[f45] There is however a Sutra in the Saṁyukta Āgama, fas. XXXIII., p. 93b (Anguttara-Nikāya, XI., 10), dealing with true dhyana (_ājānīya-jhāna_) which is to be distinguished from untrained dhyana (_khaḷuṅka-jhāna_). The latter is compared to an ill-disciplined horse (_khaḷuṅka_) kept in the stable that thinks nothing of his duties but only of the fodder he is to enjoy. In a similar way dhyana can never be practised successfully by those who undertake the exercise merely for the satisfaction of their selfish objects; for such will never come to understand the truth as it is. If emancipation and true knowledge are desired, anger, sleepiness, worrying, and doubt ought to be got rid of, and then the dhyana can be attained that does not depend upon any of the elements, or space, or consciousness, or nothingness, or unthinkability—the dhyana that is not dependent upon this world or that world or the heavenly bodies, or upon hearing or seeing or recollecting or recognising—the dhyana that is not dependent upon the ideas of attachment or seeking—the dhyana that is not in conformity with knowledge or contemplation. This “true dhyana” then as is described in this Sutra in the Nikayas, is more of the Mahayana than of the Hinayana so called. [f46] Kern’s translation,” Sacred Books of the East,” Vol. XXI., pp. 299–300. [f47] For this and the following, see the Essay entitled, “History of Zen Buddhism from Bodhi-Dharma to Hui-nêng,” p. 151 ff. [f48] The story of Enlightenment is told in the Dīgha-Nikāya, XIV., and also in the Introduction to the Jātaka Tales, in the Mahāvastu, and the Majjhima-Nikāya, XXVI. and XXXVI., and again in the Samyutta-Nikāya, XII. In detail they vary more or less, but not materially. The Chinese translation of the _Sutra on the Cause and Effect in the Past and Present_, which seems to be a later version than the Pali _Mahāpadāna_, gives a somewhat different story, but as far as my point of argument is concerned, the main issue remains practically the same. Aśvaghosha’s _Buddhacarita_ is highly poetical. The _Lalita-vistara_ belongs to the Mahayana. In this Essay I have tried to take my material chiefly from _The Dialogues of the Buddha_, translated by Rhys Davids, _The Kindred Sayings_, translated by Mrs. Rhys Davids, Majjhima-Nikāya, translated by Sīlacāra, and the same by Neumann, the Chinese Āgamas and others. [f49] The idea that there were some more Buddhas in the past seems to have originated very early in the history of Buddhism as we may notice here, and its further development, combined with the idea of the Jātaka, finally culminated in the conception of a Bodhisattva, which is one of the characteristic features of Mahayana Buddhism.