Other Translations: Deutsch , Srpski
From: ,
Dīgha Nikāya 11 Long Discourses 11
Kevaṭṭasutta With Kevaḍḍha
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition.
Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him, Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha.
“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. “Sir, this Nāḷandā is successful and prosperous, populous and full of people.
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; Please direct a mendicant to perform a superhuman demonstration of psychic power. I have been asked to do the same thing for the same reason.
evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti. Then Nāḷandā will become even more devoted to the Buddha!”
Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: When he said this, the Buddha said,
“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: “Kevaḍḍha, I do not teach Dhamma to the mendicants like this:
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti. ‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’” In fact it is forbidden in Kd 15:8.2.23.
Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: For a second time, Kevaḍḍha made the same request,
“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; “Sir, I am not teaching you the Dhamma, The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place.
api ca evaṁ vadāmi: but nonetheless I say:
‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. ‘Sir, this Nāḷandā is successful and prosperous, populous and full of people.
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; Please direct a mendicant to perform a superhuman demonstration of psychic power.
evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. Then Nāḷandā will become even more devoted to the Buddha!’”
Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: But for a second time, the Buddha gave the same answer.
“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi:
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: For a third time, Kevaḍḍha made the same request,
“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. at which the Buddha said the following.
1. Iddhipāṭihāriya 1. The Demonstration of Psychic Power
“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. “Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”.
Katamāni tīṇi? What three?
Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth.
Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? And what is the demonstration 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. It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.
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. Someone with faith and confidence sees that mendicant performing those superhuman feats.
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: They tell someone else who lacks faith and confidence:
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! Their priors have been confirmed.
Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti. I saw him myself, performing all these superhuman feats!’
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: But the one lacking faith and confidence would say to them: Note how a skeptical mindset sticks closer to the truth.
‘atthi kho, bho, gandhārī nāma vijjā. ‘There’s a spell named Gandhārī. “Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics.
Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti. Using that a mendicant can perform such superhuman feats.’
Taṁ kiṁ maññasi, kevaṭṭa, What do you think, Kevaḍḍha?
api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? Wouldn’t someone lacking faith speak like that?”
“Vadeyya, bhante”ti. “They would, sir.”
“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. “Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means.
2. Ādesanāpāṭihāriya 2. The Demonstration of Revealing
Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? And what is the demonstration of revealing? “Revealing” is ādesana, from root dis “to indicate, show, or point”.
Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals: The Pali terms here are citta, cetasika, vitakka, and vicāra.
‘evampi te mano, itthampi te mano, itipi te cittan’ti. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ Here we have mano (twice) and citta.
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: Someone with faith and confidence sees that mendicant revealing another individual’s thoughts.
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: They tell someone else who lacks faith and confidence:
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!
Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: I saw him myself, revealing the thoughts of another individual!’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: But the one lacking faith and confidence would say to them:
‘atthi kho, bho, maṇikā nāma vijjā; ‘There’s a spell named Māṇikā. From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here.
tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: Using that a mendicant can reveal another individual’s thoughts.’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.
Taṁ kiṁ maññasi, kevaṭṭa, What do you think, Kevaḍḍha?
api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? Wouldn’t someone lacking faith speak like that?”
“Vadeyya, bhante”ti. “They would, sir.”
“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. “Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.
3. Anusāsanīpāṭihāriya 3. The Demonstration of Instruction
Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? And what is the demonstration of instruction?
Idha, kevaṭṭa, bhikkhu evamanusāsati: It’s when a mendicant instructs others like this:
‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. This is called the demonstration of instruction.
Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Furthermore, a Realized One arises in the world …
Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe… That’s how a mendicant is accomplished in ethics. …
paṭhamaṁ jhānaṁ upasampajja viharati. They enter and remain in the first absorption …
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… This is called the demonstration of instruction.
dutiyaṁ jhānaṁ …pe… They enter and remain in the second absorption …
tatiyaṁ jhānaṁ …pe… third absorption …
catutthaṁ jhānaṁ upasampajja viharati. fourth absorption.
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… This too is called the demonstration of instruction.
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… They project and extend the mind toward knowledge and vision …
idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… This too is called the demonstration of instruction.
nāparaṁ itthattāyāti pajānāti …pe… They understand: ‘… there is nothing further for this place.’
idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. This too is called the demonstration of instruction.
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight.
4. Bhūtanirodhesakabhikkhuvatthu 4. On the Mendicant in Search of the Cessation of Being
Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought, This story is presented as an actual event, but is phrased like a fable.
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? ‘Where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments.
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Then that mendicant attained a state of immersion such that a path to the gods appeared. The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above.
Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: Then he approached the gods of the four great kings and said, The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms.
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? ‘Respectable sirs, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’
Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: When he said this, those gods said to him,
‘mayampi kho, bhikkhu, na jānāma: ‘Mendicant, we too do not know this.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. But the four great kings are our superiors. These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality.
Te kho etaṁ jāneyyuṁ: They might know.’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: Then he approached the four great kings and asked the same question.
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: But they also said to him,
‘mayampi kho, bhikkhu, na jānāma: ‘Mendicant, we too do not know this.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. But the gods of the thirty-three … The “thirty-three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins.
Te kho etaṁ jāneyyuṁ:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ:
‘mayampi kho, bhikkhu, na jānāma:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. Sakka, lord of gods … Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the thirty-three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon.
So kho etaṁ jāneyya:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca:
‘ahampi kho, bhikkhu, na jānāmi:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, yāmā nāma devā …pe… the gods of Yama … Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama.
suyāmo nāma devaputto … the godling named Suyāma …
tusitā nāma devā … the Joyful gods …
santussito nāma devaputto … the godling named Santussita …
nimmānaratī nāma devā … the gods who love to create …
sunimmito nāma devaputto … the godling named Sunimmita …
paranimmitavasavattī nāma devā … the gods who control the creation of others …
vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. the godling named Vasavattī …
So kho etaṁ jāneyya:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca:
‘ahampi kho, bhikkhu, na jānāmi:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. the gods of the Divinity’s host are our superiors.
Te kho etaṁ jāneyyuṁ: They might know.’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Then that mendicant attained a state of immersion such that a path to divinity appeared.
Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca: Then he approached the gods of the Divinity’s host and said,
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? ‘Respectable sirs, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’
Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: But they also said to him,
‘mayampi kho, bhikkhu, na jānāma: ‘Mendicant, we too do not know this. The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
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 the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior. The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles.
So kho etaṁ jāneyya: He might know.’ Even Brahmā’s community are not confident.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? ‘But respectable sirs, where is that divinity now?’
‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; ‘We also don’t know where he is or what way he lies.
api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. But by the signs that are seen—light arising and radiance appearing—we know that divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’ This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna.
Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi. Not long afterwards, the Great Divinity appeared.
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: Then that mendicant approached the Great Divinity and said to him,
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? ‘Respectable sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’
Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: The Great Divinity said to him,
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question.
Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: For a second time, that mendicant said to the Great Divinity,
‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: ‘Respectable sir, I am not asking you whether you are He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar.
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṁ taṁ, āvuso, pucchāmi: I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti? where these four principal states cease without remainder.’
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: For a second time, the Great Divinity said to him,
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: For a third time, that mendicant said to the Great Divinity, Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism.
‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: ‘Respectable sir, I am not asking you whether you are
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṁ taṁ, āvuso, pucchāmi: I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti? where these four principal states cease without remainder.’
Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him, Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion.
‘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. ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize.
Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. That’s why I didn’t answer in front of them.
Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. But I too do not know where these four principal states cease with no residue left behind. At least he is honest about his lack of knowledge, even if not publicly.
Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question.
Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me.
Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: Then he bowed, sat down to one side, and said to me,
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? ‘Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’
4.1. Tīradassisakuṇupamā 4.1. The Simile of the Land-Spotting Bird
Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—When he said this, I said to him:
bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. ‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. When their ship was out of sight of land, they released the bird.
So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. It flew right away to the east, the west, the north, the south, upwards, and in-between.
Sace so samantā tīraṁ passati, tathāgatakova hoti. If it saw land on any side, it went there and stayed.
Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati. But if it saw no land on any side it returned to the ship.
Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me.
Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: Mendicant, this is not how the question should be asked:
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? “Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?”
Evañca kho eso, bhikkhu, pañho pucchitabbo: This is how the question should be asked:
‘Kattha āpo ca pathavī, “Where do water and earth, The first pair of couplets rephrase the question about where the (absorptions based on) material form cease. This couplet is also found at SN 1.27:2.1, Ud 1.10:14.1. | A gādha is a “ford” across a river (Rig Veda 7.60.7, 7.97.8, 10.106.9; Gopatha Brāhmaṇa 1.5.2a), a safe path on which one has a “footing” to cross the water. In this verse, the verb form gādhati means to be “established” (patiṭṭhita) like a seed in soil, or a beam of light on a floor, or consciousness in name and form.
tejo vāyo na gādhati; fire and air have no footing; The verse is syntactically ambiguous, as there are three couplets, each with the question-word kattha, but only two verbs. I take the first pair of couplets as a distinct verse, with the verb gādhati acting as a “lamp” illuminating both the first and second couplets. These are also unified in that they deal only with material qualities.
Kattha dīghañca rassañca, where long and short, A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways.
aṇuṁ thūlaṁ subhāsubhaṁ; tiny and huge, beautiful and ugly? Four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8.
Kattha nāmañca rūpañca, Where do name and form This final couplet is distinguished in having a different verb (“cease”) and in including mental qualities (nāma). It therefore appears there are two questions with two answers.
asesaṁ uparujjhatī’ti. cease no residue left behind?”
Tatra veyyākaraṇaṁ bhavati: And the answer to that is:
‘Viññāṇaṁ anidassanaṁ, “‘Consciousness where no form appears, This couplet is spoken by Baka the Divinity at MN 49:25.1, so it was probably a free-floating couplet illustrating the Upaniṣadic theory of the Self as infinite consciousness. I think the Buddha is quoting Brahmā here in order to contrast with his own teaching of the cessation of consciousness, to emphasize that even this most sublime form of consciousness will cease. | “Where no form appears” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “appearing” (eg. DN 16:3.29.1), so this indicates a formless attainment.
anantaṁ sabbatopabhaṁ; infinite, radiant all-round.’ “Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. | Pabhaṁ means “radiant”, as with the deities that are “self-radiant” (sayaṁpabhā, DN 27:10.3). This echoes descriptions of the Divinity of consciousness as “radiant” (Bṛhadāraṇyaka Upaniṣad 5.6.1, Chāndogya Upaniṣad 3.14.2). See too Thag 20.1:59.6, AN 1.51:1.1, and AN 3.101:1.11, and notes there. | Sabbato pabhaṁ (“radiant all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based.
Ettha āpo ca pathavī, Here water and earth, The division of these ten lines is not obvious. Since the previous couplet appears to be an independent saying, I take the remaining eight lines as two four-line verses. This couplet, too, appears as the first two lines of a six-line verse, with the initial yattha rather than ettha (SN 1.27:2.1).
tejo vāyo na gādhati. fire and air have no footing; The verb “has no footing” applies to both the former and subsequent couplet.
Ettha dīghañca rassañca, here long and short,
aṇuṁ thūlaṁ subhāsubhaṁ; tiny and huge, beautiful and ugly.
Ettha nāmañca rūpañca, Here name and form These lines also at Snp 5.2:6.6, with initial yattha instead of ettha.
asesaṁ uparujjhati; cease with no residue left behind—
Viññāṇassa nirodhena, with the cessation of consciousness, According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world.
etthetaṁ uparujjhatī’”ti. here they cease.”’” Throughout, take the locative ettha (“here”) as locative of reference (“in reference to this”), as in similar constructions (eg. SN 1.30). When the Buddha is speaking of the cessation of consciousness, he is speaking specifically of the “infinite consciousness” of the Upaniṣads: that is what ceases.
Idamavoca bhagavā. That is what the Buddha said.
Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti. Satisfied, the householder Kevaḍḍha approved what the Buddha said.
Kevaṭṭasuttaṁ niṭṭhitaṁ ekādasamaṁ.