1. Anuruddha Thera.– First cousin of the Buddha and one of his most eminent disciples. He was the son of the Sākyan Amitodana and brother of Mahānāma. When members of other Sākyan families had joined the Order of their distinguished kinsman, Mahānāma was grieved that none had gone forth from his own. He therefore suggested to his brother that one of them should leave household life. Anuruddha was at first reluctant to agree, for he had been reared most delicately and luxuriously, dwelling in a different house for each season, surrounded by dancers and mimes. However, on hearing from Mahānāma of the endless round of household cares he agreed to go. He could not, however, get his mother’s consent until he persuaded his cousin Bhaddiya to go with him. Together they went with Ānanda, Bhagu, Kimbila, Devadatta and their barber Upāli, to the Blessed One at the Anupiya Mango Grove and were ordained. Before the rainy season was over Anuruddha acquired the divine-
He then received from Sāriputta, as topic of meditation, the eight thoughts of a great man.³ He went into the Pācīnavaṃsadāya in the Ceṭi country to practise these. He mastered seven, but could not learn the eighth. The Buddha, being aware of this, visited him and taught it to him. Thereupon Anuruddha developed insight and realised Arahantship in the highest grade.⁴
Anuruddha appears in the Suttas as an affectionate and loyal comrade-
The Upakkilesa Sutta, on the sweets of concord and freedom from blemish,⁶ seems to have been taught specially to Anuruddha on that occasion, for we are told at the end that he was pleased to have heard it, no mention being made of the other two. And again in the Nalakapāna Sutta, though a large number of distinguished monks are present, it is to Anuruddha that the Buddha directly addresses his questions,⁷ and it is Anuruddha who answers on behalf of them all. See also the Cūḷa° and the Mahā-
Anuruddha was present when the Buddha died at Kusinārā, and knew the exact moment of his death; the verse he uttered on that occasion is thoughtful and shows philosophic calm, in contrast, for example, with that of Ānanda.⁸ Anuruddha was foremost in consoling the monks and admonishing them as to their future course of action. It was Anuruddha again that the Mallas of Kusinārā consulted regarding the Buddha’s last obsequies.⁹ Later, at the First Council, he played a prominent part and was entrusted with the custody ¹⁰ of the Aṅguttaranikāya.
In one of the verses ascribed to Anuruddha in the Theragāthā ¹¹ it is said that for twenty-
In Padumuttara Buddha’s time he had been a rich householder. Hearing one of the monks declared best among possessors of the celestial eye, he wished for a similar honour for himself in the future. He did acts of great merit towards that end, including the holding of a great feast of light in front of the Buddha’s tomb. In Kassapa Buddha’s age he was born in Bārāṇasī; one day he placed bowls filled with clarified butter all round the Buddha’s tomb and lighted them, himself walking round the tomb all night, bearing on his head a lighted bowl.
Later he was reborn in a poor family in Bārāṇasī and was named Annabhāra (lit. “food-
According to the Dhammapada Commentary,¹⁷ as a result of his gift to the Pacceka Buddha, Anuruddha never lacked anything he desired — such had been the wish he expressed. A charming story is related in this connection. Once when playing at ball with his friends he was beaten and had to pay with sweets. His mother sent him the sweets, but he lost over and over again until no more sweets were to be had. His mother sent word to that effect, but he did not know the meaning of the words “there isn’t.” When his mother, to make him understand, sent him an empty bowl, the guardian deity of the city filled it with celestial cakes, so that he should not be disappointed. Thereafter, whenever Anuruddha sent for cakes, his mother would send him an empty vessel, which became filled on the way.¹⁸
The Apadāna ¹⁹ mentions another incident of his past. Once, in Sumedha Buddha’s time, Anuruddha, having seen the Buddha meditating alone at the foot of a tree, set up lights round him and kept them burning for seven days. As a result he reigned for thirty world-
On various occasions Anuruddha had discussions with the Buddha, and he was consulted by disciples, both monks and laymen, on points of doctrine and practice. In the Anuruddha Sutta he goes with Abhiya Kaccāna and two others to a meal at the house of Pañcakaṅga, the king’s carpenter. At the end of the meal the carpenter asks him the difference between that deliverance of the heart (cetovimutti) that is boundless (appamāṇa) and that which is vast (mahaggata). The discussion leads on to an account of the four states of rebirth among the brilliant gods (Ābhā), and in reply to the questions of Abhiya Kaccāna, Anuruddha proceeds to explain their nature. At the end of the discourse we find Anuruddha acknowledging that he himself had lived among these gods.²⁰
In the Saṃyuttanikāya ²¹ he is mentioned as questioning the Buddha about women, how they come to be born in happy states and how in woeful purgatory. A similar inquiry is mentioned in the Aṅguttaranikāya. Anuruddha had been visited by some Manāpakāyikā devas, who had played and sung to him and shown their power of changing their complexions at will. He comes to the Buddha and asks how women could be born among these devas.²²
We find him ²³ being asked by Sāriputta and Moggallāna about the sekha and asekha and about super-
The Anuruddha Saṃyutta gives an account ²⁵ of a series of questions asked by Moggallāna on the satipaṭṭhānā, their extent, etc. Anuruddha evidently laid great emphasis on the cultivation of the satipaṭṭhānā, for we find mention of them occurring over and over again in his discourses. He attributes all his powers to their development, and admonishes his hearers to practise them.²⁶ He himself considered the dibbacakkhu as the highest attainment. Thus in the Mahāgosiṅga Sutta he declares it to be more worthy than knowledge of the doctrine, meditation, forest-
Once he lay grievously ill in the Andhavana in Sāvatthi, but the pain made no impression on his mind, because, he says, his mind was well grounded in the four foundations of mindfulness (satipaṭṭhānā),²⁸ Apart from his teaching of satipaṭṭhānā, he does not seem to have found fame as a teacher. He was of a retiring disposition and never interfered in any of the monks’ quarrels.
Mention is often made of Anuruddha’s psychic-
In numerous Jātaka stories Anuruddha is identified with personalities occurring in the story of the past (atītavatthu). In several cases he is mentioned as having been Sakka, the deus ex machina of the story in question.³⁴
Elsewhere he is identified with different personalities: he was Pabbata in the Indriya Jātaka ³⁵ and in the Sarabhaṅga Jātaka;³⁶ the king in the Candakinnara Jātaka;³⁷ one of the seven brothers in the Bhisa Jātaka;³⁸ the dove in the Pañcūposatha Jātaka;³⁹ Ajapāla in the Hatthipāla Jātaka;⁴⁰ Sucirata in the Sambhava Jātaka;⁴¹ Pañcasikha in the Sudhābhojana Jātaka;⁴² and the charioteer in the Kurudhamma Jātaka.⁴³
Anuruddha’s name occurs in several of the legends of the Dhammapada Commentary apart from those already mentioned. In the story of Cūḷasubhaddā it is stated that after the Buddha had visited Ugganagara at Cūḷasubhadda’s request and enjoyed her hospitality, Anuruddha was asked to stay behind at Ugganagara for her benefit and that of the new converts.⁴⁴ When the Buddha spent a rainy season in Tāvatiṃsa teaching the Abhidhamma, it was Anuruddha who kept the people on earth informed of his doings.⁴⁵ In the Sumanasāmaṇera Vatthu ⁴⁶ we are told how Anuruddha, having himself attained salvation, sought for his friend and benefactor of a past birth, Sumana-
According to the Petavatthu,⁴⁷ it was by virtue of a spoonful of food given by him to Anuruddha that Indaka entered Tāvatiṃsa, and the same gift enabled him to surpass in glory Aṅkura, who had spent all his wealth in practising generosity.
Anuruddha had a sister, Rohiṇī, who suffered from a skin disease and, therefore, remained indoors; she would not see the elder when he visited her relations. However, he insisted on seeing her and persuaded her to sell her ornaments and build a resting hall for the Buddha and his monks. She later became a Stream-
In Mahāyāna books Anuruddha’s name appears as Aniruddha. In the Lalitavistara he is mentioned as wearing the Bodhisatta’s ornaments when the latter renounced the world. He is sometimes spoken of as a son of Dronodana.⁴⁹ According to the Dulva, it was Anuruddha who, finding Ānanda still a trainer (sekha), got him turned out of the First Council until he became an Arahant.⁵⁰
³ The list is given in A.iv.228 ﬀ. Another conversation he had with Sāriputta before becoming an Arahant is reported in A.i.281‑2.
⁸ D.ii.156‑7. On this see Oldenberg, Nachrichten der Wissenschaften zu Götingen, 1902, pp.168 f; and Prẓyluski JA. mai-
¹³ ThagA.ii.73; this story is given in detail in SA.i.225‑6.
¹⁴ Thag.919. See also Psalms of the Brethren, p.331, n.1. I cannot trace the reference to Hatthigāma.
²⁸ S.v.302, but see DhA.iv.129, where he suffered from wind in the stomach.
²⁹ S.i.145. The others being Mahā-
³⁴ Thus in the Maṇicora (J.ii.125), Guttila (J.ii.257), Ayakūṭa (J.iii.147.), Cūḷasuva (J.iii.494), Kaṇha (J.iv.14), Akitti (J.iv.242), Sādhīna (J.iv.360), Siri (J.iv.412), Mahāsutasoma (J.v.511), Suvaṇṇasāma (J.vi.95), Nimi (J.vi.129), Umaṅga (J.vi.329), Vessantara (J.vi.593).
⁴⁹ Thus, e.g., Mtu i.75; iii.117. See Beal, Records of Western World, ii.38 n. for meaning of Anuruddha.
⁵⁰ Rockhill, p.151.
3. Anuruddha (or Anuruddhaka).– One of the parricide kings of Magadha. He killed his father Udayabhaddaka and was himself slain by his son Muṇḍa. Mhv.iv.2‑3; Mbv., p.96; but see DA.i.153, where Anuruddha is given as Mahāmuṇḍa’s son and Nāgadāsa’s father. In the Divyāvadāna (p.359) Anuruddha’s name does not appear at all in the list of Bimbisāra’s successors.
4. Anuruddha.– Personal attendant of Piyadassi Buddha. It was in reply to his question that the Buddha revealed the future attainments of Nigrodha Thera (ThagA.i.75; Ap.i.431) and of Tissa Thera (ThagA.i.273).
5. Anuruddha.– Personal attendant of Koṇḍañña Buddha. Bu.iii.30; J.i.30.
6. Anuruddha.– Author of the Abhidhammatthasaṅgaha, Paramatthavinicchaya, Nāmarūpapariccheda and, perhaps, of the Anuruddha Śataka (Gv.61, 67; SdS. 64; Sas.69). He was an incumbent of the Mūlasoma-
7. Anuruddha.– Teacher of Mahāsumma Thera. He once offered to the Saṅgha a bowl filled with ghee. The incident is mentioned in a discussion as to whether a bowl that had been bought for a particular monk, could be used by the community of monks (Sp.iii.698‑9). This bowl had been bought for the elder, but it was used by the community and was, therefore, allowable (kappiya).
8. Anuruddha.– King of Ramañña. He helped Vijayabāhu I of Sri Lanka to re-
He is also called Anorata.