KevaṭṭasuttaTo Kevaṭṭa
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.that on one occasion the Blessed One was staying at Nālandā in Pāvārika’s mango grove.
Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca:Then Kevaṭṭa the householder approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.“Lord, this Nālandā is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati;It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.so that Nālandā would to an even greater extent have faith in the Blessed One.”
Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca:When this was said, the Blessed One said to Kevaṭṭa the householder, “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi:“Kevaṭṭa, I don’t teach the monks in this way: ‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.‘Come, monks, display a miracle of psychic power to the lay people clad in white.’”
Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca:A second time.… “nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; api ca evaṁ vadāmi: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: ‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca:A third time, Kevaṭṭa the householder said to the Blessed One: “nāhaṁ, bhante, bhagavantaṁ dhaṁsemi;“I won’t argue with the Blessed One, api ca evaṁ vadāmi:but I tell you: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.Lord, this Nālandā is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati.It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.so that Nālandā would to an even greater extent have faith in the Blessed One.” A third time, the Blessed One said to Kevaṭṭa the householder, “Kevaṭṭa, I don’t teach the monks in this way: ‘Come, monks, display a miracle of psychic power to the lay people clad in white.’
1. IddhipāṭihāriyaThe Miracle of Psychic Power
“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.“Kevaṭṭa, there are these three miracles that I have declared, having directly known and realized them for myself. Katamāni tīṇi?Which three? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.The miracle of psychic power, the miracle of telepathy, and the miracle of instruction.
Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ?“And what is the miracle of psychic power? Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.There is the case where a monk wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds.
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ.“Then someone who has faith and conviction in him sees him wielding manifold psychic powers… exercising influence with his body even as far as the Brahmā worlds.
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:He reports this to someone who has no faith and no conviction, telling him, ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.‘Isn’t it awesome. Isn’t it astounding, how great the power, how great the prowess of this contemplative. Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.Just now I saw him wielding manifold psychic powers… exercising influence with his body even as far as the Brahmā worlds.’
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:Then the person without faith, without conviction, would say to the person with faith and with conviction: ‘atthi kho, bho, gandhārī nāma vijjā.‘Sir, there is a charm called the Gandhāri charm Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.by which the monk wielded manifold psychic powers… exercising influence with his body even as far as the Brahmā worlds.’
Taṁ kiṁ maññasi, kevaṭṭa,What do you think, Kevaṭṭa? api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?Isn’t that what the man without faith, without conviction, would say to the man with faith and with conviction?”
“Vadeyya, bhante”ti.“Yes, lord, that’s just what he would say.”
“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.“Seeing this drawback to the miracle of psychic power, Kevaṭṭa, I feel ashamed, repelled, and disgusted with the miracle of psychic power.
2. ĀdesanāpāṭihāriyaThe Miracle of Telepathy
Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ?“And what is the miracle of telepathy? Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:There is the case where a monk reads the minds, the mental events, the thoughts, the ponderings of other beings, other individuals, (saying,) ‘evampi te mano, itthampi te mano, itipi te cittan’ti.‘Such is your thinking, here is where your thinking is, thus is your mind.’
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:“Then someone who has faith and conviction in him sees him reading the minds… of other beings.… ‘evampi te mano, itthampi te mano, itipi te cittan’ti. Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:He reports this to someone who has no faith and no conviction, telling him, ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.‘Isn’t it awesome. Isn’t it astounding, how great the power, how great the prowess of this contemplative. Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:Just now I saw him reading the minds… of other beings.…’ “evampi te mano, itthampi te mano, itipi te cittan”’ti.
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:Then the person without faith, without conviction, would say to the person with faith and with conviction: ‘atthi kho, bho, maṇikā nāma vijjā;‘Sir, there is a charm called the Maṇikā charm by which the monk read the minds… of other beings.…’ tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: “evampi te mano, itthampi te mano, itipi te cittan”’ti.
Taṁ kiṁ maññasi, kevaṭṭa,What do you think, Kevaṭṭa? api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?Isn’t that what the man without faith, without conviction, would say to the man with faith and with conviction?”
“Vadeyya, bhante”ti.“Yes, lord, that’s just what he would say.”
“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.“Seeing this drawback to the miracle of telepathy, Kevaṭṭa, I feel horrified, humiliated, and disgusted with the miracle of telepathy.
3. AnusāsanīpāṭihāriyaThe Miracle of Instruction
Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ?“And what is the miracle of instruction? Idha, kevaṭṭa, bhikkhu evamanusāsati:There is the case where a monk gives instruction in this way: ‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti.‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’ Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.This, Kevaṭṭa, is called the miracle of instruction.
Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…“Then there is the case where a Tathāgata appears in the world, worthy and rightly self-awakened... Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe…“When he has thus gone forth, he lives restrained by the rules of the monastic code... paṭhamaṁ jhānaṁ upasampajja viharati.he enters and remains in the first jhāna... Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…“This, too, is called the miracle of instruction...
dutiyaṁ jhānaṁ …pe…he enters and remains in the second jhāna... tatiyaṁ jhānaṁ …pe…He enters and remains in the third jhāna... catutthaṁ jhānaṁ upasampajja viharati.he enters and remains in the fourth jhāna... Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…“This, too, is called the miracle of instruction.
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…Insight Knowledge, etc. “With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to knowledge & vision… to creating a mind-made body… to the modes of supranormal powers… to the divine ear-element… to knowledge of the awareness of other beings… to knowledge of the recollection of past lives… to knowledge of the passing away & re-appearance of beings… to the knowledge of the ending of effluents. He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…This, too, is called the miracle of instruction...
nāparaṁ itthattāyāti pajānāti …pe…There is nothing further for this world.’ idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.This, too, is called the miracle of instruction.
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.“These are the three miracles that I declare, Kevaṭṭa, having directly known and realized them for myself.
4. BhūtanirodhesakabhikkhuvatthuConversations with the devas
Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:“Once, Kevaṭṭa, this train of thought arose in the awareness of a certain monk in this very Saṅgha of monks: ‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?’
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi.Then he attained to such a state of concentration that the way leading to the devas appeared in his concentrated mind. Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca:So he approached the Devas of the Retinue of the Four Great Kings and, on arrival, asked them, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friends, where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?’
Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ:“When this was said, the Devas of the Retinue of the Four Great Kings said to the monk,
‘mayampi kho, bhikkhu, na jānāma:‘We also don’t know
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
vāyodhātū”ti → vāyodhātu (pts1ed) evamuparipiwhere the four great elements… cease without trace.
Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca.But there are the Four Great Kings who are higher and more sublime than we.
Te kho etaṁ jāneyyuṁ:They should know
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.where the four great elements… cease without trace.’
Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca:“So the monk approached the Four Great Kings and, on arrival, asked them, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friends, where do these four great elements… cease without trace?’ Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ:“When this was said, the Four Great Kings said to the monk, ‘mayampi kho, bhikkhu, na jānāma:‘We also don’t know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti.where the four great elements… cease without trace. Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca.But there are the Devas of the Thirty-three who are higher and more sublime than we. Te kho etaṁ jāneyyuṁ:They should know.…’ “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca:“So the monk approached the Devas of the Thirty-three and, on arrival, asked them, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friends, where do these four great elements… cease without trace?’ Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ:“When this was said, the Devas of the Thirty-three said to the monk, ‘mayampi kho, bhikkhu, na jānāma:‘We also don’t know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.where the four great elements… cease without trace. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca.But there is Sakka, the ruler of the devas, who is higher and more sublime than we. So kho etaṁ jāneyya:He should know.…’ “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.“So the monk approached Sakka, the ruler of the devas, and, on arrival, asked him, Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:‘Friend, where do these four great elements… cease without trace?’ ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?“When this was said, Sakka, the ruler of the devas, said to the monk, Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca:‘I also don’t know ‘ahampi kho, bhikkhu, na jānāmi:where the four great elements… cease without trace. “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, yāmā nāma devā …pe…But there are the Yāma devas [Devas of the Hours] who are higher and more sublime than I. They should know.…’.… “The Yāma devas said, ‘We also don’t know.… suyāmo nāma devaputto …But there is the deva named Suyāma.… He should know.… ’ .… “Suyāma said, ‘I also don’t know.… tusitā nāma devā …But there are the Tusita devas.… They should know.… ’.… “The Tusita devas said, ‘We also don’t know.… santussito nāma devaputto …But there is the deva named Santusita.… He should know.… ’.… “Santusita said, ‘I also don’t know.… nimmānaratī nāma devā …But there are the Nimmānaratī devas.… They should know.… ’ .… “The Nimmānaratī devas [devas who delight in creation] said, ‘We also don’t know.… sunimmito nāma devaputto …But there is the deva named Sunimmita.… He should know.… ’ .… “Sunimmita said, ‘I also don’t know.… paranimmitavasavattī nāma devā …But there are the Paranimmitavasavattī devas [Devas Wielding control over the creations of others].… They should know.… ’ .… “The Paranimmitavasavattī devas said, ‘We also don’t know.… vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca.But there is the deva named Vasavatti.… So kho etaṁ jāneyya:He should know.… ’ .… “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca:“So the monk approached the deva Vassavatti and, on arrival, asked him, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friend, where do these four great elements… cease without trace?’ Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca:“When this was said, the deva Vassavatti said to the monk, ‘ahampi kho, bhikkhu, na jānāmi:‘I also don’t know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.where the four great elements… cease without trace. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca.But there are the Devas of Brahmā’s Retinue who are higher and more sublime than I. Te kho etaṁ jāneyyuṁ:They should know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.where the four great elements… cease without trace’.…
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi.“Then the monk attained to such a state of concentration that the way leading to the Devas of Brahmā’s Retinue appeared in his concentrated mind. Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca:So he approached the Devas of Brahmā’s Retinue and, on arrival, asked them, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friends, where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?’ Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ:“When this was said, the Devas of Brahmā’s Retinue said to the monk, ‘mayampi kho, bhikkhu, na jānāma:‘We also don’t know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.where the four great elements… cease without trace. Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca.But there is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer, and Ruler, Father of All That Have Been and Shall Be. He is higher and more sublime than we. So kho etaṁ jāneyya:He should know “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.where the four great elements… cease without trace.’
‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti?“‘But where, friends, is the Great Brahmā now?’ ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā;“‘Monk, we also don’t know where Brahmā is or in what way Brahmā is. api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti.But when signs appear, light shines forth, and a radiance appears, Brahmā will appear. For these are the portents of Brahmā’s appearance: Light shines forth and a radiance appears.’ Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.“Then it was not long before Brahmā appeared.
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca:“So the monk approached the Great Brahmā and, on arrival, said, ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Friend, where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?’ Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca:“When this was said, the Great Brahmā said to the monk, ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.‘I, monk, am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer, and Ruler, Father of All That Have Been and Shall Be.’
Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:A second time, the monk said to the Great Brahmā, ‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:‘Friend, I didn’t ask you if you were “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer, and Ruler, Father of All That Have Been and Shall Be. Evañca kho ahaṁ taṁ, āvuso, pucchāmi:I asked you “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?where these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace.’
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca:“A second time, the Great Brahmā said to the monk, ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.‘I, monk, am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer, and Ruler, Father of All That Have Been and Shall Be.’ Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:“A third time, the monk said to the Great Brahmā, ‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:‘Friend, I didn’t ask you if you were “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer, and Ruler, Father of All That Have Been and Shall Be. Evañca kho ahaṁ taṁ, āvuso, pucchāmi:I asked you “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?where these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace.’
Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca:“Then the Great Brahmā, taking the monk by the arm and leading him off to one side, said to him, ‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti.‘These Devas of the Retinue of Brahmā believe, “There is nothing that the Great Brahmā does not know. There is nothing that the Great Brahmā does not see. There is nothing of which the Great Brahmā is unaware. There is nothing that the Great Brahmā has not realized.” Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ.That is why I did not say in their presence that Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.I, too, don’t know where the four great elements… cease without trace. Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya.So it’s your own wrongdoing, your own mistake, in that—bypassing the Blessed One—you searched outside for an answer to this question. Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.Go right back to the Blessed One and, on arrival, ask him this question. However he answers you, that’s how you should remember it.’
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi.“Then—just as a strong man might extend his flexed arm or flex his extended arm—the monk disappeared from the Brahmā world and immediately appeared in front of me. Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca:Having bowed down to me, he sat to one side. As he was sitting there he said to me, ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?‘Lord, where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?’
4.1. Tīradassisakuṇupamā
Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—“When this was said, I said to him,
bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.‘Once, monk, some sea-faring merchants, taking a shore-sighting bird, set out across the ocean in their ship.
Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti.When they could not see the shore from their ship, they released the shore-sighting bird.
So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ.It flew to the east; it flew to the south; it flew to the west; it flew to the north; it flew to straight up; it flew to the intermediate directions.
Sace so samantā tīraṁ passati, tathāgatakova hoti.
tathāgatakova → tathā pakkantova (cck); tathāpakkanto va (sya1ed, sya2ed)If it saw the shore in any direction, it flew there and was gone.
Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.If it did not see the shore in any direction, it returned right back to the ship.
Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato.In the same way, monk, having searched as far as the Brahmā world and not receiving an answer to this question, you have come right back to my presence. Na kho eso, bhikkhu, pañho evaṁ pucchitabbo:“‘This question should not be asked in this way: ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?Where do these four great elements—the earth property, the liquid property, the fire property, and the wind property—cease without trace?
Evañca kho eso, bhikkhu, pañho pucchitabbo:Instead, the question should be asked like this:
‘Kattha āpo ca pathavī, tejo vāyo na gādhati;“‘Where do water, earth, fire, & wind have no footing? Kattha dīghañca rassañca, aṇuṁ thūlaṁ subhāsubhaṁ;Where are long & short, coarse & fine, fair & foul, Kattha nāmañca rūpañca, asesaṁ uparujjhatī’ti.name & form brought to a stop without trace?
Tatra veyyākaraṇaṁ bhavati:“‘And the answer to that is:
‘Viññāṇaṁ anidassanaṁ, anantaṁ sabbatopabhaṁ;
sabbatopabhaṁ → (?)“‘Consciousness without surface, without end, luminous all around:Ettha āpo ca pathavī, tejo vāyo na gādhati.Here water, earth, fire, & wind have no footing. Ettha dīghañca rassañca, aṇuṁ thūlaṁ subhāsubhaṁ;Here long & short, coarse & fine, fair & foul,
Ettha nāmañca rūpañca, asesaṁ uparujjhati;here name & form are all brought to a stop without trace. Viññāṇassa nirodhena, etthetaṁ uparujjhatī’”ti.With the cessation of (the aggregate of) consciousness each is here brought to a stop.’”
Idamavoca bhagavā.That is what the Blessed One said. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.Gratified, Kevaṭṭa the householder delighted in the Blessed One’s words.
