quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
at the same time	75
for a long time	60
that is to say	52
in the midst of	48
for the sake of	44
the life of the	43
on the other hand	43
is one of the	38
sacred books of the	35
books of the east	35
in the presence of	35
at the foot of	35
i call indeed a	33
as well as the	33
call indeed a brahmana	32
him i call indeed	32
for the purpose of	30
the foot of the	29
the full moon of	28
at the end of	28
on a certain day	28
the name of the	28
in the course of	27
at the time of	27
in a state of	27
the end of the	27
the founder of the	27
is said to have	27
the time of the	26
one and the same	26
the members of the	26
the sacred books of	25
one of the most	25
indeed a brahmana who	24
the influence of the	24
the place where the	23
of the life of	23
the knowledge of the	23
i do not know	23
the religion of the	22
in the middle of	22
from time to time	22
in the way of	22
the banks of the	22
the doctrine of the	22
the study of the	22
members of the assembly	21
in the country of	21
on the one hand	21
life of the buddha	21
under the name of	21
the middle of the	21
of the rin zai	20
the presence of the	20
at the age of	20
the power of the	20
the midst of the	19
it seems to me	19
as a matter of	19
the teachings of the	19
in the direction of	19
if there be no	19
translated into chinese by	19
it is true that	19
that there is no	19
in one of the	18
of the christian faith	18
in the time of	18
in front of the	18
to the place where	18
in the state of	18
the spirit of the	18
is the use of	18
the state of neibban	17
in the history of	17
the direction of the	17
said to have been	17
the fact that the	17
for the benefit of	17
put an end to	17
as well as in	17
by the side of	17
on the part of	17
to be able to	17
i do not think	16
the people of the	16
of the sixth patriarch	16
to the seat of	16
and at the same	16
of the four great	16
at a distance of	16
as i have said	16
there can be no	16
in the days of	16
the head of the	16
to the study of	15
the seat of tawadeintha	15
the state of thautapan	15
questions of king milinda	15
the bottom of the	15
in the dzetawon monastery	15
but i do not	15
what is the use	15
it exists in the	15
the law of buddha	15
to become a buddha	15
to the dignity of	14
the place of the	14
the beginning of the	14
the city of radzagio	14
that it is a	14
a part of the	14
in the form of	14
on the banks of	14
under the shade of	14
of the great teacher	14
the history of the	14
in the sacred books	14
in the sense of	14
of the law of	14
see the account of	14
the side of the	14
at the place where	14
the four great truths	14
by the power of	14
the presence of buddha	14
the appearance of a	14
the preaching of the	14
of the true god	14
to the doctrine of	13
the followers of the	13
and there is no	13
it is difficult to	13
the soul of the	13
on the top of	13
century of our era	13
in the world of	13
in the fact that	13
the life of a	13
in the name of	13
the place where he	13
the day of the	13
the shade of the	13
and said to them	13
sect of the rin	13
and said to him	13
was one of the	13
it is impossible to	13
the worship of the	13
the doctrines of the	13
the light of the	13
the form of a	12
the light of asia	12
in the life of	12
a man is not	12
on his way to	12
it seemed to him	12
there is no doubt	12
of one of the	12
the presence of a	12
the profession of rahan	12
who is free from	12
and went to the	12
the days of the	12
after the death of	12
to preach the law	12
the author of the	12
the existence of the	12
into the presence of	12
the course of the	12
the nature of the	12
there is no one	12
by the name of	12
the spirits of the	12
the story of the	12
we do not know	12
the ten great virtues	12
for the first time	12
the king of the	12
buddha was in the	11
to the country of	11
in the practice of	11
the origin of the	11
the country of the	11
the names of the	11
the land of han	11
it is full of	11
at the hour of	11
as well as of	11
under the influence of	11
at the feet of	11
the hour of the	11
the first of the	11
to be found in	11
in the hands of	11
the son of a	11
the laws of manu	11
to such an extent	11
of the full moon	11
religions of the world	11
the death of the	11
to the state of	11
the most excellent buddha	11
from a german workshop	10
the centre of the	10
day of the full	10
is said to be	10
as soon as he	10
the most excellent law	10
it is to be	10
the cause of the	10
be found in the	10
the shadow of the	10
it is easy to	10
the voice of the	10
the practice of virtue	10
they came to the	10
to the end of	10
way that leads to	10
in the book of	10
to the city of	10
the end of his	10
from the trammels of	10
the object of their	10
under the same name	10
in accordance with the	10
fn one of the	10
the idea of a	10
the things of this	10
in spite of the	10
it is evident that	10
among the members of	10
of the three worlds	10
the old and new	10
chips from a german	10
the observance of the	10
the face of a	10
in the city of	10
not been able to	10
a matter of course	10
one of the greatest	10
the law of balance	10
at an early hour	10
to the practice of	10
the bank of the	10
the top of the	10
nothing to do with	10
that he had been	10
to go to the	10
by the practice of	10
is not to be	10
as well as to	10
by the influence of	10
a long time ago	10
banks of the river	10
in the land of	10
the account of the	10
in the light of	10
a knowledge of the	10
a great number of	10
that it would be	9
in some of the	9
the way that leads	9
had been able to	9
the use of the	9
the sound of the	9
in the solitude of	9
the teaching of the	9
for the study of	9
the shape of a	9
and on the other	9
the path of the	9
one of his disciples	9
the laws of righteousness	9
the part of the	9
as it has been	9
it is a very	9
a state of complete	9
in so far as	9
be borne in mind	9
is supposed to have	9
the face of the	9
it was in the	9
it is said that	9
a great deal of	9
the door of the	9
on the following day	9
as one of the	9
there is also a	9
from the fact that	9
in regard to the	9
in the province of	9
the son of god	9
the hands of the	9
the very essence of	9
as far as the	9
he went to the	9
so far as to	9
the course of this	9
in the same way	9
rin zai under the	9
to a great extent	9
it is probable that	9
the eyes of the	9
the head temple of	9
the code of manu	9
the inhabitants of the	9
as a system of	9
under the direction of	9
in spite of their	9
the mind of the	9
the heart of the	9
the course of his	9
a friend of mine	9
students of the hinayana	9
to one of the	9
the rin zai under	9
if he had been	9
from house to house	9
zai under the same	9
the life of buddha	9
in the first place	9
the sun and the	9
the origin of life	9
not be able to	9
of the holy ghost	9
the seven precious substances	9
to a certain extent	9
in the hour of	9
in the beginning of	9
on the day of	9
be born in the	9
all that he had	8
to be reborn as	8
there is not one	8
supposed to have been	8
there is no such	8
king of the country	8
of the doctrine of	8
from east to west	8
of those who are	8
he had received from	8
it is not so	8
of the old testament	8
knowledge of the four	8
it is one of	8
to put an end	8
borne in mind that	8
in the knowledge of	8
in the eyes of	8
at that time the	8
it would be a	8
the three precious things	8
the goddess of mercy	8
seems to me that	8
in the hearts of	8
it is not a	8
the books of the	8
there is not a	8
the seats of nats	8
the creation of the	8
the word of god	8
in the nature of	8
the son of king	8
of buddhism in china	8
that he had not	8
light of the world	8
the way leading to	8
the east of the	8
to the place of	8
on the bank of	8
at a later day	8
to the presence of	8
is the origin of	8
the sun and moon	8
in the habit of	8
the beauty of the	8
that he was a	8
in the weloowon monastery	8
to the eyes of	8
this is the way	8
face to face with	8
is found in the	8
of the human race	8
no such thing as	8
may be said to	8
rays of the sun	8
the assembly of the	8
the glory of the	8
how is it that	8
that it was the	8
in the heart of	8
sense of the term	8
of preaching the law	8
up his mind to	8
over and over again	8
old and new testaments	8
of men and women	8
as a means of	8
in the shape of	8
of the zen monk	8
the sake of the	8
to be born in	8
by kumarajiva in a	8
is the place where	8
the zen monk and	8
is to be found	8
in the seat of	8
living in the world	8
the place where buddha	8
of the seats of	8
a matter of fact	8
one of the principal	8
as if he had	8
i did not know	8
to a state of	8
the founder of a	8
things of this world	8
this is called the	8
so far as they	8
in this way the	8
but there is no	8
the foundation of the	8
the rin zai school	8
that it is the	8
of the people of	8
in the hope that	7
for the good of	7
that the world is	7
a state of perfect	7
there is a great	7
the disciples of the	7
that they should be	7
on the history of	7
in the opinion of	7
step in the mental	7
from the land of	7
in the use of	7
of the new testament	7
the law of the	7
the life of jesus	7
are to be found	7
appear to have been	7
and there is a	7
people of the country	7
as we have seen	7
and that he had	7
to the kingdom of	7
it is a great	7
the body of the	7
to be seen in	7
the authority of the	7
that he was not	7
it would have been	7
seem to have been	7
a life of one	7
is the end of	7
the extremity of the	7
never been able to	7
a little while after	7
do not know that	7
on account of the	7
to come to the	7
bank of the river	7
of god and the	7
the practice of meditation	7
and asked him to	7
i have not been	7
the gate of the	7
obtained the state of	7
at the present day	7
put our trust in	7
to a distance of	7
is the result of	7
preaching of the law	7
that there is a	7
should be able to	7
if you do not	7
the most excellent phra	7
of the old and	7
to enter into the	7
the grace of god	7
of greece and rome	7
early in the morning	7
in spite of his	7
in the vicinity of	7
was the son of	7
of life and death	7
head temple of a	7
this is the doctrine	7
of the history of	7
as if they were	7
with that of the	7
the practice of the	7
of the burmese translator	7
that it was not	7
the house of the	7
said to each other	7
it may be said	7
up and down the	7
that it is not	7
of the spirit of	7
came out of the	7
became the founder of	7
the voices of the	7
is the teaching of	7
of the bhagavad gita	7
the state of a	7
of merits and demerits	7
the rays of the	7
from the thraldom of	7
points of the compass	7
christ and other masters	7
in the bosom of	7
come to an end	7
the laws of the	7
seems to have been	7
was translated into chinese	7
there is no other	7
of a man who	7
was the time when	7
the last of the	7
as that of the	7
of the roman empire	7
of life and of	7
we are told that	7
hour of the ox	7
the seat of men	7
of the country of	7
the work of the	7
life and death are	7
the destruction of all	7
to the influence of	7
one of the seats	7
it was at the	7
the people of israel	7
is full of the	7
the hearts of men	7
the country of radzagio	7
of the sacred books	7
may be considered as	7
founder of the japanese	7
i say unto you	7
is the cause of	7
on each side of	7
do not know what	7
in the mental training	7
to the rank of	7
has nothing to do	7
the whole of the	7
that he could not	7
teachings of the buddha	7
his face to the	7
life and of the	7
to the understanding of	7
the object of his	7
our trust in the	7
he is free from	7
of gold and silver	7
a member of the	7
the appearance of the	7
the life of man	7
the way of perfection	7
with his face to	7
of the king of	7
the truth of the	7
reason to believe that	7
it is not the	7
for the most part	7
from this to the	7
we put our trust	7
on the other side	7
the doctrine of zen	7
life of one day	6
all students of the	6
one of the four	6
the author of buddhism	6
are always well awake	6
was born in the	6
is by no means	6
he was to be	6
i do not want	6
the other side of	6
in the case of	6
in proportion to the	6
on the same subject	6
those who do not	6
to say nothing of	6
may be found in	6
than two thousand years	6
the belief in the	6
how can there be	6
he who lives a	6
when he came to	6
by the presence of	6
display of his power	6
are said to have	6
the desire of the	6
seems to be the	6
in a short time	6
of the same name	6
to account for the	6
the time of his	6
have not been able	6
to the south of	6
the four states of	6
it is the custom	6
he said that he	6
the meaning of the	6
they went to the	6
in the forest of	6
g i t a	6
in the following manner	6
was the first to	6
to the law of	6
but there are many	6
a king of kings	6
side by side with	6
to a large extent	6
the foot of a	6
the son of the	6
the struggle for existence	6
i was told that	6
is better if a	6
was not able to	6
there will be a	6
and there was no	6
the wheel of the	6
the wife of the	6
do not think it	6
the way to the	6
that he should be	6
the greatest of all	6
the seats of brahmas	6
for the reception of	6
of the common people	6
the west of the	6
from the miseries of	6
there has been no	6
appears to have been	6
more than two thousand	6
at the places where	6
at once to the	6
by the light of	6
the society of the	6
so far as i	6
that it was a	6
he was able to	6
of the relics of	6
the records of the	6
for a hundred years	6
on the east of	6
would seem to be	6
the world of passions	6
in the existence of	6
the bhagavad g i	6
to do with the	6
is the outcome of	6
man is not a	6
two or three centuries	6
beings are endowed with	6
and of the world	6
and religion of the	6
in order to be	6
it is not my	6
the conversion of the	6
at the beginning of	6
in the person of	6
the miseries attending existence	6
after the full moon	6
and the practice of	6
to the village of	6
in front of him	6
in our own days	6
monk and the samurai	6
while the latter is	6
as it is the	6
of birth and death	6
on the occasion of	6
temple of a sub	6
are found in the	6
it is in this	6
at the time when	6
of the nature of	6
it must be remembered	6
he attained to pari	6
to that of the	6
that they might be	6
i am not a	6
in which he was	6
the top of a	6
the life of issa	6
he had been in	6
the government of the	6
in a previous note	6
an insight into the	6
by word of mouth	6
the age of twenty	6
as soon as possible	6
the three precious ones	6
bottom of the earth	6
wholly out of place	6
at the head of	6
of the religion of	6
but he is not	6
to the king and	6
during all the time	6
made up his mind	6
one day is better	6
under the bodhi tree	6
of the seven precious	6
in the words of	6
four states of punishment	6
the preachings of buddha	6
the abbot of the	6
make use of the	6
the minds of the	6
to the worship of	6
there is nothing to	6
is no other than	6
year of the period	6
the order of rahans	6
made use of by	6
of the buddhist canon	6
the faith of the	6
as soon as the	6
the name of a	6
to the fact that	6
the ruler of the	6
it is not necessary	6
the same as the	6
it was on the	6
put on the yellow	6
the religions of the	6
at all these places	6
day is better if	6
is nothing but the	6
into the hands of	6
the valley of the	6
to be met with	6
to the bottom of	6
lives a hundred years	6
after so many hundred	6
to see his son	6
is known as the	6
from the lips of	6
a man who is	6
with the exception of	6
is seen in the	6
but what is the	6
disciple of the sixth	6
of the mahayana sutras	6
of the great rahan	6
that had taken place	6
better if a man	6
said to be the	6
there was a man	6
of the bodi tree	6
is no such thing	6
in the hope of	6
of the human soul	6
of time and space	6
had been in the	6
to be the first	6
the surface of the	6
by the help of	6
power of the holy	6
in the present life	6
and there was a	6
of the monastery of	6
bhagavad g i t	6
of the origin of	6
say nothing of the	6
the first time in	6
wheel of the law	6
of the founder of	6
he who is free	6
there are many who	6
the idea of god	6
the solitude of migadawon	6
the result of the	6
as much as to	6
the disciples of gotama	6
of the buddha is	6
a flood of light	6
of one day is	6
of the state of	6
who lives a hundred	6
a man who had	6
in the study of	6
life of the people	6
is the greatest of	6
the time when the	6
saying of the buddha	6
are not to be	6
the country of thawattie	6
more than a thousand	6
similar to that of	6
so many hundred years	6
in order to keep	6
the real nature of	6
which enabled him to	6
the dignity of rahan	6
the brahmins and the	6
the benefit of his	6
in which there is	6
it must have been	6
that leads to the	6
rock inscriptions of asoka	6
down on the ground	6
that most of the	6
to become a rahan	6
take the place of	6
zen monk and the	6
of the kingdom of	6
from place to place	6
in such a way	6
of mind and body	6
in the three precious	6
it would not be	6
he is supposed to	6
with regard to the	6
son of a brahman	6
who came to china	6
preach the law to	6
all things in the	6
on account of his	6
be said to be	6
and the end of	6
as a young man	6
live in the world	6
became more and more	6
you would like to	6
to the life of	6
went out to meet	5
will go to the	5
the o baku school	5
and which is the	5
on the seventh day	5
get out of the	5
of flowers and incense	5
what will become of	5
in speaking of the	5
one place to another	5
into the state of	5
did not want to	5
that lead to the	5
to the spot where	5
the country of baranathee	5
on the side of	5
the false systems of	5
the doctrine of unreality	5
each of the four	5
has been handed down	5
the downfall of the	5
it was the time	5
as far back as	5
the book of the	5
the heads of the	5
it is called the	5
to the perfection of	5
worship of one god	5
it is only a	5
paid his respects to	5
the account of this	5
all over the world	5
the best of all	5
the very soul of	5
study of false systems	5
spirit of shakya muni	5
as a part of	5
the city by the	5
in temple of nakhon	5
it has come to	5
it cannot be denied	5
is the lord of	5
to all his wants	5
to the present day	5
the world and the	5
place where buddha was	5
is free from the	5
preach the most excellent	5
he entered into the	5
so it seemed to	5
gotama are always well	5
from those of the	5
is the best of	5
it would seem that	5
the giving of alms	5
in the early morning	5
there is no evidence	5
that there should be	5
in the university of	5
the miseries of life	5
no other than the	5
in the doctrine of	5
be met with in	5
there are many things	5
the same number of	5
in the science of	5
an image of the	5
day after the full	5
is the first of	5
in most of the	5
the river and the	5
be given to the	5
of some of the	5
would you like to	5
but it is a	5
it could not be	5
that which has been	5
is that of the	5
to the land of	5
in the new testament	5
in contrast with the	5
of the early church	5
the image of the	5
to read and write	5
was going on in	5
which is supposed to	5
with the intention of	5
a distance of thirty	5
free from the temptation	5
in the soul of	5
to the origin of	5
the father of all	5
the worlds in ten	5
introduction of zen into	5
not far from the	5
the understanding of the	5
from the temptation of	5
the time of king	5
it is not good	5
the transmission of the	5
of the human heart	5
the north of the	5
the explanation of the	5
the daughter of a	5
one way or another	5
at the rate of	5
full moon of watso	5
the dignity of buddha	5
the mahayana doctrine of	5
so long as the	5
is called the rank	5
the place where they	5
this is the reason	5
it to be a	5
four points of the	5
of the ming dynasty	5
bear in mind that	5
there is no mortal	5
he came to the	5
of the worship of	5
had become a buddha	5
ever and for ever	5
in china and japan	5
so it is with	5
by those who have	5
go back to the	5
takes the place of	5
to the house of	5
well as in the	5
the death of jesus	5
the end of my	5
but it does not	5
that the world has	5
i am aware that	5
the disciples of buddha	5
but in the end	5
of the world and	5
footprints of the buddha	5
the council of patna	5
record of buddhistic kingdoms	5
the whole history of	5
as early as the	5
is to be reborn	5
with the life of	5
the sins of the	5
this to the south	5
to the sound of	5
law to all beings	5
the parable of the	5
the angel of the	5
sermon of the inanimate	5
at the sight of	5
the four points of	5
a good deal of	5
as long as the	5
rose in the air	5
under the guidance of	5
he had not been	5
is supposed to be	5
the outcome of the	5
so as to make	5
in all haste to	5
far away in the	5
the flowers of the	5
they came to a	5
a large number of	5
the effect of the	5
to have been the	5
he met with a	5
of a woman is	5
in order to obtain	5
to believe in the	5
know that it is	5
the cause of evil	5
to them the law	5
the dignity of rahans	5
is the law of	5
for ever and for	5
was not to be	5
was given to the	5
the footprints of the	5
the soul of man	5
of their merits and	5
which is still existing	5
the progress of the	5
the souls of the	5
to live in the	5
see sacred books of	5
from one place to	5
the greater part of	5
of cause and effect	5
the voice of a	5
of the gospel of	5
on the following morning	5
he said to himself	5
it is better to	5
the best of men	5
ministered to all his	5
of the followers of	5
but i have not	5
is as much as	5
then there is no	5
of the order of	5
but it is not	5
in opposition to the	5
following statement is similar	5
the formation of the	5
the testimony of the	5
for there is no	5
unreality of all things	5
the tyranny of the	5
came to the place	5
into the city of	5
that there was no	5
the four sides of	5
do not care to	5
is the reason why	5
by means of the	5
it would seem to	5
i do not mean	5
in the minds of	5
in his own heart	5
knew that he was	5
in addition to this	5
a careful study of	5
the so to school	5
make offerings to the	5
at the moment of	5
that this is the	5
where he attained to	5
for men and devas	5
of one and the	5
the music of the	5
and that he was	5
preached to him the	5
of the city of	5
for the dignity of	5
called the rank of	5
have been able to	5
under the shadow of	5
on the subject of	5
but he did not	5
is no doubt that	5
the order of the	5
the help of a	5
the affairs of this	5
that i was not	5
towards the end of	5
it is only the	5
disciples of gotama are	5
and for a time	5
claimed to be a	5
fell in love with	5
became one of the	5
in the monastery of	5
by far the most	5
the language of the	5
and when he had	5
in the village of	5
the story of his	5
he said to his	5
doctrine for men and	5
temple of nakhon vat	5
a long time he	5
a certain number of	5
mind as well as	5
it is part of	5
the nature of a	5
to that which is	5
to him who is	5
as well as by	5
come down to the	5
there was no one	5
it was in this	5
the solitude of oorouwela	5
in the sixth century	5
the three states of	5
the entrance of the	5
face to the east	5
the four great islands	5
the south of the	5
told him that the	5
who belonged to the	5
the vicinity of the	5
of his father and	5
why do you not	5
this is the first	5
it is a mere	5
one of the best	5
this seems to be	5
with one another in	5
of your good deeds	5
by sir edwin arnold	5
of the highest grade	5
was supposed to be	5
the wants of the	5
the rules of the	5
of the doctrines of	5
of their own accord	5
the first century a	5
it seems to us	5
sun and the moon	5
for the time of	5
four sides of the	5
six seats of nats	5
the age of the	5
in the house of	5
the chief of thagias	5
the heart of man	5
from the mouth of	5
to be given to	5
to the nature of	5
it is in the	5
all over the country	5
the six seats of	5
the fire of concupiscence	5
that he might be	5
it was he who	5
to the history of	5
season in the weloowon	5
country is full of	5
stage is called the	5
do not want to	5
at the back of	5
neither grief nor fear	5
of gotama are always	5
a brahmana who has	5
reached the summit of	5
the father of the	5
he did not know	5
there is a monastery	5
the soul of a	5
when he was in	5
he made up his	5
statement is similar to	5
in the next world	5
does not appear to	5
by one of the	5
the great mass of	5
who found the light	5
in the face of	5
a man who has	5
points of the law	5
the end of that	5
think of your good	5
the east and the	5
the scriptures of the	5
no one can doubt	5
the state of arahat	5
to the extinction of	5
down to the present	5
and he who lives	5
the extremities of the	5
a long succession of	5
the mother of all	5
from the body of	5
who had been a	5
that they may be	5
we have seen the	5
according to the buddhistic	5
and the world of	5
the feet of buddha	5
as we see in	5
attained the state of	5
occurred to me that	5
the god of the	5
than that of the	5
the capital of the	5
there was a great	5
attained to perfect wisdom	5
in the company of	5
assembly of the perfect	5
good is restraint in	5
for the sins of	5
the introduction of the	5
the first step in	5
on the surface of	5
is to become a	5
in the kingdom of	5
the spirit of shakya	5
in the lives of	5
in a former life	5
in the law of	5
of the present day	5
of the three kathabas	5
which is said to	5
of good and evil	5
must be remembered that	5
worlds in ten directions	5
by the sixth patriarch	5
to the effect that	5
it came to pass	5
out of place in	5
we are able to	5
came to the city	5
knows neither grief nor	5
the second of the	5
in the neighbourhood of	5
inscription in temple of	5
was the name of	5
on the west of	5
on a certain occasion	5
the three months of	5
the sermon of the	5
of the ten great	5
by the means of	5
open court publishing co	5
cannot be denied that	5
in a former age	5
who was to be	5
to the conclusion that	5
the hour of death	5
it is hard to	5
thousand pieces of silver	5
we read in the	5
he was obliged to	5
in search of a	5
for it is not	5
a system of interrelated	5
for the last time	5
the greatest of the	5
the time will come	5
and the power of	5
the secrets of the	5
of good and bad	5
and the influence of	5
of the laws of	5
having the form of	5
the king and his	5
the memory of the	5
he had been a	5
of those who have	5
is not the same	5
the same kind of	5
that we do not	5
in the path of	5
the anger of the	5
if there be any	5
how could it be	5
the abode of man	5
member of the royal	5
present on the occasion	5
in the district of	5
the good in the	4
the rest of the	4
are supposed to have	4
it is not possible	4
of the twelve japanese	4
in the whole history	4
it seemed to me	4
samana from the forest	4
a revolution of nature	4
the subject of the	4
if it were not	4
the land of israel	4
the founders of the	4
the mysteries of the	4
the japanese so to	4
the manner in which	4
a display of his	4
the most learned and	4
a state of happiness	4
does not imply that	4
the saviour of the	4
as to be able	4
to be the most	4
one of the five	4
the shape of the	4
pictures accompanied by appropriate	4
is based on the	4
that he wanted to	4
on the person of	4
of him that he	4
prediction of the pounhas	4
course of this work	4
to the door of	4
the name of this	4
seems to me to	4
life of the world	4
for admittance into the	4
at the sound of	4
the place where lived	4
by the instruction of	4
of god in the	4
races of men have	4
stopped for a while	4
take my refuge in	4
that of a man	4
the world of the	4
of the knowledge of	4
the year of the	4
chinese by kumarajiva in	4
waxed strong in spirit	4
of the chinese people	4
the fact that he	4
far as i know	4
the forest and the	4
in the centre of	4
the use of austerities	4
is caused by the	4
to invite him to	4
let go of that	4
is the common source	4
no mortal who is	4
to be ashamed of	4
the holy truth of	4
it is quite a	4
foundation of the world	4
those who have not	4
that the teachings of	4
is the story of	4
and in spite of	4
the third century b	4
with the object of	4
for the welfare of	4
for this that he	4
in common with the	4
the state of perfect	4
the teaching of buddhism	4
that the idea of	4
such a state of	4
after the sixth patriarch	4
the law and the	4
up to the present	4
he returned to the	4
i do not care	4
the merits of the	4
offerings of flowers and	4
from generation to generation	4
you must acknowledge that	4
in the best way	4
the last emperor of	4
in a world of	4
and night are always	4
fields are damaged by	4
it was a very	4
be wholly out of	4
is one and the	4
the beginning of this	4
of right and wrong	4
of a future life	4
the way in which	4
of its aspect as	4
the buddha of the	4
in the art of	4
have not met with	4
are supposed to be	4
is not as yet	4
of the one god	4
had the good fortune	4
the shadow of a	4
the use of your	4
surface of the earth	4
the tip of the	4
to the glory of	4
the text of this	4
their merits and demerits	4
the form of an	4
of all the world	4
in the service of	4
the name of his	4
he is said to	4
the words of the	4
it was only the	4
as well as on	4
i have tried to	4
hinayanists the holy truth	4
the mercy of god	4
if a man is	4
himself to the study	4
at that time a	4
for the state of	4
but as soon as	4
of the power of	4
the law to his	4
the way of merits	4
from north to south	4
by the hinayanists the	4
to the light of	4
they were filled with	4
of the royal asiatic	4
east from the city	4
the priests and the	4
for ever and ever	4
not only in the	4
it is for this	4
the pessimistic view of	4
religion of the parsis	4
i have not met	4
of the religious duties	4
is not necessary to	4
to the great peace	4
four chiefs of nats	4
unto the great peace	4
what shall i do	4
the chiefs of the	4
by the virtue of	4
he had left his	4
consent of his parents	4
professor of sanskrit in	4
be considered as a	4
the waters of the	4
in the condition of	4
place prepared for him	4
himself from the miseries	4
the journal of the	4
the realm of reality	4
mass of the people	4
of the people and	4
not belong to the	4
it is not easy	4
in the eye of	4
i take refuge in	4
and the same thing	4
heart is filled with	4
be seen in the	4
and went back to	4
at the time phralaong	4
by hiuen tsang in	4
is a burning flame	4
of the aryan race	4
became aware of the	4
in all the world	4
from all the miseries	4
established in the state	4
fn in which the	4
is to be done	4
systems of the east	4
the world has ever	4
the bosom of the	4
heart overflowing with joy	4
have not as yet	4
all races of men	4
to be worthy of	4
directed his steps towards	4
the study of false	4
the kings of the	4
become one with the	4
are said to be	4
how it was that	4
in the early vedic	4
he does not know	4
it is necessary to	4
return to the seat	4
the doctrine of transience	4
the duration of a	4
of the rules of	4
of zen in japan	4
whilst buddha was in	4
going on in the	4
was a great deal	4
the power of his	4
the sixth century b	4
gave rise to the	4
the founder of buddhism	4
of the heathen world	4
the second and the	4
to the principle of	4
to some other place	4
the country is full	4
the end of all	4
he is willing to	4
the condition of the	4
and their thoughts day	4
of the human mind	4
we have seen in	4
it is not without	4
to those who have	4
in the observance of	4
into a deep sleep	4
that it has been	4
that he would be	4
from the earliest times	4
the chief of brahmas	4
hsien and the others	4
the top of it	4
from the buddhist canon	4
seemed to him as	4
towards the centre of	4
records of the western	4
survival of the fittest	4
of the same kind	4
called by the hinayanists	4
good in the egg	4
taught by the buddha	4
of buddha in a	4
happy state of neibban	4
is no one to	4
all the precious substances	4
and the community of	4
the description of the	4
in the first century	4
is looked upon as	4
when he had gone	4
in a series of	4
the sake of this	4
the collection of the	4
a kingdom of righteousness	4
to spend the night	4
a heart overflowing with	4
of heaven and earth	4
of the number of	4
the spread of buddhism	4
that the people were	4
into chinese by kumarajiva	4
not only for its	4
day and night are	4
and returned to his	4
the fame of the	4
was so full of	4
good as well as	4
let us live happily	4
and that it was	4
the terms of the	4
there are no exceptions	4
sat in a cross	4
of the burmese people	4
in the interest of	4
and at last he	4
into the great peace	4
it has been said	4
that he was an	4
it was for this	4
the city of kapilawot	4
he said to them	4
the places where buddha	4
in order to become	4
the souls of those	4
for the use of	4
the benefit of the	4
of the western world	4
the midst of a	4
would not be able	4
neither good nor bad	4
that the former is	4
the doctrine called by	4
of him who is	4
to the chief lama	4
if there were no	4
at the spot where	4
do not suppose that	4
spirits of the dead	4
the depth of the	4
the royal asiatic society	4
the happy state of	4
leaves from an egyptian	4
all branches of the	4
the nature of buddha	4
of the great river	4
him to come to	4
the same time he	4
the doctrine for men	4
between him and the	4
had not as yet	4
of the five great	4
first day of the	4
the southern sung dynasty	4
he is not as	4
was taking place in	4
have been in gaol	4
the root of the	4
to have been a	4
soul of a people	4
at the full moon	4
out in search of	4
it will be seen	4
out the fact that	4
religious life of the	4
of the most striking	4
the law of neibban	4
was a man of	4
the development of the	4
point of view of	4
on account of their	4
do not believe that	4
ought not to be	4
he who was to	4
like the sound of	4
who in this world	4
of the blessed one	4
manual of india missions	4
view was held by	4
that the heart of	4
the example of the	4
during the rainy season	4
things in the universe	4
saw the face of	4
the close of the	4
the law of merits	4
it would be useless	4
to the west of	4
shade of the tree	4
image of the buddha	4
was to be done	4
is not at all	4
out to them the	4
at the very moment	4
a general name for	4
in the same moment	4
let go of your	4
to him by the	4
was for this that	4
this is not the	4
is the way to	4
i will go to	4
five ranks of merit	4
they could not understand	4
was at this time	4
independent of time and	4
to the tushita heaven	4
therefore a gift bestowed	4
of a series of	4
it has never been	4
and the future life	4
the emperor suen tsung	4
had been taken from	4
that he is not	4
as shown in the	4
is no other way	4
to the buddhist the	4
the religions of china	4
abbot of the monastery	4
into the order of	4
night are always set	4
of the most high	4
worship of the true	4
to the following effect	4
the study of comparative	4
at such a time	4
all these places topes	4
as a consequence of	4
in the period of	4
the person of buddha	4
of nats and brahmas	4
a more or less	4
to be the meaning	4
the methods of the	4
in the one case	4
as well as external	4
with a loud voice	4
the buddha and his	4
is a religion of	4
it is not in	4
and so it is	4
that he has been	4
of physiological and psychological	4
and that of the	4
the spirit of god	4
obtain the state of	4
such a thing as	4
and it is the	4
the mouth of the	4
is not good to	4
we have seen how	4
to remain in the	4
this is the story	4
under the form of	4
in the yellow robe	4
far back as the	4
preached to them the	4
set out for the	4
that at the time	4
years after the death	4
the propagation of the	4
and as he was	4
it was in that	4
all the inhabitants of	4
from the standpoint of	4
here and there in	4
knowledge of the true	4
buddha said to him	4
in the order of	4
in the vortex of	4
of the sung dynasty	4
the man and the	4
who was born in	4
it must be admitted	4
and go back to	4
the influence of merits	4
three states of existence	4
there would be no	4
the wheel of life	4
living pictures accompanied by	4
hundred years after the	4
course of this legend	4
the time has come	4
face turned towards the	4
from the influence of	4
the powers of nature	4
alone in the forest	4
two thousand years ago	4
must never be forgotten	4
as the time of	4
the roots of the	4
of the fourth month	4
of the king and	4
it there is a	4
in which the student	4
a certain degree of	4
by the people of	4
under the leadership of	4
in order to get	4
conversion of the three	4
for the same reason	4
to hear the preaching	4
of the christian church	4
two hundred and twenty	4
the lust of life	4
to speak of the	4
in a foregoing note	4
soul of the dead	4
do good to others	4
the world as a	4
to the followers of	4
from the foundation of	4
in the hut and	4
we find in the	4
let us dwell free	4
as much as the	4
to china in a	4
the rule of the	4
of the soldier caste	4
and beginning of the	4
all of a sudden	4
from birth and death	4
the state of man	4
it is like a	4
it had not been	4
the beatitude of zen	4
i will go and	4
in the east and	4
that it was true	4
to put on the	4
in some parts of	4
is not easy to	4
in the realm of	4
in search of the	4
to the world of	4
from the seats of	4
the essence of buddhism	4
the mind of buddha	4
fell into a deep	4
never be forgotten that	4
of which there are	4
the opinion of the	4
at the mercy of	4
last emperor of the	4
it is the same	4
the existence of a	4
in the far east	4
creation of the world	4
such a way that	4
he could not understand	4
from the society of	4
mankind is damaged by	4
headman of the village	4
and enable them to	4
it occurred to me	4
the rank of merit	4
of the so to	4
beginning and the end	4
is the source of	4
that they do not	4
to get out of	4
to believe that the	4
to the christian faith	4
on the four sides	4
the temporary with the	4
the unreality of all	4
a man should be	4
no doubt that the	4
bid his farewell to	4
over the four great	4
does not say that	4
was the place where	4
before the time of	4
way leading to the	4
members of the order	4
accompanied by appropriate music	4
ways leading to perfection	4
in the future life	4
the establishment of the	4
to be a great	4
soul of the people	4
the good dispositions of	4
but it is only	4
real nature of mind	4
the headman of the	4
the fields are damaged	4
it is said in	4
to tell you that	4
would have been a	4
the display of miraculous	4
on the face of	4
the length of the	4
direction of the four	4
bestowed on them by	4
but i am not	4
the heart of all	4
went back to his	4
in mind that the	4
of the eastern tsin	4
but there was no	4
am not aware that	4
of men and nats	4
on the first day	4
the law of gravitation	4
walk the path of	4
us live happily then	4
hear the preaching of	4
there will be no	4
in the hinayana sutras	4
the late professor banergea	4
the fourth of the	4
the relics of buddha	4
from the seat of	4
the results of the	4
an idea of the	4
in which he had	4
in the tushita heaven	4
written in the pali	4
all life is one	4
well as on the	4
minister under the emperor	4
it is impossible for	4
banks of the ganges	4
because it does not	4
to the time of	4
practised the ten great	4
the hall of the	4
as he is the	4
twenty increases and decreases	4
and the child grew	4
to hear the law	4
precepts of the law	4
if a man has	4
him the name of	4
a freshly cracked fig	4
first step in the	4
i do not see	4
the worship of one	4
would not be a	4
the temple of the	4
the king of heaven	4
you will have to	4
there is but one	4
one god as supreme	4
one to the other	4
at the entrance of	4
if it be true	4
what was going on	4
there be no life	4
is the doctrine called	4
he took up his	4
the time when he	4
with an expression of	4
atman and external objects	4
in the interior of	4
the wise and the	4
are entirely different from	4
there are many other	4
the sensations produced by	4
he became aware of	4
so that he might	4
the nature of man	4
and it is very	4
in the darkness of	4
can be no doubt	4
of the northern school	4
the northern school of	4
nor is it the	4
while the mahayana books	4
i use the word	4
the back of the	4
son of king thoodaudana	4
then spake the prince	4
more than thirty cubits	4
festival of the dead	4
the place he had	4
he who found the	4
sermon on the mount	4
in the day of	4
and its relation to	4
the duality of good	4
and that is the	4
the same time as	4
up to this day	4
identical with that of	4
the man who has	4
who was used to	4
are always set on	4
much to be pitied	4
different from those of	4
went to the place	4
with reference to the	4
having paid his respects	4
and preach the law	4
shall be able to	4
duality of good and	4
silken streamers and canopies	4
it must never be	4
example was followed by	4
do not mean that	4
the consent of his	4
of the cow and	4
the tradition of the	4
as if he was	4
and waxed strong in	4
be said that the	4
is still the name	4
be taken as the	4
there are those who	4
is easy to see	4
the rich and the	4
the ranks of the	4
supremacy of the christian	4
the evolution of the	4
the time of their	4
japanese so to sect	4
the comparative merits of	4
there is only one	4
at the cost of	4
on the spot where	4
the trees of the	4
and saw that the	4
his face turned towards	4
the windows of the	4
the idea that the	4
history of zen in	4
there are monks residing	4
the fact that they	4
to come to their	4
the person of jesus	4
history of the twelve	4
is the mother of	4
the people of those	4
in the bhagavad gita	4
he is able to	4
he was in the	4
the doctrine of transmigration	4
make a display of	4
buddha and his disciples	4
the end of lent	4
obtained the consent of	4
he said to the	4
made up my mind	4
soul of the universe	4
northern school of zen	4
a man and a	4
to the observance of	4
it the mind that	4
it is said of	4
day of the fourth	4
it was in a	4
forgetting of the cow	4
all that we are	4
be said to have	4
the thought of the	4
to come to a	4
the festival of the	4
to the condition of	4
they were able to	4
for more than two	4
the beginning and the	4
to listen to the	4
the monks of the	4
deeply rooted in the	4
different from the others	4
to the present time	4
make an end of	4
his course towards the	4
might be able to	4
for the life of	4
it will not be	4
towards the gniaong tree	4
from the point of	4
to him that he	4
but at the same	4
second and the third	4
and the assembly of	4
at the same moment	4
are to be met	4
man and a woman	4
it can never be	4
and that it is	4
well as external objects	4
as a token of	4
hear the teachings from	4
he is to be	4
who is said to	4
is a matter of	4
of the japanese so	4
and the people of	4
i have said that	4
these places topes were	4
of the rig veda	4
the religious systems of	4
the community of monks	4
what is to be	4
hairs of his head	4
and it is not	4
it is a matter	4
the attention of the	4
in connexion with the	4
the threshold of the	4
is no evidence that	4
into the heart of	4
in the net of	4
the man who is	4
which he was to	4
was to be the	4
of sanskrit in the	4
it is written in	4
with a heart overflowing	4
if he does not	4
see in the following	4
the pangs of hunger	4
to be regarded as	4
the flame of a	4
in relation to the	4
the first day of	4
is evident that the	4
the kingdom of god	4
the seat of man	4
on the ground that	4
by telling them that	4
the narrative of the	4
middle of the river	4
affairs of this world	4
of the kapilawot country	4
a copy of the	4
into the ranks of	4
is likened to the	4
are to be born	4
the basis of the	4
the greeks and romans	4
the very reverse of	4
the vortex of existences	4
the faith of their	4
the emperor tai tsung	4
the light of day	4
still the name of	4
man is neither good	4
to the top of	4
is written in the	4
doctrine called by the	4
the twelve japanese buddhist	4
this is one of	4
the first class of	4
had gone to the	4
so far as our	4
is to be seen	4
it is on this	4
is the difference between	4
life of jesus christ	4
moon of the month	4
is similar to the	4
display of miraculous powers	4
in such a manner	4
will be seen that	4
the so to sect	4
preached the law to	4
west of the city	4
the trammels of existence	4
the sutra of the	4
all that has been	4
in the second place	4
in whom there is	4
which is one of	4
is the characteristic of	4
to him as if	4
of the sea of	4
us dwell free from	4
very soul of the	4
he would see the	4
of the confucian system	4
is quite a different	4
from the city of	4
ten pictures of the	4
he could not be	4
thoughts day and night	4
their thoughts day and	4
every reason to believe	4
of all the precious	4
of the two religions	4
person of jesus christ	4
the same as in	4
as might have been	4
as far as we	4
at a loss to	4
the benefit of others	4
i am not aware	4
no way of escape	4
the maintenance of the	4
came to china in	4
to him the law	4
the whole country was	4
for the existence of	4
the sixth century a	4
does not belong to	4
of the world in	4
of the weloowon monastery	4
to the solitude of	4
from one of the	4
those who believe in	4
in order to save	4
and the spirit of	4
to take his meal	4
progress in the way	4
obtained the supreme intelligence	4
refuge in the teachings	4
the latter part of	4
in the first chapter	4
by the will of	4
the awakening of the	4
the hinayanists the holy	4
and i was not	4
have seen in the	4
the elders of the	4
that there is not	4
at the conclusion of	4
the oldest of the	4
in india and ceylon	4
as far as possible	4
the world is in	4
applied for the dignity	4
to the knowledge of	4
the remembrance of buddha	4
in the british museum	4
hiuen tsang in a	4
on the point of	4
this is the last	4
from the world and	4
the science of religion	4
for a time the	4
in this respect the	4
the survival of the	4
on the north of	4
the society of men	4
buddhist records of the	4
and with these words	4
a gift bestowed on	4
of the young men	4
in the shade of	4
is it the mind	4
on the same day	4
are damaged by weeds	4
went to the village	4
place where lived the	4
to say about the	4
in the rig veda	4
in the womb of	4
and power of the	4
come down to us	4
the destiny of man	4
at one time or	4
from an egyptian note	4
buddha said to them	4
the good and the	4
of the second class	4
they did not know	4
the time of seven	4
ruler of the country	4
is no mortal who	4
is the mind of	4
by the fire of	4
fn the last emperor	4
so as to form	4
in a former existence	4
to the people of	3
into the society of	3
the time of christ	3
reached the state of	3
the destruction of pain	3
if he is able	3
was in the world	3
belief in the existence	3
was the influence of	3
of his own flesh	3
from the sacred books	3
full moon of thadin	3
down to us from	3
deliverance from all miseries	3
it is enough for	3
that it does not	3
different from that of	3
are subject to the	3
he and his father	3
of the name of	3
persons of their sex	3
directed against him by	3
the knowledge of truth	3
of religion and philosophy	3
all of which there	3
pay their respects to	3
that so long as	3
the eye of the	3
of the people to	3
and it would be	3
branches of the aryan	3
to proceed to the	3
same as in the	3
full moon of october	3
of the first class	3
the influence of that	3
him in a dream	3
a very ancient one	3
which is in the	3
when the sun was	3
scarcely to be credited	3
on one occasion he	3
took place in the	3
and in whom all	3
of the great truths	3
of the greatest importance	3
in the latter part	3
as an expression of	3
with the greatest care	3
to the river and	3
the bones of the	3
the days of buddha	3
the buddhism of ceylon	3
on the same level	3
come to the conclusion	3
the recital of the	3
quest of his food	3
the idea of an	3
soul as conceived by	3
of the system of	3
was all of no	3
my heart would break	3
the sight of the	3
romance of the peony	3
into the dzetawon monastery	3
his religion says to	3
when the preaching was	3
of the highest order	3
enjoy a long life	3
all of it was	3
a missionary among the	3
as the four great	3
for the time being	3
back to the time	3
of which it is	3
world is ruled by	3
does not care for	3
a part of his	3
be reborn as men	3
as long as his	3
the arrival of the	3
happen to feel the	3
the fear of death	3
the sound of a	3
found in one of	3
of the mienmo mountain	3
of his wife and	3
birds in the air	3
at the temple of	3
there is no caste	3
he had to go	3
pleasures of this world	3
there are some who	3
of the four satyas	3
and at last it	3
and on the day	3
have nothing to do	3
of the soul of	3
time of the buddha	3
the places where the	3
did not shrink from	3
during the process of	3
there was no place	3
and gave them to	3
the doctrines of buddhism	3
when you see the	3
much as to say	3
whole history of the	3
is very difficult to	3
out of the whirlpool	3
of the four ways	3
it is a religion	3
and not far from	3
was very fond of	3
in relation to some	3
that teaches the ultimate	3
so long as i	3
ancient world and christianity	3
that is the only	3
to the island of	3
there would not be	3
as he was ordered	3
the first part of	3
is the only one	3
all the disciples of	3
to the path of	3
rose at an early	3
mind is like the	3
is the time to	3
tip of the nose	3
well acquainted with the	3
the cemetery of shin	3
the summit of perfection	3
that the time for	3
the world is the	3
i was anxious to	3
have said that the	3
is derived from the	3
that is a pleasant	3
that there was nothing	3
the character of a	3
at that time there	3
but it was all	3
during the three months	3
to see into the	3
in the pali language	3
of zen in china	3
in shape and form	3
were not permitted to	3
of the truth of	3
i was in the	3
the good of men	3
till the day of	3
that he should have	3
i have heard it	3
the th of october	3
found themselves in a	3
it is taught in	3
the language of a	3
disciples of the right	3
to believe that a	3
matter of course that	3
in the account of	3
came to me and	3
on one of the	3
him to preach the	3
in order to show	3
what is the doctrine	3
thus the student in	3
direct or indirect causes	3
were to be seen	3
your own salvation with	3
in the exercise of	3
for he is a	3
the times of the	3
the time came when	3
the great sage of	3
to the three precious	3
to be compared with	3
if he had never	3
there are many cases	3
one at the temple	3
from the narrative of	3
of even the most	3
in the opening of	3
beginning there was neither	3
in the whole world	3
who saw the light	3
a countless crowd of	3
prevention of cruelty to	3
as to the best	3
put in the mouth	3
voice of the buddha	3
of one of his	3
the sight of which	3
from the teachings of	3
himself under the direction	3
even to this day	3
from the perusal of	3
having eaten his meal	3
the words of buddha	3
an exposition of the	3
at a late hour	3
the knowledge of his	3
he was one of	3
to the hindu race	3
that the end of	3
in the canopy of	3
that there was a	3
where he and his	3
the nights were cold	3
of the great buddha	3
the tenets of the	3
into one of the	3
the sum of merits	3
the kalpa of emptiness	3
but he could not	3
of perfection by the	3
as soon as a	3
the order of nature	3
regents of the earth	3
quite a different thing	3
in the old and	3
the terror of the	3
the good of his	3
according to their respective	3
of the fall of	3
member of the assembly	3
the world has known	3
what he considers the	3
i am free from	3
is nirvana of zen	3
the cause of such	3
she went to the	3
sees this becomes passive	3
had attained to perfect	3
a year or two	3
and sent him to	3
the very life of	3
there must be some	3
it should be remembered	3
he was an arhat	3
no one can tell	3
themselves to the study	3
but when the king	3
to all that lives	3
in the extent of	3
this is how it	3
when he was a	3
the hearing of the	3
whom there is truth	3
when she saw him	3
the possibility of his	3
not that which is	3
a native of india	3
more striking than the	3
not one of the	3
which there are monks	3
it was all of	3
raised to the dignity	3
the meaning of this	3
it is a question	3
both in theory and	3
to the degree of	3
but i think that	3
the gods of the	3
when he reached the	3
law for the benefit	3
sitting in a cross	3
the heretics of thawattie	3
was received with every	3
to him who has	3
the sum of demerits	3
the service of a	3
as briefly as possible	3
the inmates of the	3
of the tang dynasty	3
came to pass that	3
of the whirlpool of	3
as related in the	3
that which i have	3
heard the sound of	3
thing in the world	3
of buddhism and the	3
do not know how	3
the peoples of the	3
of his piteous speech	3
sun and the earth	3
beginning of the kapilawot	3
the doctrine of caste	3
of incomplete and superficial	3
moral purity of the	3
the god of israel	3
he is also called	3
he is my son	3
the rest to providence	3
had not been long	3