherent paragraphs: 0. And if the various kinds of supernormal power, etc., are the direct-knowledge, then the jhāna that is the basis for direct-knowledge is the reason. 1. But at the end arahatship is the reason, or else insight into arahatship is the reason. 2. For arahatship is the reason for the attainment of the base consisting of neither perception nor non-perception, which is the highest of the eight attainments, in the way stated thus, “When shall I attain the base consisting of neither perception nor 3. This is the reason for the arising of the higher knowledge in one who has aroused longing for the unsurpassed liberations. 4. But this is not common to all; for the reason for the attainment of Arahantship is the insight that is common to all. 5. For in this sutta the sixth knowledge is stated as the fruit of Arahantship. That is why it is said: “Herein, it should be understood that ‘the destruction of the taints’ is stated as the attainment of the fruit” . 6. The commentary on the Paṃsudhovakasutta is ended. 7. The Nimittasutta is the eleventh. 8. The signs by which the fruit is sealed, as it were, in the place of its arising,🔽are the three reasons. That is why it is said: “Three reasons” . 9. Herein, “in season” is an ablative case;🔽“in season” is a locative case. 10. “Should be given attention” : should be made to arise in the mind. 11. Meaning. The mode of resolution by way of the sign of concentration is concentration itself. Therefore it is said: “unification” . 12. Meaning. The mode of resolution by way of the sign of concentration is concentration itself. Therefore it is said: “For unification is called here the sign of concentration.”🔽The words “there is a possibility that the mind might become slack” are a r 13. Or the meaning is: there is a cause for the occurrence of the slackness of the mind of attention. Therefore it is said: “there is a possibility.” 14. Knowledge-speed: the speed of wisdom that occurs by way of impermanence, etc., in formations.🔽Any vessel of gold that is heated by the goldsmith’s tools is called here a “flame.” Therefore it is said: “a mass of embers.” 15. “Should prepare”: should make it so that the gold placed there is heated. “Should dip”: 16. He would take it: the meaning is, he would pick it up. Hence it is said, “There, in the embers … he would pick it up” . 17. Or he would throw it away: he would throw it into the water. He would keep it: he would consider it. 18. Thus, because he has received his prophecy in the presence of the Buddhas, he will certainly fulfil the pāramīs without hindrance and 19. will awaken to enlightenment. So he is called a being who is destined to awaken , a bodhisatta. Therefore it is said: “Of a being who is destined to awaken …🔽of one who is striving … of one who is intent … of one who is devoted to the welfare of all 20. Or alternatively, the word bodhi means knowledge, which is so called because “by this one awakens” . A being who is devoted to that knowledge is a bodhisatta. Therefore it is said: “Of a being who is devoted to supreme enlightenment … 21. of one who is intent … of one who is devoted to the welfare of all beings.” 22. Or else, bodhi is knowledge, and a being who is devoted to that is a bodhisatta, just as a being who is devoted to knowledge is a ñāṇasatta . The meaning is: a being who is wise, who possesses knowledge, who is intelligent. 23. For from the time of his resolution at the feet of the Buddhas, that being is wise, not blind and foolish. Thus he is a bodhisatta. 24. It is relished, thus it is relish ; it is pleasure. 25. And that has the characteristic of being sweet, thus he says, “Relish is the sweet aspect.” 26. Craving for sense desires is both subdued and abandoned here, thus Nibbāna is said to be “the subduing and abandoning of craving for sense desires.”🔽Hence he said, “Nibbāna” and so on. 27. Herein, he comes to is said with reference to the making of that Nibbāna an object by the person who subdues and abandons craving.🔽The second and third are self-evident. 28. The commentary on the Suttas beginning with the Pubbe-vasunibbana Sutta is ended. 29. The commentary on the Suttas beginning with the Samaṇabrāhmaṇa Sutta🔽In the fourth sutta, the meaning of the word samañña is the four noble fruits, thus he says, “The meaning of the word samañña is the four noble fruits.” 30. In the case of the word brahmañña, too, 31. and so on. Hence he said, “The other is a synonym for that.”🔽Or the meaning of recluse is the noble path itself, 32. which is called “recluse” because it is worthy of being a recluse’s . Hence he said: “Or the four paths are the meaning of recluse.” The remaining terms beginning with the fifth are self-evident. 33. The commentary on the “Discourse on the House-Builder” is finished. 34. 1. The second discourse on the origin of suffering 35. In the tenth , “the kamma that leads to rebirth” is the kamma that is the proximate cause for rebirth. “It turns back” :🔽the word “it” refers to the fruition of the rebirth-linking consciousness. Hence he said: “It turns back.” The meaning is that it 36. Now, the word “it” does not refer only to the fruition of the rebirth-linking consciousness,🔽but also to the objects that arouse desire and lust and to the fruition of that . Hence he said: “Or it is the objects that arouse desire and lust” and so on 37. “Those states” : those objects that arouse desire and lust. 38. He sees: he sees them as they really are, having seen them by penetrating the defilements. 39. The commentary on the second sutta of the Nidāna Samyutta is finished. Paragraphs: $ 0 3 6 8 11 14 18 24 28 33 35 #

Please segment these sentences into coherent paragraphs: 0. Moreover, in that [teaching], it is explained that the buddhas of the ten directions speak the Flower Ornament Sutra and those who are empowered have the same names as Dharma Wisdom, Diamond Treasury, and so forth. It does not say that those buddhas 1. Now, it is explained that the three transformations of the land are in each of the ten directions, with four million billion nayutas of lands filled with buddhas, all of whom are the emanations of Śākyamuni. This meaning is different from that. 2. In that [teaching], the Flower Ornament Sutra is considered supreme, and a few sentences are added. It is not on purpose to create criticism; 3. If we compare their superiority and inferiority, we fear it would be a mistake. 4. But this Lotus Sutra reveals the provisional and manifests the fundamental, with many doubts and requests before and after, unlike other sutras. It is precisely because it deeply discusses the Buddha's teachings and wonderfully explains the sage's mi 5. If one can skillfully understand the characteristics of the teachings, then one will know the Tathāgata's two kinds of wisdom, provisional and real. 6. The meaning of the teachings is very profound, and its outline is like this. 7. ○ Second, presenting different interpretations, there are ten points: 8. Namely, three in the south and seven in the north. 9. The three kinds of characteristics of the teachings are used in both the south and north: 10. First, sudden. 11. Second, gradual. 12. Third, indeterminate. 13. The Huayan Sutra is for the sake of transforming bodhisattvas, like the sun shining on high mountains, called the sudden teaching. 14. The Tripiṭaka is for the sake of transforming the Hīnayāna, first teaching the half-syllable, therefore called the teaching with characteristics. 15. After twelve years, for the sake of those of the Mahayana, he expounded the five periods of prajñā, up to permanence, called the teaching of no characteristics. 16. These are all gradual teachings. 17. There is a separate sūtra that is not included in the sudden or gradual, but clarifies buddha-nature and permanence, such as the Śrīmālā-sūtra and the Sūryagarbha-sūtra. This is called the biased and indeterminate teaching. These three meanings are c 18. First, Master Ji of Mount Hukou expounded the sudden and indeterminate, no different from the old. 19. The gradual is further divided into three: 20. Before twelve years, it clarifies the three treasuries, seeing the attainment of the Way, called the teaching with characteristics; 21. After twelve years, up to the Lotus Sūtra, it clarifies seeing emptiness and attaining the Way, called the teaching without characteristics; 22. At the end, at the twin trees, it clarifies the buddha-nature of all sentient beings, that icchantikas become buddhas, clarifying the teaching of permanence. 23. Second, Zongai Fazhi's interpretation is the same as the previous sudden and indeterminate teachings, but he further divides the gradual teachings into four periods, which is used by Zhuangyan Min. 24. The first three periods are the same as before, but after the period of no characteristics and before the period of eternal abiding, he points to the Lotus Sutra, where the three vehicles return to the one vehicle, and all good deeds lead to bodhi, c 25. Third, Dinglin Rou, Cixie, and Dafang Guan Fazhi's interpretation is the same as the previous sudden and indeterminate teachings, but they further divide the gradual teachings into five periods, which is used by Kaishan and Guangzhai. 26. The first four periods are the same as before, but after the period of no characteristics and before the period of universal return, they point to the Vimalakirti Sutra, the Sutra of the Lion's Roar of Queen Śrīmālā, and other vaipulya sutras, as the 27. Fourth, the Northern school also has a five-period teaching, but takes the teaching for humans and gods as the teaching for humans and gods, and combines the Vimalakīrti Sūtra and Prajñāpāramitā Sūtras as the teaching of no characteristics, the other 28. Fifth, Bodhiruci clarifies the teaching of the half and full [scriptures], before twelve years are all the teaching of the half-syllable [scriptures], after twelve years are all the teaching of the full-syllable [scriptures]. 29. Sixth, the four schools distinguished by Buddhapiṇḍa and scholar Guangtong: 30. First, the cause and condition school, referring to the six causes and four conditions of the Abhidharma; 31. Second, the provisional name school, referring to the three provisional names of the Satyasiddhi Śāstra; 32. Third, the deceptive characteristics school, referring to the Mahāprajñāpāramitā Śāstra, Mahāprajñāpāramitā Sūtra, and Sanlun; 33. Fourth, the eternal school, referring to the Nirvana Sutra, Flower Ornament Sutra, etc., the eternally abiding Buddha-nature, which has always been tranquil. 34. Seventh, there is a teacher who opens up the five teachings. The four meanings are no different from the previous, and he further points to the Huayan as the Dharma realm teaching, which is used by the Mahayana of the great vehicle that he himself fo 35. Eighth, there are people who call it the Guangtong (Extensive Unification): 36. The four schools do not include everything, so he further opens up the six schools: 37. Pointing to the Lotus Sutra, where all good deeds return to the same, and the Buddha's teachings after a long time must be said to be true, it is called the true school. 38. The Great Collection Sutra, where the defiled and pure are both merged, and the Dharma realm is perfect and universal, is called the perfect school. 39. The other four schools are the same as before, which is used by the teacher Yisha Lin. Paragraphs: $ 0,7,13,18,23,25,28,29,35 #

Please segment these sentences into coherent paragraphs: 0. The Indian language. 1. The great-grandmother of Uriya Mazurna was Sadhana. 2. In Tibetan, 3. The method of accomplishing this is the noble Manjushri. 4. Homage to the protector of the Mañjuśrī! 5. He is omniscient and comprehends everything. 6. The king of speech is the best man in speech. 7. There is no lion in the world who speaks. 8. Homage to the omniscient One! 9. The one who has the conduct of the Dharma. 10. The one who knows. 11. The way to practice for the sake of the simple protector is to rejoice in him. 12. This will be summarized in a sūtra. 13. The body is ripe. 14. I remembered the pride of the gods. 15. Who is this man? 16. I prostrate, offer, confess, and follow. 17. To go for refuge and to be praised, And to generate the mind, That is the mind. 18. OM SVABHA BHAYA SHUDHA SARVA DHARMA SVABHA BHAYA SHUDHO SHAM All phenomena are without reference. 19. Meditate on emptiness. 20. The mind itself is a. 21. Meditate on the moon in the middle of the night. 22. The smoke of the smoke was then mixed with the smoke of the smoke. 23. The name of the prince was Mañjuśrī. 24. His body was covered with golden flowers. 25. The sword of wisdom is the name of the king. 26. The youths who are calm and who meditate. 27. Who is bound with a hook? 28. A. E. H. Machuśaras Cuckoos Nest. 29. Acrash Abhishayāna Aaaah! 30. Keep your eyes straight and look straight ahead. 31. Then he offered a small offering. 32. The first is the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, the yakshara, 33. The two of them are the two of them, the one from Om, the one from Machuśrā, the one from Shaptu, the one from Puja, and the one from Svabha. 34. The pepuja of the oṃ maṃjuśrī is the saṃbhavaha. 35. The aloe of Om Majusharya is Puja Svabhaha. 36. The first is the oṃ maṃjuśrī, the second is the neebediye, the second is the puja, the third is the svāhā. 37. The first is the oṃ maṃjuśrī. 38. Then he spoke these words of praise. 39. The great wisdom of the moment. Paragraphs: $ 0 4 8 13 18 23 30 38 #s not the Dharma to be the Dharma. 36. One should not practice the worldly Vedas, which are harmful, etc. 37. What is that? 38. The text says, “misconduct.” 39. One should understand that the opposite of the above is the practice of the Dharma, which is to strive for the result of happiness for oneself and others. Paragraphs: $ 0 5 10 16 21 24 31 34 #

Please segment these sentences into coherent paragraphs: 0. This is the term used to remove those who follow the teachings. 1. It is the abandonment of food, clothing, and so on. 2. Whoever dedicates it will abandon the blessing? 3. Therefore, the monk was forced to join many people and was said to have converted himself. 4. The meaning of the word to transform is to transform the person who is the monks own person into a person who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is th 5. The assembly of humans is a human being. 6. The four types of people, and so on. 7. Therefore, many people should understand the four and so forth. 8. This is also the case with the purification. 9. It is said that the monks are like the people of other countries, and so it is for the sake of the community of monks. 10. Since the word for the sake of the monk is not spoken, how can one trust the community of monks who are divided into two groups, those who are going to the place and the community that is near? 11. I will say, May I not be aware of it by relying on any monks who live in his house or nearby. 12. If you are forced to practice for the sake of a monk, to practice for the sake of a monk, to practice for the sake of a monk, to practice for the sake of a monk, and to practice for the sake of a householder, you should know that it is a mistake to d 13. The consecration of many people is the renunciation of blessing. 14. How can I abandon the transformation of myself? 15. Therefore, it is also said that it is for the sake of the Saṅgha. 16. The word I is a substitute for I, which is a substitute for I. 17. Here, too, the word disclosure is used. 18. The word monks means monks because of the monks. 19. Therefore, listen to the words of the monk. 20. This is also a mistake to be made in the case of another. 21. The word monks here refers to the fact that the monks are included in the general assembly without limit. This is understood from the previous ground of training. 22. Therefore, it is to be understood that the actions that are included in the previous actions are those that are included in the actions that are included in the actions that are performed by the self alone for the sake of an immeasurable collection. 23. The dedication to the community is the abandonment of the misfortune of the mind. 24. What is the liberation of the fetters? 25. Therefore, in order to induce the listening of words, the term liberating refers to the release of the fetters. 26. Here, the scriptures say, If the monks love the boy who sells perfume and buy from him a substance, bind him, bind him, and let him go again and again, so that he will listen to his words, then everything will be abandoned. 27. Yes, he said. 28. The text that says I will listen to the words here is from the Teaching of the Fall. 29. The monk said, If one is bound and released again and again in order to listen to the words, one will fall into the state of abandonment. 30. It is not right to let go of the chains of such a man in order to establish the truth. 31. Therefore, I will bring this up. 32. The one who wears the ring of a knot is the one who makes himself. 33. The moon is known to be contrary to the discipline of sexual intercourse for those who have the power to rely on a male without distinct characteristics. 34. Therefore, this is also the teaching of this. 35. The following is the explanation of the error in the case of the corresponding characteristics and so forth. 36. The term binding is used to describe the essence of the word binding. 37. Here, the term quarter refers to all the internal and internal factors, and the external factors, and so on, which are substantial. 38. The smoke is taken. 39. So, is it wrong to let go of the things that are to be abandoned, such as the things that are to be abandoned? Paragraphs: $ 0 5 9 13 18 24 33 38 # place one lay devotee in the position of chief attendant, 28. having generated respect and esteem for that very matter, having invited the Blessed One, 29. Meṇḍaka’s son: the son of the merchant Meṇḍaka. She became a Stream-Enterer because of the maturity of her deeds in that way. 30. She placed her in the position of mother because of her worthiness of respect due to her own virtue and conduct. The application: in the various places 31. where she was to be applied, she was applied by means of absorption. With other precious stones such as cat’s-eye, ruby, sapphire, coral, 32. and so on. It flows: it descends. A palace: a dwelling-place consisting of a single palace alone does not shine. 33. The beds and benches which are made after removing many of the obstructions are called “double-storeyed buildings.”🔽The middle room 34. The beds and benches which are made after doubling the building in this way are called “double-storeyed buildings.” 35. Small stilt houses: small stilt houses. 36. The Uttaradevi Monastery is a monastery built near the eastern gate of the city. 37. Because they have not taken up the marks of sectarians, they do not live the life of a sectarian. Because they are not fully ordained, 38. they do not live the life of probation for offenses because they have not committed any offense. Ordination: full ordination. 39. The Tevijja Sutta: the Tevijja Sutta in this Dīgha Nikāya. Paragraphs: $ 0 7 10 16 24 28 37 #

Please segment these sentences into coherent paragraphs: 0. This Kāla Bhikṣuṇī has committed many offenses with impurities and has broken the precepts for the first time. 1. From now on, I will establish the precepts with the bhikṣuṇīs, gather the ten meanings, and so on, to make the right Dharma last long. Those who wish to speak the precepts should say like this: 2. If a bhikṣuṇī begs for heavy clothes, the price should not exceed four sanghati robes. If she exceeds that, it is Nissaggiya Pācittiya. 3. The meaning of bhikṣuṇī is as above. 4. Heavy clothes refer to clothes that protect against cold. 5. Clothes refer to the ten kinds mentioned above. 6. If a bhikṣuṇī seeks heavy clothes, the maximum is sixteen panels. 7. If a bhikṣuṇī seeks heavy clothes and the price exceeds four sanghati robes, it is Nissaggiya Pācittiya. 8. This Nissaggiya should be relinquished to the Saṅgha as above. 9. After relinquishing the robe, confessing is done according to the above method. 10. The Saṅgha should then return the nun's robe with a two-part formal procedure, as above. 11. If the Saṅgha does not return it, or if she makes it into one of the five robes and wears it many times, it is all a thullaccaya offense, as above. 12. For a monk, it is a thullaccaya offense; 13. for a trainee nun, novice monk, or novice nun, it is a dukkaṭa offense. 14. This is considered a violation. 15. There is no offense if she asks for no more than four cubits of cloth or less, if she asks an ordained person, if they do it for each other, if she does not ask and gets it herself, or if she gets it without asking. 16. There is no offense if it is before the rule was laid down, if she is insane, if her mind is disturbed, or if she is suffering from pain. 17. At that time, Li She said to this bhiksuni Kara: 18. Elder Sister! 19. I want to get some money. Can you help me? 20. She replied: 21. I can. 22. So she helped him. 23. He obtained the money and was delighted, saying: 24. Elder Sister! 25. What do you want? 26. She replied: 27. Stop! 28. This is already an offering to me. 29. He said again: 30. If there is anything you need, just tell me. 31. She replied: 32. Stop! 33. Even if I need something, you won't give it to me. 34. He said: 35. I will give it to you, I won't not give it to you, just tell me. 36. He then pointed to the price of a light robe, five hundred sets of cloth, and said: 37. I need such a robe.🔽At that time, the laypeople all criticized and complained, saying: 38. The bhiksunis accept without being satisfied, and they themselves claim: 39. 'I know the true Dharma.' Paragraphs: $ 0 2 6 15 17 37 #

Please segment these sentences into coherent paragraphs: 0. The phrase at night is stated because the offense of separation at night is incurred when one is outside the rainy season retreat dwelling at night. 1. The phrase without a fully ordained nun is supplied. 2. If a nun is without a companion nun, another fully ordained nun, and is separated from the dwelling of the rainy season retreat at night, then this is the offense of separation at night. 3. The phrase rainy season retreat dwelling is mentioned here as an example of all other places that are outside the house, the village, the pleasure grove, the wilderness, and the caravan. 4. This is similar to the rule about the threshing floor. 5. If there is no circumambulation, then the boundary is outside the rainy season retreat dwelling. 6. If there is circumambulation, then that is the boundary. 7. The evening separation is the Saṅgha of the upper valley. 8. What is the daytime separation? 9. The verse text says, “Daytime.” 10. If one goes outside the rainy season retreat house. 11. The phrase “without a nun” is supplied. 12. If a nun goes outside the rainy season retreat house during the day without another nun as a companion, she commits the offense of daytime separation.🔽If there is a famine, a nun may go alone to a relative’s house for the purpose of eating, if she ob 13. A nun may go alone to a relative’s house for the purpose of eating. 14. Is this allowed at all times? 15. No, it is not. Therefore, 16. it says, “when there is a famine.” 17. At that time, are all the nuns? No, it is not. Therefore, 18. it says, “if she obtains permission to engage in the behavior of associating with relatives.” 19. The behavior of associating with relatives is the behavior of associating with those with whom one is related. 20. The permission is obtained from the community of nuns. 21. It says, “that should be given.” 22. When there is a famine, the permission to engage in the behavior of associating with relatives is given by the community of nuns to that nun. 23. It says, “during the day, it is a pārājika offense for the community to separate.” 24. What is the Saṅgha’s partial defeat that occurs on the road?🔽The text says, 25. It is for one who has entered the road. 26. The text should be applied as follows: “Without a fully ordained nun.” 27. One who has entered the road is one who is traveling on the road. 28. If a fully ordained nun travels on the road without a companion who is a fully ordained nun, then at the end of each krośa, she commits a partial defeat for traveling on the road. At the end of each half krośa, she commits a serious transgression. 29. Therefore, if she passes beyond the outskirts of a village, she is on the road. 30. The outskirts of a village and so on should be understood in all ways as they are explained in the section on being without one’s three robes. 31. except for pleasure groves, celestial abodes, and assembly halls. 32. Although pleasure groves, etc., are connected with the outskirts of a town, they are not the outskirts of a town. 33. This precept was formulated because of an event involving Thullananda who wandered alone in the six great cities. 34. The remainder of the rule concerning traveling on the road has been explained. 35. If one asks in regard to what is the remainder of the rule concerning crossing a river, it is said: “When crossing a river.” 36. One should add: “without a nun.” 37. If one crosses to the other side with the help of floats, as will be explained below, this refers to crossing with a boat, etc. 38. Therefore, even if one has not gone to the other shore, one still commits the actual basis of the offense. 39. For example, if a nun who is not in the company of other nuns, but who is in the water, goes with a boat or some other vehicle in the direction of the current or against it, she commits the actual basis of the offense as soon as she passes the point Paragraphs: $ 0 8 13 24 33 35 #

Please segment these sentences into coherent paragraphs: 0. This much explains the question, “From the knowledge that motivates a letter, what sound is produced?” 1. In order to explain the passage beginning with “That is ascertained by the ear,” he says, “At the time of hearing,” and so on. 2. The time of hearing is also the time of convention.🔽When it is said, “When it is not slow to engage,” 3. it means that it is not very fast. 4. The consciousness that has the previous letter as its object is the consciousness of the previous letter. 5. That is the immediately preceding condition of the latter. 6. Those letters that depend on it are called “the immediately preceding condition of the consciousness that has the latter letter as its object.” 7. What does that which has become like that do? 8. It produces its own consciousness, i.e., the auditory consciousness that has it as its object.🔽Thus, the consciousness that has the letter “sa” as its object is produced by the mind that produces the letter “sa” at just the time that it has the lette 9. Therefore, the consciousness that has the letter “sa” as its object is simultaneous with the consciousness that has the letter “a” as its object. 10. Thus, the consciousness that has the letter “a” as its object and the consciousness that has the letter “sa” as its object are produced by the immediately preceding condition that has the letter “sa” as its object. 11. This is the way it is, and it should be applied to the others as well. 12. At that time means when it produces the cognition that experiences its own object, at that time, the memory of the object of the previous letter, by just depending on it, produces and brings about the memory. 13. It brings about in just the order in which it was experienced. This is the meaning. 14. This very thing just explained is the nature of the letters. 15. What kind of thing? 16. It is said to be cause and so on. 17. because the former consciousnesses are the causes of the latter consciousnesses, the nature of the cause is different, because the nature of the effect is different. 18. Those consciousnesses that are the motivating forces of the syllables sa, etc., have a different nature of cause and effect, and they are called that. 19. That itself is a condition, a cause. 20. That very nature in which there is the characteristic of a phenomenon that arises from those is called that. 21. That explains the effect in dependence on the cause, the mind.🔽In dependence on the mind that apprehends that, the cause is explained. 22. The cause is different, because it generates a different effect. 23. The term “nature” is to be connected with the term “characteristic” as follows: that which has the nature of a phenomenon that produces and establishes the different effects of consciousness. 24. The nature of those syllables is a particularity that is produced by the person. 25. That which is distinguished by the particularity of the person’s effort is called “order.” 26. For that reason, the nature of the syllables, which is ascertained as one on the basis of similarity, is different in each word. 27. How is that? 28. The text says, “from the particularity of the person’s action.” 29. The mind that motivates the action is the person. The particularity of its power is different. 30. The co-operating cause is the utterance of the preceding and succeeding letters. 31. The special result is the special effect. 32. Since the letters are differentiated by the special motivation, therefore the words nara and rasa, etc., do not have the same nature. 33. Why is that? 34. Because of the differentiation of the motivating mind. 35. The motivating mind is the mind that motivates. 36. The differentiation of the motivating mind is the differentiation of the immediately preceding condition, the differentiation of the potentiality.🔽Because of the differentiation of the nature of the letters by that. 37. The nature of the letters is different. 38. when they are uttered in the order of the earlier and later letters. 39. The cause of the difference in the result, i.e., the difference in the cognition that has it as its object. Paragraphs: $ 0 8 12 15 21 25 36 #

Please segment these sentences into coherent paragraphs: 0. If there is an earthquake in the asterism of Maghā, all seeds will be destroyed, so that grain will not be obtained and there will be suffering, and pregnant women will have painful childbirth, there will be famine, and one-third of those who are wou 1. great beings, kings, glorious people, and the best of men will be afflicted with illness. 2. If there is an earthquake at the head, medicines will fail, physicians, the beginning of sacrifices, those who perform sacrifices, brahmins living in the forest, and ascetics will be afflicted with illness. 3. If there is an earthquake at the hand, trees that yield milk will fail, 4. food and drink will be scarce, travelers will set out for the countryside, and those digging wells and moats 5. will be afflicted with the illness of sin and grapes. 6. If there is an earthquake from the south, the king’s servants, those who are on the road, travelers, those who are in the army, children, butchers, and those who make their living from conch shells will be afflicted by disease. 7. If there is an earthquake from the west, brahmins, leaders, merchants, captains, and long-distance traders will be afflicted by disease. Hail will destroy the crops, and the king’s attendants who live in the mountains will be afflicted by disease. 8. If there is an earthquake in the Śukra lunar mansion, nāgas, snakes, scorpions, ants, termites, worms, mice, and one-headed nāgas, 9. as well as poisoners, poison-makers, and creatures that enter holes will be afflicted with illness due to the earthquake. 10. If there is an earthquake in the Aśvinī lunar mansion, kings will become ill, and sacrifices, trees, assemblies, festivals, and divine sacrifices will be disrupted. 11. All those who are born there, who are raised there, who become the best of the wise, and who are singers will die. 12. and the people of high rank will be afflicted by illness. 13. If there is an earthquake in the first autumn month, there will be a change in the seasons and those who delight in the Dharma and those who live by customs duties will be afflicted by illness. 14. If there is an earthquake in the second autumn month, those who travel to the island of Tsopa, merchants, those who live in the mountains, the people of Aṅga, Kaliṅga, Magadha, and those who have taken Nīti women as wives will be afflicted by the ear 15. If there is an earthquake in the fourth autumn month, potters, physicians, leaders of the assembly, great ministers, and military leaders will be afflicted by the earthquake. 16. Thus, the earthquake at dawn is to be viewed in the same way as before. Paragraphs: $ 0 3 6 8 10 13 #

Please segment these sentences into coherent paragraphs: 0. Joy is mental satisfaction. 1. The mudra of the gaze of the one who is doing this with wide-open eyes is 2. the gaze of passion. 3. With joy, the eyes are wide open. 4. Always means “certainly.” 5. Very quickly means “very quickly,” that is, “quickly.” 6. The eyes are stimulated by the eyes. 7. The eyes are the eyelashes. 8. The one who attracts them with the eyes is 9. the one who attracts the eyes. 10. This is the definition. 11. The gaze is explained as being intense. 12. This is known in the world. 13. Since it is a view and also has splendor, it is a view with splendor. 14. And that is the meaning of “having splendor.” 15. This is the seal of the view. 16. It attracts all beings. 17. So, to be sure, leave aside the accomplishment of one being, 18. it attracts all beings. 19. With frowns, etc. 20. Frown lines are the lines of a place of frowns, the lines on the forehead. 21. The complete absence of those is the absence of frowns.🔽And that is the frown that completely gathers in the lines of a frown.🔽The eye that is closed by that is🔽the frown that completely gathers in the lines of a frown.🔽The eye that is closed by that 22. the frown that completely gathers in the lines of a frown.🔽The eye that is closed by that is🔽the frown that completely gathers in the lines of a frown.🔽The eye that is closed by that is🔽the frown that completely gathers in the lines of a frown.🔽The e 23. The eye that is closed by that is 24. the frown that completely gathers in the lines of a frown. 25. The eye that is closed by that is🔽the frown that completely gathers in the lines of a frown 26. The angry look is the angry look. If it is done well, 27. it terrifies the three worlds, let alone others.🔽The Sumeru rock and so on. Sumeru is the king of mountains. 28. A mountain is Mandara, which is like that.🔽That very rock, like that, is the eye's eyelid, which does not move and is firm.🔽The eye that looks without closing is the eye that does not close because it is firm, like the rock of Mount Sumeru.🔽The Sumer 29. A mountain is Mandara, which is like that.🔽That very rock, like that, is the eye's eyelid, which does not move and is firm. 30. The eye that looks without closing is the eye that does not close because it is firm, like the rock of Mount Sumeru.🔽The Sumeru rock and so on. Sumeru is the king of mountains.🔽A mountain is Mandara, which is like that.🔽That very rock, like that, is 31. The eye that looks without closing is the eye that does not close because it is firm, like the rock of Mount Sumeru. 32. The Sumeru rock and so on. Sumeru is the king of mountains.🔽A mountain is Mandara, which is like that.🔽That very rock, like that, is the eye's eyelid, which does not move and is firm. 33. The eye that looks without closing is the eye that does not close because it is firm, like the rock of Mount Sumeru.🔽The Sumeru rock and so on. Sumeru is the king of mountains. 34. A mountain is Mandara, which is like that.🔽That very rock, like that, is the eye's eyelid, which does not move and is firm. 35. The eye that looks without closing is the eye that does not close because it is firm, like the rock of Mount Sumeru. 36. The Sumeru rock and so on. Sumeru is the king of mountains. 37. A mountain is Mandara, which is like that. 38. That very rock, like that, is the eye' 39. Having made the eyebrows unmoving, one should gradually understand the characteristics of the actions, such as cold, hot, trembling, and so on, and likewise, the characteristics of the alternating [breaths], and so on. Paragraphs: $ 0 3 6 11 16 19 26 28 36 39 #

Please segment these sentences into coherent paragraphs: 0. O Buddha's disciples! 1. It is like the great ocean, which can bear the great cloud and rain produced by a single dragon king, or by two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred dragon kings, or a thousand, ten thousand, a hundred million, a hundred b 2. Why is it so? 3. Because the great ocean is an immeasurable vessel. 4. O Buddha's disciples! 5. The bodhisattva-mahāsattva is also like this. Abiding in the Cloud of Dharma ground, he can bear the great Dharma illumination rain of a single Buddha, or two, three, four, five, ten, a hundred, a thousand, ten thousand, a hundred million, up to imme 6. Therefore, this ground is called the Ground of Dharma Clouds. 7. He asked: 8. Buddha's disciple! 9. In one thought, how many Buddha Dharmas can this Bodhisattva bear and accept, the great rain of illumination? 10. He replied: 11. It cannot be known by calculation, but can only be explained by analogy. 12. Buddha's disciples! 13. Suppose there are ineffable hundreds of thousands of myriads of koṭis of nayutas of worlds in the ten directions, and the sentient beings in those worlds all attain the dhāraṇī of hearing and retaining, become the Buddha's attendants, and become grea 14. If one sentient being accomplishes this power of learning, then all the remaining sentient beings will also be like this. 15. The Dharma that one person receives, the second person will not receive again, and so on, all being different from each other. 16. Buddha's disciples! 17. What do you think? 18. Is the power of upholding and receiving much learning of all these sentient beings great or not? 19. He replied: 20. Immeasurable. 21. Buddha's disciples! 22. I will now explain for you. The bodhisattva abiding in this Dharma Cloud Ground, in a single thought, a single moment, is able to receive the Dharma nature treasury of the three times from a single Buddha, called the great Dharma illumination rain—th 23. As heard from a single Buddha, all the Buddhas in the subtle dust motes of worlds in the ten directions are able to receive the great Dharma illumination rain, and moreover, this is immeasurable and boundless. In a single thought, a single moment, th 24. Furthermore, Buddha's disciples! 25. Bodhisattva-mahāsattvas dwelling in this Dharma Cloud Ground, from their own vows, give rise to great compassion, emit the great thunderous sound of the Dharma, and with the lightning flashes of the supernormal powers, fearlessness, and penetrations, 26. Because they rain down the sweet dew of the good Dharma, they extinguish the dust and flames of the afflictions that arise from the ignorance and desires of sentient beings. Therefore, it is called the Dharma Cloud Ground. 27. Furthermore, all Buddha's disciples! 28. Bodhisattva-mahāsattvas dwelling in this Dharma Cloud Ground, from the Tuṣita Heaven in one world, descend to manifest great nirvāṇa and all the Buddha's activities, and according to the sentient beings to be liberated, they all manifest spiritual po 29. If it is two or three thousand worlds, up to as many worlds as dust motes in the above, and even more, hundreds of thousands of myriads of koṭis of incalculable worlds, from descending from Tuṣita Heaven up to manifesting great nirvāṇa and all buddha 30. This bodhisattva, dwelling in this ground, attains the power of mastery over wisdom, and skillfully selects great wisdom. He can make a narrow country vast and a vast country narrow, or make a defiled country pure. 31. In this way, all worldly natures have spiritual powers. 32. This bodhisattva may place one three-thousand great one-thousand world system, with its iron-ring mountains and rivers, in a single dust mote without crowding, or two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, ten t 33. If one uses the adornments of one world to manifest in worlds beyond description, or if one places the beings of worlds beyond description in one world without crowding, or if one places the beings of one world in worlds beyond description, or if one 34. or if in a single thought one manifests bodies like this in worlds beyond description in the ten directions, 35. and if in a single body one manifests innumerable hands, and with these hands one diligently and sincerely makes offerings to the buddhas of the ten directions, 36. With each hand holding as many bundles of lotus flowers as the sands of the Ganges River, they scattered them over the Buddhas. They also did the same with ointments, various fragrances, powdered incense, clothing, banners, canopies, and jewels, offe 37. In each and every body, they did the same. 38. Moreover, each and every body manifested as many heads as there are dust motes in the Buddha-lands, and each and every head had as many tongues as there are dust motes in the Buddha-lands. With this spiritual power, they praised the Buddhas. 39. In this way, moment by moment, they pervaded the ten directions. Moment by moment, with their spiritual powers, in immeasurable worlds they manifested the attainment of Buddhahood, turning the wheel of the Dharma, up to the great parinirvāṇa. Paragraphs: $ 0 4 7 10 16 24 27 30 34 #

Please segment these sentences into coherent paragraphs: 0. The mind is bound by the lineage, and so it is a cause of confusion. 1. Thus, you should abandon selfishness. 2. This is the first of the three. 3. Moreover, they are free from the aggregates of suffering. 4. What is the nature of things that are coemergent from the beginning? 5. They are peaceful and coexist. 6. How could he? 7. The vajra of the five hundred thousand times. 8. The mind is the essence of all things. 9. They will be called Ha, and they will live in old age. 10. He will live there without aging or death. 11. The two are born together. 12. All these beings are the same. 13. This is the breathing of the mind. 14. It is the basis of the non-entities. 15. It is coemergent. 16. And: All beings are empty from the very beginning. 17. What causes and conditions do not make it empty? 18. There is no birth or death. 19. This is what is said about the coemergence of the two. 20. The king said, I have no idea. 21. Therefore, the meaning of the word coemergent is to be understood in this way. 22. It is always present and abides within us. 23. This is the first of the three. 24. The above-mentioned process is the same for all living beings. 25. The meaning is that it is inexhaustible throughout all time. 26. This is the first of the three. 27. The nature of happiness and suffering as explained above. 28. The two types of temporary conditions are exhausted and exhausted. 29. The first is the nature of the entrance into the domain of all buddhas. 30. The object of the thought is to abandon the thought. 31. The king said, I am going to kill you. 32. The yogin of concepts will not find the objects of all buddhas. 33. They are internal and external. 34. This is the first of the three. 35. The uncontaminated nature is the nature of all things, whether moving or not. 36. The outer and inner are unborn. 37. This is true for all things that are moving and not moving. 38. It is not the same as the one that is produced and the one that is produced. 39. The meaning of the word merger is as follows. Paragraphs: $ 0 4 8 12 16 20 24 29 33 37 #

Please segment these sentences into coherent paragraphs: 0. How so? Therefore it is said, “I will definitely think about them and contemplate them in the same way.” 1. “I will abide” means that the mind is made one-pointed. 2. “I will train” means that by listening to the scriptures, śamatha is generated. 3. “I will accomplish” means that by contemplating, vipaśyanā is generated. 4. “I will teach” means that by listening to the scriptures, śamatha is generated.🔽“I will explain” means that by listening to the meaning, vipaśyanā is generated.🔽“I will proclaim” means that by listening to the scriptures, śamatha is generated. 5. “I will elucidate” means that by listening to the meaning, vipaśyanā is generated. 6. There are four reasonings: 7. The reasoning of dependence is that results arise in dependence on all causes. 8. The reasoning of function is that from those [causes], the particular results are generated. 9. The reasoning of efficacy is the proof of an object by means of a valid cognition. 10. The reasoning of nature is the nature of things that is ascertained by itself. 11. For example, fire is by nature a burner, and water is by nature a moistener. 12. By means of these, one sits cross-legged on the object of concentration,🔽and with respect to that, the mental attention that is always engaged is intention.🔽The mental attention that is always engaged is intention.🔽The mental attention that is always 13. The mental attention that is always engaged is intention.🔽The mental attention that is always engaged is intention.🔽The mental attention that is always engaged is intention.🔽The mental attention that is always engaged is intention.🔽The mental attenti 14. The mental attention that is always engaged is intention.🔽The mental attention that is always 15. The knowledge of the extent of the five aggregates, etc. is discernment. 16. The knowledge of their existence as they are, as empty, etc. is thorough discernment. 17. The mental attention to their signs by the nondiscursive mind accompanied by wisdom is thorough examination. 18. The ascertainment of their signs is thorough analysis. 19. This is the nature of the path of meditation. 20. It is considered to have nine aspects by way of its categories. 21. This path of meditation is ninefold by way of its categories. 22. The word “also” indicates that the categories of its favorable factors are also ninefold. 23. How is that?🔽Therefore he says: 24. The small, medium, and great 25. are divided into small of the small, etc.🔽The small, medium, and great roots of the favorable are each divided into three by way of the small, medium, and great. 26. the small of the small, the medium of the small, the great of the small, the small of the medium, the medium of the medium, the great of the medium, the small of the great, the medium of the great, and the great of the great. 27. Thus, the counteragents also have nine aspects. 28. The aspects of the path arise in a concordant manner. 29. The counteragents cease in a discordant manner. 30. From the great of the great down to 31. the small of the small. 32. These counteragents are to be abandoned by the path of cultivation. 33. They are the conceptualizations of the passions.🔽In the appropriate order, the coarse stains are removed first, 34. and later the subtle ones. 35. So also is the mind. 36. The first is stated by “thus” and so on. 37. The second is taught by “thus” and so on. 38. Then the next five are stated by “Furthermore” and so on up to “generates even more.” 39. Then the next two are stated by “Furthermore” and so on up to “Subhūti said.” Paragraphs: $ 0 6 12 15 24 27 33 36 #

Please segment these sentences into coherent paragraphs: 0. When the practitioner hears it, they will give rise to joy. 1. They will then give rise to the mind of unsurpassed enlightenment. 2. This is called the lowest of the lowest grade of people. 3. Do not give rise to doubt. 4. Up to a single thought means 5. that a single thought of mind is immersed in clear understanding, not giving rise to doubt. 6. If there is doubt, the white tuft between the eyebrows of Amitāyus Buddha turns like five Mount Sumerus, 7. giving rise to a doubting mind and saying: 8. Is there such a white tuft like five Mount Sumerus? 9. Or is it not? 10. Giving rise to such thoughts, one falls into the city of doubt. 11. For twelve eons, one diligently repents and practices the Way. 12. After twelve eons are fulfilled, one can then leave the city of doubt. 13. One then begins to ascend to the stage of nonretrogression. 14. This person who dreams of that Buddha at the time of death 15. This section below generally clarifies the three types of people who wish to be reborn in that country. 16. The second is the exhortation to practice. 17. From the immeasurable majestic spiritual power of the Buddha Amitābha, up to the praise in verse. 18. Bodhisattvas from the ten directions go to the West. 19. To listen and receive the wonderful Dharma, and spread the correct teachings. 20. All Buddha Tathāgatas do not praise it. 21. The reason why all Buddhas together praise that Buddha is precisely to gradually lead ordinary beings and bodhisattvas to manifest the same. 22. Going to that country to listen and receive the sutra teachings. 23. To spread what has not yet been heard. 24. At that time, the World-Honored One spoke a verse, which means 25. There are generally thirty verses below. 26. All of them are praises of that Buddha's virtues by Śākyamuni. 27. Generally speaking, this verse is divided into four parts to explain the meaning. 28. The first part has seven lines. 29. It praises the bodhisattvas in the ten directions for making offerings to that Buddha with flowers, incense, and music, wishing to attain a pure land. 30. Like the Western Pure Land, there is no difference. 31. From At that time, the immeasurable Honored One below, there are eight lines. 32. It clarifies that Buddha responding to their requests, 33. Explaining the wonderful practices that will surely lead to the pure fruit. 34. From The Buddhas told the bodhisattvas below, there are eight lines. 35. It clarifies the Buddhas in the ten directions praising the bodhisattvas, 36. Encouraging them to cultivate myriad practices and go to that land. 37. From The śrāvakas and bodhisattvas below, up to the end of the verse, 38. It clarifies that the Buddha's wisdom is profound and far-reaching, not something that the two vehicles or the ten grounds can fathom. 39. In the first part, in the Buddha lands in the east, Paragraphs: $ 0 4 14 15 18 24 31 34 37 #

Please segment these sentences into coherent paragraphs: 0. The king of the land of Kintalpa was named Darshija. 1. The king said, I have no other choice but to go to the king. 2. He was the one who made the muha-a-a-a. 3. Not from Rudra. 4. The name of the place is Ainuḍḍā, from the Tāpa. 5. It is the pure things and actions. 6. The destruction of the t is explained. 7. It is good for all beings. 8. The three-colored is the three-colored, the three-colored is the three-colored. 9. The same applies to the agent of the action. 10. The first of these is the word shyāṇa from the Kūśī and Rāḍhi. 11. It is not surprising. 12. The meaning of the words Bru and Kirti is also used in the Sanskrit for Shrintha. 13. The one who does it is the one who knows. 14. The first is the karmic action. 15. The root text is the root text, which is the root text of the text. 16. There are many other things to do. 17. The name of the king is Shenu, from the name of the king of Jhuti. 18. The essence of the mind is the essence of the mind. 19. The flesh is not the same as the flesh. 20. The earth is the ground. 21. The mother is the mother. 22. The first is the word tū and so on. 23. I have no respect for the ruḍa and so forth. 24. The first is the o from the dan and so on. 25. Who is this? 26. The first is the first, and the second is the second. 27. The Śrītipa and the Śrītipa were the same. 28. The earth is not the earth of Akṣas. 29. The text says: "The subtle is made from teak. " 30. The skulls and so forth are the most important. 31. The most important of these is the one called the "Snu. " 32. From the word Hal, he is called Hyaśa. 33. This concludes the second chapter of the first chapter of the text, which is the commentary on the words of the famous Manjushri. 34. What is the meaning of the word arising? 35. When the winds of the winds are stirred, the karma is exhausted. 36. I do not want to say that today. 37. The meaning of the recollection is not enough. 38. It is not the same as desire. 39. The first is from the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the root of the Paragraphs: $ 0 4 10 17 25 33 34 #

Please segment these sentences into coherent paragraphs: 0. Thinking means causing the mind to reach and directing the mind as its activity. 1. Explanation: 2. Its meaning can be understood. 3. Treatise: 4. It means being able to grasp objects and causing one to create good, etc. 5. Explanation: 6. It means the third fascicle of the Yogācārabhūmi Śāstra. 7. It explains that this is the characteristic of the cause of actions that are contrary to both the correct and the deviant. 8. It is by volition that one discriminates, referring to the performance of right and wrong actions, which are bodily and verbal actions. 9. The causes of these actions are good and evil objects. 10. Because one understands the characteristics of these objects, one performs various actions through volition. 11. Because one gives rise to good and evil, etc. 12. It is said that the characteristics of grasping objects correctly and incorrectly are the functions of volition. The question is asked: Does volition cause the mind to act, 13. and also cause the mental factors to act? 14. If it also causes the mental factors to act, 15. why is it not mentioned? 16. If it only causes the mind to act, 17. why is it not the same as intention, which also causes the mental factors to act? The mode of activity is actually the same as intention. 18. It also causes the mental factors to be produced. 19. Because the mind is superior, it is only said to cause the mind to act. 20. After explaining this separately, the following is a general explanation of the five mental activities that are always present. 21. The treatise states: 22. These five are always present, and their characteristics are determined. 23. The commentary states: 24. This explains that when the five are present, there is no arising of mind without each of them. 25. The treatise states: 26. The characteristics of the omnipresent factors will be extensively explained later. 27. The commentary states: 28. It refers to the meaning of universal mental activities, mental factors, etc., and the general and specific characteristics of objects. 29. As will be explained in detail in the fifth fascicle. 30. The above is the fourth section, which has already explained the five objects. 31. From here below is the fifth section, which explains the two characters associated in the previous verse. 32. This is either common to the five numbers, 33. or common to the feeling of equanimity. 34. Both places can be obtained. According to this first answer, 35. association belongs to the five numbers. 36. The treatise says: 37. These five such as contact, etc., are called associated because they are equal in substance, support, object, and time. 38. The commentary says: 39. The Fifty-five says:🔽It is called associated because of four kinds of equality, namely equality of substance, equality of place, equality of time, and equality of support. Paragraphs: $ 0 3 5 7 12 20 21 23 25 27 30 36 38 #

Please segment these sentences into coherent paragraphs: 0. They should generate a desire for those qualities. 1. And when laxity, excitement, and so forth have been pacified, 2. meditate until you see the image as clearly as if it were actually present before you. 3. The noble King of Samādhi says: 4. With a body the color of gold, 5. the Lord of the World is utterly beautiful. 6. Whoever rests their mind on that object 7. is said to be a bodhisattva in meditative equipoise. 8. Then cultivate vipaśyanā insight. 9. Just as this image of the Tathāgata does not come from anywhere, does not go anywhere, and does not remain anywhere, it is empty of any essence of its own. 10. It is free from “I” and “mine.” 11. All phenomena are empty of intrinsic reality, free from coming and going, like a reflection,🔽free from the nature of existence and so forth. 12. Having analyzed in this way, one should meditate on reality with a mind that is free from discursive thought and expression, and remain there as long as one wishes. 13. This samādhi is taught in the sūtra called “The Samādhi of the Buddha’s Present Abiding.” 14. The benefits of this samādhi should be understood in detail from that very sūtra. 15. Or else, one should analyze in the following way: 16. “Does one properly apprehend the object of meditation? 17. Or is one sinking? 18. Or is the mind distracted by external objects?” 19. If one is overcome by sluggishness and drowsiness, 20. One should bring to mind the form of the Buddha, the supreme delightful object. 21. Or else, one should bring to mind the twelve deeds or dependent origination and dispel laxity and drowsiness. 22. If the mind is distracted by objects experienced in the past, 23. or if one fears distraction, 24. or if the mind is unable to focus on the true object, one should contemplate 25. the impermanence of all conditioned things, their suffering, and so on, the various impurities within the body, and the swift separation from and unreliability of external things, and the fact that they cannot be kept forever. 26. When laxity and distraction are absent, 27. and the mind enters its natural state on the object, 28. Relax your effort and be equanimous. 29. In brief, tie the elephant of your mind to the pillar of an object of meditation with the rope of mindfulness and the hook of alertness. 30. Then, the practitioner should think, “While abiding in śamatha, I will search for thatness with prajñā. 31. I will not be satisfied with śamatha alone.” 32. What is thatness? 33. Ultimately, all things are essenceless, and all phenomena imputed to persons and the five aggregates are empty. 34. If you wonder what realizes thatness, it is prajñā and not anything else. 35. The noble Sūtra Unraveling the Intention says: 36. “Bhagavān, by what means do bodhisattvas apprehend the nonexistence of the entityness of phenomena?” 37. Avalokiteśvara holds the perfection of wisdom. 38. Therefore, one should cultivate wisdom while abiding in serenity. 39. In this regard, a practitioner should analyze as follows: Paragraphs: $ 0,3,8,13,15,19,26,30,35,39 #

Please segment these sentences into coherent paragraphs: 0. They are all recorded in the public cases. 1. However, we have not yet obtained the Sanskrit texts. 2. Therefore, we dare not record them. The śrāvakas. 3. Arhats. 4. Although they have the nine-cubit height, 5. The eyes and eyebrows are only made two fingers long. 6. But the width is according to the facial features. The human wheel-turning king's body size. 7. Is also nine cubits in length and width. 8. The eyes are the same as above, two fingers long. 9. One finger wide, resembling the images of the Emperor Śakra and other gods. 10. But their distinctions. 11. Only the topknot and beard can be added. 12. Or an old appearance can be made. 13. If a male god's appearance is made. 14. Then it is not possible. 15. Because human kings have old age and decline. 16. While the gods only die and do not change their youthful appearance. From the Biography of the Sage Asita's Son. The bodies of ordinary people. 17. Stand three and a half cubits tall. 18. With fingers divided into eighty-four fingers. 19. Measured horizontally at four cubits and ninety-six fingers. Or the opposite. The reason it is called uneven in length and width. 20. It does not have the appearance of being measured. From the Vimalaprabhā Treatise. It is said to be roughly so. Now there are those who take it as the image of the Pratyekabuddha and Śrāvaka Dharma. 21. They should follow the measurements of ordinary people's bodies. 22. How greatly mistaken they are! 23. The worldly blessed ones obtain the body of a wheel-turning king. 24. Still, he only attained nine cubits. 25. The sutra says: 26. Although the characteristics are complete, 27. they are not as clear as the Buddha's characteristics. How much more so for one who cultivates for three lives and attains the holy fruit by extinguishing defilements and escaping the dust?🔽This shows that we should follow the previous statement of n 28. The so-called vajra cross-legged sitting posture of the Buddha's characteristics. 29. It is the sitting posture of Shakyamuni in the diagram.🔽Place the right foot on the upper thigh of the left leg, 30. and the left foot enters under the right thigh. 31. This is called the bodhisattva cross-legged posture. 32. Slightly extend both feet, with the left foot above and the right foot below, 33. crossing at the two knees. 34. This is called the lotus cross-legged posture. 35. Like the sitting method of the Buddha's mother in the diagram. 36. This is called the right-extended posture. 37. The opposite is the left-extended posture. 38. Cross the left leg and the right knee stands straight beside it. 39. It is called the heroic cross-legged posture.🔽Sitting on a high seat with both feet extended below is called the good cross-legged posture. The rest can be seen in the chapter on the images of the wrathful kings. Paragraphs: $ 0 2 6 10 16 20 28 32 38 #

Please segment these sentences into coherent paragraphs: 0. The characteristic of an ordinary person is the non-acquisition of the noble dharmas. 1. When the path of seeing arises on the first stage, 2. it is incompatible with that, because it is separated from it. 3. It will be explained as follows: “Having transcended the stage of the foolish ordinary person. ” 4. On the second stage, one is correctly engaged because one relies on the ten wholesome actions. The opposite of that, wrong practice, is incompatible. 5. In the third, it is said that the object of hearing, etc. is illuminated by the light of the Dharma, and the opposite of that is the darkness of forgetfulness. 6. In the fourth, it is said that the object of hearing, etc. is free from the agitation that is preceded by the afflicted view of the self, etc. 7. The opposite of that is the agitation that is preceded by the afflicted view of the self. 8. The word “innate” is mentioned in order to show that the imaginary is abandoned from the very beginning. 9. Thus, in the third verse, it is said that the bonds created by the view are already abandoned, from the perspective of the imaginary view. 10. Subtle is difficult to discern because it exists at all times without contradicting virtuous minds and so on. 11. Thus attachment to self, pride in self and so on definitely exist because they are concomitant with virtuous minds and so forth when they arise. 12. The opposite of that is coarse. 13. The afflicted mind is coarse because it is afflicted and it is generating because it generates the seeds that produce it. 14. The mind that is its own is the foundation consciousness because the other is described as the mind that is its own. 15. Thus another is described as the mind that is its own because it is conditioned by that foundation consciousness and because it is imbued with the expression of that foundation consciousness. 16. Moreover, it is difficult to discern because the object and aspect are not fully differentiated. 17. It is subtle because it is the object of that. 18. It is far-reaching because it is connected with the fourth. 19. Thus, subtlety should be understood as having three causes. 20. On the fifth, the inferior vehicle's parinirvana is a counteragent to the bodhisattva's parinirvana, because he is able to attain parinirvana, but remains in order to act for the sake of sentient beings through skill in means. 21. Most of the rest of the text teaches the arising of few signs. 22. The arising of coarse signs is the counteragent to that. 23. On the seventh, the practice of signlessness is taught, as it says, “Without abandoning that, one enters into the signless activities of body, speech, and mind.” 24. The arising of subtle signs is the counteragent to that. 25. On the eighth, the obstacle is the over-exertion in the signless, because it is said that one is free from all effort in the practice of the signless. 26. On the ninth, the obstacle is the non-exertion in the benefit of sentient beings, because one has attained the correct discriminations. 27. On the tenth, the obstacle is the non-attainment of power, because it is said that one attains power over all dharmas through the appearance of all dharmas such as the secret and so on. 28. The definitions, functions, counteragents, and antidotes of these stages should be understood from the Arya-Samdhinirmocana-sutra. 29. The second state is called arbuda.🔽The embryo is like a lump of flesh,🔽like a lump of curd, 30. or like a lump of dough. 31. The third state is called peśin.🔽The embryo is like a piece of meat,🔽or like a lump of flesh.🔽The fourth state is called ghana.🔽The embryo is like a lump of flesh, 32. or like a lump of dough. 33. The fifth state is called praśākhā.🔽The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The sixth state is called major and minor parts. 34. The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The seventh state is called hair and body hair,🔽nails and skin.🔽The eighth state is called the sense faculties.🔽The ninth state is called the perfection of the sense faculties.🔽The tenth st 35. The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The eleventh state is called the embryo.🔽The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The twelfth state is called the embryo.🔽The embryo is like a lump of flesh,🔽or like a l 36. or like a lump of dough.🔽The fifteenth state is called the embryo.🔽The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The sixteenth state is called the embryo.🔽The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The seventeenth sta 37. or like a lump of dough.🔽The eighteenth state is called the embryo. 38. The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The nineteenth state is called the embryo.🔽The embryo is like a lump of flesh,🔽or like a lump of dough.🔽The twentieth state is called the embryo.🔽The 39. The state of the complete body is only the analysis. Paragraphs: $ 0 4 8 10 14 20 29 39 #

Please segment these sentences into coherent paragraphs: 0. If he attends only to the sign of exertion, his mind may become restless.🔽If he attends only to the sign of equanimity, his mind may not become rightly concentrated for the destruction of the taints. 1. “But, bhikkhus, when a bhikkhu devoted to higher consciousness attends wisely to the sign of concentration from time to time, 2. to the sign of exertion from time to time, and to the sign of equanimity from time to time, 3. then his mind becomes malleable, wieldy, and bright, it is not brittle, and it is rightly concentrated for the destruction of the taints. 4. Just as a goldsmith or goldsmith’s apprentice prepares his furnace,🔽heats the crucible, 5. and with tongs takes up the gold and puts it in the crucible;🔽he blows on it, sprinkles it with water, 6. and blows on it again.🔽If he were to blow on it constantly, the gold would melt away. 7. If he were to sprinkle it with water constantly, the gold would cool down. 8. If he were to pay no attention to it, it would not be properly refined. 9. But when the goldsmith or the goldsmith’s apprentice from time to time blows on it, from time to time plunges it into the water, and from time to time sets it aside, then that gold becomes workable, wieldy, and luminous. 10. But when the goldsmith or goldsmith’s apprentice from time to time blows on it, from time to time moistens it, and from time to time keeps looking on, 11. then that gold becomes malleable, wieldy, and luminous, and it is not brittle, and is ready for working.🔽And whatever sort of ornament he wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland— 12. he succeeds in his undertaking. 13. In the same way, a monk who is devoted to the higher mind should from time to time bring to mind the sign of serenity, from time to time the sign of exertion, and from time to time the sign of equanimity. 14. If a bhikkhu devoted to higher consciousness attends only to the sign of concentration, his mind may become sluggish. 15. If he attends only to the sign of exertion, his mind may become restless.🔽If he attends only to the sign of equanimity, his mind may not become rightly concentrated for the destruction of the taints. 16. But when a bhikkhu devoted to higher consciousness attends wisely to the sign of concentration from time to time, 17. to the sign of exertion from time to time, and to the sign of equanimity from time to time, 18. then his mind becomes malleable, wieldy, and bright, it is not brittle, and it is rightly concentrated for the destruction of the taints. 19. And whatever quality he wishes to realize by direct knowledge, his mind inclines to that, tends to that, is inclined to go to that, and he is capable of attaining it by development. 20. If he wishes: ‘May I wield the various kinds of psychic potency: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as though thro 21. (the rest as in preceding sutta)🔽If he wishes: ‘May I, with the destruction of the taints, realize for myself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, and having entered upon it, may I dwell in i 22. then he is capable of attaining it by development.” 23. The eleventh. 24. The fifth sub-chapter on the lump of salt is finished. 25. The summary: 26. Urgency, seclusion,🔽Autumn, and three assemblies,🔽Thoroughbred, and cloth, 27. Salt, and washing, and signs. 28. The second fifty is finished.🔽The Book of the Elevens 29. The Chapter on Awakening🔽Before My Awakening 30. “Monks, before my awakening — when I was still only an unawakened Bodhisatta — the thought occurred to me: 31. ‘What is the pleasure and joy in the world? What is the danger in it? What is the escape?’ 32. Then it occurred to me: 33. ‘The pleasure and joy that arise in dependence on the world: this is the pleasure in the world. 34. That the world is impermanent, suffering, and subject to change: this is the danger in the world. 35. The removal and abandonment of desire and lust for the world: this is the escape from the world.’ 36. “As long as I did not truly understand the pleasure and joy in the world as they really are, the danger in the world as it really is, the escape from the world as it really is, 37. then I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. 38. But when I did truly understand the pleasure and joy in the world as it really is, the danger in the world as it really is, the escape from the world as it really is,🔽then I claimed to have awakened to the unsurpassed perfect enlightenment in this wo 39. and the escape from it as it actually is present. Then, monks, I claimed the supreme full awakening in this world with its gods, Paragraphs: $ 0 1 13 14 30 33 36 #

Please segment these sentences into coherent paragraphs: 0. It is different from the Sarvâstivāda. 1. As the fourth chapter of the Abhidharma-kośa says: Why are the one hundred dharmas, etc., 2. with attention as the first?🔽In this treatise, contact is explained first. 3. The answer is: The three dharmas combine to cause the mind and mental factors to grasp the object together. 4. This is the superior function of contact. 5. It warns the mind and mental factors to all be able to arise. 6. The superior power of attention. 7. This is about the combination. 8. Contact is explained first. 9. That treatise is about the warning. 10. Attention is explained first. 11. Each takes one aspect, and there is no contradiction. 12. Treatise: 13. Feeling means to experience and receive, and its activity is to give rise to craving. 14. Explanation: 15. Explaining the third number. 16. First, discerning its own meaning. 17. Later, refuting external attachments. 18. The substance and activity can be known. 19. Treatise: 20. Because it can give rise to the desires for union, separation, and neither. 21. Explanation: 22. Explaining the activity of giving rise to craving. 23. It means that with regard to pleasant feeling, one desires to unite with what has not yet been obtained. 24. With regard to what has already been obtained, one desires not to be separated from it. 25. With regard to suffering, one desires not to unite with what has not yet been obtained. 26. There is a desire for separation from that which has already been obtained. 27. Desire is the longing for something. 28. It is common to the three natures. 29. This activity is common to both impure and pure dharmas. 30. Now, it is only based on the feeling born from contact with ignorance. 31. This is only craving. 32. It is said to be based on the defiled part. 33. Because in the Pratītyasamutpāda Sūtra, feeling is the condition for craving. 34. Because impure feeling can be the condition for craving. This explains the activity of all defiled craving. 35. It is not the eighth consciousness.🔽Because it does not give rise to craving. 36. Also, the feeling associated with the eighth consciousness 37. indirectly gives rise to craving in the sixth consciousness. 38. This meaning is also unobstructed. 39. Because it gives rise to various cravings based on experiencing good and bad objects.🔽Because conceptualization indirectly gives rise to speech. Paragraphs: $ 0 12 14 21 35 39 #

Please segment these sentences into coherent paragraphs: 0. Such a group is the superior trace. 1. As for Confucius, he is called the Priestly King and speaks of the named Ru. 2. Laozi resides as the Grand Historian and talks of non-being as the Way. 3. Discerning the benefit is not having people attain sagehood. 4. The clear benefit is only in the mundane world. 5. Such a group is the secondary trace. 6. Chapter 2: Refuting Abhidharma 7. 1. Establishing the Doctrine 8. 2. Refuting and Criticizing 9. There are people of the Sarvāstivāda 10. Who state their doctrine as follows: 11. Abhidharma is called the incomparable Dharma. 12. The root of uncontaminated wisdom accords with principle and separates from the ordinary. 13. Its function is unsurpassed. 14. Therefore, it is called incomparable. 15. It transcends the four attachments 16. And goes beyond the three realms. 17. It is praised by the sages 18. And revered by the six realms. 19. If anyone dares to speak against it, 20. I will subdue them with reason.🔽Question: In establishing principles, 21. One must first arrange the sources of the teachings. 22. I do not know how many kinds of Abhidharma there are. 23. Answer: There are many categories. 24. Briefly, there are six. 25. First, the Abhidharma directly taught by the Buddha himself. 26. It is widely practiced in India but not transmitted to China. 27. Second, the one who is next to the Sage, named Śāriputra, 28. Composed the Abhidharma in order to explain the Buddha's words. 29. It consists of twenty scrolls in total. 30. It is transmitted to this land. 31. Third, more than three hundred years after the Buddha's nirvāṇa, 32. There was a great arhat with the three insights and six supernatural powers. 33. His surname was Kātyāyana. 34. He composed the Astaskandha. 35. It consists of twenty scrolls in total. 36. It is transmitted to this land. 37. As for the eight, 38. First, miscellaneous. 39. Second, emissaries. Paragraphs: $ 0 6 9 20 24 37 #

Please segment these sentences into coherent paragraphs: 0. Or else, the holy Dharma is the good Dharma, 1. the Dharma of dependent origination, which is without cessation, 2. without origination,🔽without annihilation, 3. without permanence, 4. without coming,🔽without going, 5. not a plurality of meanings, 6. not a single meaning, 7. the pacification of all mental proliferation, the stilling of all conceptual activity. 8. The Blessed One, having taken pity on the world through his great compassion, 9. not because he desires gain and honor, or because he desires to reciprocate a benefit, 10. but solely out of great compassion. 11. It is taught in order to abandon all views. 12. I pay homage to that unsurpassed, unequaled Teacher. 13. What is his name? 14. Gautama. 15. It means he was born into the family of the sage Gautama. 16. This concludes the commentary on the twenty-seventh chapter, having twenty-four verses, called “the examination of views,” in the Illumination of the Middle Way composed by the master Āryadeva. 17. The sūtras and so on of the buddhas teach the nine aspects of the two truths 18. in accordance with the conduct of the world. 19. But since it was taught to eliminate desire, it does not eliminate anger.🔽And since it was taught to eliminate anger, it does not eliminate desire. 20. And since it was taught to eliminate pride and so on, it does not eliminate the other defilements. 21. Therefore, it is not a universal property of phenomena, and those teachings are not of great significance. 22. But whatever was taught to eliminate delusion eliminates all the defilements.🔽The Victorious One has said that all the defilements 23. are based on delusion. 24. Since dependent origination is seen to eliminate delusion, it is the truth. 25. The Sugatas have proclaimed it to be the middle path. 26. That is asserted to be the dharmakāya of the Sage, and it is called emptiness. 27. It is the heart of the buddhas, and it is proclaimed to be the great lineage. 28. Because it is the source of all good qualities, it is taught by the buddhas. 29. Therefore, with a mind moistened by compassion, I will explain it in great detail. 30. The teachings of the good-minded Nāgārjuna, the son of the buddhas, 31. I will explain in the treatise Middle Way as the principal topic, having understood them as they are. 32. In order that those who have not understood the profound teaching of the Victor might understand it, and in order to refute those who, wishing to teach reality, rely on something other than the speech of the Lord of Sages, and in order to refute thos 33. this treatise that eliminates the two extremes was composed.🔽Nagarjuna, Rahulabhadra, and also Aryadeva, 34. following the teachings of the one with a good face, 35. for a long time taught his system clearly. 36. His disciples, the wise, through their analysis of that treatise, 37. defeated all the tirthikas and for a long time taught the doctrine of the supreme Sage. 38. He gave his head, which he had cut off with compassion, to the man who had come to ask for it. 39. The son of the Victorious One, Nagarjuna, went to Sukhavati. Paragraphs: $ 0 8 13 16 17 22 30 33 38 #

Please segment these sentences into coherent paragraphs: 0. Thus, by performing the extensive preliminary approach, one becomes able to manifest the yoga of the mandala deities in all aspects, complete with emanation and re-absorption, in an instant. Therefore, without being obstructed by the one who abides i 1. or by the permission of the one who accumulates the assembly, one should perform the mandala, consecration, gathering of disciples, and so forth. 2. The certainty and purpose of the preliminary approach. 3. Regarding that, the consecration ritual is as follows: 4. The head month, the lip month, the navel month, the earth month, the constellation month, or the upper water month. 5. Therefore, the dark lunar month or, 6. as stated elsewhere, the lunar month of Aśvayuj and the lunar month of Kārttika, on the second, third, fifth, seventh, thirteenth, and fifteenth days, 7. when the moon is in the lunar mansions Aśvinī, Bharaṇī, Anurādhā, and Śravaṇa, one will obtain wealth. 8. In the lunar mansion of Aśvinī, there is peace. 9. In the lunar mansion of Bharaṇī, there is good fortune. 10. In the lunar mansion of Puṣya, there is victory. 11. In the lunar mansion of Āśleṣā, there is an increase in retinue. 12. In the lunar mansion of Maghā, there is the attainment of spiritual powers. 13. In the lunar mansion of Mūlā, there is the arising of desire. 14. In the lunar mansion of Puṣya, there is happiness. 15. In the lunar mansions of Aśvinī and Bharaṇī, one becomes learned in the scriptures. 16. In the lunar mansions of Āśleṣā and Magha, there is an increase in children. 17. In the lunar mansions of Mūlā and Puṣya, there is an increase in wealth. 18. The time of the conjunction of the moon and a benefic planet is good for the performance of pacifying rites.🔽For virtuous rites, the causes of siddhi are🔽the absence of the following:🔽the afflictions, 19. the complete afflictions,🔽the afflictions of the body,🔽the afflictions of the mind,🔽the afflictions of the eyes,🔽the afflictions of the ears,🔽the afflictions of the nose,🔽the afflictions of the tongue,🔽the afflictions of the body,🔽the afflictions of 20. the afflictions of the body,🔽the afflictions of the mind,🔽the afflictions of the eyes,🔽the afflictions of the ears,🔽the afflictions of the nose,🔽the afflictions of the tongue,🔽the afflictions of the body,🔽the afflictions of the mind,🔽the afflictions 21. the afflictions of the tongue,🔽the afflictions of the body,🔽the afflictions of the mind,🔽the afflictions of the eyes,🔽the afflictions of the ears,🔽the afflictions of the nose,🔽the afflictions of the tongue,🔽the afflictions of the body,🔽the affliction 22. the afflictions of the body,🔽the afflictions of the mind,🔽the afflictions of the eyes,🔽the aff 23. If the necessary articles are not assembled, then at that time, the disciple’s navel is a sun maṇḍala, upon which is a hūṃ, the light rays of which fill the skeleton arising from kaṃ in the heart with flesh, 24. and the form changes.🔽The skeleton is naked, with protruding belly, and standing hair, and the hūṃ at the tip of the nose is drawn up and enters the heart. 25. Having fully transformed, meditate on the great wrathful Vajra Hūṃkara, as will be explained, and emerge. 26. oṃ sumbha niḥ sumbha hūṃ hūṃ phaṭ🔽oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ 27. oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ🔽oṃ ānayaho bhagavān vidyā rāja so and so’s sarva pāpaṃ naśaya hūṃ hūṃ phaṭ svāhā. 28. Saying that, imagine that the blazing vajra in his hand eradicates the disciple’s negativities. 29. Also, the obstacles of the disciple’s mind are expelled from the navel through Amṛtakuṇḍali in the form of a dagger. 30. oṃ vajra-kīlikīlaya sarva-vighnān baṃdha baṃdhā hūṃ hūṃ phaṭ 31. Say that and imagine that Vajra Hūṃkara commands and you also recite it and plant the dagger. 32. The extremely fierce light rays of the dagger burn up all malice. 33. Also, imagine that the disciple’s mind in the form of Samantabhadra arises from the navel. 34. For the purpose of protection, imagine an A-produced moon maṇḍala at the heart, marked with a variegated vajra arisen from the last vowel [A].🔽At the head, imagine a five-pointed vajra arisen from a HŪṀ on a moon, standing upright, with Māmakī residi 35. From the mantra string inside the hub of the vajra residing on the moon in the heart of the gnosis goddess, imagine that fine vajra light rays pervade the entire body. 36. Imagine that the armor is donned.🔽Om Aḥ ŚAMKARA ŚĀNTIKARA GHUTTINI GHATAYA GHATAYA🔽GHUTTANI RAKṢA RAKṢA SVAHA HŪṀ 37. Recite this mantra for protection. 38. The mantras of the heap should also be recited for the sake of this [fire]. 39. If one does it in this way, the obstructors will not be able to harm this [fire], and the necessary articles will be easily obtained. Paragraphs: $ 0 2 3 4 18 23 26 29 34 38 #

Please segment these sentences into coherent paragraphs: 0. Anger is a hindrance that, when one does not have a sense of awakening, gives rise to further anger. 1. If one does not commit sexual misconduct and studies concentration and wisdom, the last three become hindrances:🔽When first studying to still the mind, drowsiness and sleep are a hindrance; 2. Next, when studying to uplift the mind, restlessness and remorse are a hindrance; 3. If one abides in the state of equanimity, doubt can become an obstruction. 4. These five are obstructed. 5. Therefore, they are established as hindrances. 6. The entanglements are called entanglements because they repeatedly arise and entangle the mind of the practitioner, thus they are established as entanglements. 7. There are eight kinds, namely shamelessness, lack of conscience, torpor, sleep, restlessness, worry, jealousy, and stinginess. 8. The first two obstruct precepts, the next two obstruct concentration, the next two obstruct wisdom, and the last two obstruct benefiting oneself and others. 9. For those who have left the household life, stinginess and jealousy frequently arise in the door of benefiting oneself and others. 10. The two hindrances already include all defilements, and among them, the predominant ones are specifically mentioned as hindrances and entanglements. 11. The three leaks, four clingings, bodily fetters, bonds, and so forth are all understood to be already eliminated. 12. The old translation says all already pure, the meaning of the text is difficult to understand, it means the two hindrances are exhausted. 13. Sutra: The gate of liberation of the knowledge of concentration and mindfulness. 14. Praise: 15. The first two lines show the merit of being able to broadly include many meanings with few dharmas. 16. The last two lines show the supreme merit of being undefiled and free from bonds. 17. Mindfulness means clearly remembering all activities. As the Yogācārabhūmi-śāstra explains in the fifty-seventh chapter, it is the same as mindfulness, equal mindfulness, following mindfulness, distinct mindfulness, and non-forgetful mindfulness. 18. The mind clearly remembers without loss or forgetfulness. The meaning of this is as explained in the Yogācārabhūmi-śāstra's chapter on the compendium of different approaches. 19. Concentration means the mind not being disturbed by objects. The fifty-seventh chapter says, It causes the mind to flow, abide equally, abide peacefully, and abide closely. 20. It is called tranquility, quiescence, stillness, and single-pointed concentration. 21. This is as explained in the tenth chapter of the Abhidharma-samuccaya. 22. Dhāraṇī means mnemonic spells. 23. It takes mindfulness and wisdom as its essence. It can contain many meanings with little effort and can comprehensively uphold them, so it is called dhāraṇī. 24. There are four kinds of this: 25. The first is the Dharma, the second is the meaning, the third is the ability to attain the patience of the bodhisattvas, and the fourth is the mantra. 26. By means of mindfulness and recollection, one achieves non-forgetfulness. The mind is always undisturbed and always abides in one direction. Dhāraṇī encompasses and contains, and is easily accepted and explained. Therefore, with few dharmas, one is a 27. The gate of liberation and wisdom refers to uncontaminated wisdom, which is free from the bonds of contamination, and is therefore called liberation. 28. Liberation is precisely the absence of hindrances. The essence of the absence of hindrances and liberation is wisdom. 29. Wisdom is precisely the gate. The gate of wisdom is able to enter the realm of the three natures. 30. The Yogācārabhūmi Śāstra says: If one speaks in terms of the gates of liberation, it is included in supramundane right wisdom. 31. The Vyākhyāsaṃgraha Śāstra says: If one simply speaks of emptiness, wishlessness, and signlessness, it is common to both the contaminated and uncontaminated, and to both concentration and distraction, and to the wisdoms of hearing, reflection, and cu 32. If one speaks of the samādhis of emptiness, wishlessness, and signlessness, it is common to both the contaminated and uncontaminated, and is only concentration and not distraction, and is only the wisdom of cultivation and not the wisdom of hearing o 33. If it is said that the doors of liberation of emptiness, wishlessness, and signlessness are only uncontaminated, not contaminated, only concentrated, not scattered, and only cultivated wisdom, not heard or contemplated. 34. Now, it is said that liberation is only uncontaminated. 35. The door of emptiness takes the imagined as its object, because it lacks substance. 36. The door of wishlessness takes the dependent as its object, because it does not wish for or seek the three realms. 37. The door of signlessness takes the perfected as its object, because it takes true suchness as signless. 38. Or, the three doors of liberation all take the three natures as their objects, or the sixteen aspects are various and different, as in the Essentials of the Lotus Sūtra and the twelfth chapter of the Yogācārabhūmi-śāstra. 39. The ancient sūtras combine the two sentences as the mind always abides in unobstructed liberation. Paragraphs: $ 0 6 13 17 23 27 35 #

Please segment these sentences into coherent paragraphs: 0. “Mother, it is impossible to keep quiet in the midst of a great crowd.” “Father, I will find a way to keep quiet.” 1. “I know, dear.” “What is to be done, mother?” “Having made a fence all round, having fastened two doors, 2. having placed the vessels inside, having entered by one door, having taken the food, having gone out by the other door, 3. having done the giving, you must come back by the same way, dear.” “Very well, mother,” and from the next day on he did as she had said. From that time on, 4. the giving of alms was as silent as a lotus pond. 5. Then the merchant Ghosaka, having heard the great noise in the giving of alms before, not hearing it then, 6. having summoned the alms-giver, asked him, “Did you not give alms today?” “I gave, master.” 7. “Then why was the sound not heard in the giving of alms as before?” “Yes, master, I have a daughter, 8. and I, having stood by the method she told me, made the giving of alms soundless.” “You have no daughter, 9. “Where did you get this daughter?” He was unable to deceive the merchant, so he told him all about the girl’s coming. 10. “Why did you do such a heavy thing? You did not tell me that my daughter had been living with you for so long. Send her quickly to my house.” 11. Hearing his words, he sent her there unwillingly. From that time on, the merchant treated her as his daughter, 12. and to show her honor, he made five hundred girls of equal age and of families of equal rank 13. to be her attendants. 14. One day King Udena, while walking through the city, saw Sāmāvatī playing with those girls. 15. Seeing her, he asked, “Whose daughter is she?” When he was told, “The daughter of the merchant Ghosaka,” he wondered whether she had a husband or not. 16. and asked her. When she told him that she had no other children, he said, “Go and tell the merchant that🔽the king wants his daughter.” When the merchant heard this, he said, “We have no other daughter. We cannot give our only child to live in a hosti 17. When the king heard this, he had the merchant and his wife put outside the city and 18. had the whole house marked. Sāmāvatī, after playing outside, came back and, seeing her parents sitting outside, 19. asked, “Mother, father, why are you sitting here?” They told her the reason. “Mother, father, 20. why did you not know this answer? My daughter cannot live alone in a hostile land. If you give her five hundred maidens to live with her, she will live there.” 21. “Now go and tell them this, father.” “Very well, mother, we did not know your mind.” 22. They did so. The king was even more pleased, and said, “Let there be a thousand, bring them all.” 23. Then, on an auspicious day, under a propitious lunar asterism, they led her, with a retinue of five hundred women, to the royal palace. 24. The king made her his chief consort, and gave her five hundred women as her attendants. He had her anointed, and had her live in a separate palace.🔽At that time, in Kosambī, there were three friends, 25. the merchant-banker Ghosaka, the merchant-banker Kukkuṭa, and the merchant-banker Pavārika. 26. All three of them supported five hundred ascetics. The ascetics 27. lived with them for four months, and then spent eight months in the Himalayas. One day, 28. as they were returning from the Himalayas, they became tired and weary in the great wilderness. They came to a great banyan tree 29. and sat down to rest, seeking the protection of the deity who dwelt there. The deity 30. and, stretching out her hand adorned with all kinds of ornaments, she gave them water to drink and other things, and so removed their fatigue. 31. Astonished by the goddess’s power, they asked her, “What deed 32. did you perform, goddess, that you have attained this good fortune?” The goddess replied, “In the world there has arisen a Buddha named the Blessed One. 33. He is now staying at Sāvatthī, and the householder Anāthapiṇḍika is his supporter. On the days of the fast he gives his employees their regular food and wages, and then observes the fast. 34. One day, when I had come at midday for my meal, I saw no one doing any work. I asked, ‘Why are the people not working today?’ They told me the reason. Then I said, 35. ‘Now half the day is gone. Is it possible to observe half a fast?’ Then the merchant 36. and when they had told him, he said, “Yes, it can be done.” I took the Uposatha vows for half a day and died on that very day 37. and attained this distinction. 38. Then those ascetics, having become joyful and glad, thinking, “The Buddha has arisen, it seems,” and wanting to go from there to Sāvatthī, 39. after making an offering, said, “Our chief supporters have been very helpful to us. We will inform them of this matter.” After going to Kosambī Paragraphs: $ 0 5 10 14 18 24 28 32 38 #

Please segment these sentences into coherent paragraphs: 0. If the different forms of the parts are discarded, the possessor of the parts, which is not different from them, is not seen. 1. That which is not seen cannot be said to exist. 2. If the possessor of the parts does not exist, it cannot be said that all the parts are not different from it. 3. Therefore, accepting external objects, it must be accepted that many are not seen simultaneously. 4. But then, when one thing is seen, many things would not be seen simultaneously, because when a cognition engages one object, it is not able to engage another object at the same time. 5. But if you accept that things are seen separately, then wouldn’t that entail that many things are not seen simultaneously? 6. In reality, there is only reflexive awareness. 7. There is no awareness of one thing by another. 8. Moreover, the subtle particles appear to cognition. 9. This is because a cognition that has their aspect arises. 10. But if there is no whole substance, then many subtle particles give rise to a single cognition. 11. If many things that give rise to an excellent cognition 12. are the cause of a single cognition simultaneously, 13. then they would be like the sense faculties and so on. 14. What contradiction is there in this? 15. In response to this, it is said: 16. Just as the sense faculty, object, and mental engagement, 17. or the self, sense faculty, mind, and object, are posited as the causes of a single consciousness through their contact, 18. in the same way, what contradiction is there in many atoms that are suitable to appear to one another and that possess the characteristic of a superior arising becoming the cause of a single eye consciousness at one time? 19. But if the atoms are the cause, 20. how can the atoms be the basis of what is seen? 21. Because the cause has a different time and because the object is apprehended at the time of the apprehender. 22. In response to this, it is said: 23. Apart from the state of being a cause, 24. There is no other so-called form. 25. Apart from being the cause of seeing, there is no other object that is apprehended. 26. If the atoms are the cause of seeing, then the eyes, etc. are also apprehended, 27. because the eyes, etc. are the cause of the cognition. 28. In response, it is said:🔽That which is the form of the cognition 29. is said to be its object. 30. Among the causes of the eyes, etc., the cognition that has the form of an atom is produced. The atoms that are the cause of that eye cognition are said to be the object. 31. If the atoms are not seen, 32. How does a cognition that has their aspect arise? 33. That is not so,🔽because it is untenable that consciousness exists. 34. It is said that it has the aspect of subtle particles because the aspect of blue does not occur in consciousness except for subtle particles that have the aspect of blue. 35. If many do not appear simultaneously, this error would arise.🔽How is the possessor of parts 36. simultaneously apprehended with its parts? 37. If it is said that consciousness does not simultaneously apprehend many objects, 38. how is the possessor of parts, a cow, simultaneously apprehended with its parts, its horns and so on, at the same time? 39. If the possessor of parts is not apprehended together with its parts, such as its horns, Paragraphs: $ 0 6 8 15 19 22 28 33 35 #

Please segment these sentences into coherent paragraphs: 0. Therefore it is called non-retrogression. 1. Separately, it is the seventh stage of the ten abodes, called the stage of non-retrogression. 2. Those who are able to seek the fruition of Buddhahood. 3. Since faith is irreversible, they will definitely attain Buddhahood. 4. Unlike those in the stage of the ten faiths, whose minds are not yet determined. 5. Having entered the ten abodes, 6. the practices and vows gradually become effective and virtues increase. 7. There is only progress, no retrogression. 8. They are able to inherit and pursue bodhi. 9. How could the Buddha's lineage be cut off? 10. The quoted text can be understood. 11. The commentary further explains the second separate explanation to remove doubts. 12. This is the commentary meaning from the East Sea. 13. This meaning is slightly more pertinent, so it is quoted. 14. Many paths refers to doubts about the Buddha, the Dharma, causes, and effects. 15. There are innumerable doubts, such as about oneness and multiplicity, emptiness and existence, etc. 16. Therefore, it is called many paths. 17. Those who seek the Great Vehicle are those who are determined to seek and enter the Great Vehicle. 18. Therefore, they do not have random doubts. 19. But there are only these two doubts about the Dharma, etc.🔽The doubt is: 20. What? 21. Are the principles of the Mahayana one or many? 22. If the principles are one, there is no difference between self and others. 23. I am already a Buddha, so why seek further? 24. Since sentient beings are originally enlightened, why is further liberation necessary? 25. If compassion and wisdom cease, so too does the vow. 26. The three kinds of generating the mind do not arise from this. 27. Therefore it is said to be an obstruction to generating the mind. 28. If the principles are many, self and others become different. 29. They attain enlightenment by themselves, while I sink in samsara. 30. How can I generate the mind to seek their Buddhahood? 31. Since I am like this, all sentient beings are the same. 32. Why is it necessary to generate the mind to liberate them and enable them to become Buddhas? 33. Moreover, if they are many, 34. as the sutras say, 35. in the worlds of the ten directions there is only the One Vehicle. 36. The mind, the Buddha, and sentient beings are three without distinction. 37. One mind, one wisdom, and fearlessness are also the same. 38. How can this be reconciled? 39. Because of this doubt, one is unable to generate the mind to seek above and transform below. Paragraphs: $ 1 10 14 19 28 33 #

Please segment these sentences into coherent paragraphs: 0. Does not respect wisdom and does not take wisdom as the main thing. 1. If he violates a minor precept in this morality, he repents. 2. Why is it so? 3. Because it is not like a broken vessel or a broken stone. 4. If it is a grave precept, one should uphold it firmly, abide well in the precepts, practice closely, practice without violation or defilement, and always cultivate in this way. 5. They cut off the five lower fetters and attain nirvana above, not returning here again. 6. If a bhikṣu values the precepts and takes the precepts as the main [practice], 7. values samādhi and takes samādhi as the main [practice], 8. does not value wisdom and does not take wisdom as the main [practice], it is as above. 9. If a bhikṣu values the precepts and takes the precepts as the main [practice], 10. values samādhi and takes samādhi as the main [practice], 11. values wisdom and takes wisdom as the main [practice]. 12. They attain the destruction of the contaminants and the uncontaminated liberation of mind and liberation through wisdom, and in the present life they personally attain and dwell in realization, knowing that birth is ended, the holy life has been esta 13. A fulfilled practitioner is one who is fully accomplished. 14. An unfulfilled practitioner is one who is not fully accomplished. 15. I say this precept is not in vain. 16. The Buddha spoke thus, and the bhikṣus, having heard it, rejoiced and delighted in it, and upheld it. 17. There are also three trainings: 18. The training in higher precepts, the training in higher mind, and the training in higher wisdom. 19. What is the training in higher precepts? 20. If there is a bhikṣu who fully possesses the practice of precepts, but has little practice of concentration and little practice of wisdom, 21. he will sever the five lower fetters and attain nirvāṇa in the higher realm, not returning to this world. 22. If he is unable to reach such a state, he will be able to weaken the three fetters: 23. greed, hatred, and delusion, and attain the state of once-returner, coming to this world and ending suffering. 24. If he is unable to reach such a state, he will be able to sever the three fetters and attain the state of stream-enterer, not falling into evil destinies, definitely attaining the path, being reborn in the heavens seven times and among humans seven t 25. If a bhikṣu fully possesses the practice of precepts and fully possesses the practice of concentration, but has little practice of wisdom, it is also as above. 26. If a bhikṣu is fully endowed with the practice of precepts, the practice of concentration, and the practice of wisdom, it is also as above. 27. There are also three trainings: 28. The training in increasing precepts, the training in increasing concentration, and the training in increasing wisdom. 29. What is the training in increasing precepts? 30. If a bhikṣu fully upholds the precepts of pārājika, accomplishes dignified conduct, fears and guards against minor precepts as if they were adamantine, and equally studies all precepts, this is called the training in increasing precepts. 31. What is the training in increasing concentration? 32. If a bhikṣu is able to abandon desires and evils, and so forth, and attain entry into the fourth dhyāna, this is called the training in increasing concentration. 33. What is the training in increasing wisdom? 34. If a bhikṣu truly knows the truth of suffering, the truth of accumulation, and the truth of the path, this is called the training in increasing wisdom. 35. There are also three trainings: 36. The training in increasing precepts, the training in increasing concentration, and the training in increasing wisdom. 37. The training in increasing precepts and the training in increasing concentration are as above. 38. As for the training in increasing wisdom, if a bhikṣu knows that there is greed within him, he truly knows it; 39. if there is no greed within him, he truly knows it;🔽... Paragraphs: $ 0 6 9 17 20 27 35 #

Please segment these sentences into coherent paragraphs: 0. As It Was Said🔽The One-hundred and eighty-one-chapter Collection 1. The first chapter 2. Mindfulness 3. This was said by the Blessed One, the Arahant, the Perfectly Enlightened One, so I have heard: 4. “Monks, abandon one thing and I guarantee you non-return. 5. What one thing? 6. Conceit. Abandon conceit and I guarantee you non-return.”🔽The Blessed One said this. 7. And in connection with this, it was said: 8. “With conceit, intoxicated, 9. beings go to a bad destination. 10. Having fully understood conceit, 11. the seers abandon it. 12. Having abandoned it, they do not return 13. to this world again.” 14. This is the meaning of what the Blessed One said. So it was with reference to this that it was said by the Blessed One: “Monks, abandon one thing and I guarantee you non-return.” 15. The sixth chapter. Paragraphs: $ 0 3 6 8 14 15 #

Please segment these sentences into coherent paragraphs: 0. Dwelling-place 1. And so on: he shows that not only the dwelling-place but also the other four kinds of meaning beginning with the name are included in the word ‘vakkhamāna’ . 2. The ‘paccayantan’ is the ‘sebbādi’ . It is understood that the name of a country is possible in the four meanings, and so he says ‘The dwelling-place is the ‘vidhi’ . 3. The ‘dwelling-place’ is the ‘atthi’ in the sense of ‘not far off’ and ‘produced’ . The name of a collection is a name that is obtained by the use of a word that is a worldly term, 4. such as ‘vohāra’ , ‘saṅgaha’ , and ‘appa-saṅgama’ . 5. Not far off 6. A town is also a country, and so he says ‘not far off’ . 7. By that 8. The meaning of the word ‘yathāyoga’ in the commentary is ‘as appropriate’ . 9. That 10. The ‘paccayantanāma’ is the name of a country that is in the sense of the locative case, the meaning of which is ‘in this’ . 11. The meaning is: it is not the name of a country that is in the sense of the ablative case, etc., which are other than the locative case. Badara 12. The analysis is: ‘Badara trees are in this country’ . 13. Today 14. Hīyyattano is the second of the two with saram. 15. 23. The Unmanifest 16. The state of being without a master is that of a slave. 17. . Majjhā 18. The state of being in the middle is that of a middle one; the state of being at the end is that of a last one. 19. . Kaṇa 20. The state of being in Magadha, in the forest, in the Ganges, on a mountain, in a wood, in a family, in Benares, in Campā, in Mithilā, is the analysis. “The other conditions are seen” is the rest. When the other conditions are seen, 21. the rest is that there are other conditions here and there by this Sutta. The state of being in a village, the state of being in a belly, 22. the state of being in Pañcāla, the state of being in the factors of enlightenment, is the analysis. 23. . Ṇiko 24. The state of being in autumn, the states of being, is the analysis. 25. . Tamassa🔽He gives the meaning of the word for skill: ‘losalla’. He explains it with ‘kiriye’ and so on. The doing is the action, 26. the repetition of singing and so on. That which has that as its prefix is the compound. He says what is meant by the sound of a lute and so on: ‘vīṇādi’. 27. After saying ‘and craft’, he analyses the meaning of that: ‘a special kind of knowing’ . 28. The meaning is: a special kind of knowing that is distinguished by the act of playing a musical instrument, etc. By this he shows that the sound of the drum and the sound of the musical instrument, etc., are called ‘craft’ figuratively as the act of 29. The meaning is: the act of playing a musical instrument, which is prior to the special kind of knowing that is to be practised, is fit to be distinguished as a special kind of knowing. 30. The sound of the musical instrument, etc., is the intended meaning. 31. The fitness here is … because the craft is to be taken by way of playing the musical instrument, etc. How is it that the sound of the musical instrument, etc., 32. is called ‘the playing of the musical instrument’? He said: ‘because of the object of the musical instrument, etc.’,🔽the sound of the musical instrument, etc., which is the playing of the musical instrument, 33. The meaning is: ‘as’. The opening of the text of the commentary is opened up by the words ‘kiriye’ and so on, which explain what has been said.🔽Skill in the sense of the ability to bear knowledge, which is preceded by the practice of the art, is call 34. The meaning is: it is said. The art of playing the lute is his art, his art is the lute. 35. The explanation is: ‘sīla’. How is it to be worn? The rag-robe and so on. Because of the common basis of the meaning of virtue, the expression is said. 36. ‘The wearing of the rag-robe and so on’. And that is virtue. The meaning is: ‘sīla’. 37. Because of fewness of wishes. Because of contentment. Because of the twelve kinds of contentment in the four requisites. 38. When it is being done, when it is being made. Without regard for fruit. By this he rejects the wearing of the rag-robe and so on, with the wish for robe and so on in this world, 39. and the practice of virtue by way of its other aspect. This is what is said: Paragraphs: $ 0 5 15 23 25 33 37 #

Please segment these sentences into coherent paragraphs: 0. and ate the rest. At that moment a Paccekabuddha came to the door of the house for alms. 1. The Bodhisatta’s sister-in-law, thinking, “I will cook another cake for my little mistress,” took it and gave it to the Private Buddha. 2. He had just come out of the forest. She said to him, “Husband, be pleased, 3. and forgive me. I gave your portion to the Private Buddha.” He said, “You have eaten my portion and given him yours. 4. What shall I eat?” In his anger he followed the Private Buddha and took the cake from his bowl. 5. She went to her mother’s house and brought back fresh ghee the colour of the campaka flower, and filled the Private Buddha’s bowl with it. 6. It gave forth a radiance, and when she saw it, she made her Earnest Wish, saying, “Reverend Sir, by the power of this gift 7. may my body be radiant in all my future births, and may I be endowed with perfect beauty. 8. And may I never have to live with this unmanly husband.” 9. but because of his former vow he did not desire her. The Bodhisatta, having caused the cake to sink in the snake’s bowl, 10. made his vow, saying, “Reverend Sir, may he who is able to bring her to me, though she live a hundred leagues away, to be my slave, 11. have this cake.” There, because of his former deed, in his anger he went and took the cake, he became ugly; and because of his former vow she did not desire him. 12. When Pabhāvatī had gone, he was overcome with grief; though other women served him in various ways, he was unable to look at them; 13. without Pabhāvatī his whole house seemed to him as empty as a deserted village. He thought, “Now she will have reached Sāgala,” and at the time of dawn he went to his mother and said, 14. “Mother, I will bring Pabhāvatī; you must rule the kingdom.” And he spoke the first stanza:— 15. “This kingdom is yours, with its chariots and its horses, with its people and its wealth, with all that it contains. 16. Rule this kingdom, dear Mother, and I will go to where my beloved Pabhāvatī is.” 17. There, “with its chariots and its horses” means with its chariots and horses and so on. “With its people and its wealth” means with its five royal treasures. “Rule this kingdom, dear Mother,” 18. he said, for it is not proper to give a kingdom to a man and then take it back again. So he did not ask his father or his brother, but he asked his mother. 19. She, when she heard his words, said, “Well then, dear son, be careful, for women are impure in their hearts.” 20. And she filled a golden bowl with various kinds of delicious food and said, “Eat this on the way.”🔽And she sent him away. He took it, and after paying homage to his mother, he circumambulated her three times, saying, “If I live, I will see you again. 21. Then he entered the chamber of state, put on his fivefold armor, and took the golden bowl. 22. and a thousand pieces of money, and taking his lute called Kokanada, he left the city. 23. And travelling by the great road, he went fifty leagues by midday, 24. and after eating his food, he went fifty leagues more, and in one day he travelled a hundred leagues. 25. And when he had reached the city of Sāgala, 26. the light of the city, unable to bear his splendour, left the bed and fell to the ground. 27. And a certain woman, seeing the Bodhisatta, his faculties languid, as he was going along the street, called him and made him sit down, 28. and made him wash his feet, and gave him a bed. He lay down, his limbs weary, and fell asleep. 29. Then she prepared food, and when he awoke she gave him food to eat. 30. and in his delight he gave her and her cook a thousand kahāpaṇas. He left his five weapons there, 31. saying, “I have a place to go to,” and taking his lute he went to the elephant stables. “Let me stay here to-day,” he said, “and I will sing you a gandhabba song.” The elephant keepers gave him permission, and he lay down at one side 32. and slept a little. When he awoke refreshed he got up, tuned his lute, and said, “Let the people of Sāgala hear this sound.” And he sang, playing his lute. Pabhāvatī, lying on the ground, 33. heard the sound and knew at once, “This is not the sound of any other lute. Without a doubt King Kuśa has come for me.” 34. King Maddava, too, heard the sound and thought, “He plays very sweetly. To-morrow I will summon him and have him play for me.” 35. “It is impossible for me to see Pabhāvatī while I am living here,” thought the Bodhisatta. So he left early in the morning, 36. and in the evening he went to the house of the king’s potter, where he had his meal, and then he took his lute and went to the potter’s house.🔽He became the potter’s apprentice, and in one day he filled the house with pots. “I will make the pots, tea 37. “Very well,” said the potter, “make them.” So he took a lump of clay, put it on the wheel, 38. and turned the wheel. It revolved as long as he was turning it, until noon. He made many kinds of pots, 39. small and large, and when he was making a pot for Pabhāvatī, he produced many different colours. For the wishes of Bodhisattas are fulfilled. “Let Pabhāvatī see these colours,” he resolved. Paragraphs: $ 0 6 10 13 20 25 31 35 #

Please segment these sentences into coherent paragraphs: 0. The abbot escorts them out two or three steps. 1. If they are seeking to hang up their bowls and robes, 2. the head of the group leads the group to turn around. 3. They advance in front of the abbot. 4. They report, We, in matters of life and death, have no time to spare. 5. We have long heard of your reputation and have come to rely on you. 6. We humbly hope for your compassionate acceptance. After reporting, they do not wait for a response. 7. They perform a full prostration with opened sitting cloth, saying, We thank the abbot for allowing us to hang up our bowls and robes. The head of the group should hang up his bowl and robe first. 8. The others do not follow any rules regarding early or late, 9. or choosing a place. 10. Each knows their own place. 11. They wait for the abbot to request them to stay.🔽The attendants in the abbot's quarters should not scold or forbid them. 12. Bow in greeting once. 13. Then request a notice. 14. Go to the attendant's office and attach your name, saying, Just now I received the compassionate order from the abbot's quarters. 15. Let the attendants issue the notice in order. The rector of the practice hall orders the novice attendants to invite the new arrivals. 16. After tea, they leave. 17. The certificate of ordination and the list of names are examined in detail. The new arrivals return to the practice hall to wait for the escort back to the hall. 18. If there is a reason for going out, 19. they must follow the rules of the hall. 20. Only after half a month can they request leave. 21. An ancient said: 22. Those who request leave to go sightseeing often take half a month as the limit. 23. Exceeding the limit, they must re-register. 24. They must again follow the rules of the hall. 25. If there are urgent matters such as the illness or death of teachers, elders, or parents, 26. this limit does not apply. 27. In the reception hall, a chair for audience must always be set up to show respect for the teachers. 28. When new arrivals come to pay respects, 29. the abbot should sit in the center position. 30. He should burn incense and perform the propriety of two prostrations with opened sitting cloth and three prostrations with opened sitting cloth. 31. Sitting to the side, he receives tea. This does not violate the propriety. 32. Now in the north, it is still practiced. 33. At that time, a newly ordained novice monk had just entered the assembly. 34. He immediately sat on an equal footing with the great elders and competed with them in etiquette, regarding them as old acquaintances. 35. Habitually following and practicing became a bad habit. 36. As far as hunting and other offenses that divide [the Sangha] and give rise to external insults, 37. the teacher's way is completely clear. 38. If one can respect the teacher, then one respects the Dharma. 39. If one respects the Dharma, then the rules and regulations of the monastic community will be upheld. Paragraphs: $ 0 4 7 11 14 18 25 28 33 36 #

Please segment these sentences into coherent paragraphs: 0. Thus the Blessed One stands as if he were holding in his fist the fourfold world-system. 1. They have taken a measure: they have taken a measure of his virtue. He does not know his own mind: he does not know the virtue, etc., that exist in his own mind. The rest is easy to understand. 2. The commentary on the Rūpa Sutta is finished. 3. The Discourse on the King of Nāgas 4. In the seventh, “of the seven kinds of snakes” the word “only” excludes the kinds of snakes other than the seven.🔽For the four kinds of snakes, the “mouth-biter,” etc., are each of four kinds: 5. the “biter-on-sight,” the “biter-on-contact,” the “biter-on-smell,” and the “biter-on-hearing.”🔽So they are called the “sixteen kinds of snakes” according to the different ways in which they bite.🔽Here only the “biter-on-sight” is meant, not the othe 6. The rest is easy to understand. 7. The commentary on the Ahirājasutta is finished. 8. The Devadatta Sutta 9. In the eighth, “when the time came” means when the time came for her to give birth because the child in her womb had reached maturity. “The foal” 10. is the son of the mare.🔽Because the birth of the shoots is cut off by the bamboo, the appearance of the fruit is the downfall of the plantain, so it is said, “The fruit destroys the plantain.”🔽The bamboo is the flower-stalk of the plantain. 11. And because the herbs reach the end of their fruit-ripening, the fruit 12. “A bamboo and a reed” . 13. This is the word meaning: Just as a bamboo and a reed destroy their own fruit, and a mare destroys her own embryo, so too, the honour that is one’s own action destroys the bad person. 14. The commentary on the Devadatta Sutta is finished. 15. The Explanation of the Ninth Meditation Subject 16. In the ninth meditation subject, “endeavours” are padhānā ; they are the highest endeavour, the best endeavour, the most excellent endeavour, because they accomplish the most excellent meaning.🔽“For the restraint of states”: for the restraint of stat 17. “For the abandoning of states”: for the removal of sensual resolution, etc. 18. “Endeavour” is the energy that occurs in the accomplishment of that very abandoning.🔽“For the increase of profitable states”: for the increase of profitable states called enlightenment factors. “Endeavour” is the energy that occurs in the accomplishm 19. Commentary on the Padhana Sutta is finished. 20. Commentary on the Adhamma Sutta 21. In the tenth sutta, visam is a neuter noun. Therefore it is said: “having become uneven.” Asamayen atippavatanti akālena. 22. This is a gerund in the sense of ground. The exertion is clear. They have a straight path, therefore they are straight-going. 23. They have gone forth, they have entered upon, therefore they are straight-going. They are not straight-going. They have not entered upon the path. 24. But because they have gone away from the path, it is said: “They have gone away from the path.” 25. In the verses, however, the connection should be understood in this way: If, among the cows that are crossing,🔽among the cows that are crossing the great flood, 26. if the bull, the leader of the herd, goes crookedly,🔽all of them go crookedly. 27. Why? Because the leader has gone crookedly. 28. and that is because of the crookedness of his views. For he is the cause of their troubles and the destroyer of their welfare.🔽So too, 29. if the man who is considered the chief in a country is a doer of what is contrary to the Dhamma, then all who live in dependence on him become doers of what is contrary to the Dhamma. For the perfection of the country is perfected by the perfection o 30. the whole country sleeps badly if the king is a doer of what is contrary to the Dhamma. 31. The commentary on the Adhamma Sutta is finished. 32. The commentary on the Pattakamma Vagga is finished. 33. The Apaṇṇaka Vagga 34. The commentary on the Padhana Sutta, etc. 35. In the first sutta in the third vagga, a source is a cause that is a single, 36. unbroken whole. “If he” refers to the bhikkhu mentioned above. “In its entirety” means without deficiency, without remainder. 37. “He tires” means he tires of the defilements, the path to the foremost. But here the fruit of arahantship is intended, so it is said “for the sake of arahantship.” The second is just a repetition. 38. The commentary on the Padhana Sutta is finished. 39. . The commentary on the Sappurisa Sutta, etc. Paragraphs: $ 0 3 8 15 20 33 35 #

Please segment these sentences into coherent paragraphs: 0. You should go to the elder's place and say this: 1. 'Have you ever given rise to the slightest aversion towards me in body, speech, or mind?' 2. Rāhula, having received the Buddha's instruction, went to the elder's place and said: 3. Have you ever given rise to the slightest aversion towards me in body, speech, or mind? 4. The elder replied: 5. I have never had such a thought towards the Venerable One. 6. Rāhula returned to the Buddha and fully reported the elder's lack of aversion. 7. At that time, the Buddha told Ānanda: 8. You should go to that Naṭabhaṭṭa village and gather all the resident monks in the service hall. 9. At that time, Ānanda, having received the Buddha's instruction, went to that village. Having arrived at the residence, he told the monks: 10. You should all gather in the service hall. 11. At that time, Ānanda, having thus announced, returned to where the Buddha was, bowed at his feet, and said to the Buddha: 12. I have already gone to the village of Naqīya and respectfully conveyed the holy message. The present bhikṣus have all gathered. 13. At that time, the World-Honored One, together with the bhikṣus and Rāhula, arrived at the monastery, took his seat, and said to the bhikṣus: 14. You should know! 15. If a donor gives an object to a single person, and later returns the object to give to another person, then the giver is not in accordance with the Dharma, and the receiver is also not in accordance with the Dharma, which is called impure enjoyment. 16. In this way, if it is returned to two people, or to three people, or to the Saṅgha, all of these are called giving not in accordance with the Dharma, receiving not in accordance with the Dharma, and impure enjoyment. 17. You bhikṣus! 18. If a donor gives objects to two individuals, and later redirects those objects to give to one individual, then both the donor and recipient are called non-dharma, and all the enjoyment is impure. 19. In this way, if redirected to two, three, or more individuals, or to the Saṃgha, both the donor and recipient are called non-dharma, and all the enjoyment is impure. 20. You bhikṣus! 21. If a donor gives objects to three individuals, and later redirects those objects to give to one, two, three, or more individuals, or to the Saṃgha, both the donor and recipient are called non-dharma, and all the enjoyment is impure. 22. You bhikṣus! 23. If a donor gives objects to the Saṃgha, and later takes back those objects and gives them to one, two, or three people, or to another Saṃgha, both the giver and the receiver are called non-dharma, and all the enjoyment is impure. 24. If first giving to the Saṃgha of bhikṣus, and later taking back and giving to the Saṃgha of bhikṣuṇīs, or vice versa, it is all called impure. 25. You bhikṣus! 26. If the Saṃgha is divided into two groups, first giving to this group and then taking back and giving to the other group, all the enjoyment is impure. 27. You bhikṣus! 28. If giving to one person and not taking back and giving to another person, both the giver and the receiver are called dharma, and all the enjoyment is called pure. 29. Thus, if giving to two, three, the Saṃgha, these bhikṣuṇīs, this group, and not taking back and giving to others, up to the enjoyment, it is all called pure, as explained in detail above.🔽Here is the corrected and aligned text: 30. You monks! 31. The former is a gift, the latter is not a gift. 32. You monks! 33. The land belongs to the king, the property belongs to the owner. The donors are the owners of the dwelling places and bedding. The monks are the owners of the robes, bowls, and other requisites. If the property donated to the monastery is damaged, th 34. You monks! 35. You should give to Rahula the dwelling place he previously lived in. 36. If a monk gives to one person and then to another, except in the case of difficulty, he commits a transgression of the rules. 37. When the monks had received the Buddha's instruction, they immediately gave Rahula his previous dwelling place. 38. As the World-Honored One said: 39. You should hold the great assembly of the topknot for five or six years. Paragraphs: $ 0 2 7 13 17 20 25 28 30 32 35 38 #

Please segment these sentences into coherent paragraphs: 0. Universally gives birth to all kinds of auspicious divine beings. 1. And divine beings of misfortune. 2. The two kinds of fundamental great divine kings are also like this. 3. The one essence fundamental dharma. 4. One-sidedly gives birth to the pure dharma of suchness. 5. The three natures fundamental dharma. 6. The essence, intrinsic characteristics, and intrinsic functions. 7. Universally. 8. Gives birth to all kinds of pure dharmas. 9. And defiled dharmas. 10. Therefore, in the Self-nature Sūtra, it is said: 11. Mañjuśrī addressed the Buddha, saying: 12. World-Honored One. 13. The two great vehicles of the profound and the marvelous. 14. Ignorance of their sameness and difference. 15. Causes doubt in the minds of the multitude. 16. It is fitting, World-Honored One, 17. To speak for the multitude again. 18. The Buddha created an appearance 19. And said to Mañjuśrī: 20. Good man. 21. These two dharmas. 22. It is like the Diamond King of Gods. 23. And the King of Gods who rules the ocean. 24. Their appearances are each different. 25. It is said that the Diamond King of Gods. 26. Resides on the Diamond Mountain. 27. Seeing all realms. 28. Only manifests golden light. 29. Not manifesting other lights. 30. The Diamond King of Gods of Suchness and One Mind. 31. Is also like this. 32. There is only pure dharmas. 33. There are no other dharmas. 34. Moreover, it is like the Diamond King. 35. Only giving rise to pure retinue. 36. It will not give rise to a mixed and chaotic retinue. 37. Suchness and One Mind. 38. Is also like this. 39. Only giving rise to stainless and pure dharmas. Paragraphs: $ 0 10 18 30 34 #

Please segment these sentences into coherent paragraphs: 0. Recite the mantra one hundred and eight times. 1. Throw them into a deep pool of water, and the rain will stop. 2. The mudra for subduing the enemies of the Three Thousand Great Thousand Worlds, the mudra for subduing the enemies of the Three Thousand Great Thousand Worlds, the fifteenth, interlace the five fingers, 3. with the left pressing on the right, tightly clenched into a fist. 4. Place it on top of the head. 5. Recite the body mantra and you will be able to subdue [enemies]. 6. If you perform this method in front of a stūpa containing relics for twenty-nine nights, 7. Take white sandalwood and make it into powder. 8. Anoint the ground and make a maṇḍala. 9. Scatter various flowers in it. 10. Bathe and purify oneself, put on new clean clothes. 11. Hold an incense burner in one's hand and burn agarwood incense. 12. Face east and sit, recite the mantra 1,080 times. 13. This is the initial function. 14. Also take black mustard seeds and black sesame seeds. 15. Put them together and grind them into powder. 16. Take a small amount with three fingers. 17. Recite the mantra once and throw it into the fire. 18. In this way, for seven days, recite 108 times each day. 19. Then whatever is done will all be accomplished. 20. Bodhisattva's Vast and Fearless Seal, Part 16 Stand up with feet together. 21. First, with the right hand, support the left elbow. 22. The left hand is also like that. 23. In front of the relic image. 24. Recite the body mantra 108 times. 25. One will then attain fearlessness and bestow it upon sentient beings. 26. Also take fennel, white mustard seeds, and changpu (a kind of herb), and use these things. 27. Burn it in the inner fire. 28. When burning the fire, you should be in front of the Buddha or in a pure place. 29. Recite the mantra thirty-two times. 30. Make offerings with incense and flowers. 31. The mantra method will all be accomplished. 32. Whatever you do will all be successful. 33. If other mantras are ineffective. 34. Reciting this mantra will also be accomplished. 35. If you want to ask for a dream. 36. Recite this mantra and make a mudra to seal your eyes. 37. Then you will have a dream and will see whatever you want to see. 38. If a person has no blessings and is unsuccessful in whatever they do. 39. Recite this mantra three times a day for seven days. Paragraphs: $ 0 6 20 26 35 #

Please segment these sentences into coherent paragraphs: 0. The heavens will rain. 1. Or, the rain-bringing celestial officials may be confused and indulgent, and because of their indulgence, they are unable to bring rain. 2. This is called the fourth reason why the heavens do not rain. 3. Fifth, when it is about to rain, with lightning flashing and great clouds rumbling, cold winds from the four directions swirl and blow. 4. The weather forecasters are unable to understand and only say to themselves: 5. The heavens will rain. 6. Or, because the people often engage in unrighteous and evil conduct, due to their unrighteous and evil conduct the heavens do not rain. 7. This is called the fifth reason why the heavens do not rain. 8. Sixth, when it is about to rain, there may be a celestial son with spiritual powers who, with his spiritual powers, completely stops the rain according to its extent. 9. This is called the sixth reason why the heavens do not rain. 10. Seventh, because the karmic hindrances of the people are in accordance with the Dharma in this realm, the heavens do not rain. 11. This is called the seventh reason why the heavens do not rain. 12. Eighth, when the rain and moisture are untimely, they sincerely pray and seek, and the devas restrain and do not let it rain due to the spiritual powers and majestic virtue of those devas. 13. This is called the eighth reason why the devas do not let it rain. 14. Again, it is asked: 15. What are the causes that can make the devas rain in a timely manner? 16. The answer is: 17. There are eight causes that can cause the devas to rain. 18. What are the eight? 19. First, due to the power of the dragons, the devas then let it rain; 20. Second, due to the power of the yakshas, the devas then let it rain; 21. Third, due to the power of the kumbhandas, the devas then let it rain; 22. Fourth, due to the power of the devas, the devas then let it rain; 23. Fifth, due to the power of humans, the devas then let it rain; 24. Sixth, due to the power of spiritual penetrations, the devas then let it rain; 25. Seventh, the Dharma accords with the time and rains by itself; 26. Eighth, when they sincerely pray and seek, the devas then let it rain. 27. Again, it is asked: 28. What are the causes for the many rains of the devas in the hot season and rainy season? 29. The answer is: 30. Those two times are considered festivals by the dragons, who joyfully leap and come from the sky. 31. Because the dragons are delighted, they cause much rain to fall from the sky during those two times. 32. Or, if the people practice the right Dharma and cultivate good deeds, the power of goodness naturally causes much rain to fall from the sky during those two times. 33. He also asked: 34. What is the cause for raindrops forming when it rains from the sky? 35. The answer: 36. The fierce winds from the two directions blow them into one mass, so when it rains, the raindrops form. 37. Or, if people commit evil deeds, the power of evil causes non-humans to stir up chaos. 38. Such signs bring great misfortune. 39. For this cause, the matter is like this. Paragraphs: $ 0 3 8 10 14 19 27 33 #

Please segment these sentences into coherent paragraphs: 0. the joy faculty is present, the life faculty is present, there is wrong thought, there is wrong endeavour, 1. there is wrong concentration, there is the strength of perseverance, there is the strength of concentration, there is the strength of lack of shame, 2. there is the strength of lack of compunction, there is greed, there is delusion, there is covetousness, there is lack of shame, there is lack of compunction, 3. there is serenity, there is endeavour, there is non-distraction; 4. or whatever other incorporeal, causally induced phenomena there are on that occasion— 5. these are wholesome phenomena. 6. On that occasion there are four aggregates, two sense spheres, two elements, 7. three nutriments, five faculties, five-limbed concentration, a three-factored path, 8. four strengths, two causes, one contact … one mind element, 9. one mind sense sphere, one mind-consciousness element; 10. Whatever other incorporeal, causally induced phenomena there are at that time— 11. these are the unwholesome thoughts. … 12. What is the aggregate of volitional formations at that time? 13. Contact, volition, applied thought, sustained thought, happiness, one-pointedness of mind, the faculty of energy, the faculty of concentration, the faculty of life, 14. wrong intention, wrong effort, wrong concentration, the power of energy, the power of concentration, the power of conscience, the power of shame, 15. greed, delusion, covetousness, lack of conscience, lack of shame, serenity, resolution, non-distraction, 16. or whatever other incorporeal, causally induced phenomena there are at that time, apart from the aggregate of form, the aggregate of feeling, the aggregate of perception, and the aggregate of consciousness— 17. this is the aggregate of volitional formations at that time. … 18. these are unwholesome thoughts. 19. What are unwholesome thoughts? 20. On an occasion when an unwholesome mind has arisen accompanied by joy, not associated with knowledge, and has form as its object …🔽… 21. At whatever time unwholesome consciousness has arisen accompanied by joy, not associated with knowledge, connected with the sphere of neither-perception-nor-non-perception, having a form object, having a sound object, having a tangible object, or wha 22. These are unwholesome things. 23. What are unwholesome things? 24. At whatever time unwholesome consciousness has arisen accompanied by equanimity, connected with wrong view, 25. having a form object, having a sound object, having a tangible object, 26. having a thought object, or whatever (object) it arises in connection with, at that time contact exists, feeling exists,🔽perception exists, intention exists, citta exists, applied thought exists, sustained thought exists, equanimity exists, one-point 27. the faith faculty exists, the energy faculty exists, the mindfulness faculty exists, the concentration faculty exists, the equanimity faculty exists, 28. there is the life faculty, there is wrong view, there is wrong thought, there is wrong endeavour, there is wrong concentration, 29. there is the strength of energy, there is the strength of concentration, there is the strength of lack of shame, there is the strength of lack of compunction, 30. there is greed, there is delusion, there is covetousness, there is wrong view, there is lack of shame, there is lack of compunction, 31. there is calm, there is endeavour, there is non-distraction; 32. or whatever other incorporeal, causally induced phenomena there are at that time— 33. these are wholesome dhammas. 34. What at that time is contact? 35. Whatever at that time is contact, contacting, being in contact— 36. this at that time is contact. 37. What at that time is feeling? 38. Whatever at that time is mind-contact-born mental pleasant feeling, neither-unpleasant-nor-pleasant feeling arisen from mind-contact, feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling—🔽this is the feeling that there then is. …🔽Wha 39. Whatever at that time is mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born from mind-contact born Paragraphs: $ 0 6 12 19 23 34 38 #

Please segment these sentences into coherent paragraphs: 0. Trading is the fault of seeking profit through three means of exchange. 1. The treatise says, If one relies on market prices and has no intention of seeking profit, there is no offense. 2. Trading means exchanging, such as exchanging robes for robes, exchanging robes for alms bowls, and so on. 3. The Sarvâstivāda Treatise prohibits it for four reasons. 4. As for storing fields and houses, the four places of settled industry, seeking much is a fault of comfort. 5. The Saṃghabhedavastu says If a householder donates land, individuals cannot use it. If it is offered to the Saṃgha, it can be accepted. 6. If a pond is donated to the Saṃgha for washing and bathing, and all sentient beings are allowed to drink from it, it can be accepted as one wishes. 7. As for raising people, the fifth fault is the increase of dependents. 8. This is an external dependent, not a sympathetic one. Why not just say people and also speak of citizens? 9. Because they are the same among humans, but they are not the same in good dharmas. Raising them gives rise to defilements. 10. The Ekottara Āgama says The elder was about to donate, but the Buddha did not accept it. 11. If he accepted it, he would gradually give rise to grave offenses. 12. The Mahāsāṃghika-vinaya says, If someone donates a garden worker's wife, it should not be accepted. 13. If they say it is donated to provide for the monk's pure attendant, it can be accepted. 14. The nuns' order should reverse this. 15. As for slaves, it is the fault of giving rise to a lowly mind in the six difficulties. 16. The Day-Treasury Section says, In my Dharma, even if it is in accordance with the Dharma, starting from one person up to four people, it is not allowed to accept fields, houses, gardens, forests, carts, horses, slaves, and other permanent property; 17. if there are five or more people, it can be accepted. 18. The Mahāsaṃnipāta-sūtra is also the same. 19. As for livestock, it is the fault of raising living beings and seeking profit, the seventh. 20. The Four-Part Vinaya says, Monks are not allowed to keep cats, dogs, and even various birds. 21. Nanshan says: 22. Now there are those who donate livestock to the Buddha's Dharma, and those who know how to sell it, none of which accords with the holy teachings. 23. As for all kinds of planting, it is the eighth fault of increasing affairs. 24. The Mahāsāṃghika-vinaya says, Those who manage affairs for the Saṃgha may separately receive people, but it is not allowed. 25. Planting oneself and teaching others, all are not in accord. 26. As for all kinds of wealth and treasures, there are nine kinds of excessive faults in accumulation. 27. If one originally has the intention of keeping them for oneself, it is not allowed. 28. If one intends to give them to others for purification, it is allowed according to the text of the Vinaya. 29. The Mahāsāṃghika-vinaya says, If a sick person obtains them, they should be kept by a caretaker for the sake of trading for medicine. 30. It also says that when Mallikā gave money for the Saṃgha's poṣadha ceremony, the Buddha said to accept it. According to the meaning, it should be entrusted to others. 31. The Saṃghabhedavastu says, If weapons are donated to the Saṃgha, the Saṃgha should destroy them and not sell them. 32. If medicine containers are donated, they cannot be held but can be sold. 33. Although the text is at the beginning, the meaning is at the end. 34. Therefore, the author of the treatise says, These ten kinds of increased faults should be quickly avoided by practicing bodhisattvas, and they should not be closely associated with, because they are similar to a great mass of fire. 35. As for not cutting down trees or digging the ground, these are the ten improper manners of conduct and the faults of harming sentient beings. 36. Outsiders falsely conceive that grass and trees have life. The Tathāgata, in accordance with the world and to stop slander, does not allow cutting down grass and trees to show compassion, which is the precept against destroying living seeds in the Vi 37. Digging the ground is the precept against digging the ground. 38. The Four Part Vinaya says, If a wild fire approaches the temple, in order to protect the dwelling place, the bhikṣus may cut grass and dig the ground to stop the fire. 39. The Sarvâstivāda Treatise says that there are three benefits to not digging the ground or destroying living things, which is called great protection. Paragraphs: $ 0 3 7 15 19 23 26 35 #

Please segment these sentences into coherent paragraphs: 0. That is also twofold: 1. the perfection of realization and the perfection of abandonment. 2. The first is the realization of all that is to be fully enlightened. 3. The second is the abandonment of all the latent tendencies of the afflictive obstructions and the obstructions to omniscience. 4. The means of that is the path of the means of practice. 5. The means of that is the scriptures. 6. The perfection of others' aims is to generate fear in the fierce ones.🔽The means of that is the means of practice. 7. The means of that is the scriptures themselves. 8. Although the words of the compiler are stated in many ways in this very [text], 9. here it is the occasion. 10. There and so on. There means for the sake of accomplishing the Bhagavān. 11. First, [there is] the accomplishment of the purpose and so on. 12. Protected means protected by the mantra of the mantra. 13. Although there are many names of places, 14. nevertheless, [it is] one. 15. Even there, it is not just any [place]. 16. This very [place] is taught in the Mañjuśrī-mahā-tantra. 17. However, in a pleasing place. 18. Or, there means from among those many places explained below, one. 19. It should be understood by a pleasing place. 20. All the actions beginning with “in the manner described below” are the required actions. 21. “There” means “for that purpose.” 22. “One tree” is one that is not touched by the shade of another. 23. The “mothers” are the goddesses Umā, Lakṣmī, and Rudrāṇī. 24. “Battle” is a place where many soldiers have died. 25. “Spirits” are the directional guardians, such as Vaiśravaṇa. 26. “Zombies” are those who are accomplished by consecrating a corpse.🔽“Piśācas” are those who eat vomit and so forth. 27. “Yakṣas” are Vaiśravaṇa and so forth. 28. “Adorned” means “decorated.” 29. “There” means “in the middle of the center” of that square maṇḍala. 30. By making eight squares, it becomes nine squares. 31. Make a single circular design. 32. In the middle of that, make two lines straight across, and two lines in a row. 33. If there is a single master, then there is one door, which is opened, released, well-distinguished, and opened up. 34. [The directions are] east, northeast, south, and southeast. 35. The vessel of flesh is the vessel of drink. 36. The fourth is the form of the moon. 37. The essence-peak is the nine-compartment [diagram]. 38. Then, etc. 39. The external-peak seal and sign of the wheel are the signs of the flaying knife, etc. , beginning from the northeast corner. Paragraphs: $ 0 4 6 8 13 20 26 29 35 38 #

Please segment these sentences into coherent paragraphs: 0. The fruit of my eyes 1. is ripe, beautiful-eyed one.” 2. Vidūṣaka said: 3. “What have you done, girl?” 4. The servant girl said: “Oh, praise!” 5. Vidūṣaka said:🔽“With his hand he smeared his face. 6. Looking at his hand, he raised a wooden stick with anger. 7. What can I do with this daughter of a slave-woman in the royal palace? 8. With a sword he threatened the charioteer, saying, Hey, right in front of you, the daughter of a slave-woman has humiliated me! 9. So what should I do, staying here? 10. I will go elsewhere. 11. He left. 12. The slave-woman thought, Surely my master is angry with me. 13. For now I will go and reconcile with him. 14. The charioteer said to the young woman, Where are you going, leaving me alone? 15. The slave-woman, with a smile, threatened the charioteer with a sword, saying, May you alone stay here like this for a long time! And she left.🔽 The charioteer, holding the beauty fully reddened by the touch of the sun's rays, 16. with the shining pollen of the flowers made bright by the light of his teeth, 17. Your face, O beautiful woman, is true to its name, lotus, 18. but it has no pollen-producing bees to enjoy it. 19. The leader laughed and lowered his head. 20. The leader said, That is exactly it! 21. Then the servant entered and said, The prince, the jewel of the minister, has come to see the prince. 22. The leader said, My dear, go to your own house. I will come quickly after seeing the minister's jewel. 23. The leader went with the servant. 24. Then the minister's jewel entered.🔽The leader said, O jewel of the minister, I have seen you. 25. You are endowed with the ability, but you are not conquered by it. 26. You are like a cloud-borne elephant, 27. Your kingdom has been taken by the enemy. 28. How can I, shameless one, speak? 29. But it is not right to go without speaking, so I will speak and then go. 30. I bow down. 31. The leader saw him and said, “Friend Jewel, come here.” Friend Jewel sat down. 32. The leader, having examined him, said, “Friend Jewel, you are angry like a sword. 33. ” Friend Jewel laughed and said, 34. “What is there to be angry about when one’s own wealth is lost? 35. ” The leader said, “Friend Jewel, what did you do? It is said that you took his kingdom in order to destroy him.” 36. The leader, having understood it himself, said with joy, “This is true.” 37. What is the use of many? 38. The whole sky is your path, and the celestial cars of the Siddhas are all around you. 39. The sun's rays are obscured as if by the clouds of the rainy season, and the days are darkened. Paragraphs: $ 0 2 5 15 24 31 #

Please segment these sentences into coherent paragraphs: 0. “Having seen with that” means having seen emptiness as devoid of duality. 1. “Nor does he apprehend a thing” means the relative reality. 2. That is because it is devoid of the imputation of a thing, since it abides as the nature of negation. 3. “Nor does he apprehend a non-thing” means the imagined reality, because it does not exist as it is grasped by the ignorant. 4. What need is there to mention the rest? 5. The non-existence of things is the imagined object. 6. And that is because it does not exist as it is imagined. 7. Therefore, the non-apprehension of those is the apprehension of emptiness. 8. The apprehension of emptiness is the non-apprehension of those. 9. The emptiness of duality is the nature of non-existence, because it is the characteristic of non-existence of duality. 10. Therefore, Subhūti, when a bodhisattva mahāsattva practices the perfection of wisdom, he does not apprehend form, and so on up to 11. he does not apprehend the nature of non-existence. 12. The three kinds of non-entities are also of the same nature. 13. The three aspects are applied to each of the three kinds of entities, such as giving, the giver, and the receiver, and so on, and so there are many aspects. 14. Non-entity means the aspect of emptiness of duality. 15. Knows means the meaning of understands. 16. Non-action means free from an agent. 17. Why is that? 18. Because there is no agent in one’s continuum. 19. The Dharma is free from the nature of the Dharma means another aspect. 20. Because the characteristics of phenomena are devoid of action and agent. 21. The “thing” in the phrase “a thing in phenomena” is the relative. 22. The “non-thing” in the phrase “a non-thing in phenomena” is the imagined and the perfect. 23. The “not suitable to be known” in the phrase “not suitable to be known” is the absence of an intrinsic nature. 24. Because it is not associated with a knower, 25. and because it is free from apprehended object and apprehending subject.🔽“All phenomena are not known, so they are non-things or they are not non-things” and “it is not the case that they are not like that” are the teachings of the bodhisattvas. 26. This is the conventional truth of the world, 27. but not the ultimate truth. 28. This is a misconception about the wisdom of omniscience. 29. The statement the mundane conventional is one thing, the ultimate is another is a mistaken conception. 30. The reply is stated from The Lord said up to 31. one should practice the perfection of wisdom in that way. 32. The meaning of this is that their suchness is the same as the object of the wisdom of the noble ones. 33. The conventional is the consciousness of the childish. Therefore, by that very fact, one should say to the childish that things exist or that things do not exist. 34. Thus, it is a mistaken conception of the two truths. 35. Then the venerable Subhūti up to 36. one should practice for enlightenment is a mistaken conception of application. 37. Here, what is the meaning of that? 38. Thus, observing the three extremes, the practice of generosity and so on is the practice of the bodhisattva. 39. Otherwise, by whom, with regard to whom, and what would be given? Paragraphs: $ 0 4 9 13 17 21 26 30 35 #

Please segment these sentences into coherent paragraphs: 0. This is why it is said: 1. He is very large, and his body is very large. 2. He was of great color and had a large body. 3. His name is great and vast. 4. The great mandala is wide. 5. The body is large, but the body is large, and the body is a precious gem. 6. Since form is suitable, form is not. 7. The meaning of the word impermanent is as follows. 8. The one with the great form is the great form. 9. The greatness is because the form of the wish-granting jewel itself empowers the third realm of all tathāgatas as the king of phenomena. 10. Therefore, it is called great body. 11. Because it illuminates the buddha realm of the infinite. 12. He was of great color and had a large body. 13. This is the name of the vajra sun. 14. It is the same color, and it is the same color, and it is the same color. 15. Because it has six faces. 16. The one with the largest body is the one with the largest body. 17. It is because the pure hearers, contemplators, and meditators are the maṇḍala of the light of wisdom. 18. His name is Vajragarbha, and his great and vast body. 19. The one with the greatest name is also the greatest name. 20. The meaning of the word great is great. 21. What is it? 22. This is because the perfection of generosity is the supreme perfection. 23. Therefore, the greatness is also the greatness, and the greatness is also the greatness. 24. It is because they give away everything. 25. The great mandala is the vajra-like. 26. The mandala is adorned with ornaments and ornaments. 27. The mandala is taken up and the mandala is circled. 28. The mandala is the same as the mandala. 29. The one who is open is the one who is wide. 30. It is because it pervades all the world systems. 31. The essence of the great mandala is the great mandala. 32. Because it illuminates the three realms. 33. These are the four essences of the wisdom wheel of equality, the jewel jewel and so forth. 34. The nature of the afflictive mind is the pure grasping of pristine consciousness, and so forth, and it is endowed with the characteristics of how it is taught, and how it is also endowed with the power of how it is abandoned by means of its own contr 35. The four jewels are the four kinds of jewel, for the purpose of increasing the light, for the purpose of applying the perfection of generosity, and for the purpose of achieving the supreme joy. 36. Since they do not cling to the aspirations of sentient beings with limitations, they do not accept the aspiration I must not abandon the emptiness of transcendence, the beginningless and the endless samsara. 37. Since they do not cling to the statement I must not abandon the space beyond nirvana without remainder for the sake of virtue, they are empty of the absence of rejection and free from the desire to purify the intrinsic characteristics or reasonings. 38. This is why it is said: 39. He will hold the great armor of wisdom. Paragraphs: $ 0 7 21 25 33 38 #

Please segment these sentences into coherent paragraphs: 0. that is known as mere name. 1. Since consciousness itself is distant, 2. it is made into an illusory lie. 3. JRA—Since it is inflated by the ultimate, 4. that is also explained as reality. 5. It is the teaching of the dharmas of the vajra. 6. The vajra is the inconceivable form. 7. The mere essence of entities 8. is to be known as the Great Middle Way. 9. All of those do not exist. 10. Because existence is seen by direct perception.🔽Bḥā. 11. The parts and non-parts are analyzed. 12. The Buddhists have many minds. 13. Because of their attainment of realization, 14. the views are explained by this.🔽Ba. 15. By meditating on the reality of the Buddha, 16. the traces are exhausted. 17. In that way, all that is done and not done 18. remains as long as the self.🔽Ātma. 19. Having been grasped by the self, 20. the inexpressible reality is let go. 21. By the guru's reliable words, 22. this is the Buddha, not the non-Buddha.🔽Ko.🔽The wise one is liberated from saṃsāra, 23. such as anger, and so on. 24. Having attained the dharmadhātu itself, 25. and the stage of the vajra holder.🔽HAM. 26. The present sentient beings 27. are the self 28. arisen from the pride of the self. 29. Knowing the purity of mantra, 30. the practitioner abandons delusion. 31. By this wisdom of emptiness, 32. there is accomplishment, not otherwise. 33. It is intended that one should realize one's own view. 34. Therefore, one should recollect the aspiration and meditate on this in space. 35. Meditate on the sun arisen from RAM in front, 36. and from that sun, HUM becomes a vajra cross. 37. By that vajra, one should meditate 38. on the enclosure and the tent. 39. Thus, one should meditate on the vajra enclosure and the vajra tent. Paragraphs: $ 0 10 15 19 26 29 33 35 #

Please segment these sentences into coherent paragraphs: 0. 2Here is the corrected and aligned text:🔽Mahāprajñāpāramitā-sūtra, Scroll 407 1. Translated by Tripiṭaka Master Xuanzang on Imperial Order 2. Chapter 6, Part 2: Subhūti, Section 6, of the Second Part 3. Furthermore, Subhūti! 4. What do you think of the term 'bodhisattva-mahāsattva'? 5. Is the term 'increase in form' a bodhisattva-mahāsattva? 6. No, World-Honored One! 7. Is the term 'increase in feeling, perception, formation, and consciousness' a bodhisattva-mahāsattva? 8. No, World-Honored One! 9. Is the term 'permanence of form' a bodhisattva-mahāsattva? 10. No, World-Honored One! 11. Is the term 'permanence of feeling, perception, formation, and consciousness' a bodhisattva-mahāsattva? 12. No, World-Honored One! 13. Is the term 'impermanence of form' a bodhisattva-mahāsattva? 14. No, World-Honored One!🔽Is the term 'impermanence of feeling, perception, formation, and consciousness' a bodhisattva-mahāsattva? 15. Are the words 'feeling, perception, formation, and consciousness are impermanent' a bodhisattva-mahāsattva? 16. No, Blessed One! 17. Blessed One! 18. Are the words 'form is pleasant' a bodhisattva-mahāsattva? 19. No, Blessed One! 20. Blessed One! 21. Are the words 'feeling, perception, formation, and consciousness are pleasant' a bodhisattva-mahāsattva? 22. No, Blessed One! 23. Blessed One! 24. Are the words 'form is suffering' a bodhisattva-mahāsattva? 25. No, Blessed One! 26. Blessed One! 27. Are the words 'feeling, perception, formation, and consciousness are suffering' a bodhisattva-mahāsattva? 28. No, Blessed One! 29. Blessed One! 30. Are the words 'form is a self' a bodhisattva-mahāsattva? 31. No, Blessed One! 32. Blessed One! 33. Are the words 'feeling, perception, formation, and consciousness are a self' a bodhisattva-mahāsattva? 34. No, Blessed One! 35. Blessed One! 36. Is the designation 'form is without self' a bodhisattva-mahāsattva? 37. No it is not, Blessed One! 38. Is the designation 'feeling, perception, volitional formations, and consciousness are without self' a bodhisattva-mahāsattva? 39. No it is not, Blessed One! Paragraphs: $ 0 3 14 18 24 30 36 #

Please segment these sentences into coherent paragraphs: 0. It is always said, 1. Can one really take on the suffering of sentient beings? 2. He replied, 3. Since one takes on the suffering of others with the mind, 4. How can one not be able to? 5. He also said, 6. When the Bodhisattva burns himself, the karma of sentient beings is ripe. 7. Each of them receives suffering themselves, how can it be taken on? 8. He replied, 9. It is like burning the hand. 10. A single thought of wholesome roots can immediately destroy evil. 11. Isn't this a substitute? 12. He said to his attendant Zhiyan: 13. After my nirvana, you should make good offerings to the sick. 14. They are all difficult to fathom. 15. Their origins are mostly the Buddhas and sages who ride the power of skillful means to manifest transformations. 16. If one does not have a great mind of equality, how can one be able to revere them? 17. This is true practice. 18. Among those present, those who doubted and did not consider him a sage, 19. He specifically called out the person's name and said: 20. The Buddhas appear in the world, and their forms have no fixed direction. 21. They may take on the appearance of ugly people or sick people, 22. Even down to the lower classes of animals. 23. The donors should be cautious and not rashly belittle them. 24. As the fire was about to be lit, they all saw strange phenomena. 25. Some saw a round canopy covering the cliff, with a monk dwelling above the canopy. 26. Some saw a five-colored light in the shape of a human figure at the four gates. 27. Some saw above the firewood tower a shape like the sun rising, and it rained various flowers. 28. The large ones were like rain drops the size of jujubes. 29. The smaller ones were like pieces of stalactite. 30. The five colors were chaotic and scattered as they fell. 31. Receiving them was not one. 32. Touching them all dissipated. 33. After Cliff's death, 34. a person from Pixian County, 35. on the bank of the Pixian River, 36. saw an oil-covered palanquin in the sky.🔽Cliff was on top of it, wearing a yellow robe, 37. with his right shoulder bared and a purple cloak, holding an iron staff. 38. Behind him were five or six hundred monks, 39. all riding bamboo parasols, disappearing to the west in the sky. Paragraphs: $ 0 8 12 18 25 33 #

Please segment these sentences into coherent paragraphs: 0. The cultivation of various meditations has three kinds of conditions: 1. First, for the sake of rebirth; second, for the sake of present happiness; third, for the sake of preventing regression due to the arising of afflictions. 2. That is to say, among the non-returners, those of sharp faculties cultivate for the sake of present happiness and to be reborn in the Pure Abodes. 3. Those of dull faculties also cultivate for the sake of preventing regression, because they fear regression. 4. In this way, they cultivate various meditations in order to distance themselves from the samādhi that is relished. 5. As for the arhats, those of sharp faculties cultivate for the sake of present happiness, while those of dull faculties also cultivate for the sake of preventing the arising of afflictions and regression, cultivating various meditations in order to be 6. Why are there only five Pure Abodes? 7. The verse states: 8. Due to the cultivation of five grades, there are five Pure Abodes. 9. The treatise states: 10. Because there are five grades of mixed cultivation of the fourth trance state, the Pure Abodes are only five. 11. What are the five grades? 12. They are called inferior, medium, superior, superior-superior, and extreme grades. 13. In this case, the first grade is completed by the manifestation of three minds, namely, the first pure mind, next the contaminated mind, and then the pure mind. 14. The second grade is six, the third grade is nine, the fourth grade is twelve, and the fifth grade is fifteen. 15. In this way, the five grades of mixed cultivation of the trances correspond to the five Pure Abodes. 16. It should be understood that in this case, the power of the pure mind perfuming and cultivating the contaminated mind causes it to attract the Pure Abodes. 17. Other masters say: 18. The five beginning with faith attract the five Pure Abodes in the order of their predominance. 19. The scriptures say that nonreturners are called bodily witnesses. 20. On the basis of what superior qualities is the name bodily witness established? 21. A verse says: 22. Nonreturners who attain the concentration of cessation are called bodily witnesses. 23. The treatise says: 24. One who has acquired the attainment of cessation is called one who has acquired the attainment of cessation. If one who has not yet returned to this world has the attainment of cessation in his body, he is called one who has realized with the body. 25. That is to say, because one who has not yet returned to this world realizes with his body a state that resembles nirvāṇa, he is called one who has realized with the body. 26. How is it said that he is called one who has realized with the body? 27. Because his mind is absent and because he is born in dependence on the body. 28. In reality, it should be said that when he arises from the attainment of cessation, he acquires for the first time a body that is tranquil and endowed with consciousness, and he thinks, 29. This attainment of cessation is most tranquil and most resembles nirvāṇa. 30. In this way, he realizes the tranquility of the body, and therefore he is called one who has realized with the body. 31. Because he realizes the tranquility of the body through the acquisition of the attainment of cessation and through the realization of the knowledge of its realization, the scriptures speak of eighteen kinds of learners. 32. Why is it that he is not mentioned among them? 33. Because the causes for their existence are absent. 34. What are the causes for their existence? 35. That is to say, the three learnings and their fruits are uncontaminated. They are established on the basis of their differences. 36. The samādhi of cessation is neither a learner nor the fruit of a learner, and therefore learners are not distinguished on the basis of attaining it. 37. The gross characteristics of the differences among nonreturners are as just explained. If we analyze them in detail, their number becomes many thousands. 38. What is the meaning of this? 39. First, if we establish differences among nonreturners on the basis of their faculties, they are of three kinds, because there are differences of inferior, medium, and superior faculties. Paragraphs: $ 0 6 11 17 20 26 31 37 #

Please segment these sentences into coherent paragraphs: 0. The same is true for the embodied being, who dwells in the body and cultivates wholesome conduct, 1. In the places of previous lives and future lives, always experiencing the pleasures of humans and gods, 2. Or always cultivating merit and virtue, accumulating provisions as the cause for Buddhahood, 3. Liberation and the perfections, attaining perfect enlightenment. 4. The fruit of freely being born in the heavens, contemplating the practice and seeing the true meaning, 5. If apart from the destinies and the person, all would be nonexistent. 6. If there is a person who transmigrates in the cycle of birth and death, 7. From the Avīci hell below to the heavens above, 8. This karma will definitely produce results, what is done is not wasted. 9. If the inner and outer worlds arise from mutual power, 10. This dharma is similar to that, that arises from this, 11. Although apart from the destinies and the person, there can be one who cycles. 12. Like saying a stone maiden has deportment and advances and retreats, 13. Rabbits' horns have sharpness and edges, sand can produce oil. 14. At that time, the bodhisattvas, devas, and deva maidens in the assembly, having spoken these words, all together made offerings to the one worthy of offerings, the Venerable Vajragarbha, and the bodhisattvas. 15. Having finished making offerings, they again spoke a verse with a unified mind: 16. The Dharma eye is complete without deficiency, adorned with causes and analogies, 17. Able to subdue the discourses of others, revealing the virtues of one's own school, 18. Therefore, with great diligence, you should quickly expound. 19. The devas and humans in this assembly, with one mind, all wish to hear. 20. At that time, Vajra Treasury Bodhisattva Mahāsattva replied in verse, saying: 21. This Dharma is profound and difficult to conceive, beyond discrimination, 22. The pure principle of yoga, unfolded by causes and analogies. 23. The place of cultivation and concentration in the Womb of the Matrix, within it I will expound, 24. You devas and humans, all should listen with one mind. 25. At that time, Vajra Treasury Bodhisattva Mahāsattva, having spoken these words, further spoke a verse to the king of the great tree kiṃnaras, saying: 26. Great tree kiṃnara, you should know the nature of dharmas. 27. How do all dharmas abide? 28. The nature is empty and nonexistent, seeing in this way is appropriate, and one will not be confused in samādhi. 29. Just as when one grain of rice is cooked, the rest can be known, 30. So it is with all dharmas, knowing one is knowing them all. 31. Just as one who churns curd tastes it with the tip of a finger, 32. So it is with the nature of all dharmas, it can be observed with one [observation]. 33. The nature of dharmas is neither existent nor empty, 34. It is the transformation of the storehouse consciousness, with emptiness as its characteristic. 35. At that time, the king of the Mahādruma kiṃnaras asked in verse: 36. How can there be realms and men in the mind's scope? 37. How do the various realms, solidity, moisture, heat, and movement arise? 38. At that time, Vajra Treasury Bodhisattva Mahāsattva, having heard this, answered in verse: 39. Excellent, great tree king, you now ask this question, Paragraphs: $ 0 6 14 20 25 35 38 #

Please segment these sentences into coherent paragraphs: 0. When handling household affairs, 1. When happy, when angry, 2. When walking, when standing, 3. When entertaining guests, 4. You must not let go. 5. Always as if there is an urgent matter in your heart that has not been resolved, obstructing and blocking you. 6. You resolutely wish to remove it and purify it completely, 7. Only then will there be a little bit of accord. 8. If you see a Chan master speaking, 9. You should be urgent then. 10. If he is not speaking, 11. You should relax again. 12. This is a lack of a determined will. 13. You want to cut off the root of birth and death, 14. then it is not possible. 15. This matter is not a matter of male or female, monk or layperson. 16. If, under the words of a teacher, 17. one suddenly breaks through and decisively cuts off, 18. then that is the point of penetrating to the end. 19. The Buddha spoke the parable of the burning house, 20. which is precisely for the sake of opening the gate of expedient means for sentient beings and revealing the true aspect. 21. It is painful to the bone. 22. There are words in it. 23. The house has only one gate, 24. and it is narrow. 25. The children are young, 26. and have not yet learned anything. 27. It refers to sentient beings whose faculties and capacities are narrow and inferior, 28. and who do not have a determined will. 29. They are attached to the dust and toil of birth and death, 30. and in the midst of dust and toil, they emerge from it and sink back into it. 31. They are unable to leave the burning house of the three realms. 32. Therefore, various expedient means are devised, 33. causing sentient beings to abandon expedient means, 34. and directly leave the burning house to sit in the open. 35. This is the thorough and sincere heart of the patriarch Śākyamuni. 36. Whenever reading scriptures and teachings or the stories of ancient sages entering the path, 37. One should see the moon and forget the finger. 38. One must not get stuck in the words.🔽If one seeks the profound and wondrous in the words, 39. And seeks the extraordinary in the words, Paragraphs: $ 0 8 15 19 27 36 #

Please segment these sentences into coherent paragraphs: 0. The word “end” is applied to all the middle ones. 1. The three phrases “from here” indicate the pacification of the destinies of hell beings, hungry ghosts, and animals, 2. because one goes to a happy destiny after abandoning them. 3. The four phrases “from here” and the five phrases “from here” indicate the possibility of gods, demigods, and Brahmas coming among humans because they see the faults of their own abodes, and because they are attracted by the pleasures of the desire r 4. The pacification of the destinies other than human is stated. 5. not for humans. 6. From here, beginning with the words “I declare to you, O monks,” 7. up to “Thus, Subhūti, should the bodhisattva mahāsattva’s Dharma gift be known,” 8. up to “the activity of establishing in the four means of gathering.” 9. There, the classification of the means of gathering through generosity is threefold: 10. the generosity of material things, the generosity of mundane dharmas, and the generosity of supramundane dharmas. 11. Among them, the first is up to “establishing in the path endowed with accomplishment and happiness.” 12. The second is up to “establishing in the knowledge of all aspects.” 13. The third is the passage beginning, “Subhūti, the bodhisattva-mahāsattva’s gift of the supramundane Dharma.” 14. “Moreover, Subhūti, the bodhisattva-mahāsattva, having stood in the perfection of wisdom as it has been taught, should train in the knowledge of all aspects.” 15. This passage up to “should train in the knowledge of all aspects” teaches the activity of establishing in the knowledge of affliction and purification. 16. “Subhūti, it is thus. 17. For example, a magician conjures up a great crowd of people and then destroys them. 18. This passage up to “one does not apprehend the designation of sentient beings” teaches the activity of establishing oneself in the meaning of sentient beings. 19. “One should give gifts, and so on, up to ‘one should cultivate wisdom.” 20. The passage from they are pleased with what is in accord with the Dharma up to they practice the six perfections shows the activity of establishing them in the six perfections. 21. The passage from they themselves practice the ten wholesome actions up to they cultivate the perfection of wisdom shows the activity of establishing them in the path of the Buddha. 22. Subhuti, if the limit of reality were different from form, and so on up to if the knowledge of all modes were different from form, and so on up to if the knowledge of all modes were different from the knowledge of all modes, then also a Bodhisattva, 23. The passage from Subhuti, it is thus that a Bodhisattva, a great being, should course in the perfection of wisdom up to he should train in perfect wisdom shows the activity of establishing them in the perfection of wisdom.🔽The passage from Subhuti, i 24. The passage up to I will benefit sentient beings is the activity of establishing in the knowledge of conventional designation. 25. Then, the passage beginning Thereupon the venerable Subhuti up to I will establish in unsurpassed, perfect enlightenment is the activity of establishing in non-apprehending wisdom. 26. The passage beginning Subhuti said up to I do not apprehend any sentient beings at all is the activity of establishing in the ripening of sentient beings. 27. Then, the passage beginning Thereupon the venerable Subhuti up to having arranged the Dharma, I teach the Dharma to sentient beings is the activity of establishing in the Bodhisattva path. 28. The passage beginning Subhuti, in that regard up to I will establish in unsurpassed, perfect enlightenment is the activity of establishing in the Great Vehicle. 29. The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the activity of establishing them in the abandonment of all clinging.🔽The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the ac 30. The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the activity of establishing them in the abandonment of all clinging.🔽The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the ac 31. The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the activity of establishing them in the abandonment of all clinging.🔽The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the ac 32. The Buddha’s reply from “Subhūti, it is so” to “they should be caused to master it” is the activity of establishing them in the abandonment of all clinging.🔽The Buddha’s reply from “Subhūti, it is so” 33. The Bhagavān, the bodhisattva mahāsattva, from “white dharmas” up to 34. “should be known as practicing skillful means.” This is the activity of establishing immeasurable benefit for sentient beings. 35. Then, the venerable Subhūti, from “the Tathāgata has taught the perfection of wisdom” up to🔽“unsurpassed, perfect, complete awakening does not exist,” this is the activity of establishing [beings] in attending to the Buddha, etc.🔽Subhūti said, from “ 36. “the bodhisattvas, the great beings, should train in the perfection of wisdom,” this is the activity of establishing [beings] in the branches of awakening.🔽Then, the venerable Subhūti, from “the Tathāgata has taught the perfection of wisdom” up to🔽“t 37. Then, the venerable Subhūti, from “the Tathāgata has taught the perfection of wisdom” up to 38. “the bodhisattvas, the great beings, should train in the perfection of wisdom,” this is the activity of establishing [beings] in the branches of awakening.🔽Then, the venerable Subhūti, from “the Tathāgata has taught the perfection of wisdom” up to 39. “the bodhisattvas, the great beings, should train in the Paragraphs: $ 0 6 14 16 19 23 28 33 37 #

Please segment these sentences into coherent paragraphs: 0. What are the four? 1. They are the power of faith, the power of diligence, the power of mindfulness, and the power of wisdom. 2. Furthermore, the four powers are the power of faith, the power of mindfulness, the power of concentration, and the power of wisdom. 3. Furthermore, the four powers are the power of awakening, the power of diligence, the power of being free from wrongdoing, and the power of embracing. 4. These sūtras explain the three powers as above. 5. The differences are: 6. What is the power of awakening? 7. Truly knowing wholesome and unwholesome dharmas, with and without offense, to be cultivated and not to be cultivated, inferior and superior dharmas, dark and bright dharmas, dharmas with discrimination and without discrimination, dependent originatio 8. What is the power of diligence? 9. It is the four right efforts... as explained in detail above. 10. What is the power of being free from wrongdoing? 11. It is the body, speech, and mind that are free from wrongdoing, this is called the power of being free from wrongdoing. 12. What is the power of attraction? 13. It refers to the four means of attraction: generosity, kind speech, beneficial action, and practicing what one preaches. 14. After the Buddha taught this sutra, the monks heard what the Buddha taught, and they joyfully undertook to follow it. 15. Thus have I heard. 16. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 17. At that time, the World-Honored One told the monks... as above. 18. The difference is: 19. The most excellent giving is the giving of the Dharma. 20. The most excellent kind speech is timely teaching of the Dharma to good men who wish to hear it. 21. The most excellent beneficial action is enabling those who lack faith to enter and establish faith; 22. enabling those who lack precepts to enter and establish pure precepts; enabling the stingy to enter and establish generosity; and enabling those with wrong views to enter and establish right views. 23. The most excellent one in terms of the same benefit refers to an arhat giving to another arhat, a non-returner giving to another non-returner, a once-returner giving to another once-returner, a stream-enterer giving to another stream-enterer, and a p 24. After the Buddha taught this sutra, the monks heard what the Buddha taught, and they joyfully undertook to follow it. 25. Thus have I heard. 26. Once, the Buddha was staying at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. 27. At that time, the World-Honored One told the monks... as above. 28. The difference is: 29. Any dharma that is taken by the assembly is all included in the four means of gathering disciples. 30. Some take giving, some take kind speech, some take beneficial action, and some take practicing what one preaches. 31. In past times, the assembly in past times, those who took something, were also the four means of gathering disciples. 32. Those in the future who will have something to take will also be the four means of gathering [disciples]. 33. Either one takes giving, or one takes kind speech, or one takes practicing beneficially, or one takes practicing equally. 34. At that time, the World-Honored One spoke a verse, saying: 35. Giving and kind speech, or practicing beneficially, 36. Practicing equally arises from various practices, each according to its application. 37. Using this to gather the world, it is like a cart being pulled by a shaft. 38. In the world without the four means of gathering [disciples], the kindness of a mother is forgotten by a child's nurturing, 39. And there are also no revered fathers, with the service of humility. Paragraphs: $ 0 6 15 18 25 28 34 #

Please segment these sentences into coherent paragraphs: 0. The son of a noble family of faith. 1. The girl who teaches the mantra called the King of the Immortal Drum, who wears clean clothes, has a clean and stainless place, and thus has passed away. 2. And I will offer flowers and incense to him for an endless lifetime. 3. The essence of enlightenment is the lotus and the excellent tree of enlightenment. 4. He will be reborn in the buddha realm of the Tathagata Amitābha. 5. Monks! 6. The tathāgata Amitābha will have as king the tree called Radiant Pearl, which will have excellent flowers and fruits. 7. The lotus is pure, clear, and beautiful, and radiates brightly. 8. Surrounded by many precious stones, the Tathāgata will live for an infinite time. 9. In the land of the gods, the bodhisattva Avalokiteśvara was born. 10. On the right is the bodhisattva who has attained great power. 11. He is surrounded by countless groups of bodhisattvas. 12. The daughter of a good family will be born in the place where one is loved, respected, and trusted. 13. On the great golden earth, they will be born in the great lotuses of the seven precious substances. 14. The monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the monk, the mon 15. Monks, she said. 16. O monk, replied the Blessed One. 17. The Blessed One, the Tathagata, will not be afraid of fire. 18. There is no fear of water. 19. There will be no fear of poison. 20. There will be no fear of weapons. 21. There will be no fear of harm. 22. There will be no fear of the living creatures. 23. The Blessed One replied, The ripening of past actions is not for anyone. 24. The monks, the entire assembly, the gods, humans, asuras, and gandharvas, all of them, are the worlds. 25. I praise the words of the Blessed One. 26. This is the completion of the dhāraṇī called the Amitābha Essence of Life and Amitābha. 27. The Indian chieftain, Punya Sambawa, and the great monk Lotsāwa were replaced by the sun of the sun. Paragraphs: $ 0 5 9 12 15 17 23 26 #

Please segment these sentences into coherent paragraphs: 0. But it is not a fault if one threatens in order to drive out the defilements, as in the case of the Buddha's disciple who was a leper. 1. Therefore, in order to generate disgust, 2. one should tell the stories of the hells, hungry ghosts, 3. and animals, saying, It is not a fault to tell the stories of these, for their sufferings are light and their stories destroy patience. 4. Threatening. 5. How does one become guilty of the downfall of concealment? 6. Here, the downfalls of the ordained are the begging bowl, 7. the robe, and the water filter. 8. It is a downfall if one hides or causes another to hide these articles mentioned by name, whether they are suitable and of proper size or not. 9. The exception is “if it is for the sake of benefit,” which means that there is no fault if one hides the articles in order to help the monk, not to harm him. 10. How does one commit the downfall of giving away the articles? 11. It is when one gives a monk’s robes permanently and he uses them without returning them. 12. It is a downfall if one gives the robes permanently and then uses them without permission, even if one is able to replace them. 13. The basis of this downfall is “if one is not confident in the teachings.” 14. One who has no confidence that if I use it, the other person will be happy uses it. 15. One who uses it is one who uses what is given to another. 16. How does one commit the downfall of slander? 17. One who wishes to destroy a monk and who slanders him, and who is a monk himself. 18. Concealing the perception means concealing the perception of the truth. 19. If one accuses a monk of a serious violation, saying He has committed a serious violation, one commits a downfall. 20. Clearly means clearly accusing. 21. If one accuses another of a downfall, saying You have committed a downfall, one commits a downfall. 22. The downfall of slander. 23. How does one commit the downfall of associating with women? 24. The phrase if he goes on the road for that purpose and so forth means that the phrase he associates with a woman and so forth is applied to the remainder of the offense of contact, and if he associates for that purpose, there is a downfall. 25. For how long does the association constitute a downfall? 26. It is said, for each krośa. 27. It is said, a minor offense for each half, meaning that there is a minor offense for each half-krośa. 28. Does every association with a woman constitute an offense? 29. It is said, except when seeking shelter, and if he shows the path to one who is lost. 30. It is said, also if he leads one who is unable to go, meaning that merely seeking shelter, showing the path, and leading one who is unable to go are taught to be without fault. 31. It is said, if he goes together with a woman. 32. What is the downfall that occurs through associating with thieves? 33. The thieves who plunder villages and merchants who evade customs duties are the other branches, such as associating with them for a long time, and so on, which are mentioned by name, taking the basis from above. 34. The text says, The monk who associates with a prostitute, a madman, or a thief commits an offense, which shows that associating with a prostitute or a madman is an offense. 35. Associating with a thief is going together with a thief. 36. With what kind of person does the monk commit an offense by fully ordaining them? 37. The text says, If he ordains a hermaphrodite, a eunuch, or a paṇḍaka, he commits an offense. 38. What is firm perception? 39. If he does not have twenty years, if he knows that the one who is to be fully ordained does not have the requisite age. Paragraphs: $ 0 5 10 16 24 32 36 #

Please segment these sentences into coherent paragraphs: 0. It is the wisdom that has the nature of Amitābha. 1. The wisdom that has perfected insight is the activity of accomplishing the welfare of migrating beings. Since that itself conquers the affliction of jealousy, it is called “insight.” 2. Thus, the formation volition is the purification of the aggregate of formation, and the grasping is the purification of the wind element. 3. That very gnosis is Prajñādhṛk, the nature of Amoghasiddhi, the stage of completion. 4. In order to clarify this very meaning, it is explained: 5. The lineage is the continuum, the continuum of the five lineages of the tathāgatas. 6. The continuum is the beginning, Mahāvajradhara. 7. The fearless, unborn, is that very lord. 8. That very one is the distinction. 9. By “the knowledge of abandonment,” and so on, the purification of the consciousness and gnosis that are the discordant classes and the antidotes, respectively, is explained as the gnosis of the dharmadhātu and Akṣobhya. 10. Likewise, the nature of form, the afflictions, delusion, and the inert is the earth element. 11. The nature of its complete purification is Vairocana. 12. The nature of the aggregate of feeling, pride, and the afflictive emotions is Ratnasaṃbhava. 13. The nature of the aggregate of perception, attachment to things, and the afflictive passion, as well as the fire element, is Amitābha. 14. The nature of the aggregate of formations, envy, and the conditions that give rise to things is the wind element. 15. The nature of its complete purification is Amoghasiddhi. 16. The nature of the mind, which is like that, is the origin of all existence. 17. One should know that the person is the nature of the five Tathagatas. 18. In order to teach the families, [the Bhagavān] declares, “Passion, aggression, and delusion,” which are the co-emergent causes of the families. 19. The family of the jewel is for the sake of conquering the pride and haughtiness that arise from karma, and for the sake of conquering the pride of sentient beings who are endowed with the haughtiness of wealth. 20. The meaning of the family of Ratnasaṃbhava is that it fulfills all wishes with a rain of various jewels. 21. The family of commitment is the result born from the karma of various beings, which is similar. 22. The family of the commitment is called the family of Amoghasiddhi, because it destroys the characteristics of the afflictive obstructions and the obstructions to omniscience by the gift of the commitments and vows. 23. Similarly, nondual intuition is the reality of mirror-intuition. 24. The pride in the nature of that reality is the pervader. 25. The nature of attachment to that is called the family of delusion. 26. In that nondual intuition, the mutual separation of the afflictions through purification is the anger that is posited as the antidote and the discordant side of the intuition of the realm of reality. 27. That is called the family of anger. 28. The characteristic of mundane passion is that any passion is employed as the means of intuition, and so is the family of passion. 29. Those families of delusion, etc., are the families of Delusion's Delight, etc., in which there is delight in the intuition that is the purification of the addictions. 30. Conventionally, a woman is one who observes form by nature, and is the means of liberating the sentient beings who are of the family of passion. By the method of uniting with Vairochana, etc., who are the nature of the purification of delusion, etc., 31. Thus, the three afflictions, and likewise, the vajra, i.e., envy, are the consorts Locana, etc. 32. for the sake of purifying them. 33. Therefore, the Buddha is all sentient beings, and the method is the cause for the sake of training all sentient beings. 34. That itself is the Vajra Vehicle, which accomplishes the uninterrupted benefit of sentient beings, not the stage of completion. 35. The purification of the gatekeepers should be explained. 36. The nature of the gate of liberation of emptiness, which has the nature of indestructibility, 37. is the nature of non-arising, which is the nature of non-arising from the beginning. 38. All phenomena are the aggregates, etc. 39. The complete non-understanding of their nature is Yama. Paragraphs: $ 0 4 9 16 18 23 30 33 35 #

Please segment these sentences into coherent paragraphs: 0. The first of the three is called Go-ma-ra. 1. The water that comes from the vessel is the water that comes from the cry. 2. The Sthendi is the master of sleep. 3. Samdhila and Bakshal. 4. The two are the Shula and the Aṅga. 5. He went to the palace of the king. 6. And also the name of the king of the gods. 7. The king of the land of Kashyar. 8. His name will be the full moon. 9. A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, A, 10. The lotus trees of the Parunguni, the lotus trees of the Parunguni, and the lotus trees of the Parunguni. 11. This is the non-deity. 12. Caludo, from Sukh, from Gano. 13. The first is the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the peerless powder of the pee 14. The Satharu is also a retinue. 15. The Tithram is from Abhannadva, Padma, and Ayanavat. 16. And Maheṇḍar. 17. The essence of the essence is the essence of the essence. 18. The root text is: Pitri, Bhaiyu, and Ahaśa. 19. The king of Tibet, the king of Tibet, was a king of Tibet. 20. The king of the land of Sönas. 21. The two are the two types of a. A. A. Soma. 22. He was born in Dīhameda. 23. It is like the time of the universe. 24. Maharāja, I bow down to the arrows of the Prāsaṅgika. 25. This is the first verse of the first chapter. 26. They are not engaged in the fighting of the land. 27. I will not be able to use this weapon. 28. I am a beggar of things. 29. The same applies to the reading of the scriptures. 30. The three kinds of karma are the three kinds of karma. 31. The Sūtras say that concepts are characterized by nonconceptual phenomena. 32. The three are: A, A, A, and A. The three are: A, A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A, and A 33. The meaning of the term aṅga is aṅga. 34. Shashti Shata from Patha is Sātana. 35. The king of the gods, the king of the gods, and the king of the gods, the king of the gods, and the king of the gods, the king of the gods, and the king of the gods, the king of the gods, and the king of the gods, the king of the gods, and the king o 36. And the other two, the one from Anu, the one from Amhana, and so on. 37. The word "the next" is the word "the next. " 38. The second is the explanation of the words saṃsā and this is the destruction. 39. It is from the sutras or from the kāyas. Paragraphs: $ 0 5 9 11 15 19 24 28 31 34 37 #

Please segment these sentences into coherent paragraphs: 0. The Book of Conditional Relations🔽The Reverse Order of Dependent Origination🔽The Numerical Series of the Book of Conditional Relations 1. The Section on Root-Causes 2. An internal state that is not a root-cause is a condition, as object condition, for an internal state that is a root-cause. (Abbreviated.) In the object nine, in the dominant nine, in the support nine, in the prenascence three, in the presence three, 3. An external state that is not a root-cause is a condition, as object condition, for an external state that is a root-cause. (Abbreviated.) In the object nine, in the dominant nine, in the support nine, in the prenascence three, in the presence three, 4. (The internal is not found in the sections on conditionality, etc.) Paragraphs: $ 0,1,2,4 #

Please segment these sentences into coherent paragraphs: 0. All of them had the thought of going forth, were intent on going forth, and had the intention to go forth. 1. “Kāśyapa, then the Tathāgata Puṣpacandra, knowing the higher intention of those beings, 2. In all the villages, towns, cities, countries, and capitals of the four-continent world-realm, he emanated the Tathāgata together with an assembly of monks. 3. “Then, Kāśyapa, in that four-continent world-realm 4. not a single being remained in the household life. 5. All of them, with faith, went forth from the household to the houseless life. 6. For those who had gone forth, unplanted, unplowed rice appeared, and from wish-fulfilling trees came precious garments of divine fabric. 7. The gods also served and venerated them. 8. “ Kāśyapa, those two monks, Dharma and Sūdharmā, having gone forth in this way, applied themselves with diligence and remained [in meditation]. 9. For sixty-three hundred thousand years they were never overcome by drowsiness or sleep, 10. and they never sat down except to eat. 11. Whether walking or standing, they always generated the mind of omniscience, 12. and they did not even become conceited about that mind of omniscience. 13. During those 6,300,000 years, he accomplished the samādhi called “going everywhere” and the samādhi called “endowed with the vajra-points.” 14. Wherever he sat cross-legged on the ground, that place became completely made of vajra. 15. He heard and retained the Dharma teachings of many quintillions of buddhas in the ten directions. 16. Having heard and retained them, he taught them extensively to others. 17. Kāśyapa, if all the sentient beings of this four-continent world-system were to become followers of the vehicle of the hearers, and if all of them were to be as diligent as Śāriputra, 18. and if even the laziest among them were to die having become a nonreturner, 19. and if they were to be reborn in the heavens of the pure abodes after they died,🔽and if all the sentient beings of this four-continent world-system were to become followers of the vehicle of the solitary buddhas, 20. and if they were to be reborn in other buddhafields that are empty of buddhas, 21. and if they were to be reborn in great wealthy households, 22. Then, urged on by those very roots of virtue, 23. they all went forth from the home into the home- less state. 24. And having gone forth, after seven days had passed, they all attained the realization of the pratyekabuddha state. 25. And having worked for the welfare of countless, innumerable sentient beings, they passed into parinirvāṇa. 26. Those who were in the Bodhisattva Vehicle attained the five superknowledges and the four divine abodes. 27. They attained the state of unassailable eloquence. 28. They attained the dhāraṇīs. 29. Kāśyapa, if you think that the one who was King Cakravartin at that time, on that occasion, was someone else, 30. Kāśyapa, you should not regard it in that way. 31. I was the one who was the king named Cakravartin, the lord of the four continents, at that time, on that occasion. 32. The bodhisattva Maitreya was the eldest prince. 33. The Tathāgata, the Arhat, the Perfect and Complete Buddha Kāśyapa 34. was the bodhisattva named Sumati. 35. Kāśyapa, if you think that the two who were the boys named Dharma and Supuṣpacandra at that time, on that occasion, were someone else, 36. Kāśyapa, you should not regard it in that way. 37. Why is that? 38. Mañjuśrī Kumārabhūta was the one who was the boy named Dharma at that time, on that occasion. 39. The one who was the boy named Dharmarakṣita was the bodhisattva mahāsattva Sūryagarbha. Paragraphs: $ 0 3 8 17 22 29 35 #on to transform, and compassion is from the use of 21. The above parable has exhortation and admonition and so on, explains the meaning of having or not having parables and the Dharma, which is precisely the mutual implication of the secondary and primary, which is precisely the original sameness of the 22. Moreover, since these two passages are both the two aspects of the disciples, one should know that the basis of exhorting goodness is to cause the cutting off of evil, and the basis of cutting off evil is to cause the exhortation of goodness. 23. Question: 24. Since the two essences are the same, why is it necessary to establish two first to distinguish the mutual absence and then again to mutually imply? 25. Answer: 26. Because the gates are separate, there are two; because the essence is the same, there is mutual implication. Although exhortation is precisely admonition, it is merely the admonition within exhortation; admonition is precisely exhortation, it is mere 27. Question: 28. If so, why is it not also reasonable to abolish one gate? 29. Answer: 30. If one thoroughly understands the two approaches, one approach is sufficient. But if one approach is abandoned, both meanings will be deficient. Moreover, the father's earnest exhortation and warning are expressed. Sometimes, they each accord with di 31. As for my birth is exhausted and so forth, the arhat with four unobstructed knowledges of the stage of no-more-learning all possess. Or, one liberated by wisdom has not yet attained non-arising. Now, being without support is the first and last two un 32. If birth is exhausted, there is no support in the future. The middle two unobstructed knowledges exhaust the causes in the three realms, called already accomplished and so forth, therefore it says without seeking. 33. Above there are the four stages of true and semblance means the sages are combined into two, and the stages of sages are two. Now, relying on the former outer ordinary, it is also only hearing wisdom as one, and thinking and cultivation as one. 34. As for pratyekabuddhas are practitioners of the Dharma, this is a general contrast with śrāvakas who rely on teachings. Therefore, pratyekabuddhas themselves contemplate the Dharma, but pratyekabuddhas must realize it for themselves. Śrāvakas are end 35. As for hearing little of the Dharma, pratyekabuddhas who may have heard teachings and fallen into the category of śrāvakas are also due to their faith. They are said to have heard little. 36. As for this approach up to not being a Buddha, the Mahāprajñāpāramitā Śāstra says: 37. There was a practitioner who asked the Buddha: 38. 'Great Virtuous One! 39. Did the Buddha create the twelve links of dependent arising?' Paragraphs: $ 0 9 16 23 27 31 36 #

Please segment these sentences into coherent paragraphs: 0. In how many situations is it not an offense to enter a village without informing? 1. Answered: 2. In three situations, namely in a secluded place, in a village, and in the sky using supernormal powers, it is not an offense to enter without informing. 3. If a companion does not understand the nature and the monk speaks, it is not an offense to enter the village without informing. 4. It is not an offense to inform on the ground and enter in the sky; 5. Contradictions are also like this. 6. If one enters without informing the inner and outer boundaries, it is not an offense. 7. If a bhikṣu enters without informing, it is a pāyantika offense. 8. If one enters without informing a non-human who has gone forth, it is not an offense. 9. Even if one enters without informing a bhikṣuṇī or other śramaṇas, brāhmaṇas, etc. who are defiled, it is not an offense. 10. He asked: 11. Can there be a case where a bhikṣu, after accepting an invitation, goes to two or three houses without informing before or after a meal, and does not commit an offense? 12. He replied: 13. There can be. 14. If one goes to a place where clothing and food are offered, it is not an offense. 15. If it is not one of the five kinds of food, it is not an offense. 16. He asked: 17. If a bhikṣu goes to the city gate before dawn when the treasures have not yet been hidden, it is a duṣkṛta offense. 18. If he goes to the gates of the city of the Four Heavenly Kings or the yakṣas, it is a duṣkṛta offense. 19. If a bhikṣu says during the recitation of the precepts: 20. 'I only now know this precept.' 21. Is it not an offense? 22. He replied: 23. There can be. 24. It refers to the precepts that are not shared. 25. The shared precept is a pāyattika offense. 26. The bhikṣuṇī also is the same. 27. If a bhikṣu makes a needle case out of horn, tusk, bone, it is a pāyattika offense. 28. Is there a case where it is made but not an offense? 29. If made for another, it is a duṣkṛta offense. 30. If made by another and given, there is no offense. 31. Question: 32. Is there a case where it is over the eight fingerbreadths of the Sugata to make a bed leg but not a pāyattika offense?🔽Answer: 33. There is. 34. If made of ivory or jewels, it is a duṣkṛta offense. 35. Question: 36. As the Buddha said, if the saṃgha's sitting bed or sleeping bed is stuffed with kapok and sewn onto the bed, and one removes it, it is a pāyattika offense to repent. 37. Is there a case where one does not remove it but there is no offense?🔽Answer: 38. There is. 39. If made with other materials, it is a duṣkṛta offense. Paragraphs: $ 0 10 16 31 36 #

Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Muktitilakanāmavyākhyāna 2. In Tibetan: 3. The Explanation Called The Drop of Freedom 4. Homage to glorious Vajrasattva. 5. The glorious one, free from stains, dispelling delusion, 6. Emanating infinite light rays, the emanation of the family, 7. Blazing and beautiful, embraced by the branch of wisdom, 8. Mañjuśrī, to him all things bow. 9. In these three verses, the great venerable one, the lord Buddhajñānapāda, who wishes to compose this treatise, teaches the going for refuge to the three special jewels. 10. Since the desired goal is accomplished and the obstacles of hindrances do not occur, the fulfillment of one's intentions is spoken of. 11. Therein, the first phrase, the glorious one, and so forth, shows going for refuge to the Buddha from the perspective of the desired deity.🔽Moreover, the distinction from the glorious one up to 12. beautiful is the distinction of Mañjuśrī. 13. One should bow with all things, the method, to the object distinguished by Mañjuśrī. 14. Having explained the condensed meaning in that way, 15. in order to explain the branch meanings, it is said: 16. The glorious one, and so forth. 17. Here, splendor is one's own splendor, the splendor of others, and the innate splendor. 18. One who has those is called the glorious one. 19. Those are taught by this text in the Vajra Essence Ornament Tantra: 20. From the seventy-two, 21. the sixteen abide in the places. 22. From that, having entered the center of the heart, 23. through the yoga of the wind, 24. the upper body, very beautiful, the body of perfect bliss, 25. is to be known as one's own splendor. 26. Having been seen up to the jewel, 27. its bliss is free from conceptuality. 28. Like space, it is very clear, 29. to be known as the innate. 30. From that, the bindu is stopped, 31. forms filling the whole realm of space. 32. The consciousness of separation performs the purpose, 33. to be known as the splendor of others. 34. Thus it is said. 35. What is that suchness? 36. It is the removal of delusion. 37. The afflictive obstructions and so forth are delusions that obstruct the seeing of the correct meaning. 38. Their removal is their non-arising. 39. By the power of what cause are they removed? By the power of the thirty-two excellent marks and the eighty excellent minor marks, the appearance of the great body of complete purity, the form of non-arising, appears to those to be tamed who have comp Paragraphs: $ 0 4 9 14 17 19 35 #

Please segment these sentences into coherent paragraphs: 0. Subhūti, when bodhisattva great beings practicing the perfection of wisdom 1. do not see the decrease of the clairvoyances, 2. then the bodhisattva great beings’ cultivation of the perfection of wisdom will be complete. 3. Subhūti, when bodhisattva great beings practicing the perfection of wisdom 4. do not see the decrease of the meditative stabilizations, 5. the cultivation of the perfection of wisdom of the bodhisattva great being will be complete. 6. “Subhūti, when bodhisattva great beings practicing the perfection of wisdom 7. do not see the decrease of the dhāraṇī gateways, 8. then the cultivation of the perfection of wisdom of the bodhisattva great being will be complete. 9. “Subhūti, when bodhisattva great beings practicing the perfection of wisdom 10. do not see the decrease of the ten powers of the tathāgatas, 11. the perfection of wisdom of the bodhisattva great being is completed. 12. “Subhūti, when bodhisattva great beings practicing the perfection of wisdom 13. do not see the decrease of the four fearlessnesses, 14. at that time the perfection of wisdom of the bodhisattva great being is completed. 15. “Subhūti, when bodhisattva great beings practicing the perfection of wisdom 16. do not see the decrease of the four detailed and thorough knowledges, 17. the cultivation of the perfection of wisdom of the bodhisattva great being will be complete. 18. Subhūti, when bodhisattva great beings practice the perfection of wisdom, 19. when they do not see the decrease of great compassion, 20. then the cultivation of the perfection of wisdom of the bodhisattva great being will be complete. 21. Subhūti, when bodhisattva great beings practice the perfection of wisdom, 22. when they do not see the decrease of the eighteen distinct attributes of a buddha, 23. then the cultivation of the perfection of wisdom of the bodhisattva great being will be complete. 24. the perfection of the perfection of wisdom will be fulfilled. 25. Subhūti, when bodhisattva great beings practice the perfection of wisdom, 26. when they do not see the diminution of the knowledge of all aspects, 27. then the perfection of wisdom meditation of bodhisattva great beings will be fulfilled. 28. Subhūti, when bodhisattva great beings practice the perfection of wisdom, 29. when they do not see the diminution of the knowledge of paths, 30. then the perfection of wisdom meditation of bodhisattva great beings will be fulfilled. 31. Subhūti, when bodhisattva great beings practicing the perfection of wisdom 32. do not see the decrease of the knowledge of all aspects, 33. then the bodhisattva great beings’ cultivation of the perfection of wisdom is complete. 34. “Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom🔽do not see what is called a phenomenon, 35. do not see what is called a non-phenomenon,🔽do not see what is called past, 36. do not see what is called future, 37. He does not see the present as the present. 38. He does not see virtue and nonvirtue. 39. He does not see what is to be proclaimed and what is not to be proclaimed. Paragraphs: $ 0 6 12 18 25 31 34 #

Please segment these sentences into coherent paragraphs: 0. In Sanskrit: 1. Sarva-dharma-mahāsanti-bodhicitta-kulayarāja 2. In Tibetan: 3. The All-Creating King, the Mind of Perfect Enlightenment of the Great Perfection of All Phenomena 4. Homage to the Blessed One, the All-Creating King of the Mind of Perfect Enlightenment. 5. When this was explained, 6. in the Akaniṣṭha realm,🔽the space of reality, 7. the expanse of the ultimate expanse, 8. the abode of the mind itself, 9. the wisdom 10. in the immeasurable palace free from obscurations, the retinue that manifests the wisdom of its own nature, its own essence, and its own compassion. 11. It is as follows: 12. the retinue of the essence of the sambhogakāya water,🔽the retinue of the essence of the sambhogakāya fire,🔽the retinue of the essence of the sambhogakāya air, 13. and the retinue of the essence of the sambhogakāya space. 14. Furthermore, there is the retinue of the nirmāṇakāya that manifests compassion and pristine consciousness. 15. the retinue called the sentient beings of the desire realm, the retinue called the sentient beings of the form realm, the retinue called the sentient beings of the formless realm, and🔽further, the four kinds of retinue who view one’s own nature.🔽🔽 16. The retinue called the sentient beings of the desire realm, the retinue called the sentient beings of the form realm, the retinue called the sentient beings of the formless realm, and so on. 17. The retinue that abides in the buddhahood of the past, the retinue that benefits beings through the buddhahood of the present, the retinue that will arise from the buddhahood of the future, and the retinue that abides in the single method of the natu 18. Then, in order to bless the entire retinue as the nature of himself, the all-creating king of bodhicitta caused the entire retinue to dissolve into his mind, his own mind. 19. He illuminated self-originated pristine consciousness. 20. Then, in order to unite all into dharmatā, he gathered everything into a single great bindu. 21. Having arisen from that, in the presence of the all-creating mind of enlightenment, the bodhisattva was delighted and sat there with a radiant complexion. 22. The all-creating mind of enlightenment said to the bodhisattva: 23. “Oh, bodhisattva vajra!🔽Oh, the mind of delight has arisen! 24. Oh, the radiant complexion has been revealed! 25. Oh, the one who has arisen from me!” 26. Then the bodhisattva vajra made a request:🔽“Kye! 27. All-creating king, teacher of teachers, 28. is the teacher also a bindu free of proliferation? 29. Are all the retinues also bindus free of proliferation? 30. Are all the teachings also bindus free of proliferation? 31. Are time and place also bindus free of proliferation? 32. Since everything is by nature the essence, 33. what is the teacher teaching? 34. What is the meaning of the retinue circling? 35. What is taught to the retinue? 36. What is the single time and place? 37. Then the teacher of teachers, the all-creating mind itself, the King, said this to the bodhisattva Vajra: 38. Oh, great being! 39. Let your mind be immersed in sound. Paragraphs: $ 0 2 4 5 11 14 16 18 22 26 37 #

Please segment these sentences into coherent paragraphs: 0. and can also summon Avalokitêśvara Bodhisattva, 1. to come and protect and think of you. 2. The mudra mantra is: Oṃ amṛta-maṅkuṭa-maṭa svāhā. 3. This mudra and mantra are called the spiritual power of the lotus light of unobstructed illumination observing the three times. 4. If there is someone who, with a mind of great compassion, 5. forms this mudra and recites it, 6. Will cause the Buddha lands of the three times to tremble at once. 7. All Tathāgatas in these Buddha lands 8. Will all rejoice and emit great light. 9. Extending their hands to rub the crown of one's head, 10. They will bestow blessings upon the most victorious spiritual transformations of the Akṣobhya Netra Heart King Dhāraṇī Mantra. 11. Removing all hindrances and the great fears of the eight difficulties, 12. The Śuddhāvāsa gods, Īśāna, Maheśvara, Mahābrahmā, Śakra, and all the gods 13. Will joyfully protect this mudrā. 14. In this Dharma, it is the most supreme. 15. The lotus mudrā is formed by joining the wrists and palms, then opening the palms wide. 16. The two middle fingers are bent so that their tips are half an inch apart.🔽The two index fingers and two ring fingers are bent so that their tips are two inches apart. 17. The two thumbs and two little fingers are also bent, 18. with the tips of the middle fingers half an inch apart. The mudrā mantra is: 19. Oṃ amṛta-bhadra-samaya svāhā, cintāmaṇi cintāmaṇi, dhara dhara, mahāsattva hūṃ. If one forms this mudrā and recites this mantra, 20. the buddhas of the three times will rejoice, praise, and bestow blessings upon the practitioner. 21. The mind of great compassion will accomplish supreme spiritual powers and manifest auspicious signs. 22. One will attain perfect realization of the dhāraṇī mantras, liberation maṇḍalas, and mudrās of all tathāgatas. 23. The mantra and maṇḍala methods of all Avalokiteśvara Bodhisattva's lineages 24. will also manifest before one. 25. One will always be joyfully seen by Avalokiteśvara Bodhisattva's mind. 26. He will bestow supreme vows. 27. The lotus invitation and protection mudrā is formed by placing the palms together at the chest. 28. In the center of the empty palms, 29. the two middle fingers and two ring fingers 30. are erected and joined at the tips. 31. The two index fingers each pinch the back of the two middle fingers at the first joint.🔽The two thumbs are as if about to touch and slightly extended. 32. The two little fingers are straight and extended. 33. Spread them apart, two inches apart. 34. Form this mudra. 35. Seal all flowers, incense, food and drink, perfumed water, all utensils, clothing, and offering implements. 36. Om amrtakundali mahasattvayaksha ghrur manasikara dhiri dhiri mudrira padmanarteya svaha. 37. This mudra and mantra invite all buddhas, bodhisattvas, vajra deities, and devas, nagas, spirits, and mantra deities. 38. Gather to protect and assist. 39. Mudra for establishing the boundary: join the palms in a hollow gesture. Paragraphs: $ 0 4 15 19 27 35 39 #

Please segment these sentences into coherent paragraphs: 0. from one who is fearless, 1. generating compassion for the disciple,🔽then commence the self-consecration. 2. The stage of self-consecration 3. is taught as the conventional truth.🔽That is obtained 4. through the kindness of the guru, not otherwise. 5. The stage of self-consecration 6. is not found by anyone else. 7. In the sūtras, tantras, and treatises, 8. their efforts are pointless. 9. The principal one, the nature of all buddhas,🔽who has attained the stage of self-consecration,🔽will undoubtedly attain 10. buddhahood in this very lifetime.🔽The samādhi of self-consecration 11. and likewise the state of clear light🔽are taught to be the two truths 12. on account of the difference between cause and effect. 13. By the stage of self-consecration, 14. one attains clear light. 15. Therefore, the vajra master 16. first teaches self-consecration. 17. All beings are powerless; 18. they do not arise by themselves. 19. The cause of that is clear light, 20. and clear light is emptiness. 21. By that very mind, the childish 22. are bound by the bonds of saṃsāra. 23. By that very mind, the yogin 24. goes to the state of the Sugatas. 25. Here, there is no birth at all, 26. nor is there any death. 27. The nature of the mind, abiding 28. in saṃsāra, should be known. 29. Without the yoga of the vāyu,🔽the nature of the mind is not apprehended. 30. The nature of the mind, as the cause, 31. arises as all karma and birth. 32. That itself, endowed with the vāyu, 33. the three consciousnesses, again 34. arise in the body of the yogin. 35. That is explained as the illusory body. 36. Therefore, all migrating beings 37. are explained here as being like illusions. 38. Abiding in the samādhi of illusion, 39. everything is seen to be like that. Paragraphs: $ 0 5 9 13 17 25 30 36 #

Please segment these sentences into coherent paragraphs: 0. The Buddha said to Ananda:🔽If a person is able to recite this sutra, they will be able to eliminate all disputes and disputes. 1. If a bhikṣu does not see any dharma as near or far among all dharmas, 2. this is called being close to the Buddha. 3. Brahmā said: 4. How does a bhikṣu attend to the Buddha? 5. He replied: 6. If a bhikṣu does not act with body, speech, or mind, 7. this is called attending to the Buddha. 8. The chapter on skillful means for delighting in adornment, in one fascicle. 9. Also called the Sutra of Questions and Answers by the Bodhisattva Who Transforms the Female Body. If it is free from contention and inexpressible, 10. why is it called free from contention? 11. Subhūti said: 12. Sister, 13. the Tathāgata, the World-Honored One, uses provisional names to speak for the disciples of the hearers. 14. The woman said: 15. Venerable Subhūti, 16. if there are provisional names, then there is contention. 17. If there is contention, then there is inversion. 18. If there is inversion, it is not the Dharma of the śramaṇa. 19. Subhūti said: 20. Sister, what is the Dharma of the śramaṇa? 21. The woman said: 22. Venerable Subhūti, 23. There are no written words. 24. There is no dispute. 25. There is no inversion. 26. This is the Dharma of Śramaṇas.🔽One does not discriminate this is the Dharma, 27. That is not the Dharma. 28. This is the Dharma of Śramaṇas. 29. One also does not discriminate recollection and non-recollection. 30. This is the Dharma of Śramaṇas. 31. Free from all attachments. 32. This is the Dharma of Śramaṇas. 33. Without mind, free from mental consciousness. 34. This is the Dharma of Śramaṇas. 35. Contentment is the Dharma of Śramaṇas. 36. Free from conditioned dharmas. 37. This is the Dharma of Śramaṇas. 38. All dharmas are like empty space.🔽This is the Dharma of Śramaṇas. 39. When this Dharma of Śramaṇas was being spoken, Paragraphs: $ 0 3 8 11 19 23 39 #

Please segment these sentences into coherent paragraphs: 0. In transcending the stages, they all become the causes and effects of the Lotus Sutra. 1. Since the teachings are originally established based on the basis, 2. one should know that the various teachings are suitable to assist in accomplishing the practice of the Mohe Zhiguan. 3. Next, the meaning of establishing transmitting and propagating is stated. 4. The practice of manifesting the teachings accords with principle and verifying practice can be transmitted and propagated. 5. The commentary says: 6. Because Zhizhe illuminates the teachings of the Tathagata, 7. he expounds the practice of the Mohe Zhiguan. 8. And this practice deeply accords with the wondrous principle. 9. Since it is the practice that accords with principle, 10. It can be verified that it is transmitted and propagated for the benefit of beings. 11. Next, it cites and explains the transmission and propagation, saying: 12. What is propagated by the practice? 13. It cannot be established without the various teachings. 14. The commentary says: 15. The upper sentence cites the practice of calming and contemplation, 16. Asking what Dharma is propagated by it? 17. The lower sentence explains that without the elucidation of the various teachings, 18. It cannot cause the wondrous practice of calming and contemplation to be established in the world. 19. Next, it cites and explains the auxiliary practice, saying: 20. What do the teachings assist? 21. Without the wondrous practice, they cannot be expounded. 22. The commentary says: 23. The upper sentence cites the teachings of the sutras and treatises, 24. Asking what Dharma they assist? 25. The lower sentence explains that if it is not the wondrous practice of the One Vehicle, it cannot be expounded by the various teachings. 26. This means that what is assisted and propagated is precisely calming and contemplation, 27. And what assists and propagates it does not go beyond the various teachings. 28. It is just like a virtuous minister who assists in accomplishing the imperial way with the Six Classics, 29. And further expounded the imperial virtue with the Six Classics. 30. Although displaying two functions, 31. They all rely on the Six Classics. 32. The same is true for Jingxi in promoting and assisting the Mohezhiguan. 33. They all rely on the various teachings. 34. Therefore, the next two sentences conclude the function of using the various teachings, saying: 35. It is like using the three learnings to completely teach and practice in one track. 36. The commentary says: 37. Si means to completely exhaust. 38. Yi means to use. 39. The phrase three learnings comes from the Fufazang. Paragraphs: $ 0 3 11 19 26 34 #s established in each dhyāna. For example, in the first dhyāna, silence is the sixth, and up to the fourth dhyāna, silence is the fifth. Because of attachment to silence, one loses the unde 18. According to other sūtras and treatises, the path is taken to be silence, or the branch of single-mindedness is taken to be silence. 19. Desire realm greed is already eliminated in the future samādhi means that the nature obstacle is not yet removed, and it is only called elimination by subduing. Therefore, when a ferocious beast devours, it is then called exhaustion. 20. Desire realm up to like a raging flame and so on - since smoke rises above the flame, it uses the analogy of form. 21. Moreover, the flame is fierce and the smoke is subtle, like form being light and desire being heavy. 22. The four inversions of body and so on pervade the two realms, therefore it says in all four directions and so on. 23. Also below can also be a double analogy for the two sets of four, therefore the four sides of the body are like the four sides of the skin and flesh, and since all are suffering it says pervading. 24. Centipedes and below clarify the events in the sky. Previously it was said that hiding in a hole is an analogy for the form realm, now it comes out of the hole and therefore it is an analogy for the formless realm. 25. As for in the emptiness, it does not refer to empty space. Since the house inside is likened to desire and the hole is likened to form, now the empty ground outside the hole is taken as emptiness, likened to formlessness. The form realm is like a hol 26. If so, anger pervades the three realms means that in the desire realm, centipedes are used to illustrate anger. Here it is given as an example without being specifically distinguished. Since it is said that centipedes are also formless, they are used 27. In the Lesser Vehicle, it is said that the upper realms are without anger, but this is not the complete principle. 28. Moreover, although the various afflictions differ in severity, they still reach the stage of equal enlightenment. How could they be separated from the formless realm? 29. However, the names and essences are different, so the principle must be distinguished. In the present burning examples, there are roughly no ghosts or spirits. 30. If one obtains and so forth means that if formless concentration arises, one immediately becomes attached to it, and therefore it is called following. 31. Having already left and so forth means that one takes concentration as the object and considers it to be non-thought, and therefore it is said that the ghosts have fire burning on their heads. 32. Non-thought also has the eight sufferings means that the text has already listed seven and lacks the suffering of separation from what is loved. It should be said that the suffering of losing concentration is called the suffering of separation from w 33. But in the text, the first four of the seven sufferings are based on the subtle thoughts that arise from that concentration, which do not remain for a moment and are called momentary. The suffering of illness and death can be understood. 34. Next, there are two sufferings that are contrasted with cultivation. Losing the lower through cultivating the higher is generally called separation. 35. Next, the five aggregates of clinging are again based on the fruits of concentration. The first, fourth, and eighth are in the fruits. 36. Whether causes or fruits, they are all based on that concentration, and therefore they can be spoken of. 37. Not dwelling in the foremost empty seat means that the wisdom of ultimate emptiness is in accord with principle, and is of the same essence as compassion. Now, it says not to dwell in the wisdom without compassion, but to always abide in the compassi 38. Therefore, we know that only the compassion of no-thought can be of the same essence as wisdom. 39. The old say... - how could the Buddha not know and yet wait for others to tell him? Paragraphs: $ 0 3 11 14 19 23 25 30 37 #

Please segment these sentences into coherent paragraphs: 0. He replied, 1. “It is called ‘not confessed.’” 2. “Is it confessed? 3. Upāli, 4. it is not confessed. 5. And he would also commit an offense entailing suspension in regard to the Saṅgha.” 6. “Lord, if one does a procedure of banishing and then speaks to them with words of friendship,🔽is that called speaking 7. or is it not called speaking?” 8. He said, 9. “It is called speaking.” 10. “Is that speaking reversible?” 11. “Upāli, 12. it is reversible, and there is no offense for the Saṅgha.” 13. “Lord, if one who has not done a procedure of banishing says to the Saṅgha, 14. ‘I’m going,’ 15. and if he goes out of anger, out of delusion, out of fear, 16. what is the consequence?” 17. “An offense of wrong conduct.”🔽“Should one speak to them 18. or should one not speak to them?” 19. He said, 20. “One should not speak to them.” 21. “Is that speaking reversible?”🔽“Upāli, 22. it is not reversible, 23. and there is an offense of wrong conduct for the Saṅgha.” 24. Having performed the act of expulsion, he goes away with the intention of remaining outside the community. 25. and having performed the act of expulsion, he goes to the Saṅgha with the intention of reconciliation.” 26. “He goes out of hatred, out of delusion, and out of fear.” 27. “What if he does?” 28. “It becomes a wrong action.” 29. “Should he be ordered?” Paragraphs: $ 0 13 24 #

Please segment these sentences into coherent paragraphs: 0. Because it is meat that generates meat, 1. The strength is increased to the highest degree.🔽By eating oily, heavy, old, and sour foods,🔽medicinal decoctions, powders, and unwholesome foods, 2. and by applying them well to the body, 3. strength and digestive heat increase. 4. For example, fire burns 5. and remains for a long time when it is fed dry wood. 6. Likewise, the fire that resides in the stomach 7. remains stable when it is fed oil.🔽Just as fire without wood 8. or too little fire with too much wood, 9. the body without fire or with too much food 10. does not burn when the food is excessive. 11. When phlegm is exhausted and 12. bile enters its own place, the wind, 13. digestive heat increases and expands. 14. Then, the fire together with the wind🔽digests the food and also destroys the body🔽by consuming the bodily constituents and scattering the luster. 15. When one eats food, one becomes happy. 16. Thinking, “I have entered darkness,” the mind changes. 17. Thirst, heat, fainting, dyspnea, 18. and so forth arise from excessive digestive heat.🔽Heavy, oily, unctuous, and cold foods, difficult to digest, 19. reduce digestive heat. 20. Like pouring water on a blazing fire, 21. the digestive heat is extinguished and pacified. 22. Then, even if the food is not digested, 23. food should be given again and again. 24. Like finding an opportunity when there is no fuel, 25. stay here as long as it lasts, without moving. 26. Krisara, milk porridge, oil,🔽oil cakes, molasses preparations, and 27. moist aquatic animals 28. are given as meat.🔽The supreme is tender fish, 29. and the water-dwelling fire-moving one is given. 30. Also, thick mutton 31. when eaten removes excessive digestive heat.🔽Milk with honey, 32. or mixed with ghee, is given as a drink. 33. and plenty of ghee.🔽Give moist 34. food, except for meat soup and sesame oil.🔽Give a decoction of meat, 35. and milk boiled with asafoetida.🔽Give food that pacifies pitta, 36. and frequent milk-rice. 37. Give frequent milk-rice.🔽All foods that cause the tongue to hang out and 38. increase phlegm are beneficial for excessive digestive heat. 39. After eating, sleep during the day. Paragraphs: $ 0 15 18 26 31 37 #

Please segment these sentences into coherent paragraphs: 0. When delusion is abandoned, he does not do what is unskillful, does not do what is not worthy of a noble one, and does not do what is not proper for a recluse. 1. When a person is deluded, overcome by delusion, he does not understand his own good, he does not understand the good of others, and he does not understand the good of both. 2. When delusion is abandoned, he understands his own good, he understands the good of others, and he understands the good of both. 3. It is in such a way that one can cite a visible example of a Dhamma that is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.” 4. “Magnificent, Master Gotama! Magnificent! …🔽… And so, Master Gotama, we now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. 5. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” 6. From this day forth, may Master Gotama remember me as a lay follower who has gone to him for refuge for life.”🔽The fourth section on “one who has one quality” is finished. 7. The Book of the Tens 8. The Group on Brahmins 9. Extinguished🔽Then the brahmin Janussoni went to the Blessed One and exchanged greetings with him. 10. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: 11. “‘Nibbana, nibbana,’ it is said, Master Gotama. 12. In what way, Master Gotama, is nibbana nibbana here and now, timeless, inviting, and to be personally experienced by the wise?” 13. “Brahmin, one full of lust, overwhelmed by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. 14. When greed has been abandoned, one does not intend for one’s own affliction, for the affliction of others, or for the affliction of both. One experiences mental pleasure and mental happiness. 15. In this way, brahmin, nibbana is visible here and now.🔽“When one is full of hate … 16. When one is deluded, overcome by delusion, one’s mind is gripped by delusion. One intends for one’s own affliction, for the affliction of others, or for the affliction of both. One experiences mental pain and mental anguish. 17. When delusion has been abandoned, one does not intend for one’s own affliction, for the affliction of others, or for the affliction of both. One does not experience mental pain and mental anguish. 18. In this way, brahmin, nibbana is visible here and now. 19. When one experiences the complete destruction of greed, the complete destruction of hatred, the complete destruction of delusion, 20. then Nibbāna is experienced—which is without acquisitions, without becoming, without a basis, and is the end of attachment.” 21. “Magnificent, Master Gotama! Magnificent! … 22. From this day forth, may Master Gotama remember me as a lay follower who has gone to him for refuge for life.” 23. The fifth section on the brahmins is finished. 24. The Book of the Fives 25. The Brahmins 26. The Degenerate 27. Then a certain prominent brahmin went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, 28. “Master Gotama, I have heard that it has been passed down by the ancient lineage of the brahmin brahmin seers that: 29. ‘In the past, this world was filled with people, with villages, towns, and capital cities no more than a cock’s flight apart.’ 30. What is the cause, Master Gotama, what is the reason why the human population is now decreasing, 31. and why villages, towns, and capital cities are becoming deserted?” 32. “Brahmin, at present people are lustful, greedy for sensual pleasures, devoted to work and to making merit. 33. They take up sharp knives and kill each other, and so many die. 34. This is the cause and reason why the human population is now decreasing,🔽and why villages, towns, and capital cities are becoming deserted.” 35. villages become non-villages, towns become non-towns, cities become non-cities, countries become non-countries. 36. “Again, brahmin, at present people are devoted to sensual pleasure, infatuated with sensual pleasure, and they enjoy sensual pleasure.🔽Because of this, the gods do not send down rain properly. 37. Because of this, there is famine, a shortage of food, a time of affliction, a time of famine, a time when only gleanings are to be found, a time when only the rubbish heap is to be found. 38. Because of this, many people die. 39. This is the reason, brahmin, this is the cause why people are dying, Paragraphs: $ 0 7 9 13 19 21 24 27 32 36 #

Please segment these sentences into coherent paragraphs: 0. The opposite of that is lack of faith. 1. Therefore, the bodhisattva's practice is the observation of form, which is superior to the mere abandonment of intrinsic reality. 2. What is its aspect? 3. He says, That which is form, etc. 4. He practices non-abiding through non-production. 5. He practices non-abiding without clinging to the apprehension of form up to consciousness. 6. The bodhisattva who practices without apprehending a subject because of the non-apprehension of an object should not be imagined as practicing. 7. Because of the non-movement of all aspects of signs by the wisdom which has the aspect of the unreality of form, etc., it is called the teaching of wisdom. 8. By that, the transformation is taught. 9. Why is it called the cause? 10. The verse begins with “The wise one who has realized non-arising. ” 11. In the same way, the realization of the non-arising of the objective support and the aspects is the wisdom. 12. By that, one is endowed with the realization of the distinctions of the small, middling, and great acceptances. 13. It is samadhi because it has the nature of the concentration of the mind in one-pointedness. 14. It is peace, because it is in accord with all enlightenments and because it is free from the differentiation of apprehended objects. 15. It is contact, because it is the attainment of the enlightenment of the sravakas, etc., in accordance with their lot. 16. It is supreme, because it is the cause of the definite emergence of all vehicles. 17. This shows it to be the cause. 18. The verse beginning with “The wise one, etc.” 19. Now, immediately after the acceptance, there is the highest mundane experience. 20. It is the highest of all mundane experiences. 21. In order to show its objective support, he says “enlightenment, etc. ” 22. The self is the self-abiding, and the mind is the pacification of the mind through the power of meditation. 23. The bodhisattva who abides in the supreme meditative concentration that generates the many aspects of virtue is predicted to achieve enlightenment. 24. Because the former tathāgatas have ascertained his lineage, he is irreversible. 25. “I am in meditative concentration in that way” 26. and “I have arisen from that” are not his conceit. 27. The extreme of action is from the entity of the object. 28. The extreme is ascertained as a part of grasping. 29. The abiding of the agent of action is activity. 30. The nature of those phenomena 31. is thoroughly known as suchness, up to realized. 32. It is said, Because this dharma is the antidote, it is empty of practice and non-practice. When realization arises through the arising of the knowledge of hearing and so forth, one realizes that no dharma whatsoever that is to be practiced is observe 33. Thus, the practice is connected with the Sugata, and the nature of the supreme dharma is wisdom. One should apply this in sequence. 34. Thus, the transformation into non-conceptuality and so forth is shown. 35. Why is this the cause? 36. It is said, This... and so forth. 37. Here, this refers to the wisdom that is the nature of the supreme dharma, distinguished by the two aspects of object and aspect, divided into small, medium, and great. 38. Then, in relation to one's own vehicle, any enlightenment of the sravaka and so on, it is the supreme perfection because it is superior. 39. It is practice because it is the cause for attaining all enlightenments, or Paragraphs: $ 0 2 6 10 19 23 25 27 32 35 #

Please segment these sentences into coherent paragraphs: 0. They do not abandon the afflictions and the factors that cause them to develop, do not interrupt their diligence in the ripening of sentient beings, and develop great compassion with a mind that is truly grasped by great compassion. 1. They bring sentient beings to maturity, free them from the mud of their afflictions, they pacify angry beings, and they punish those who are afflicted. 2. This is how death and nirvana are eliminated. 3. Deva­putra, bodhisattvas, 4. They are the ones who have the character of hatred. 5. The prince replied, The prince of gods has said this. 6. Mañjuśrī, how is it that bodhisattvas possess the qualities of ignorance? 7. Mañjuśrī said, I have no idea. 8. Deva­putra, ignorance is not at all knowledgeable, so when a bodhisattva has entered the state of meditative equipoise, he does not know it. 9. They do not create consciousness. 10. They do not understand. 11. Do not take it. 12. They do not abandon them. 13. They do not arise. 14. They do not destroy. 15. Do not be distracted. 16. Do not be arrogant. 17. They do not save. 18. The nature of phenomena is to enter into meditative equipoise. 19. Deva, bodhisattvas are of the nature of ignorance. 20. The prince replied, The prince of gods has said this. 21. Mañjuśrī, how is it that bodhisattvas possess the dharma of samsara? 22. Mañjuśrī said, I have no idea. 23. Deva­putra, when bodhisattvas do not even give up, they do not even give up, but they do not even give up the Dharma of the Buddha, and they do not associate with any demons, nor do they associate with those who are inferior in conduct. 24. They are not to be praised for cutting off sentient beings from their inferior behavior, to set them in the higher realms of their behavior, to bring about harmful actions, to reverse their desires, and to reverse them. 25. They understand that awakening is the turning of samsara, that samsara is the view of the Buddha as being the same, and that samsara is not to be abandoned or abandoned. 26. Deva, bodhisattvas have the characteristics of samsara. 27. The prince replied, The prince of gods has said this. 28. Mañjuśrī, how is it that bodhisattvas have the Dharma of the transcendence of suffering? 29. Mañjuśrī said, I have no idea. 30. Deva­putra, when bodhisattvas see all beings as naturally nirvāṇa, understand all phenomena as naturally peaceful, and see all beings as naturally nirvāṇa, 31. He teaches the Dharma that pacifies, pacifies, and brings to pass the nirvana, and brings to pass the nirvana, the practice of countless sentient beings who are burned by the three fires. 32. It is the transcendent state of nirvana, and it does not transcend nirvana. 33. Deva, bodhisattvas have the qualities of the transcendent state of sorrow. 34. He is skilled in means. 35. They will be born with the knowledge of the means, benefit all sentient beings, and have compassion in their future lives. 36. When Mañjuśrī the Younger taught this teaching, he understood the pure, immaculate eye of Dharma for more than a hundred thousand sentient beings. 37. Six hundred thousand beings will be liberated from the defilements of the unimpeded. 38. Beings who have previously cultivated roots of virtue and served many buddhas have gained patience with the unborn Dharma. 39. Twenty-five thousand bodhisattvas attained the dhāraṇī called the Inexhaustible Treasury, and twenty-five million beings inspired them to unsurpassed, perfect, complete awakening. Paragraphs: $ 0 3 6 8 19 21 23 28 30 34 36 #

Please segment these sentences into coherent paragraphs: 0. The union is separated. 1. As before, one should drive in the stake of the Amṛtakuṇḍali, reciting the mantra “Oṃ gha gha ghatana…”, and so on, according to the rite. 2. “ This” refers to the pledge that is very difficult to transgress, which is the indivisibility of the protection wheel and so on. 3. “ The vajra aggregate” and so on are not explained by me. 4. The power of concentration is taught: 5. The teacher, the Buddha, the Vajra Holder, 6. and so on. 7. The thought is that the nondual, unmistaken, natural power of things will occur just as one aspires. 8. In order to teach that things are pure by nature,🔽it is said: 9. Now, then and so forth are stated. 10. The unborn refers to the manner of killing the nature of conceptualization and so forth, which is taught to be purified in the manner of nonduality from the nature. 11. This is the summary. 12. Now, in order to accomplish the minor activities that belong to the class of the previously explained snake and so on, [the Bhagavān] declares,🔽Now, this is the procedure of the minor activities of the vajra secret. 13. The minor activities are the principal activities of drawing and so on. Vajra secret means the drawing of a snake with an unpleasant form and so on, by merely reciting the mantra one hundred and eight times with a grinding stone and burnt ash from a 14. Moreover, one should visualize a snake, the color of fire, with the nature of poison, burning, abiding in one’s own application. 15. Then that snake will move from its place. 16. One should imagine a hriḥ in its mouth, and with hooks of light rays coming from that, one should summon the poisons abiding in the three realms. 17. One should place them in the snake’s mouth. 18. Then one should incite the snake with the syllable khaṃ. 19. If one imagines that it seizes whatever one aims it at, 20. it will perish. 21. As for “evil spirits” and so forth, the characteristic of the arising of the application is as before, one should make all the rites with khaṃ and so forth, 22. and if one makes it seize them with that, the evil spirits will perish. This is the meaning. 23. The phrase this mantra and so forth. 24. Endowed with the yoga of Vairochana, one should imagine an eight-spoked wheel arisen from the syllable Om, endowed with a mass of light rays, 25. in the center of which is the syllable Om pervaded by a mass of light rays. 26. By that, the poison itself is drawn out as black. 27. Having sought it in another place, 28. one should abandon the poison. 29. One should transfer the poison into space and so forth by the entry of the white syllable Om. 30. The statement the cure for poison is stated by this mantra and so forth. 31. One should imagine that the body of the victim is pervaded by a cool mass of white light-rays born from a white vajra born from the syllable hūṃ at the heart of the one abiding in the center of the maṇḍala in union with Akṣobhya, in accordance with t 32. One should imagine that the poison is completely gathered at the heart, throat, forehead, and head locations, two or three times. 33. Again, one should imagine that everything is gathered at the heart and emerges in the form of vomit, black in color. 34. In order to destroy poison and near-poison such as aconite, etc., he says this, “one should imagine that the poison is completely gathered at the heart, throat, forehead, and head locations, two or three times.🔽Again, one should imagine that everythi 35. “Whatever other” means leprosy, vitiligo, etc. 36. Just by thinking means that one should perform the yoga of Amitābha, as just explained. 37. In one's right hand, from the syllable Aḥ arises an eight-petaled white lotus, in the center of which is also the syllable Aḥ, imagined to be filled with five-colored light rays. 38. One should perform the activities with that. 39. As for gathering, and so on, when the light rays arise from the syllable Aḥ and gather, they are black because they possess poison. When emanating, they become the color of white because they remove impurities here and elsewhere. Paragraphs: $ 0 4 8 12 24 31 35 #

Please segment these sentences into coherent paragraphs: 0. one should generate the emanation wheel from bliss. 1. Having seen all living beings without exception, 2. one should cause them to enter in order to make them suitable vessels. 3. The Sugatas who pervade space with the light rays of one's own seed 4. are caused to melt like the moon 5. in order to purify them, one should confer empowerment. 6. By the power of that, they all 7. attain bliss and mental bliss, and in order to destroy the aggregates and so forth, 8. they melt like the moon. 9. In that, the eyes and so forth 10. become ksha, jha, kha, ga, sha, and sa. 11. Likewise, form and so forth🔽become ka, cha, ja, nya, ṭa, and ḍha. 12. They become JAH HUM BAM HOH KHAM RAM. 13. The nature of earth and so forth become LAM MAM PAM TAM. 14. The nature of the aggregates of form and so forth 15. become AUM JAH KHAM HUM. 16. From them arise the signs marked by those [seed syllables]. 17. Those [signs] become Kshitigarbha and so forth. 18. Having passed beyond all elements, 19. they are questioned, offered realization, and remain silent.🔽Then, from the immeasurable palace of the lotus, 20. having emerged outside, having been praised, 21. with various forms, 22. they emanate into their own elements. 23. Then, the beings of the paribhoga 24. fall like stars and enter the mouth [of the deity]. 25. Having been extracted from the vajra, they abide in the lotus. 26. Through the passion of wisdom, they melt. 27. Red light rays emanate from that 28. and the father and mother melt into bodhicitta. 29. From that arise Lochana and so forth. 30. The song has inspired me to dissolve. 31. You, the lord of the realm of sentient beings, have a vajra mind. 32. Please grant me the object of desire, the great meaning of delightful mind. 33. Protector, if today you wish for me to live, 34. please delight me, the great father and friend of sentient beings. 35. You, Vajra Body, with the wheel of speech, benefit all sentient beings. 36. You see the supreme benefit for enlightenment for the sake of buddhahood. 37. Protector, if today you wish for me to live, 38. please delight me with the conduct of Samantabhadra. 39. You are Vajra Speech, Paragraphs: $ 0 1 6 9 14 18 23 27 30 33 37 #

Please segment these sentences into coherent paragraphs: 0. Protecting the Dharma increases wisdom. 1. For billions of eons in the Pure Land, 2. Always receiving the practice of pure precepts, 3. It is not as good as being born in this land. 4. From dawn until the next day, 5. I see the Buddha Akṣobhya's country, 6. And the Land of Bliss in the West. 7. The two countries are very pure, 8. And there is no suffering or distress. 9. Making merit here 10. Is not considered extraordinary. 11. If a person in this land 12. Can endure what is unbearable, 13. And also teaches others to endure, 14. Their merit is the most supreme. 15. Therefore, the bodhisattva 16. Practices in this evil land, 17. Delivering all sentient beings, 18. Do not give rise to afflictions and worries. 19. Firmly uphold the bodhi mind, 20. And will surely attain the unsurpassed path. 21. At that time, 22. Bodhisattva Ākāśagarbha addressed the Buddha, saying, 23. We now...🔽 24. We now wish to ask about the causes and conditions of the bodhisattvas' enlightenment. 25. If the Buddha permits, 26. we will dare to ask our questions. 27. The Buddha said: 28. Excellent, excellent! 29. Good men,🔽you have planted various roots of goodness 30. in the presence of hundreds of thousands of buddhas🔽over innumerable eons, 31. and have long mastered the skillful means practiced by bodhisattvas. 32. For the sake of the bodhisattvas, 33. you ask about the firm path to enlightenment. 34. Ask as you wish, 35. and I will explain it for you. 36. At that time, Bodhisattva Ākāśagarbha, having received permission, 37. addressed the Buddha, saying: 38. World-Honored One, 39. what is meant by a bodhisattva Paragraphs: $ 0 4 11 21 24 27 36 #

Please segment these sentences into coherent paragraphs: 0. They will look back. 1. They will not meet with the Dharma-listeners, the Buddhist disciples, the arhats, the corrupt ones. 2. They will accumulate evil actions. 3. They will be born with the evil ones, and they will be born with the evil ones. 4. They will delight in the wicked. 5. They are perceived as being false views. 6. The view of the Buddha is understood to be correct. 7. They desire evil, they think bad things, they seek bad things, and they do bad things. 8. They will be ambitious, will be miserly, will have mischievous views, will be patient with mischievous ones, will have mischievous wisdom, and will have mischievous knowledge. 9. Śāriputra, replied the king. 10. The sentient beings with bad cognitions 11. It is always a thought. 12. Is it because they are free from attachment? 13. Is it because it is destroyed? 14. Is it because it is peaceful? 15. Is it because it is clearly understood? 16. Is it because of the manifest enlightenment? 17. The Buddha said, I am not a monk. 18. They do not distract their minds in order to pass into nirvana. 19. Śāriputra, replied the king. 20. They will be thrown away by such things. 21. The way of beings who are under the influence of bad friends. 22. These are the three. 23. The signs are as follows. 24. The signs are: 25. These are the three. 26. Śāriputra, replied the king. 27. When those fools hear such scriptures as these, they will be terrified. 28. It is a state of mind. 29. They will be terrified. 30. The first is the perception of the earth. 31. They will fall to the great ground. 32. Why? 33. Śāriputra, replied the king. 34. This is because the Tathāgata has taught the faults of moral misconduct in this Sūtra on the Right Way. 35. Śāriputra, replied the king. 36. What are the causes and conditions for the moral actions of those who are wrong? 37. Śāriputra, replied the king. 38. They are called moral degenerates because they have misconduct in their moral conduct. They are called disobedient because they use unwise words, because they use unwholesome words, because they use unwholesome words, because they engage in inappropr 39. They are attached, attached, attached, attached, attached, and hostile, and very angry, and ignorant. Paragraphs: $ 0 9 17 26 33 35 37 #

Please segment these sentences into coherent paragraphs: 0. Together with the celestial maidens, they heedlessly played, concealing the enemy-like robbers, regarding them as close friends. 1. In this way, they enjoyed pleasures until their good karmic actions were exhausted. Following their karmic actions, they transmigrated and fell into the hells, the realm of hungry ghosts, or the realm of animals. 2. If there is good karma, one will be born among humans, always experiencing happiness, with supreme beauty and immeasurable virtues, born into a great and noble family, loved by all people, either as a human king or a great minister, born in a long-li 3. Because of other karma. 4. Furthermore, the bhikṣus know the fruits of karma and observe the abodes of the Thirty-three Celestials. 5. They see with their wisdom of hearing: 6. The thirty-third ground of the Thirty-three Celestials is called Purity. 7. What karma do sentient beings have that causes them to be born in that heaven? 8. They see with their wisdom of hearing: 9. These sentient beings, due to a good mind, believe in cause and effect, uphold the seven kinds of precepts, give rise to a compassionate mind towards all sentient beings, do not associate with bad friends, do not converse with bad people, and always 10. Their minds are tranquil, unobstructed, and undistracted, not engaging in evil dharmas. They do not befriend inferior and evil people, but always speak loving words and timely words of benefit to all beings. 11. They make offerings to Dharma teachers and always listen to the true Dharma, giving according to their ability. 12. Even if they are on a journey, they do not take so much as a blade of grass with a thieving mind. This is called not stealing. 13. What is meant by not killing? 14. Even if it is a frog or a two-headed snake, they do not give rise to the thought of killing even when they see it with their own eyes. 15. Why is this? 16. Because all beings cherish their own lives. For this reason, they single-mindedly keep this in mind and look carefully as they walk, not harming any beings. 17. What is meant by not killing? 18. If there is an illness that threatens their life, they may buy meat to treat the illness. 19. If there are worms born in the meat during hot weather or after a long time, if one removes the worms, one would cut off the worms' lives. Rather, one would lose one's own life, not removing the worms, in order to protect the worms' lives. 20. Thus, good people, even with regard to very minor offenses, see them and give rise to fear. 21. How does one not steal? 22. Thus, good people bring peace and benefit to all beings. 23. If there is dry cow dung in fields, ponds, gardens, or forests, knowing it belongs to others, one would never intentionally take it, fearing it would violate stealing. 24. Such a person abandons the thought of stealing, upholds precepts free from defilements, unmixed, untainted, free from chaff. 25. This precept-keeper, when the body perishes and life ends, is born in a good realm, called the Pure Land. 26. Thus, when the celestial son is born in this heaven, he experiences the foremost bliss. 27. The light of his body surpasses sunlight, his majestic virtue is blazing, and he experiences immeasurable heavenly bliss. 28. Due to good karma, he experiences such bliss. 29. Hundreds of thousands of celestial maidens surround them, their bodies adorned with celestial garlands and celestial garments. In the forest of the seven treasures, they play with the celestial maidens and experience the utmost bliss. 30. They then go to the forest of deer-topped trees. Seeing that this garden forest is exceptionally lovely, they experience great joy and ask the other gods: 31. 'For what reason is this garden forest superior to all other garden forests? 32. Adorned with flowers and fruits, with mountain caves, ravines, cliffs, rivers, springs, flower ponds, flowing water, and countless wonderful birds singing. 33. In the mountains, there are many deer of various treasures, adorned in the most extraordinary ways.' 34. At that time, the elder gods who had been born before told the newly born god: 35. 'Know, god, 36. that I have heard from the gods of previous generations in sequence that they said: 37. There was a wheel-turning sage king named King of the Peak, who ruled the four continents and enjoyed immeasurable hundreds of thousands of pleasures, yet was insatiable. 38. With his sovereign power, he came to this heaven. 39. From the Heaven of the Four Heavenly Kings, he ascended to this heaven. Paragraphs: $ 0 4 6 8 13 18 21 25 30 35 #

Please segment these sentences into coherent paragraphs: 0. 'I will carry you, and you can also ride in style.' 1. The monkey agreed, and was carried by the turtle halfway. 2. He said to the monkey: 3. 'Do you want to know why I invited you? My wife is sick and wants to eat your liver to cure her illness.' 4. The monkey replied: 5. 'Why didn't you tell me earlier? 6. My liver is hanging on a tree and I didn't bring it with me.' 7. Urgently return to get the liver, and then we can go together. He then returned to the tree, jumping and leaping in joy. 8. At that time, the turtle asked: 9. 'You should bring your liver to my house, but instead you go back to the tree, jumping and leaping. What are you doing?' 10. The monkey replied: 11. There is no greater fool in the world than you! 12. What liver is there to hang on a tree? 13. We were close friends, entrusting our lives to each other, yet you still plotted to endanger my life. From now on, we will each go our separate ways. 14. The Buddha told the bhikṣus: 15. The turtle's wife at that time is now Bōji; 16. The turtle is now Devadatta; 17. The monkey king is now myself. 18. When the Buddha explained this, everyone rejoiced. 19. The Buddha Speaks the Sutra of the Five Sages The Buddha Speaks the Sutra of the Five Sages, Chapter 11, Hears this sort of: 20. Once the Buddha was wandering in the city of Rajagriha, together with a great assembly of 1,250 bhikṣus, and together with the bodhisattvas. 21. The Buddha told those who were assembled: 22. Long ago, countless eons ago, there were five sages dwelling in the mountains. 23. The four people were the masters, and one person served them, making offerings and attending to them, never missing a meal. They collected fruits, drew water, and brought them at the right time. 24. One day, they went far away to collect fruits and water, but they were lazy and fell asleep, not returning in time. 25. The sun had already passed noon, and the four people missed their meal. They were resentful and angry, and said to their attendant: 26. You are our servant, how can you act like this? 27. If you continue to act like this, you should be a barbarian, not a member of a noble clan. 28. When the attendant heard this, he was worried and had difficulty speaking. He retreated and sat under a tree near the water, with one leg raised, contemplating and blaming himself: 29. I have been working hard for a long time, but now I have missed the four sages' meal offering. I have lost the way of teaching and do not follow the four equalities. 30. He was moved and died. 31. His foot was always wearing jeweled sandals, and he sat with one leg raised. 32. The sandals fell into the water and sank on one side. 33. After his death, he was reborn as the son of a non-Buddhist sage. 34. At the age of over ten, he played with his peers by the roadside. 35. At that time, a brahman passed by and saw the many children playing. He observed them all and saw the son of the sage who had the noble marks, who should be a king, with a countenance extraordinary, superior among men. 36. The brahman said, 37. You have the marks of a king, you should not be distressed and play among the crowd. 38. The child replied, 39. I am the son of a sage, how can I have the marks of a king? Paragraphs: $ 0 14 19 22 31 34 #

Please segment these sentences into coherent paragraphs: 0. The two left hands hold a bow and a bow. 1. This is a white, single-faced, second-armed, white-colored person. 2. With two hands, hold the seal of supreme enlightenment, together with a vajra. 3. The vajra holders skull came out of the left skull. 4. Holding a vajra, he will stand with the seal of supreme enlightenment. 5. The blue-minded lord is holding the red vajra of the fifth life with his right hand. 6. He holds a skull cup with a finger. 7. The right hand is blue and holds a vajra of the fifth life, the jewel of the Jigme. 8. The one with the left finger is the one who curses. 9. His right leg is a vajra with five petals, and his left leg is a red lotus with eight petals. 10. The left hand holds a lotus. 11. The twelfth month is the twelfth month, and the right one is holding the vajra with the nose and the color of the five cows. 12. The left hand bends the index finger. 13. On the crown of the lotus is a blue vajra with a lotus tip on the nose. 14. The king said, In his right hand, he holds the thumb and at midnight he holds the vajra of five times the life span. 15. He holds his forehead and makes the ground of the ground with his left hand in equipoise. 16. This is called the yoga array of the perfect means for accomplishing all mandalas. 17. The vajra of yoga is supported by a bell with a white bell with a white bell with a white bell with a white bell with a white bell with a white bell with a white bell with a white bell with a white bell. 18. The yellow king is the one who has the vajra hook to his right. 19. The left hand holds the crown of the head, or the two hands hold the crown of the head. 20. The same text says that he holds the hook that causes the thrower to fall. 21. In the north, there are two types of red vajra-like light rays. 22. He holds a bow and arrow, and in the west is the color of the northern radiance, the beautiful vajra. 23. With the pillar and the vajra in his hands, he placed the heart of the offering of goodness in his hands. 24. In the south, on a horse, a lotus with a nose and a lotus at the navel is a jewel. 25. The jewel of the Jampa is the jewel of the Jampa. 26. The left hand is the one who holds the crown of the head and makes it the crown of the head of the supreme giver. 27. On the eastern petal is a yellow jewel. 28. On the two sides of the vajra of the body, there are two vajras, the jewel of the Jampaṇi. 29. He will tie the chain around the place of the empowerment, and his left hand will be the vajra bell. 30. He holds his son with his head. 31. The two hold the sun at the heart and illuminate it. 32. The two hands, on the left side of the green petal, are the jewels of the wish-granting. 33. The king of the Han dynasty was Han, and in the north was the white Vajra of the Fourth Dalai Lama. 34. The right holds a vajra with a sash of oxen. 35. The two vajras are placed on top of the two, with two rows of teeth. 36. On top of the peacock, there is a lotus seed with a nose and a lotus seed. 37. The center is made of one piece of cloth, one on the left, and one on the back. 38. The first is the seal of samādhi. 39. The vajra is red in color, and the left hand is with a long, soft voice. Paragraphs: $ 0 16 21 27 33 38 #

Please segment these sentences into coherent paragraphs: 0. The nature of all things is not separate from the nature of all things, which is the variety of wisdom that is not a thing. 1. The lamp of the view of karma is called the lamp of the view of the wisdom. 2. This is the direct realization of the yogi. 3. The supreme one directly attains the natural liberation. 4. The Buddha taught that the essence is free from the totality of thought. 5. How could the scriptures be difficult? 6. Although there is no aspect to the thing, it is the natural karmic process. 7. The path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path of the path o 8. The four kinds of proofs and so forth are the cause of the plague. 9. The absence of the grass is not the meaning of the absence of the grass. 10. The three and four sūtras of the supreme text, and so forth, are the same as the individual sūtras. 11. The absence of suchness and so forth, the absence of suchness and so forth, and the absence of suchness and so forth, 12. The supreme herd of self-knowing mind is like a scroll. 13. The field of the wise, The space of the wise, and so forth, 14. The uncontrived analysis is the confidence that is free from doubt. 15. The mind is not anything, and it does not appear. 16. I have not abandoned the acquisition of the self, nor have I abandoned the benefit of others. 17. The four verses are the explanation of the result of the view, the seven verses are the explanation of the seven verses, and the twelve verses are the explanation of the seven verses. 18. The scriptures are the source of all evil, and the obscurations are the source of all evil. 19. For the sake of the unmixed human body, the text is a source of confusion. 20. May all beings manifest the reality of all things. 21. The lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp of the lamp o 22. In the world, Paragraphs: $ 0 4 8 12 16 20 #

Please segment these sentences into coherent paragraphs: 0. Then, first the master should open the doors, draw the wheel, fill the hole of the central dagger, examine the colors in the northeast, and the disciple should draw as is pleasant. 1. As explained above, having arranged the five wheels, having arranged the seed syllables of the deities, or the hand implements, or the great seal of the body, one should draw them with the five colors, blue, yellow, red, green, and white. 2. The jeweled cornice is white. 3. The net and half-net are black. 4. In the east, one should draw a gateway marked with a vajra. 5. In the south, a jewel.🔽In the west, a lotus. 6. In the north, a gateway marked with a crossed vajra. 7. On its eight sides, one should draw the eight charnel grounds as previously described. 8. Then, at the time of evening, having anointed the ground of the mandala with the scent, having placed all the substances such as the vases, and having also placed the protection substances such as the daggers and arrows, 9. one should raise the mandala with the mudra of the vajra summons, and having caused the deities to descend with their individual essence mantras, having entered the mandala, one should pay homage to the Tathagata and praise with the praise of the wra 10. Having removed obstructors with the mantra of Amṛtakuṇḍali, in order to supplement the excess and deficiencies, one should recite the seven syllable [mantra] 11. and circumambulate seven times. 12. As previously explained,🔽one should perform the abiding and rising, 13. and 14. The initiation is the entrance, the complete perfection, the consecration, the empowerment, the samadhi, and the gathering of offerings. 15. Having made offerings with all offerings, one should also perform the burnt offerings and the bali offerings. 16. The extensive [rite] should be seen in the delightful garland [tantra]. 17. This is the explanation of the second chapter. 18. Thus, having completed the rites of the master, 19. now the initiation ceremony for inducting the disciples and conferring the empowerment will be explained. 20. Then, the adept with all things 21. The adept is the disciple who has undergone the preparatory consecration. 22. All things means the five sense objects. 23. First, please the master. 24. Thus, one should perform the gaṇacakra with the five sense objects for the master and the practice friends. 25. One should be well equipoised, 26. one should be well equipoised, 27. one should worship the guru with whatever one has, 28. one should worship with whatever one has of the five sense objects. 29. Thus, having first pleased the master, the master should perform the practice rite. 30. On the evening of drawing the maṇḍala, having worshipped the maṇḍala with Rūpavajrā, Śabdavajrā, Gandhavajrā, Rasavajrā, and Sparśavajrā, one should initiate the disciples. 31. And how is that done? 32. Purified by the bell, adorned with flowers and incense, 33. In this way, one should make offerings with the forms of the five sense objects.🔽Or, the master having performed the rite on the previous day, on the following day, one who wishes to initiate the disciples,🔽having prepared the mandala, should perform 34. Having performed the rite of the master of the family, one should perform the rite of the master of the disciples.🔽Having performed the rite of the master of the disciples, one should perform the rite of the master of the mandala.🔽Having performed th 35. Having performed the rite of the master of the consecration, one should perform the rite of the master of the mandala. 36. Having performed the rite of the master of the mandala, one should perform the rite of the master of the disciples. 37. Having performed the rite of the master of the disciples, one should perform the rite of the master of the family.🔽Having performed the rite of the master of the family, one should perform the rite of the master of the action.🔽Having performed the ri 38. Having performed the rite of the master of the mandala, one should perform the rite of the master of the disciples.🔽Having performed the rite of the master of the disciples, one should perform the rite of the master of the family.🔽Having performed th 39. The purification is the novice monk's vow, and the bodhisattva vow. Having given the mantra deity's generation, the purified body is the sixteen goddesses' places, made into a drop of scent. Paragraphs: $ 0 8 18 23 30 32 39 #

Please segment these sentences into coherent paragraphs: 0. I will see what he has said. 1. Your ministers, the stars, 2. The kings speech was translated. 3. The five branches of the army are the five divisions. 4. I will look at all the good and bad. 5. The weapon of the time of the tatkawa is the weapon of the time of the time of the tatkawa. 6. If you are not, you are unchanging. 7. His merit is like a womans. 8. She is the one who gives everything away. 9. The half-quarter of the homara. 10. It is like the weapon of a country. 11. I will give up this life and give it up. 12. The view is that the universe is the same as the universe itself. 13. First, examine what appears. 14. The five paths are like food for the sick. 15. It is a short time, but it is a short time. 16. The first of these is the first of the three. 17. It is like a hot meal. 18. One day, the fruit will be produced. 19. The song of the illuminator, the heroic arising, is as before. 20. The plan is to examine the outflows and downfalls. 21. The names and letters of the messengers. 22. The old friend was like a human. 23. It is also known as the shelter. 24. The time of the practice is the smallest and most special. 25. What is the specific time of the union? 26. They are like a group of people. 27. All good and bad things are done by this. 28. The difference between the two is the difference between the two. 29. The result is remembered in two ways. 30. The question is asked in the context of the body. 31. The characteristics of the harmful are the characteristics of the harmful. 32. The eighty-one wheels, the characteristics of the teeth of the elephant, the five-colored snake, the snake, the snake, the snake, the elephant, the elephant, the elephant, the elephant, the elephant, the elephant, the elephant, the elephant, the elep 33. He examined the wheels of the Vikings, the faces of the Vikings, the feathers of the birds, and the wheels of the birds. 34. The names of the dwelling places are the letters, And the powers of the three families. 35. They should examine their condition. 36. What is the result? 37. They examine their own actions, examine their immediate actions by means of the five paths, examine their arising, their decline, and their decline. 38. The time of the tatka is to be examined. 39. When I want to go to the land of the gods, Paragraphs: $ 0 13 20 30 35 #

Please segment these sentences into coherent paragraphs: 0. there would be no such arrangement here. 1. Therefore, the creation of the world does not exist. 2. If God is the creator, reason shows that he is different. 3. Many kinds of contradiction are seen. 4. Therefore, this fault in intrinsic nature 5. is again well-established. 6. The basis of those who know the cause is slightly reversed. 7. The cause is not a statement of ritual action. 8. The ritual action is dependent on that seed, etc. 9. Therefore, intrinsic nature is not the cause. 10. The one who does not complete the result is not the cause of anything. 11. The cause of anything does not exist in the slightest. 12. The intrinsic nature of the one entity is well-taught. 13. Therefore, in engagement, intrinsic nature is not the cause. 14. For whom intrinsic nature is asserted as pervasion, 15. his non-action is also well-established. 16. But not the effect, except as an action. 17. Therefore, the nature is not a cause in the production. 18. Because it is the pervader itself, it is the cause. 19. Everything would arise from everything, without interruption. 20. The effect is seen to be restricted to the engagement. 21. Therefore, the nature is not a cause in the production. 22. How is it that the absence of quality in this is established? 23. In the same way, the absence of quality in the effect will be. 24. The transformations with quality are seen in the world. 25. Therefore, the nature is not a cause in the engagement. 26. Because there is no difference from the permanent cause, 27. The difference in quality is not in the transformation. 28. The difference in quality enters into the transformation. 29. Therefore, the production from the nature is not logical. 30. But the nature of the self is not produced. 31. And the cause of the destruction of the effect is not established. 32. Because the destruction of the modifications is seen, 33. Therefore, the cause to be understood is something else. 34. In the application that has become capable, which is extremely final, 35. It is not for those who strive for liberation, 36. Because the nature of beings is fully engaged. 37. From where is liberation for the sake of which there is the practice of austerities? 38. Because the nature of the self, which is productive, is determined by nature itself, 39. The nature of the modifications is determined by that very self. Paragraphs: $ 0 6 10 14 18 22 26 30 34 #ists, what is incompatible with that? It is non-existence. At some time, that which is the nature of non-existence of destruction is established as existent. 25. The meaning is that it is established that at all times, for all things, destruction exists. 26. Why is that? 27. “Because” and so on. 28. It is because it is dependent on the object and the substance. 29. At whatever time, or whatever substance, at that time and in that substance, it is dependent. 30. It was explained above that it would not be independent. 31. “ If, on the other hand” and so on is the opponent’s position. 32. “ It is not causeless” means that it arises from the essence of the cause of existence itself, 33. because it arises with the nature of destruction. 34. In order to make this point clear, he says “existence” and so on. 35. “ Would be existence” means 36. that it would attain existence, because it has the nature of destruction.🔽If it is thought that “undoubtedly existence does not arise from any cause,” 37. then all existence would not depend on a cause. 38. Since the aggregates of directions, time, subtle particles, etc. are themselves imputed, the reason “because of existing” 39. is indeterminate for them. Paragraphs: $ 0 2 6 10 16 23 31 36 #

Please segment these sentences into coherent paragraphs: 0. The great one who has the desire for diversity. 1. The wheel of the Dharma will appear. 2. The purpose of the practice is to achieve the goal. 3. There is no certainty about mantra. 4. The nature of the unborn is as follows. 5. This is the ninth chapter of the Great Powerful One of the Class of Mantras, which explains the mantra collection in detail in the Spring Line. 6. Then, the tathāgata will explain the qualities of the body, the complete enjoyments, and the great bliss of the three kāyas of emanation. 7. The wheel is located at the navel. 8. The A is the correct place. 9. The heart is well rested in the throat. 10. The idea is to be like a letter. 11. The inner seat of the navel is the lotus. 12. The first is the Bloom of the Heart. 13. He will dwell in sixty-four places. 14. The lotus leaves are thirty-two. 15. He will remain within the pillar. 16. The navel is inside the throat. 17. The sixteen petals of a lotus. 18. The same applies to the heart. 19. The eight petals of a lotus. 20. These are the sixty-four petals. 21. He was renowned as a magician. 22. The eight-petalled lotus. 23. He was known as the Buddha of Dharma. 24. Sixteen are the enjoyment of the leaves. 25. The leaves are thirty-two. 26. Great bliss is the great wisdom. 27. It is the state of the mind. 28. Who is the center of the illusion? 29. The eight groups surround him. 30. The shape of the syllables is the best. 31. The letter A is the holy syllable. 32. The wheel of the Dharma is known as the holy wheel. 33. The letter hūṃ is not a word. 34. The five syllables are correct. 35. He was adorned with a garland of garlands. 36. He lives in the center of the wheel of pleasure. 37. The letter o is the clearest. 38. The four parts are also the four parts. 39. It is surrounded by the earth. Paragraphs: $ 0 5 7 13 21 26 32 35 #

Please segment these sentences into coherent paragraphs: 0. Therefore, both are concluded to be freely mastered. 1. The ordinary person only understands the principle, but does not attain the virtuous characteristics to accomplish the karmic functions. 2. Second, Therefore, the Secret Adornment and below, citing evidence. 3. First, evidence of karmic functions, then up to purifying the basis is evidence of the gate of virtuous characteristics. 4. Third, If principle and phenomena are cultivated separately and below, distinguishing from other schools. 5. The present dharma's essence and functions both existing and so forth, is the Mahayana meaning. 6. How much more so for the Lesser Vehicle, is the meaning of the Abhidharma school. 7. Because the past and future have substance but no function, is the reason for the difference. 8. Some schools hold that the past exists in obscurity, and the future exists in nature, therefore it has substance. 9. It is not the same as the present dharma's substantial existence, therefore it has no function. 10. Now, because substance and nature merge, substance and function both exist. 11. This is precisely existence that is not existence, the existence of non-existence. 12. The commentary states it is also called the three kinds of three karmas, which are the three karmas of approaching the Buddha, the three karmas of embracing and transforming, and the three karmas of spiritual powers. 13. The commentary states the next four lines clarify the four unobstructed abilities, with the first line being the unobstructed ability of joyful expression, the second line attaining all being the unobstructed ability of eloquence, the third line in t 14. The fifth main section of the text is the section on mistakes. 15. The commentary begins with Now, first, Shariputra. The disciples have different names in ancient and modern translations, but now they mostly follow the Three Treasures of Kumarajiva. 16. As for the word sharen (shari), the Mahayana Dharma Master says: 17. This is the myna bird, also called the spring sparrow. 18. The ancient sages quoted the sutra and also said: 19. Her mother's eloquence is like that of the bird. 20. Here it is an old Sanskrit term, newly translated as Śāriputra, where putra means son. 21. Moreover, Śāri means body, because the mother's body is excellent. 22. Or Śāri means pearl, because the mother's sharp and intelligent characteristics are in her eyes. 23. Both are named after the mother. 24. The Ekottara Āgama says, In our Buddha's Dharma, in terms of wisdom, having no limits and resolving all doubts, Śāriputra is the foremost. 25. The Treatise on the Great Perfection of Wisdom, chapter 41, calls him the disciple on the left side of the Tathāgata, whose father is named Upatiṣya. 26. The commentary says Maudgalyāyana, which is an ancient translation. The meaning is the new translation. 27. The new Sanskrit says Mahāmaudgalyāyana. 28. However, the commentary takes it as named after the mother's clan. If named after the father, this name is Kulika, also called Kulida, also called Kurudhamma, meaning auspicious. 29. The Treatise on the Great Perfection of Wisdom says, Śāriputra is esteemed for his talent and wisdom, while Maudgalyāyana is the most respected for his nobility and virtue. Their wisdom and skills are comparable, and their virtues and practices are m 30. The Ekottara Āgama says, Among my disciples, the one with the most spiritual powers, who can fly lightly and go to the ten directions, is Mahāmaudgalyāyana. 31. The Treatise on the Great Perfection of Wisdom, chapter 41, calls him the right-side disciple. 32. He burned the hall of virtuous victory, kicked Jīvaka's chariot, suppressed Devadatta's five hundred disciples, and followed the Buddha's voice beyond worlds as numerous as the sands of the Ganges River. His virtues are difficult to praise. 33. The commentary says this means 'drinking light. Zhendi and others translate it as drinking light. Ancient translators call it the tortoise clan. 34. In the past, he studied the Way, and a spiritual tortoise carrying a diagram responded to him, so he took it as his clan name. 35. The Zengyi Ahan Jing says: In Rājagṛha there was a very wealthy elder named Kapila, whose wife was named Dāna, and their son was named Pippalāyana, whose wife was named Vāḍha. 36. Their family was a thousand times wealthier than King Bimbisāra, and there was no one in the sixteen great countries to rival them. 37. Pippalāyana is also called Kāśyapa, because he was born after his father prayed to this tree. 38. The Fufazang Chuan says: After the nirvana of Vipaśyin Buddha, the golden color of the statue in his stupa was damaged. 39. At that time, a poor woman obtained a gold bead and asked a craftsman to make a foil with it. Paragraphs: $ 1 8 12 14 16 24 26 33 35 38 #

Please segment these sentences into coherent paragraphs: 0. The Dhāraṇī Sūtra is a different translation of two chapters of the Lotus Sūtra, the Treasure Tower and the Devadatta chapters, each with a small portion different. The Sūtra on Releasing the Bowl, in one fascicle, is a different translation of the c 1. The Dhāraṇī Sūtra is a partial variant translation of the two chapters of the Lotus Sūtra, the Treasure Tower and Devadatta. The Sūtra on Letting Go of the Bowl, in one fascicle, is a variant translation of the chapter on lifting the bowl from the Sū 2. The Sutra of the Woman in One Scroll, also called the Sutra of Jade Ya, first translated, the same as the Sutra of Ashi Datta and others, filial 3. piety. The Sutra of the Filial Son in One Scroll, also called the Sutra of the Filial Son Repaying Kindness, the Sutra of Atadha and Dahu in One Scroll, the Sutra of King Pu 4. Dada in One Scroll, the Sutra on the Funeral and Burial After the Buddha's Nirvana in One Scroll, also called the Sutra of the Monk Teacher, also called the Sutra of the Teacher Monk, the Sutra of Ghost Mother in One Scroll, the Sutra of King Brahma- 5. Mind Sutra in One Scroll, the old records say the Buddha's Governance of the Mind Sutra, the other records are the same, seen and extant below is missing. 6. The Sutra of Maitreya's Birth in the Future in One Scroll, first translated, the same as the Sutra of Maitreya's Arrival and others, lost 7. Liyue Sutra in one fascicle, second edition, same text as the Moonlight Boy Sutra, etc., different understanding of the original 8. Sutra on Birth and Death in one fascicle, same text as the Rice Seedling Sutra, Internal Treasury Mahāsaṃnipāta Sūtra in one fascicle 9. Now suspected to be the Buddha Treasury Mahāsaṃnipāta Sūtra, Small Ajātaśatru Sutra in one fascicle, Small Śrīsambhava Sutra 10. in one fascicle, Mokṣa Sutra in one fascicle, An Gong says it is from the Vaipulya section, now suspected to be Ānanda's Mokṣa Sutra, Maitreya Sutra in one fascicle, An Gong says it is from the Madhyamāgama, Dulao Sutra in one fascicle, An 11. Gong says it is from the Madhyamāgama, Seven Matters Sutra in one fascicle, An Gong says it is from the Madhyamāgama, Rāṣṭrapāla 12. Sutra in one fascicle, An Gong says it is from the Madhyamāgama, Huanxu Sutra in one fascicle, Dharma Sutra Record 13. says it is called Quanyu, and says it is from the Madhyamāgama, Twenty-two Deaths Sutra in one fascicle, now suspected to be 14. the Twelve Types of Birth and Death Sutra, Seven Wives Sutra in one fascicle, Ānanda Bindu's Four Seasons Offering Sutra in one fascicle 15. Scroll Old records say it is the Sutra of Ānanda and Bimbisāra's Four-Season Almsgiving. The Sutra of the Seven Cars, one scroll. Now suspected to be 16. the Sutra of the Seven Car Parables from the Middle Length Āgama. The Sutra of the Ocean's Eight Phenomena, one scroll. The Sutra of the First of Difficulties, etc., each one scroll. Old records say it is the Sutra of Ānanda and Kāśyapa Each Speaking 17. scroll. Old records say it is the Sutra of King Viṭa. The Sutra of Householder Nanda, one scroll. The Sutra of King Kālidā, one 18. scroll. The Sutra of the Brāhmaṇa Jāsa, one scroll. Ancient records say it is the Sutra of the Brāhmaṇa Āṃsu. The Sutra of King Pāyāsi, 19. one scroll. The Sutra of the Mind of Compassion and Melancholy, one scroll. The Sutra of the Way to Cross Over to the World, one scroll. The Sutra of the Elder's Power and Prestige, one scroll. The Sutra of the Notes on Delusion, one scroll. The Sutr 20. scroll. The Sutra of Distributing the Eight Portions of Relics, one scroll. Sometimes called the Sutra on the Proper Conduct of Distributing the Body. The Vinaya of the Two-Scroll Siddham. The One-Scroll Verification of Auspicious Dharma. The One-Scr 21. 1 fascicle, a total of 55 works in 56 fascicles, the Zhiyi Jing and above 19 works 22. 19 fascicles are extant, the Maitreya of the Future and below 36 works in 37 fascicles are lost. 23. The Liang Dynasty Seng You catalog states: 24. The catalog of An Shigao's translations only lists those recorded by Seng You, while the catalogs of Seng Bao and others omit them. 25. Seng You recorded a total of 142 sūtras lost in translation by An Shigao. 26. Now, having examined the remaining 87 works in various catalogs, many have titles of translators. 27. Some are separately circulated copied sūtras and records compiled by people. 28. Since there are sources, they are omitted here. 29. Since An Shigao did not indicate the time period, 30. they are now appended to the end of the Jin Dynasty. 31. Including the previous 3 works in 3 fascicles of sūtras lost in translation, 32. there are a total of 58 works in 59 fascicles. 33. All are said to be lost sources from the Western Jin Dynasty.Here is the corrected and aligned text: 34. Records of the Canon Compiled during the Kaiyuan Period, Scroll 2, General Catalog Part 2 Paragraphs: $ 0 3 6 8 15 20 23 29 34 #

Please segment these sentences into coherent paragraphs: 0. This makes ai and au. 1. What is meant by not similar? 2. aiśatu, aiśatu, 3. aiśu, for desire. 4. oṣ, for burning. 5. The second is called “long.” 6. What is meant by “on the first vowel”?🔽i ya ja 7. u va ha 8. ya ja is for worshiping the gods. 9. va ha is obtaining.🔽a ta🔽The second is called “both.” 10. The second of all is a bhya si pa ra. 11. vi ka ra ni nu 12. The letter u is mentioned and is applied. 13. It is also changed to u. 14. The letter nu, which is the second of the vi ka ra ni nu, becomes u pa ra, lacking the quality of the first vowel. 15. The previous nu is not stacked, which is vi ka ra ni nu. By this, the change to the letter va is explained. By implication, this obtains the proof of stacking the previous.🔽parāpnubanti 16. śaknubanti 17. The affix u is added to ap. 18. The affix pra is added before. 19. The affix śak is added to power.🔽The affix anti is added to ant. 20. The affix nu is added to su and so on. 21. This is u. 22. What is nu?🔽The affix nu is added to dṛṇ. 23. The affix u is added to tan and so on. 24. What is vikaraṇa? 25. The affix tan is added to tanu. 26. The affix u is added to tan and so on. 27. Since nu is meaningless here, it is not added. Therefore, vikaraṇa is mentioned for the purpose of clarifying the form. 28. What is the first vowel? 29. The affix śak is added to nu. 30. What is without quality?🔽The affix śak is added to vana. 31. The affix ā is added to pañca. 32. The affix nu is added to su and so on. 33. It is a quality.🔽The letter ya is the first letter of the previous one, which is the one with one letter. 34. The letter i is the one from which the previous one is stacked. That is the stacked one. 35. Then the word nyā is contracted. 36. Not one is not one. 37. The root of which the syllable is not one, that is to be expressed as a sound with not one syllable. 38. The root is not one syllable, not one sound, not a previous accumulation. 39. From which there is no previous accumulation, its ai syllable is ya, it becomes ya. Paragraphs: $ 0 5 9 15 18 22 28 33 #

Please segment these sentences into coherent paragraphs: 0. Why is that? 1. This knowledge 2. is the blessing of all the tathāgatas. 3. Great brahmin, 4. for that reason, one is not burned by fire. 5. Poison also cannot take away one's life. 6. Why is that? 7. Great brahmin, 8. if one 9. In the great city of Sukhapāraṃgama, he was the son of the merchant Mahākośa and became a master of knowledge. 10. By the power of his knowledge, he summoned the nāga king Takṣaka. 11. Having summoned him, he did not mount him due to carelessness. Takṣaka became angry and seized him, and he experienced unbearable pain. He thought, In any case, I will lose my life. 12. Then, although many physicians were summoned, none were able to cure him of the poison. 13. Then, in the great city of Sukhapāraṃgama, there lived a laywoman named Vimalaviśuddha, who possessed great compassion. She knew this Queen of Knowledge by heart. 14. He went to the place where the merchant’s son was and recited this great knowledge spell: 15. “As soon as he recited it once, the poison was removed, his memory was restored, and he was completely freed from that great suffering. He then made the great knowledge spell’s essence, which was taught in the ritual, 16. dwell in the merchant’s son’s heart. 17. “Great brahman, 18. how do I know this? 19. “There was a king named Brahmadatta who, while wandering in the great city of Vārāṇasī, was bitten by a snake at the eastern border of his kingdom. The powerful universal monarch of that region gathered his fourfold army 20. He then surrounded the great city of Vārāṇasī and prepared to conquer it. 21. Then King Brahmadatta’s ministers said to him, 22. “Your Majesty, the enemy army is about to capture the city.🔽Please tell us what method we should use to defeat the enemy army.” 23. The king said, “You should not be so timid. 24. There is a queen of knowledge called the Great Amulet. 25. I will use it to defeat this four-division army.🔽I will reduce it to dust.” 26. The ministers bowed their heads and said, “Great King, 27. what is this that we have never heard before?” The king said, “I will demonstrate it.” 28. Then King Brahmadatta washed his head with various scented waters, put on clean clothes, and wrote this queen of knowledge according to the rite. He placed it in the hair on the crown of his head, and with this very great queen of knowledge he put on 29. When he entered the battle alone, 30. he defeated the entire four-division army, and as far as they went for refuge, he destroyed them. He let the powerful universal monarch go alone. 31. Great Brahmin, 32. thus this great king of knowledge, the essence of all the Tathagatas, blessed with the seal, became manifest with great power. 33. It became manifest. 34. One should think like this. 35. One should see [oneself] as being the same as all the Tathāgatas. 36. One should see that it will be beneficial for sentient beings in the future, in later times, who have short lives, who have little merit, who have little wealth. 37. O Great Brahmin! 38. Whoever writes this Queen of Knowledge, the Great Way of Āṭānāṭīya, in accordance with the ritual, and ties it to their arm or 39. around their neck, Paragraphs: $ 0 3 9 13 17 23 26 31 37 #

Please segment these sentences into coherent paragraphs: 0. because you arise from the Dharma of practice, which is the nature of reflection and meditation.🔽You are called “the emanation of the Dharma” 1. because you arise from the realization of the uncontaminated Dharma, which is the result of the path.🔽You are called “the heir of the Dharma” 2. because you have power over the Dharma of nirvana.🔽You are called “not the heir of material things” 3. because you have abandoned stinginess. 4. The phrase he has the eye of direct knowledge of phenomena means that he is not divided from the reality of phenomena. 5. The phrase he has a manifest body means that 6. he has a body that is manifest through the meditative concentrations of the form and formless realms and through meditative absorption.🔽The phrase he is the supreme of all the disciples who are free of afflictions and who engage in conduct means that 7. he is the supreme of all the disciples who are free of afflictions and who engage in conduct.🔽The phrase he is the supreme of all the disciples who are free of afflictions and who engage in conduct means that🔽he is the supreme of all the disciples wh 8. he is the supreme of all the disciples who are free of afflictions and who engage in conduct. 9. The phrase he is the supreme of all the disciples who are free of afflictions and who engage in conduct means that🔽he is the supreme of all the disciples who are free of afflictions and who engage in conduct.🔽The phrase he is the supreme of all the d 10. The phrase he is the supreme of all the disciples who are free of afflictions and who engage in conduct means that🔽he is the supreme of all the disciples who are free of afflictions and who engage in conduct.🔽The phrase he is the supreme of all the d 11. The venerable Subhūti should also train in the perfection of wisdom of the bodhisattva great beings in just this way. 12. This is the detailed explanation of the meaning of the perfection of wisdom by Subhūti. 13. In just this way, the bodhisattvas should also train in just this way. 14. The irreversible bodhisattva great being should also be understood from this. 15. If they train in this way, from this method it should be understood that those bodhisattvas are irreversible. 16. In this way, the bodhisattva great beings should be known as not separated from the perfection of wisdom. 17. If he practices in this way, that Bodhisattva is said to be not separated from the perfection of wisdom, because he practices in conformity with the meaning of the perfection of wisdom.🔽The Lord: So it is, Subhuti, so it is. 18. The perfection of wisdom should be heard, etc. to: fully known, by the Bodhisattvas, the great beings, who want to go forth to the level of the Disciples and Pratyekabuddhas, and who want to train in the training of a Bodhisattva, and who want to ent 19. This perfection of wisdom is indispensable for training in all of them. 20. It is beneficial for all. 21. “One should listen with perseverance” teaches that one should listen well from others with the wisdom of listening. 22. “One should retain it” teaches that one should memorize the words of listening and master them. 23. “One should master it” teaches that one should not forget the words that one has memorized and mastered through mindfulness. 24. “One should read it” teaches that one should read the words that one has mastered.🔽“One should recite it” teaches that one should recite the words that one has read. 25. and having written it in a book, to read it as a tutelary deity. 26. One should fully understand it means 27. that one should fully understand and realize directly with the wisdom that contemplates the profound meaning of the perfection of wisdom. 28. One should properly pay attention to it means 29. that one should repeatedly cultivate with the wisdom of meditation the meaning that one has understood. 30. Why is that? and so forth indicate 31. the reason for practicing in that way with the three types of wisdom. 32. Because the three vehicles, in which the hearers, solitary realizers, and bodhisattvas should train, are extensively taught in this perfection of wisdom, 33. Having summarized the benefits of striving, this is taught. 34. Up to this point, the benefits of striving have been explained. 35. This concludes the fourth chapter in the commentary on the perfection of wisdom in a hundred thousand lines, called “Illuminating the Meaning.” 36. Now, in order to teach the number of things to be striven for, the classification of striving will be explained. 37. That classification of what is to be striven for is the six types of practice of renunciation taught below in the text. 38. What are the six? 39. The proof of freedom from the two extremes, the proof of non-abiding, the proof of non-appropriation, the proof of thorough analysis, the proof of means, and the proof of swift complete enlightenment. Paragraphs: $ 0 4 11 17 21 26 32 35 38 #

Please segment these sentences into coherent paragraphs: 0. From that image of Lokeśvara, divine water will drip. 1. Various light rays will emerge. 2. Then the body of the knowledge-holder will blaze and be delighted. 3. One will attain the accomplishment of the detailed ritual of the essence mantra of Amogha-pāśa, called the stainless Amogha-pāśa. 4. One's body will become very stainless and pure. 5. Then, the vidyādhara should teach the accomplishment of the manifestation of the Amoghapāśa of all worlds. 6. “Then, the vidyādhara should make a maṇḍala that is four cubits in size, mixed with clay from an anthill, 7. and very firm and smooth. 8. Having divided it with a string, 9. having divided it with various colors, having divided it into four doors, having divided the doors of the maṇḍala, having drawn an eight-petaled lotus with colors, one should draw a pericarp and filaments in the center of the lotus. 10. On the four corners of the platform, one should draw the four great kings, wearing armor,🔽fierce, 11. One should draw the forms of the terrifying ones. 12. In the middle of the platform, in each place, one should draw the gods Maheśvara, Maheśvara, Yama, Varuṇa, Skanda, Kubera, Brahmā, Viṣṇu, Maheśvara, 13. Īśāna, Vajrapāṇi, Ekajaṭī, Tārā, Pāṇḍaravāsinī, Bhṛkuṭī, and Vajra-dūtī, with various colors and all ornaments. 14. They should hold various flowers. 15. Outside the platform, one should make a garland of tridents, vajras, and lotuses all around. 16. In the middle of the garland and in the corners, one should draw the eight goddesses, Bhairavī, Anupamā, Bhasintī, Śrīsarasvatī, Pṛthvīdevī, Śaṅkhinī, 17. and Puṣpadantī, all adorned with all the ornaments. 18. They should hold various flowers and jeweled vessels. 19. All around the outside, between the garlands, one should draw various scents, and make various offerings of white sandalwood and saffron. 20. One should make offerings of camphor and musk. 21. All around the maṇḍala, one should adorn it with banners of five-colored silk, arrows, and arches. 22. One should place four silver vessels filled with camphor. 23. Four silver bowls should be filled with the three white foods for the bali offering. 24. Four silver bowls should be filled with water for the drinking water. 25. Eight bowls should be filled with various flavored balis. 26. Various fruits should be placed. 27. Various foods to eat and bali offerings should be placed. 28. Various scents and ointments should be placed in silver bowls. 29. Eight silver incense burners should be filled with sandalwood, agarwood, turushka, camphor, musk, saffron, costus, and gugul. 30. Various incense should be burned. 31. Silver, copper, and golden flowers should be scattered on the mandala. 32. In the outer mandala, 33. One should scatter flowers as much as one can find on the ground. 34. One should arrange garlands all around. 35. One should place a well-adorned mirror in the center of the maṇḍala, in the pericarp of the lotus, facing east. 36. The vidyādhara, pure, having bathed, should put on clean clothes. 37. Having performed all the maṇḍala rites and activities, facing the mirror, sitting cross-legged, one should recite the essence mantra of the noble Amoghapaśa. 38. When one has completed the recitation one hundred and eight times, the Lord of Wrath will confer empowerment. 39. In the sūtra of mere empowerment, in the presence of all worlds, in the midst of the great assembly, in the center of the mirror, one sees Ārya Avalokiteśvara in his own form. Paragraphs: $ 0 6 12 16 22 32 36 #

Please segment these sentences into coherent paragraphs: 0. The patient should be given a moderate amount of rice. 1. The patient should not be given food that is rough, half-melted butter, or anything from which the butter has not been removed. 2. The potion should be given in three stages, according to the strength of the disease and the digestive heat. 3. If the potion is well digested, 4. the patient will not develop hemorrhoids again. 5. If the potion is not digested, it will be a disease. 6. If the potion is not digested, the hemorrhoids will not grow. 7. If the hemorrhoids are cleansed with the potion, 8. whatever essence there is in the body 9. will be delightful, have a good complexion and strength, 10. and will be supremely nourished.🔽Hundreds of diseases of wind and bile 11. are conquered by the old potion. 12. For those wishing to eliminate hemorrhoids, 13. apply a paste of kantaka. 14. In a new clay pot, 15. place and leave overnight.🔽Ushira, gorocanā,🔽two types of pippalī, hapusha, 16. shuti, pippalī root, 17. lalapha, and chitraka.🔽Grind the above into a powder, 18. mix with curd, and place in a ghee container. 19. From that, take sour🔽but not salty or bitter. 20. If sour or salty taste arises, 21. drink old and new as desired. 22. It increases heat, improves complexion and appetite,🔽removes wind and phlegm, 23. and alleviates the suffering of hemorrhoids. 24. It conquers and increases strength. 25. The root of krukkatika 26. is applied as a paste to the pot. 27. There, place milk and curd, and give a potion that cures hemorrhoids. 28. The root of ghara, and arura, 29. And also in the five hot spices, 30. This very same method is applied. 31. Pataha, pippali, 32. Shunti, the five hot spices, and spring water, 33. Zira, ushira, and the root of bilva, 34. Grind into powder and apply. 35. Sour fruits, butter, sesame oil, 36. Prepare a soup of meat broth and so forth. 37. This very medicine, water, and butter, 38. Boiled, also generates heat. 39. This method is for training the bowels. Paragraphs: $ 0 10 12 15 22 25 31 35 #

Please segment these sentences into coherent paragraphs: 0. Ānanda! 1. These three are the superior currents, which cannot be oppressed by any sorrow. Although not the correct cultivation of true samādhi, the coarse outflows have already been subdued in the pure mind, and it is called the second dhyāna. 2. The three heavens of the second dhyāna are superior to the lower stages, and are therefore called the superior currents. 3. Because one attains supreme joy, it is said that they cannot be oppressed by any sorrow. 4. Although the first dhyāna attains the branch of joy, supreme joy has not yet arisen. Since it is in the coarse body, one only attains freedom from suffering, but still has sorrow and joy opposing each other; 5. Now, in this second dhyāna, the water of samādhi moistens the mind, the light of wisdom is vast, and the branch of joy is balanced. Sorrow does not arise, and it is called the stage of joy and bliss born of samādhi. 6. The coarse outflows have already been subdued. Being delighted with the higher and disliking the lower is only called subdued, because it is not severed, it is not called undefiled. 7. However, this one stage is equipped with the four branches: 8. 1. inner purity, 2. joy, 3. bliss, 4. single-pointedness. The characteristics of the practice are as usual. 9. 3. The third dhyāna, two parts: 10. First, the explanation, in three parts: 11. First, the Heaven of Lesser Purity. 12. Ānanda! 13. The heavenly beings in this heaven perfect the sound of the light, reveal the wondrous through the sound, and accomplish the subtle practices, penetrating the bliss of cessation. 14. This class is called the Heaven of Lesser Purity. 15. The first two sentences continue from above. 16. Reveal the wondrous and below clarifies this heaven. It means to reveal the wondrous principle that is expounded through the teaching, and accomplish the wondrous practice. 17. Because of this, the three wisdoms are aroused, wondrous bliss is widely penetrated, samādhi and prajñā surpass the previous, and the branches and forests become even more excellent. 18. As for the bliss of cessation, it ceases the coarse and moving characteristics of joy and gives rise to pure bliss. Because the characteristics of joy are coarse and moving, this retribution bliss is tranquil and still, thus it is called cessation. 19. The characteristics of samādhi are still inferior, thus it is called penetration. 20. Just beginning to attain this bliss, it is not yet extensive and pervasive, thus it is called lesser purity. 21. Purity also means stillness. In some places, it is also called the Heaven of Lesser Stillness. 22. Second, the Heaven of Immeasurable Purity. 23. The pure void manifests, giving rise to boundless physical and mental lightness and ease, accomplishing the bliss of quiescence. 24. This class is called the Heaven of Immeasurable Purity. 25. Pure void refers to tranquil bliss. 26. The concentrated mind becomes even more excellent, giving rise to this bliss and making it boundless. 27. Since the bliss is boundless, it is then called the accomplishment of pure bliss. This is called the bliss penetrating the mental ground. 28. Universal lightness and ease of the entire body is called immeasurable purity. 29. Third, the Heaven of Universal Purity. 30. The entire world and body are perfectly pure, with pure virtues accomplished, the supreme reliance manifesting, returning to the bliss of quiescence. 31. This class is called the Heaven of Universal Purity. 32. Although previously the bliss penetrated the mental ground, it was only in the body and mind and not yet called universal; 33. Now it is universal in the dependent and the perfected, with bliss and purity perfectly integrated, with no place in the world and body that is not pervaded, and the supreme wondrous bliss accomplishing pure virtues. 34. As for excellent reliance, this pure bliss is the superior place of reliance for practitioners. Because they realize this bliss, it is called returning. 35. Second, the conclusion. 36. Ānanda! 37. These three superior flows are endowed with great compliance, and the body and mind are at ease, attaining immeasurable bliss. 38. Although they are not the correct cultivation of true samādhi, the blissful mind is filled with joy, and it is called the third dhyāna. 39. As for endowed with great compliance, the first is compliance with superior samādhi, and the second is free from sorrow and joy. Paragraphs: $ 0 9 12 22 29 36 #