中阿含經

7. CHAPTER ON KING LONGEVITY

72. DISCOURSE ON THE ORIGIN OF KING LONGEVITY

Thus have I heard:

At one time the Buddha was traveling in Kauśāmbī^[02], staying in Ghoṣila’s Park^[03]. At that time, the bhikkhus in Kauśāmbī had repeatedly quarreled with one another. Therefore, the Blessed One said to the bhikkhus in Kauśāmbī:

“Bhikkhus, do not quarrel with one another. Why is that?

If contention is used to end contention,

It can never be brought to an end.

Patient forbearance ends hatred;

This is the supreme Dharma^[05].

“Why is that? Bhikkhus, in ancient times there was a king of the country of Kosala named Longevity^[06]. There was also a king of the country of Kāśī named Brahmadatta^[07]. These two kings repeatedly waged war against one another. Then King Brahmadatta raised the four divisions of his army: elephants, cavalry, chariots, and infantry. Having raised his forces, King Brahmadatta personally led them forth, intending to wage war against King Longevity of Kosala.

“King Longevity of Kosala heard that King Brahmadatta of Kāśī had raised the four divisions of his army—elephants, cavalry, chariots, and infantry—and that, after reinforcing those four divisions, he intended to wage war against him. On hearing this, King Longevity of Kosala likewise raised the four divisions of his army: elephants, cavalry, chariots, and infantry. Having raised these four divisions, King Longevity of Kosala personally led his army to the frontier, drew up his battle formation, and engaged the enemy, immediately routing the opposing forces.

King Longevity of Kosala then captured all four divisions of Brahmadatta’s army—elephants, cavalry, chariots, and infantry—and also captured King Brahmadatta of Kāśī alive. Having captured him, he immediately released him and said to Brahmadatta:

“‘You are now a helpless victim at the end of your road. I release you today; henceforth, do not wage war again.’

“King Brahmadatta of Kāśī again raised the four divisions of his army—elephants, cavalry, chariots, and infantry—on three occasions. Each time he raised these four divisions, he personally led his forces to wage war against King Longevity of Kosala.

“King Longevity of Kosala heard that King Brahmadatta of Kāśī had once again raised the four divisions of his army—elephants, cavalry, chariots, and infantry—and, having raised them, was advancing to wage war against him. Upon hearing this, King Longevity thought: ‘I have already defeated him; what need is there to defeat him again? I have already subdued him; he does not have sufficient strength to subdue me. I have already harmed him; what need is there to harm him again? With merely an unstrung bow, I could still subdue him.’

“Because King Longevity of Kosala thought in this way, he remained at ease and saw no need to raise the four divisions of his army—elephants, cavalry, chariots, and infantry—nor did he himself go to the battlefield.

“At that time, King Brahmadatta of Kāśī advanced and attacked, capturing all four divisions of King Longevity’s army—elephants, cavalry, chariots, and infantry. When King Longevity heard that King Brahmadatta of Kāśī had advanced and captured all four divisions of his army—elephants, cavalry, chariots, and infantry—he thought: ‘Warfare is strange; warfare is cruel. Why is that? One who conquers will be conquered; one who subdues will be subdued; one who inflicts harm will suffer harm. Therefore, I should now go alone, taking one wife with me in a single carriage, and flee to Vārāṇasī.’

“Then King Longevity of Kosala went alone, taking one wife with him in a single carriage, and fled to Vārāṇasī. King Longevity further thought: ‘Perhaps I should now travel from village to village and from settlement to settlement, seeking broad learning and extensive knowledge.’ Having thought this, King Longevity traveled from village to village and from settlement to settlement, seeking broad learning and extensive knowledge. Because he became broadly learned and possessed extensive knowledge, the king changed his name to Scholar Longevity.

“Scholar Longevity further thought: ‘I have now learned everything that should be learned. I should enter the city of Vārāṇasī, go through its streets and alleys with a cheerful countenance, and perform music of wondrous beauty. In this way, when the noble and wealthy households of Vārāṇasī hear it, they will be exceedingly delighted and take great pleasure in it.’ Having thought this, Scholar Longevity entered the city of Vārāṇasī and stood in its streets and alleys with a cheerful countenance, performing music of wondrous beauty. When the noble and wealthy households of Vārāṇasī heard it, they were all greatly delighted and thoroughly pleased.

“At that time, all the members of King Brahmadatta of Kāśī’s retinue heard it, from those of the outer retinue to those of the middle retinue, then those of the inner retinue, and finally the royal chaplain, a brahmin. Upon hearing it, the brahmin royal chaplain summoned Scholar Longevity to appear before him.

“Scholar Longevity then went to the brahmin royal chaplain, stood facing him, and, with a joyful countenance, performed music of wondrous beauty. After hearing it, the brahmin royal chaplain was greatly delighted and thoroughly pleased. The brahmin royal chaplain said to Scholar Longevity:

“‘From now on, you may rely upon me. I shall provide you with everything you need.’

“Scholar Longevity said:

“‘Venerable sir, I also have a wife. What should be done about her?’

“The brahmin royal chaplain said to the scholar:

“‘Scholar, you may bring her to live in my house. I shall provide you with everything you need.’

“Scholar Longevity then brought his wife to reside in the house of the brahmin royal chaplain. The brahmin royal chaplain immediately provided them with everything they needed.

“After some time, the wife of Scholar Longevity became troubled at heart^[08] and thought: ‘If only the four divisions of an army, rank upon rank with shields^[09] and gleaming unsheathed swords, would slowly pass by! I wish to behold them all, and I also wish to drink the water used to whet swords and blades.’

“Having thought this, the wife of Scholar Longevity said to him:

“‘I feel troubled at heart and am thinking: “If only the four divisions of an army, rank upon rank with shields and gleaming unsheathed swords, would slowly pass by! I wish to behold them all, and I also wish to drink the water used to whet blades.”’

“Scholar Longevity said to his wife:

“‘My lady, do not think in this way. Why is that? We have been defeated by King Brahmadatta. How could you possibly see the four divisions of an army, rank upon rank with shields and gleaming unsheathed swords, slowly passing by so that you might behold them all and also drink the water used to whet blades?’

“His wife replied:

“‘My lord, if this can be obtained, I may still hope to live. If not, I will certainly die; there is no doubt about it.^[10]’

“Scholar Longevity immediately went to the brahmin royal chaplain, stood facing him with a sorrowful countenance, and performed musical pieces in a plaintive voice. The brahmin royal chaplain heard them but felt no delight. He then asked:

“‘Scholar, formerly you stood facing me with a joyful countenance and performed music of wondrous beauty. After hearing it, I was greatly delighted and took pleasure in it. Why do you now stand facing me with a sorrowful countenance and perform musical pieces in a plaintive voice, so that I feel no delight upon hearing them? Scholar Longevity, is your body free from illness? Is your mind free from sorrow?’

“Scholar Longevity replied:

“Venerable sir, my body is not afflicted by illness, but my mind is distressed. Venerable sir, my wife, troubled at heart, had this thought: ‘I wish to see the fourfold army, rank upon rank of shields, with gleaming swords drawn, slowly passing by. I wish to see it all, and I also wish to drink water in which swords have been whetted.’ I then told her: ‘Do not think in this way.

Why? Given our present circumstances, how could I obtain a fourfold army, rank upon rank of shields, with gleaming swords drawn, slowly passing by for you to see in its entirety, and also obtain water in which swords have been whetted for you to drink?’ My wife replied: ‘My lord, if I can have this, I still have hope of living. If not, I will certainly die; there can be no doubt.’ Venerable sir, if my wife cannot preserve her life, how could I bear it!”

“The brahmin royal preceptor said:

“‘Physician, may I see your wife?’

“‘Venerable sir, you may.’

“The brahmin royal preceptor then went with the physician Long Life to see the physician’s wife. At that time, the physician Long Life’s wife was pregnant with a virtuous child. Seeing that she was pregnant with a virtuous child, the brahmin royal preceptor knelt with his right knee on the ground, joined his palms toward her, and proclaimed three times:

“‘She will give birth to the king of Kosala. She will give birth to the king of Kosala.’

“He then ordered all his attendants not to divulge this to anyone outside.

“The brahmin royal preceptor continued:

“‘Physician, do not grieve. I shall enable your wife to see the fourfold army, rank upon rank of shields, with gleaming swords drawn, slowly passing by, and also to drink water in which swords have been whetted.’

“The brahmin royal preceptor then went to Brahmadatta, king of Kasi, and said:

“‘Your Majesty, you should know that an auspicious star of virtue has appeared. I beseech Your Majesty to array the fourfold army, rank upon rank of shields, and have it parade slowly with gleaming swords drawn, displaying its military might with water in which swords have been whetted. May Your Majesty personally review it. Your Majesty, if this is done, there will certainly be an auspicious recompense.’

“King Brahmadatta of Kasi immediately ordered his general:

“‘You should know that an auspicious star of virtue has appeared. Immediately array the fourfold army, rank upon rank of shields, and have it parade slowly with gleaming swords drawn, displaying its military might with water in which swords have been whetted. I shall personally review it. If this is done, there will certainly be an auspicious recompense.’

“The general then obeyed the king’s command and arrayed the fourfold army, rank upon rank of shields, having it parade slowly with gleaming swords drawn and display its military might with water in which swords had been whetted. King Brahmadatta personally reviewed it. Thus, the physician Long Life’s wife was able to see the fourfold army, rank upon rank of shields, passing slowly by with gleaming swords drawn in a display of military might, and she was also able to drink water in which swords had been whetted. After drinking that water, the sorrow in her heart immediately vanished. She subsequently gave birth to a virtuous son, who was given the personal name Prince Long Life^[11]. He was secretly entrusted to others to be raised and gradually grew to maturity.

“Whatever arts were possessed by consecrated Kshatriya kings who ruled the realm and governed a great kingdom—including riding elephants, controlling them, driving chariots, practicing archery, hand-to-hand combat, casting ropes, throwing hooks, driving carriages, riding in palanquins, and other such wondrous skills—Prince Long Life mastered them all completely. In every kind of subtle art, once he undertook it, he surpassed everyone. He was braver and more resolute than ordinary men and possessed outstanding intelligence. There was no profound secret that he did not thoroughly understand.

“At that time, Brahmadatta heard that Long Life, king of Kosala, had changed his name and was living in Varanasi as a physician. He immediately ordered his attendants:

“‘Go quickly and seize Long Life, king of Kosala. Bind his hands tightly behind his back, place him on a donkey, beat a great drum sounding like the braying of a donkey, proclaim the matter everywhere, and lead him out through the southern gate of the city. Seat him beneath the tall execution post and interrogate him.’

“His close attendants obeyed the order. They immediately went and seized Long Life, king of Kosala, bound his hands behind his back, placed him on a donkey, beat a great drum sounding like the braying of a donkey, proclaimed the matter everywhere, and led him out through the southern gate of the city. They seated him beneath the tall execution post and interrogated him. At that time, Prince Long Life followed his father, sometimes on his left and sometimes on his right, and said to him:

“‘Your Majesty, do not be afraid. Your Majesty, do not be afraid! I am here and will surely rescue you, surely rescue you.’

“Long Life, king of Kosala, said to his son:

“‘Prince, be patient! Prince, be patient! Do not give rise to enmity, but practice loving-kindness.’

“When the people heard King Long Life say this, they asked:

“‘What does the king mean by these words?’

“The king said:

“‘This prince is intelligent and will certainly understand what I have said.’

“Prince Long Life then exhorted the nobles of Varanasi:

“‘Good sirs, make offerings and cultivate merit, dedicating your prayers to Long Life, king of Kosala. Dedicate the merit of those offerings so that Long Life, king of Kosala, may attain safety and deliverance.’

“The nobles of Varanasi, following Prince Long Life’s exhortation, made offerings, cultivated merit, and dedicated their prayers to Long Life, king of Kosala. They dedicated the merit of those offerings so that King Long Life might attain safety and deliverance.

“When King Brahmadatta of Kasi heard that the nobles of Varanasi were making offerings, cultivating merit, and dedicating prayers to Long Life, king of Kosala, transferring the merit of those offerings so that King Long Life might attain safety and deliverance, he became exceedingly frightened, and the hair on his body stood on end. He thought: ‘Could these nobles of Varanasi be planning to rebel against me? But let that matter rest. I must first act swiftly to put an end to this affair.’

“King Brahmadatta of Kasi then ordered his attendants:

“‘Go quickly and kill Long Life, king of Kosala, and cut his body into seven pieces.’

“His close attendants obeyed the command. They immediately went and killed King Long Life, cutting his body into seven pieces. Prince Long Life then said to the nobles of Varanasi:

“‘You have seen how cruel and unrighteous Brahmadatta, king of Kasi, is. He has dismembered my innocent father, Long Life, king of Kosala. He seized the treasury and wealth of our kingdom. Out of bitter hatred, he unjustly killed my father and cut his body into seven pieces. You should take new silk, wrap it in many layers, completely enclose the seven portions of his remains, and enshroud my father. Heap up every kind of fragrant wood for his cremation and establish a shrine in which to honor him. On my father’s behalf, you must also send a letter to Brahmadatta, saying: “Prince Long Life, son of the king of Kosala, declares to the king: Are you not afraid that his descendants will bring calamity upon you in the future?”’

“The nobles of Varanasi followed Prince Long Life’s instructions. They used new silk folded in many layers to enshroud the seven portions of the remains, heaped up various kinds of fragrant wood and cremated them, and then established a shrine in which to honor him. They also wrote a letter to Brahmadatta, saying: ‘Prince Long Life, son of the king of Kosala, declares: Are you not afraid that his descendants will bring calamity upon you in the future?’

“At that time, King Long Life’s wife said to Prince Long Life:

“You should know that King Brahmadatta of Kasi is cruel and unrighteous. He seized my father, King Dighiti of Kosala, though he was innocent; plundered the treasury and wealth of our kingdom; and, out of bitter hatred, unjustly killed him and cut his body into seven pieces. Young prince, come with me now, and let us take a carriage and flee from Benares. If we do not leave, disaster will befall you.”

“Then Dighiti’s wife and the young prince took a carriage and fled from Benares. At that time, Prince Dighavu thought: ‘I should travel from this village to that village in pursuit of broad learning and extensive knowledge.’

“Having thought thus, Prince Dighavu went from village to village in pursuit of broad learning and extensive knowledge. Because he became broadly learned and extensively knowledgeable, he acquired another name: Dighavu the Learned.

“Dighavu the Learned then thought: ‘I have completed the studies I sought. Perhaps I should enter the capital city of Benares, stand along its roads and alleys with a cheerful countenance, and play exquisite music. When the noble and wealthy families of Benares hear it, they will rejoice and take delight.’

“Having thought thus, Dighavu the Learned entered the capital city of Benares. Standing along its roads and alleys with a cheerful countenance, he played exquisite music. When the noble and wealthy families of Benares heard it, they rejoiced exceedingly and took delight.

“News of this gradually reached the retinue of King Brahmadatta of Kasi—from the outer retinue to the intermediate retinue and then the inner retinue—and the brahmin royal preceptor, until at last it came to the ears of King Brahmadatta of Kasi. Upon hearing of him, the king summoned him into his presence.

“Dighavu the Learned then went before King Brahmadatta of Kasi. Facing the king with a cheerful countenance, he played exquisite music. King Brahmadatta of Kasi heard it, rejoiced exceedingly, and took great delight. King Brahmadatta then said to the learned man:

“‘From this day onward, you may depend upon me. I shall provide you with everything you need.’

“Dighavu the Learned thereafter entered the king’s service and was fully provided for. Later, the king placed complete trust in him, entrusted him with affairs, and gave Dighavu the Learned the sword used for his personal protection.

“At that time, King Brahmadatta of Kasi said to his charioteer:

“‘Prepare the royal carriage. I wish to go hunting.’

“The charioteer obeyed and prepared the royal carriage. When it was ready, he returned and reported:

“‘I have prepared the royal carriage. May Your Majesty proceed as you please.’

“King Brahmadatta of Kasi and Dighavu the Learned then mounted the carriage and departed together. Dighavu the Learned thought: ‘Brahmadatta, King of Kasi, is cruel and unrighteous. He seized my father, King Dighiti of Kosala, though he was innocent; plundered my treasury and wealth; and, out of bitter hatred, unjustly killed him and cut his body into seven pieces. I should now drive the carriage away from the fourfold army and go to another place.’

“At that time, King Brahmadatta of Kasi had been wearied by traveling over muddy roads and oppressed by the hot wind. Feeling thirsty and utterly exhausted, he wished to lie down. He descended from the carriage, rested his head upon the knees of Dighavu the Learned, and fell asleep. Dighavu the Learned thought: ‘This Brahmadatta, King of Kasi, is unrighteous and cruel. He seized my father, King Dighiti of Kosala, though he was innocent; plundered the treasury and wealth of our kingdom; and, out of bitter hatred, unjustly killed him and cut his body into seven pieces. Now he lies within my power. I must avenge this wrong.’ Having thought thus, Dighavu the Learned drew his precious sword, held it against the neck of Brahmadatta, King of Kasi, and said:

“‘Now I shall kill you! Now I shall kill you!’

“Dighavu the Learned then thought again: ‘What I am doing is not right. Why is that? I remember that formerly, as he sat beneath the execution post and was about to die, my father told me: “Young prince, be patient. Young prince, be patient. Do not give rise to enmity, but practice loving-kindness.”’ Recalling this, the learned man withdrew his sword and returned it to its sheath.

“Meanwhile, King Brahmadatta of Kasi dreamed that Prince Dighavu, son of King Dighiti of Kosala, was holding a sharp sword against his neck and saying: ‘Now I shall kill you! Now I shall kill you!’ Seeing this, the king became terrified, the hair on his body stood on end, and he suddenly awoke in alarm. He said to Dighavu the Learned:

“‘You should know that in my dream I saw Prince Dighavu, son of King Dighiti of Kosala, holding a sharp sword against my neck and saying: “Now I shall kill you! Now I shall kill you!”’ Upon hearing this, Prince Dighavu replied:

“‘Your Majesty, do not be afraid. Your Majesty, do not be afraid. Why is that?

I myself am Prince Dighavu, son of King Dighiti of Kosala. Your Majesty, I thought: “Brahmadatta, King of Kasi, is cruel and unrighteous. He seized my innocent father; plundered the treasury and wealth of our kingdom; and, out of bitter hatred, unjustly killed my father and cut his body into seven pieces.

Now he lies within my power. I ought to avenge this wrong.” Your Majesty, I then drew my sword, held it against your neck, and said: “Now I shall kill you! Now I shall kill you!” Your Majesty, I then thought again: “What I am doing is not right.

Why is that? I remember that formerly, as he sat beneath the execution post and was about to die, my father told me: ‘Young prince, be patient. Young prince, be patient!

Do not give rise to enmity, but practice loving-kindness.’” Recalling this, I withdrew my sword and returned it to its sheath.’

“King Brahmadatta of Kasi said:

“‘Young prince, when you say, “Young prince, be patient. Young prince, be patient,” I understand the meaning of those words. But what is the meaning of the words, “Do not give rise to enmity, but practice loving-kindness”?’

“Prince Dighavu replied:

“‘Your Majesty, not giving rise to enmity but practicing loving-kindness means precisely what I have done here.’

“Upon hearing this, King Brahmadatta of Kasi said:

“‘Young prince, from this day onward, I shall hand over to you the entire kingdom that I now govern. Why is that? Because you have done something exceedingly difficult: you have bestowed upon me the gift of life.’

“Upon hearing this, Prince Dighavu replied:

“‘Your Majesty’s ancestral kingdom belongs to Your Majesty. Only my father’s ancestral kingdom should be returned to me.’

“King Brahmadatta of Kasi and Prince Dighavu then mounted the carriage and returned. They entered the city of Benares and sat in the main hall. The king said to his close ministers:

“‘Ministers, if you were to encounter Prince Dighavu, son of King Dighiti of Kosala, what would you do?’

“Upon hearing this, one close minister replied:

“‘Your Majesty, if I encountered him, I would cut off his hands.’

“Another replied:

“‘Your Majesty, if I encountered him, I would cut off his feet.’

“Another replied:

“‘Your Majesty, if I encountered him, I would kill him.’

“King Brahmadatta of Kasi said:

“‘Ministers, if you wish to see Prince Dighavu, son of King Dighiti of Kosala, here he is. Do not harbor any evil intention toward this young prince. Why is that? Because he has done something exceedingly difficult: he has spared my life.’”

"Then King Brahmadatta of the land of Kasi had Prince Dighavu bathed with the king’s bathwater, anointed with the king’s fragrant powder, dressed in the king’s garments, and invited to sit upon the royal golden couch. King Brahmadatta himself, together with his wife and children, then returned to his own country.

"Bhikkhus, those anointed kshatriya kings ruled great kingdoms and governed the realm, yet they themselves practiced patience and praised patience; they themselves practiced loving-kindness and praised loving-kindness; they themselves bestowed favors and praised generosity. Bhikkhus, you too should do likewise. Having, through resolute faith, left the household life for homelessness and gone forth to train in the Way, you should practice patience and praise patience; practice loving-kindness and praise loving-kindness; bestow favors and praise generosity."

"When the bhikkhus heard the Buddha speak thus, one of them said:

"The Blessed One is the Lord of the Dharma. We now ask the Blessed One simply to remain at ease. He speaks of my conduct; how could I refrain from speaking of his conduct?^[12]" At that time, the Blessed One was displeased with the conduct of the bhikkhus of Kosambi and with the deportment and observances they had learned and practiced. He rose from his seat and spoke these verses:

With so many contentious words,

They destroy the supreme assembly.

When the Noble Sangha is divided,

No one can restrain them.

Though bodies are shattered and lives are lost,

Though horses and cattle are plundered,

Though wealth and kingdoms are seized,

People may yet become reconciled;

How much more should you, over a few disputed words,

Consent to live in harmony?

If the profound true meaning is not considered,

How can enmity ever be resolved?

Though reviled and ceaselessly reproached,

One who knows restraint becomes reconciled;

If the profound true meaning is considered,

All bonds of enmity will surely be resolved.

Hatred cannot bring hatred

To an end in any age.

Patience brings hatred to an end;

This is the supreme Dharma.

Angry with those of highest wisdom,

Speaking only the words of scoundrels,

Slandering the Noble Muni—

Such base people possess no wisdom.

Others do not understand the meaning;

I alone know it.

Who is one who understands the meaning?

It is one who has ended anger.

If one finds as a companion one who has attained concentration,

A wise and virtuous person with whom to practice,

Let one relinquish former attachments,

And joyfully follow that person always.

If one finds no companion who has attained concentration,

Let the wise and virtuous person practice alone,

Like a king who governs his realm with discipline,

Like a solitary elephant in an empty forest.

Walk alone and do no evil,

Like a solitary elephant in an empty forest.

Walk alone upon the lofty path;

Do not associate with the unvirtuous.

Train thus: ‘If I meet no good companion,

And no one equal to myself,

I shall dwell alone in diligent devotion

And not associate with the unvirtuous.’^[13]

When the Blessed One had finished speaking these verses, he traveled through the air by means of his bases of spiritual power and went to the village of Balakalona^[14]. In the village of Balakalona lived the Venerable Bhagu, a son of the Sakyan clan^[15], who remained awake by day and night, diligently practiced the Way, constantly kept his resolve calm and concentrated, and abided in the factors of the Way. Seeing the Blessed One approaching from afar, the Venerable Sakyan Bhagu went forth at once to welcome him, took his robe and bowl, prepared a seat, and drew water for washing his feet. After the Buddha had washed his feet, he sat upon the seat prepared by the Sakyan Bhagu. Once seated, he said:

"Bhikkhu Bhagu, do you always dwell in peace and lack nothing?"

The Venerable Bhagu replied:

"Blessed One, I always dwell in peace and lack nothing."

The Blessed One asked again:

"How is it that you dwell in peace and lack nothing?"

The Venerable Bhagu replied:

"Blessed One, I remain awake by day and night, diligently practice the Way, constantly keep my resolve calm and concentrated, and dwell securely in the factors of the Way. Blessed One, it is thus that I always dwell in peace and lack nothing."

The Blessed One then thought: "This good man lives a life of ease and happiness. I should teach him the Dharma." Having thought thus, he taught the Dharma to the Venerable Bhagu, inspiring ardent aspiration in him and bringing his joy to fulfillment.

After employing innumerable skillful means to teach him the Dharma, inspire ardent aspiration in him, and bring his joy to fulfillment, the Blessed One rose from his seat and went to the Protected Forest^[16]. Entering the Protected Forest, he approached the foot of a tree, spread out his nisidana, and sat cross-legged. The Blessed One then thought: "I have escaped from that group of bhikkhus at Kosambi, who are constantly disputing with one another, oppressing one another, opposing one another, bearing resentment toward one another, and quarreling with one another. I take no pleasure in thinking of that place where the bhikkhus of Kosambi are dwelling."

At that very time, a bull elephant, the leader of an elephant herd, had separated from the herd and was wandering alone. It too came to the Protected Forest. Entering the forest, it went and stood beneath a noble sala tree^[17]. The bull elephant then thought: "I have escaped from those other elephants—the bull elephants, cow elephants, and calves, both large and small. Those elephants would always walk ahead of me, trampling the grass and muddying the water. I had to eat the grass they had trampled and drink the water they had made turbid. Now I eat fresh grass and drink clear water."

At that time, the Blessed One, knowing through his knowledge of others’ minds the thought in that great elephant’s heart, spoke these verses:

One elephant and the lord of elephants,

Both complete in stature, tusks, and feet.

This mind is like that mind:

In the deep forest, each delights in dwelling alone.

The Blessed One then left the Protected Forest, carrying his robe and bowl, and went to the Pacinavamsadaya Forest^[18]. At that time, three good men were dwelling in the Pacinavamsadaya Forest: the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila^[19]. The venerable ones lived in this manner: Whoever returned first from almsround would prepare the seats, draw water for washing the feet, set out the basin, place the foot-washing stool and foot towel in readiness, and fill the drinking-water jar.

If all the almsfood could be consumed, he would consume it all; if any remained, he would place it in a jar, cover it securely, and store it away. After eating, he would clean and put away his bowl, wash his hands and feet, place his nisidana over his shoulder, and enter his chamber to sit in stillness. Whoever returned later from almsround would eat all his food if it was sufficient; if it was insufficient, he would take enough of the food obtained by the one who had returned earlier to satisfy his need.

If any remained, he would pour it onto clean ground or into water containing no living creatures. He would then wash his alms bowl clean, wipe it dry, and put it away in a corner; put away the seats and mats, the foot-washing stool, and the drinking-water jar; empty the hand-washing vessel; and sweep the refectory. After cleansing away all such impurities, he would arrange his robe and bowl, wash his hands and feet, place his nisidana over his shoulder, and enter his chamber to sit in stillness.

In the late afternoon, if any of the venerable ones rose first from sitting in stillness and saw that the drinking-water jar or the hand-washing vessel was empty, he would carry it away to fetch water. If he could carry it back by himself, he would do so and place it in a corner. If he could not carry it alone, he would signal another bhikkhu with his hand, and each would carry one side without speaking to the other.

Once every five days, the venerable ones gathered together to discuss the Dharma and to observe noble silence in accordance with the Dharma.

At that time, the forest keeper saw the Blessed One approaching from afar. He went to meet him and admonished him, trying to stop him:

"Ascetic! Ascetic, do not enter this forest. Why? Three good men now dwell in this forest: the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila. If they see you, ascetic, they will surely be displeased."

The Blessed One told him:

"Forest keeper, if they see me, they will certainly not be displeased."

At that very moment, the Venerable Anuruddha saw the Blessed One approaching from afar and immediately reproached the forest keeper:

"Forest keeper, do not obstruct the Blessed One. Forest keeper, do not obstruct the Well-Gone One who is approaching. Why? It is my Teacher who is coming! It is my Well-Gone One who is coming!"

Venerable Anuruddha went forth to welcome the Blessed One and received his robe and bowl. Venerable Nandiya prepared a seat for the Buddha. Venerable Kimbila brought water for him. After washing his feet, the Blessed One sat down upon the seat that the venerable one had prepared. Once seated, he asked:

“Anuruddha, do you always dwell in peace, lacking nothing?”

Venerable Anuruddha replied:

“Blessed One, I always dwell in peace, lacking nothing.”

The Blessed One asked again:

“How do you dwell in peace, lacking nothing?”

Venerable Anuruddha replied:

“Blessed One, I think that I have gained a great blessing and possess great merit, for I am able to practice together with such companions in the holy life. Blessed One, toward these companions in the holy life, I always perform bodily acts of loving-kindness, whether in their presence or absence; I perform verbal acts of loving-kindness and mental acts of loving-kindness, whether in their presence or absence, without distinction. Blessed One, I am able to reflect thus: ‘Let me relinquish my own mind and accord with the minds of these venerable ones.’ Blessed One, I then relinquish my own mind and accord with the minds of these venerable ones. Blessed One, I have never experienced anything displeasing. Blessed One, it is in this way that I always dwell in peace, lacking nothing.”

The Blessed One asked Venerable Nandiya, and the venerable one answered in the same way.

The Blessed One then asked Venerable Kimbila:

“Do you always dwell in peace, lacking nothing?”

Venerable Kimbila replied:

“Blessed One, I always dwell in peace, lacking nothing.”

The Blessed One asked again:

“Kimbila, how do you always dwell in peace, lacking nothing?”

Venerable Kimbila replied:

“Blessed One, I think that I have gained a great blessing and possess great merit, for I am able to practice together with such companions in the holy life. Blessed One, toward these companions in the holy life, I always perform bodily acts of loving-kindness, whether in their presence or absence; I perform verbal acts of loving-kindness and mental acts of loving-kindness, whether in their presence or absence, without distinction. Blessed One, I am able to reflect thus: ‘Let me relinquish my own mind and accord with the minds of these venerable ones.’ Blessed One, I then relinquish my own mind and accord with the minds of these venerable ones. Blessed One, I have never experienced anything displeasing. Blessed One, it is in this way that I always dwell in peace, lacking nothing.”

The Blessed One praised them, saying:

“Excellent! Excellent! Anuruddha, do you thus always dwell together in harmony and happiness, without contention, united in one mind under one Teacher, mingling like water and milk, and have you attained superhuman states through which you dwell at ease and in happiness^[20]?”

Venerable Anuruddha said:

“Blessed One, we dwell together in harmony, without contention, united in one mind under one Teacher, mingling like water and milk, and we have attained superhuman states through which we dwell at ease and in happiness. Blessed One, when we obtain light, we perceive forms^[21]. After a moment, those forms that were perceived and the light both disappear.”^[22]

The Blessed One said:

“Anuruddha, you have not fully comprehended that sign—that is, the sign of obtaining light and perceiving forms, after which, in a moment, those perceived forms and the light disappear.

“Anuruddha, formerly, before I attained the unsurpassed, right, and true awakening, I too obtained light and perceived forms. After a moment, those perceived forms and the light both disappeared. Anuruddha, I thought: ‘What affliction is present in my mind that causes me to lose concentration and my vision to cease?

When my vision ceases, the light I obtained by which to perceive forms, the perceived forms, and that light all disappear in a moment.’ Anuruddha, I practiced diligently without indolence; my body was tranquil and abiding in stillness; I possessed right mindfulness and right knowledge, was free from delusion, and attained tranquility and one-pointedness of mind. Anuruddha, I thought: ‘I practice diligently without indolence; my body is tranquil, I possess right mindfulness and right knowledge, I abide free from delusion, and I have attained serene concentration and one-pointedness of mind.

Could it be that there is nothing in the world^[23] for me to see or know?’ The affliction of doubt arose in my mind. Because of that affliction of doubt, I lost concentration and my vision ceased. When my vision ceased, the light I obtained by which to perceive forms, the perceived forms, and that light all disappeared in a moment.

Anuruddha, I then thought: ‘The affliction of doubt must not arise in my mind.’ Anuruddha, because I wished to prevent this affliction from arising, I dwelt alone in seclusion, my mind heedful, practicing diligently. Because I dwelt alone in a remote place, my mind heedful, practicing diligently, I obtained light and perceived forms; after a moment, those perceived forms and the light both disappeared.

“Anuruddha, I thought again: ‘What affliction is present in my mind that causes me to lose concentration and my vision to cease? When my vision ceases, the light I obtained by which to perceive forms, the perceived forms, and that light all disappear in a moment.’ Anuruddha, I then thought: ‘The affliction of inattention has arisen in my mind. Because of this affliction of inattention, I lose concentration and my vision ceases.

When my vision ceases, the light I obtained by which to perceive forms, the perceived forms, and that light all disappear in a moment.’ Anuruddha, I then needed to think: ‘Neither the affliction of doubt nor the affliction of inattention shall arise in my mind.’ Anuruddha, because I wished to prevent these afflictions from arising, I dwelt alone in a remote place, my mind heedful, practicing diligently. Because I dwelt alone in a remote place, my mind heedful, practicing diligently, I obtained light by which to perceive forms; after a moment, the perceived forms and that light both disappeared.

“Anuruddha, I thought again: ‘What affliction is present in my mind that causes me to lose concentration and my vision to cease? When my vision ceases, the light I obtained by which to perceive forms, the perceived forms, and that light all disappear in a moment.’ Anuruddha, I then thought: ‘The affliction of the perception of bodily illness has arisen in my mind. Because of this affliction of the perception of bodily illness, I lose concentration and my vision ceases.

When my vision ceases, the light I obtained by which to perceive forms, the perceived forms, and that light all disappear in a moment.’ Anuruddha, I then needed to think: ‘Neither the affliction of doubt, nor the affliction of inattention, nor the affliction of the perception of bodily illness shall arise in my mind.’ Anuruddha, because I wished to prevent these afflictions from arising, I dwelt alone in a remote place, my mind heedful, practicing diligently.

Because I dwelt alone in a remote place, my mind heedful, practicing diligently, I obtained light by which to perceive forms; after a moment, the perceived forms and that light both disappeared.”

“A-na-luật-đà, I further thought: ‘What affliction has arisen in My mind, causing Me to lose concentration, so that My vision disappears? When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I then thought: ‘The affliction of drowsiness and sleep has arisen in My mind. Because of this affliction of drowsiness and sleep, I lose concentration and My vision disappears.

When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I must now think: ‘Let there arise in My mind neither the affliction of doubt, nor the affliction of unmindfulness, nor the affliction of perception associated with bodily illness, nor the affliction of drowsiness and sleep.’ A-na-luật-đà, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path.

Because I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path, I was able to perceive forms; yet after a moment, the forms that were seen and that light both vanished.

“A-na-luật-đà, I further thought: ‘What affliction has arisen in My mind, causing Me to lose concentration, so that My vision disappears? When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I then thought: ‘The affliction of excessive exertion has arisen in My mind. Because of this affliction of excessive exertion, I lose concentration and My vision disappears.

When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, it is just as when a strong man grips a fly too tightly and the fly immediately dies. Even so, A-na-luật-đà, the affliction of excessive exertion arose in My mind. Because of this affliction of excessive exertion, I lost concentration and My vision disappeared.

When My vision disappeared, the light by which I perceived forms also disappeared, and after a moment the forms that were seen and that light both vanished. A-na-luật-đà, I must now think: ‘Let there arise in My mind neither the affliction of doubt, nor the affliction of unmindfulness, nor the affliction of perception associated with bodily illness, nor the affliction of drowsiness and sleep, nor the affliction of excessive exertion.’ A-na-luật-đà, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path.

Because I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path, I was able to perceive forms; yet after a moment, the forms that were seen and that light both vanished.

“A-na-luật-đà, I further thought: ‘What affliction has arisen in My mind, causing Me to lose concentration, so that My vision disappears? When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I then thought: ‘The affliction of excessive laxity has arisen in My mind. Because of this affliction of excessive laxity, I lose concentration and My vision disappears.

When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, it is just as when a strong man holds a fly too loosely and the fly flies away. Even so, A-na-luật-đà, the affliction of excessive laxity arose in My mind. Because of this affliction of excessive laxity, I lost concentration and My vision disappeared.

When My vision disappeared, the light by which I perceived forms also disappeared, and after a moment the forms that were seen and that light both vanished. A-na-luật-đà, I must now think: ‘Let there arise in My mind neither the affliction of doubt, nor the affliction of unmindfulness, nor the affliction of perception associated with bodily illness, nor the affliction of drowsiness and sleep, nor the affliction of excessive exertion, nor the affliction of excessive laxity.’ A-na-luật-đà, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path.

Because I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path, I was able to perceive forms; yet after a moment, the forms that were seen and that light both vanished.

“A-na-luật-đà, I further thought: ‘What affliction has arisen in My mind, causing Me to lose concentration, so that My vision disappears? When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I then thought: ‘The affliction of fear has arisen in My mind. Because of this affliction of fear, I lose concentration and My vision disappears.

When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, it is just as when a man traveling along a road sees enemies approaching from all four directions; upon seeing them, he becomes terrified and afraid, and the hair all over his body stands on end. Even so, A-na-luật-đà, the affliction of fear arose in My mind.

Because of this affliction of fear, I lost concentration and My vision disappeared. When My vision disappeared, the light by which I perceived forms also disappeared, and after a moment the forms that were seen and that light both vanished. A-na-luật-đà, I must now think: ‘Let there arise in My mind neither the affliction of doubt, nor the affliction of unmindfulness, nor the affliction of perception associated with bodily illness, nor the affliction of drowsiness and sleep, nor the affliction of excessive exertion, nor the affliction of excessive laxity, nor the affliction of fear.’ A-na-luật-đà, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path.

Because I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path, I was able to perceive forms; yet after a moment, the forms that were seen and that light both vanished.

“A-na-luật-đà, I further thought: ‘What affliction has arisen in My mind, causing Me to lose concentration, so that My vision disappears? When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, I then thought: ‘The affliction of elation has arisen in My mind. Because of this affliction of elation, I lose concentration and My vision disappears.

When My vision disappears, the light by which I perceive forms also disappears, and after a moment the forms that were seen and that light both vanish.’ A-na-luật-đà, it is just as when a man searching for a treasure hoard suddenly discovers four treasure hoards; upon seeing them, he becomes elated. Even so, A-na-luật-đà, the affliction of elation arose in My mind. Because of this affliction of elation, I lost concentration and My vision disappeared.

When My vision disappeared, the light by which I perceived forms also disappeared, and after a moment the forms that were seen and that light both vanished. A-na-luật-đà, I must now think: ‘Let there arise in My mind neither the affliction of doubt, nor the affliction of unmindfulness, nor the affliction of perception associated with bodily illness, nor the affliction of drowsiness and sleep, nor the affliction of excessive exertion, nor the affliction of excessive laxity, nor the affliction of fear, nor the affliction of elation.’ A-na-luật-đà, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path.

Because I dwelt alone in a secluded place, with an unremitting mind, diligently cultivating the path, I was able to perceive forms; yet after a moment, the forms that were seen and that light both vanished.”

"Anuruddha, I further thought: ‘What affliction has arisen in my mind, causing me to lose concentration and my vision to cease? When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear?’ Anuruddha, I further thought: ‘The affliction of conceit has arisen in my mind. Because of this affliction of conceit, I lose concentration and my vision ceases.

When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear.’ Anuruddha, I must now resolve: ‘In my mind there shall arise no affliction of doubt, no affliction of loss of mindfulness, no affliction of the perception of bodily illness, no affliction of drowsiness and sleep, no affliction of excessive exertion, no affliction of excessive laxity, no affliction of fear, no affliction of elation, and no affliction of conceit.’ Anuruddha, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with a heedful mind, practicing diligently.

Because I dwelt alone in a secluded place, with a heedful mind, practicing diligently, I obtained the light by which I perceived forms; yet after the forms had been seen for a moment, both the forms and that light immediately disappeared.

"Anuruddha, I further thought: ‘What affliction has arisen in my mind, causing me to lose concentration and my vision to cease? When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear?’ Anuruddha, I further thought: ‘The affliction of diverse perceptions^[24] has arisen in my mind. Because of this affliction of diverse perceptions, I lose concentration and my vision ceases.

When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear.’ Anuruddha, I must now resolve: ‘In my mind there shall arise no affliction of doubt, no affliction of loss of mindfulness, no affliction of the perception of bodily illness, no affliction of drowsiness and sleep, no affliction of excessive exertion, no affliction of excessive laxity, no affliction of fear, no affliction of elation, no affliction of conceit, and no affliction of diverse perceptions.’ Anuruddha, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with a heedful mind, practicing diligently.

Because I dwelt alone in a secluded place, with a heedful mind, practicing diligently, I obtained the light by which I perceived forms; yet after the forms had been seen for a moment, both the forms and that light immediately disappeared.

"Anuruddha, I further thought: ‘What affliction has arisen in my mind, causing me to lose concentration and my vision to cease? When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear?’ Anuruddha, I further thought: ‘The affliction of not contemplating forms has arisen in my mind. Because of this affliction of not contemplating forms, I lose concentration and my vision ceases.

When my vision ceases, the light by which I perceive forms also ceases, and after the forms have been seen for a moment, both the forms and that light immediately disappear.’ Anuruddha, I must now resolve: ‘In my mind there shall arise no affliction of doubt, no affliction of loss of mindfulness, no affliction of the perception of bodily illness, no affliction of drowsiness and sleep, no affliction of excessive exertion, no affliction of excessive laxity, no affliction of fear, no affliction of elation, no affliction of conceit, no affliction of diverse perceptions, and no affliction of not contemplating forms.’ Anuruddha, wishing to prevent these afflictions from arising, I dwelt alone in a secluded place, with a heedful mind, practicing diligently.

Because I dwelt alone in a secluded place, with a heedful mind, practicing diligently, I obtained the light by which I perceived forms; yet after the forms had been seen for a moment, both the forms and that light immediately disappeared.

"Anuruddha, whenever the affliction of doubt arose in my mind, my mind was purified of that affliction. Whenever there arose the affliction of loss of mindfulness, the perception of bodily illness, drowsiness and sleep, excessive exertion, excessive laxity, fear, elation, conceit, diverse perceptions, or failure to contemplate forms, my mind was purified of those afflictions.

"Anuruddha, I further thought: ‘I should train in three kinds of concentration: concentration with initial and sustained thought, concentration without initial thought but with a little sustained thought^[25], and concentration without initial or sustained thought.’ Anuruddha, I then trained in those three kinds of concentration: concentration with initial and sustained thought, concentration without initial thought but with a little sustained thought, and concentration without initial or sustained thought.

When I trained in concentration with initial and sustained thought, my mind inclined toward concentration without initial thought but with a little sustained thought. Thus, I would certainly not lose this knowledge and vision. Having understood this, throughout the day and night, and then throughout the night and day, I trained in concentration with initial and sustained thought.

Anuruddha, at that time I practiced this abiding in calm. When I trained in concentration with initial and sustained thought, my mind inclined toward concentration without initial or sustained thought. Thus, I would certainly not lose this knowledge and vision.

Anuruddha, having understood this, throughout the day and night, and then throughout the night and day, I trained in concentration with initial and sustained thought. Anuruddha, at that time I practiced this abiding in serene calm.

"Anuruddha, when I trained in concentration without initial thought but with a little sustained thought, my mind inclined toward concentration with initial and sustained thought. Thus, I would certainly not lose this knowledge and vision. Anuruddha, having understood this, throughout the day and night, both day and night, I trained in concentration without initial thought but with a little sustained thought.

Anuruddha, at that time I practiced this conduct of serene calm. When I trained in concentration without initial thought but with a little sustained thought, my mind inclined toward concentration without initial or sustained thought. Thus, I would certainly not lose this knowledge and vision.

Anuruddha, having therefore understood this, throughout the day and night I trained in concentration without initial thought but with a little sustained thought. Anuruddha, at that time I practiced this conduct of abiding in serene calm.

"Anuruddha, when I trained in concentration without initial or sustained thought, my mind inclined toward concentration with initial and sustained thought. Thus, I would certainly not lose this knowledge and vision. Having understood this, throughout the day and night, both day and night, I trained in concentration without initial or sustained thought.

Anuruddha, at that time I practiced this conduct of abiding in serene calm. Anuruddha, when I trained in concentration without initial or sustained thought, my mind inclined toward concentration without initial thought but with a little sustained thought. Thus, I would not lose this knowledge and vision.

Anuruddha, having understood this, throughout the day and night, both day and night, I trained in concentration without initial or sustained thought. Anuruddha, at that time I practiced this conduct of abiding in serene calm."

"Anuruddha, there are times when I discern light but do not see forms. Anuruddha, I thought: ‘Through what cause, through what condition, do I discern light but not see forms?’ Anuruddha, I then thought: ‘If I attend to the perception of light and do not attend to the perception of forms, I then discern light but do not see forms.’ Having understood this, throughout the day, throughout the night, and throughout both day and night, I discerned light but did not see forms. Anuruddha, at that time I practiced abiding in this state of calm.

"Anuruddha, there are times when I see forms but do not discern light. Anuruddha, I thought: ‘Through what cause, through what condition, do I see forms but not discern light?’ Anuruddha, I then thought: ‘If I attend to the perception of forms and do not attend to the perception of light, I then discern forms but do not discern light.’ Anuruddha, having understood this, throughout the day, throughout the night, and throughout both day and night, I discerned forms but did not discern light. Anuruddha, at that time I practiced abiding in this state of calm.

"Anuruddha, there are times when I discern a small portion of light and also see a small portion of forms. Anuruddha, I then thought: ‘Through what cause, through what condition, do I discern a portion of light and also see a portion of forms?’ I then thought: ‘If I enter a limited state of concentration, then because I enter a limited state of concentration, my faculty of vision is purified only to a limited extent. Because my faculty of vision is purified only to a limited extent, I discern a portion of light and also see a small portion of forms.’ Anuruddha, having understood this, throughout the day, throughout the night, and throughout both day and night, I discerned a small portion of light and saw a small portion of forms.

Anuruddha, at that time I practiced abiding in this state of calm.

"Anuruddha, there are times when I discern abundant light and also see forms extensively. Anuruddha, I thought: ‘Through what condition, through what cause, do I discern abundant light and also see extensively?’ I then thought: ‘If I enter an expansive state of concentration, then because I enter an expansive state of concentration, my faculty of vision is purified extensively. Because my faculty of vision is purified extensively, I discern abundant light and also see forms extensively.’ Anuruddha, having understood this, throughout the day, throughout the night, and throughout both day and night, I discerned abundant light and also saw forms extensively. Anuruddha, at that time I practiced abiding in this state of calm.

"Anuruddha, whenever the affliction of doubt arose in my mind, I eliminated that affliction and my mind became purified. With regard to inattention, the perception of bodily illness, drowsiness, excessive exertion, excessive laxity, fear, elation, self-exaltation, diverse perceptions, and the affliction of not contemplating forms, my mind was purified of those afflictions. I trained and trained intensively in concentration accompanied by initial and sustained thought; trained and trained intensively in concentration without initial thought but with a little sustained thought; trained and trained intensively in concentration without initial or sustained thought; trained and trained intensively in unified concentration; trained and trained intensively in mixed concentration^[26];

trained and trained intensively in limited concentration; and trained and trained intensively in vast and immeasurable concentration^[27].

My knowledge and vision were purified and supremely lucid. I directed myself toward abiding in concentration and diligently cultivated the factors of the Path, knowing and seeing in accordance with reality: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ Anuruddha, at that time I practiced abiding in that state of calm."

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 17. Corresponds to Pāli M. 128, Upakkilessa-suttaṃ. Alternative Chinese translation No. 125 (24.8). A major dispute arose within the Sangha at Kosambī. The Buddha personally attempted to resolve it, but without success, and He had to leave the Sangha and dwell alone in the mountains until the dispute finally ended. This dispute became a major exemplar in the Vinaya Piṭaka and was recorded as a chapter in its own right. The Dharmaguptaka Vinaya calls it the "Kosambī Khandhaka" (No. 1428, pp. 879–885). The Sarvāstivāda Vinaya in Ten Recitations calls it the "Kosambī Rules" (DTK. 1435, pp. 214–218). The Mahāvagga records it as the Kosambakakkhandha. This discourse was one means used by the Buddha to bring that dispute to an end.

^[02] Câu-xá-di 拘 舍 彌. No. 1428: Câu-diệm-di; Pāli: Kosambī, one of the sixteen great states during the Buddha’s time, with its capital at Vaṃsā, north of Kosala.

^[03] Cù-sư-la Park 瞿 師 羅 園. Pāli: Ghositārāma, a monastery built by Ghosita.

^[04] Dispute 諍: quarreling, contention. Pāli: Dham. vera, resentment, hostility.

^[05] See the Dhammapada (Dham. 5). The parallel Pāli text contains neither this verse nor the following account of the past life.

^[06] King Trường Thọ of Kosala 拘 娑 羅 國 王 長 夀. This account of a past life is also found in the Discourse on King Trường Thọ (No. 161, pp. 386–388). Pāli: Dīghīti.

^[07] King Phạm-ma-đạt-đa of Gia-xá 加 赦 國 王 名 梵 摩 達 哆. Pāli: Kāsī, Brahmadatta.

^[08] No. 125 (24.8) says that she was pregnant.

^[09] Lổ bạc 鹵 簿: a type of large shield used when a king went into battle.

^[10] No. 125 (24.8): She was pregnant and dreamed of such a thing. She would give birth within seven days; if she did not see what she had dreamed of fulfilled, she would certainly die.

^[11] The youth Trường Sanh 長 生 童 子. Pāli: Dīghāyu, or Dīghāvu.

^[12] No. 125 (24.8): "Although the Blessed One has spoken thus, in reality this cannot be done." The Blessed One then departed for Vajjī.

^[13] These verses are also found in the Dhammapada and are quoted in its commentary: after failing to reconcile the disputants, the Buddha went alone into the Pārileyyaka Forest. There He lived with a bull elephant that had likewise left its herd to dwell alone. When the dispute finally ended, Ānanda went to invite the Buddha to return. The bull elephant escorted Him out of the forest and wept because it could not descend to the plains. The Buddha spoke the preceding verses at that time, with this meaning: if one has no good spiritual friend in life, it is better to live alone in a secluded forest.

^[14] The village of Bà-la-lâu-la 婆 羅 樓 羅 村. Pāli: Bālakaloṇakāragama.

^[15] Bà-cửu 婆 咎. Pāli: Bhagu, a member of the Sakyan clan who went forth at the same time as Anuruddha and Kimbila. One day, just after rising from his bed, he felt that his leg had failed him. He made a determined effort to stand and thereby suddenly attained arhatship.

^[15] Bà-cửu 婆 咎. Pāli: Bhagu, a member of the Sakyan clan who went forth at the same time as Anuruddha and Kimbila. One day, just after rising from his bed, he felt that his leg had failed him. He made a determined effort to stand and thereby suddenly attained arhatship.

^[16] Hộ Tự Forest 護 寺 林. Pāli: Rakkhitavanasaiña. According to the Dhammapada commentary, the Buddha went directly from Ghositārāma to Pārileyyaka. See also note 13 above.

^[17] Hiền-sa-la 賢 娑 羅. Pāli: bhaddasāla.

^[18] Ban-na-mạn-xà-tự Forest 般 那 蔓 闍 寺 林. Pāli: Pācīnavaṃsadāya.

^[19] See Discourse No. 185.

^[20] The original Chinese reads: phả đắc nhân thượng chi pháp nhi hữu sai giáng an lạc trụ chỉ da 頗 得 人 上 之 法 而 有 差 降 安 樂 住 止. Pāli: alamariyañāṇadassanaviseso adhigato phāsuvihāro ti, attaining the supreme knowledge and vision of the Noble Ones and dwelling comfortably and at ease.

^[21] Chinese: đắc quang minh tiện kiến sắc. Compare the meaning of the Pāli: obhāsañ ceva saṃjānāma dassanañ ca rūpānaṃ, we perceive light and the presence of forms.

^[23] Base edition: no path 無 道. Song–Yuan–Ming editions: not this 無 是.

^[24] Original Chinese: various perceptions 若 干 想.

^[25] Original text: without applied thought, with little sustained examination; but the usual expression is: without initial application of thought, with sustained examination alone—that is, without applied thought and with sustained examination only.

^[26] Mixed concentration: from the time of entering until the time of emerging, one proceeds successively from one concentration to another. This differs from single-directed concentration, a pure concentration in which, from the time of entering until the time of emerging, there is only one kind of concentration.

^[27] There are four limits with respect to the objects of concentration: a small limit, a great limit, an immeasurable limit, and complete transcendence of limits. These are commonly called the Four Perceptions; see Ji Yi, fascicle 6 (No. 1536, Taishō 26, p. 292a).