Part, Chapter, Paragraph

 1     1,      9        |        in the blissful paths of existence; and further that taking
 2     1,      9        |         the three evil paths of existence and tormented with the eight
 3     1,     10        |         the three evil paths of existence variously suffering the
 4     2,      2        |        and cleanses the path of existence.~Thus:~Om, the seer, the
 5     2,      3        |   darkness of the five paths of existence!~Baptize us, O Sugata, with
 6     2,      3        |      pure from all the paths of existence! And let me be consoled
 7     3,      1  (4)   |       things is to point to the existence of something altogether
 8     3,      1  (7)   |  eighteen Dhatus or elements of existence, which include the six senses (
 9     3,      2        |       The various evil paths of existence such as hells, evil spirits,
10     3,      3        |       has a form is an illusive existence. When it is perceived that
11     3,      3        |     fall into the evil paths of existence; but because of their being
12     3,      4        |   highest truth and the norm of existence while birth and death is
13     3,      4        |         belongs to this side of existence where multiplicities obtain
14     3,      4, XIX   |        into a dualistic view of existence where they recognize its
15     3,      4, XXXV  |      bothness and not-bothness, existence and non-existence, eternity
16     3,      4, XXXV  |      bothness and not-bothness, existence and non-existence, eternity
17     3,      4, XXXV  |         never been brought into existence. It is in fact neither an
18     3,      4, LXVIII|   deep-seated attachment to the existence of all things and the way
19     3,      4, LXVIII|       of our deep attachment to existence and of our detachment from
20     3,      4, LXVIII|      meant by attachment to the existence of all things and the detachment
21     3,      4, LXVIII|   deep-seated attachment to the existence of all things the significance
22     3,      4, LXVIII|      attached to the notions of existence and non-existence. [But
23     3,      4, LXVIII|     Further, Mahamati, when the existence and nonexistence of the
24     3,      4, LXVIII|     there are the five paths of existence for all beings who are found
25     3,      5        |       subjective; for it has no existence in the way we talk of a
26     3,      5        |       this also presupposes the existence of an individual concrete
27     3,      5        |   kingdoms). They all come into existence when conditions are matured,
28     3,      5        |    quarters including one's own existence are perceived as so many
29     3,      5        |      beings in the six paths of existence whereby he knows all their
30     4,      3        |        objects would ever be in existence. Therefore, we know that
31     4,      3        | writings are said to have their existence because of the people of
32     4,      4        |         dreams the six paths of existence arc vividly traced,~But
33     4,      4  (1)   |         to Buddhist philosophy, existence is divided into two groups,
34     4,      4        |     none such have ever been in existence;~When both being and non-being
35     4,      5        |   no-form, and the six paths of existence are no more than manifestations
36     4,      6        |       this Mind. It has been in existence since the beginningless
37     4,      6  (2)   |         seen into the reason of existence, while sentient beings are
38     4,      8, 1     |      who apparently knew of the existence of the Five Pictures by
39     4,      8, 1     |         among the six realms of existence;~Every worldly affair is
40     6,      2        |   wandering in the six paths of existence. He thus divides himself