Sacred Books of the Buddhists, Volume 3H. Frowde, Oxford University Press Warehouse, Amen Corner, E.C., 1910 |
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Page 27
... cognition is , there is name - and - form ; cognition is the condition of name - and - form 1 . " " " ' Then to Vipassi the Bodhisat , brethren , this occurred : - " What now being present , is cognition . also present ; what conditions ...
... cognition is , there is name - and - form ; cognition is the condition of name - and - form 1 . " " " ' Then to Vipassi the Bodhisat , brethren , this occurred : - " What now being present , is cognition . also present ; what conditions ...
Page 27
... cognition is absent , name - and - form is absent ; when cognition ceases , name - and - form ceases Where name - and - form is absent , cognition is absent ; when name - and - form ceases , cognition ceases . ' 1 21. Then to Vipassi ...
... cognition is absent , name - and - form is absent ; when cognition ceases , name - and - form ceases Where name - and - form is absent , cognition is absent ; when name - and - form ceases , cognition ceases . ' 1 21. Then to Vipassi ...
Page 28
... cognition , such is its coming to be , such is its passing away . And for him , abiding in the discernment of the rising and passing away of the five groups depending on grasping , not long was it before his heart , void of grasping ...
... cognition , such is its coming to be , such is its passing away . And for him , abiding in the discernment of the rising and passing away of the five groups depending on grasping , not long was it before his heart , void of grasping ...
Page 52
... Cognition is the cause of name - and - form . " " -- 3. ' Thus then is it , Ânanda , ( that cognition , with name - and - form as its cause ; name - and - form , with cog- nition as its cause ; contact , with name - and - form as its ...
... Cognition is the cause of name - and - form . " " -- 3. ' Thus then is it , Ânanda , ( that cognition , with name - and - form as its cause ; name - and - form , with cog- nition as its cause ; contact , with name - and - form as its ...
Page 60
... cognition is the cause of name- and form [ 68 ] . Now in what way that is so , Ânanda , is to be understood after this manner . Were cognition not to descend into the mother's womb , would name- and - form become constituted therein 2 ...
... cognition is the cause of name- and form [ 68 ] . Now in what way that is so , Ânanda , is to be understood after this manner . Were cognition not to descend into the mother's womb , would name- and - form become constituted therein 2 ...
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Common terms and phrases
addressed the venerable aeon Arahant Arahantship Aryan Aryan Truth assent Bandhuman become beryl bhikkhus birth body Brahmâ brahmin brethren brother Buddha Supreme Buddhaghosa Buddhist cairn Cast away desire cause ceases charioteer conscious craving death Dhamma Dîgha disciples doctrine Dukkha earnest contemplation eighty thousand Exalted One addressed feeling Five Hindrances Five-crest four and eighty fruit gold Gotama grasping happiness heard heaven High Steward honour Iddhi ideas Indra Intoxication Jâtaka keeps on considering kind King of Glory Kshatriya Licchavis lord Mallas Mallas of Kusinârâ Master Kassapa mind Nâdika name-and-form Nikâyas Nirvana nobles Pâli passing Pâyâsi pleasant Prince Pukkusa râja Râjagaha rebirth reborn result of deeds robe ruler of gods Sakka Sâla Samyutta seated sense seven soul story Subhadda Suttanta Suttas Tathagata Thine things Thirty-Three Gods thou thought Three-and-Thirty gods Vajjians venerable Ânanda verily verses Vesâlî Vinaya Vipassi wondrous word Yakkhas
Popular passages
Page 256 - And he lets his mind pervade one quarter of the world with thoughts of pity, sympathy, and equanimity, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of pity, sympathy, and equanimity, far-reaching, grown great, and beyond measure.
Page 105 - I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men ? ' They are these : The four earnest meditations.
Page 90 - Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves...
Page 82 - Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted ; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.
Page 73 - Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer. strong in rectitude, acquires great wealth through his industry; in the next place, good reports of him are spread abroad ; thirdly, whatever society he enters — whether of nobles...
Page 68 - ... so long as the brethren so train their minds in self-possession that good men among their fellow-disciples shall come to them, and those who have come shall dwell at ease — so long may the brethren be expected, not to decline, but to prosper.
Page 66 - ... so long as they honour and esteem and revere and support the Vajjian shrines in town or country, and allow not the proper offerings and rites as formerly given and performed to fall into desuetude...
Page 60 - Too soon has the Light gone out in the world ! " But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought : " Impermanent are all component things ! How is it possible that [they should not be dissolved] ? " Then the venerable Anuruddha exhorted the brethren, and said: "Enough, my brethren!
Page 182 - This Kusinara, Ananda, was the royal city of King Maha-Sudassana, under the name of Kusavati, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth.
Page 90 - And whosoever, Ananda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but- holding fast to the truth as their lamp, and holding fast as their refuge to the truth, shall look not for refuge to any one besides themselves — it is they, Ananda, among my bhikkhus, who shall reach the very topmost Height! — but they must be anxious to learn.