DN 11 With Kevaḍḍha

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.

Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, this Nāḷandā is successful and prosperous, populous, full of people.

Please direct a mendicant to perform a superhuman demonstration of psychic power.

Then Nāḷandā will become even more devoted to the Buddha!”

When he said this, the Buddha said,

“Kevaḍḍha, I do not teach Dhamma to the mendicants like this:

‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’”

For a second time, Kevaḍḍha made the same request,

“Sir, I am not teaching you the Dhamma,

but nonetheless I say:

‘Sir, this Nāḷandā is successful and prosperous, populous, full of people.

Please direct a mendicant to perform a superhuman demonstration of psychic power.

Then Nāḷandā will become even more devoted to the Buddha!’”

But for a second time, the Buddha gave the same answer.

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For a third time, Kevaḍḍha made the same request,

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at which the Buddha said the following.

1. The Demonstration of Psychic Power

“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight.

What three?

The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.

And what is the demonstration of psychic power?

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.

Someone with faith and confidence sees that mendicant performing those superhuman feats.

They tell someone else who lacks faith and confidence:

‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!

I saw him myself, performing all these superhuman feats!’

But the one lacking faith and confidence would say to them:

‘There’s a spell named Gandhārī.

Using that a mendicant can perform such superhuman feats.’

What do you think, Kevaḍḍha?

Wouldn’t someone lacking faith speak like that?”

“They would, sir.”

“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

2. The Demonstration of Revealing

And what is the demonstration of revealing?

It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

Someone with faith and confidence sees that mendicant revealing another individual’s thoughts.

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They tell someone else who lacks faith and confidence:

‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!

I saw him myself, revealing the thoughts of another individual!’

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But the one lacking faith and confidence would say to them:

‘There’s a spell named Māṇikā.

Using that a mendicant can reveal another individual’s thoughts.’

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What do you think, Kevaḍḍha?

Wouldn’t someone lacking faith speak like that?”

“They would, sir.”

“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.

3. The Demonstration of Instruction

And what is the demonstration of instruction?

It’s when a mendicant instructs others like this:

‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’

This is called the demonstration of instruction.

Furthermore, a Realized One arises in the world …

That’s how a mendicant is accomplished in ethics. …

They enter and remain in the first absorption …

This is called the demonstration of instruction.

They enter and remain in the second absorption …

third absorption …

fourth absorption.

This too is called the demonstration of instruction.

They project and extend the mind toward knowledge and vision …

This too is called the demonstration of instruction.

They understand: ‘… there is nothing further for this place.’

This too is called the demonstration of instruction.

These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight.

4. On the Mendicant in Search of the Cessation of Being

Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought,

‘Where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

Then that mendicant attained a state of immersion such that a path to the gods appeared.

Then he approached the gods of the four great kings and said,

‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

When he said this, those gods said to him,

‘Mendicant, we too do not know this.

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But the four great kings are our superiors.

They might know.’

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Then he approached the four great kings and asked the same question.

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But they also said to him,

‘Mendicant, we too do not know this.

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But the gods of the thirty-three …

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Sakka, lord of gods …

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the gods of Yama …

the godling named Suyāma …

the Joyful gods …

the godling named Santussita …

the gods who love to create …

the godling named Sunimmita …

the gods who control the creation of others …

the godling named Vasavattī …

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the gods of the Divinity’s host are our superiors.

They might know.’

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Then that mendicant attained a state of immersion such that a path to divinity appeared.

Then he approached the gods of the Divinity’s host and said,

‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

But they also said to him,

‘Mendicant, we too do not know this.

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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.

He might know.’

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‘But reverends, where is that Divinity now?’

‘We also don’t know where he is or what way he lies.

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.’

Not long afterwards, the Great Divinity appeared.

Then that mendicant approached the Great Divinity and said to him,

‘Reverend, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

The Great Divinity said to him,

‘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.’

For a second time, that mendicant said to the Great Divinity,

‘Reverend, I am not asking you whether you are

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.

I am asking

where these four principal states cease without remainder.’

For a second time, the Great Divinity said to him,

‘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.’

For a third time, that mendicant said to the Great Divinity,

‘Reverend, I am not asking you whether you are

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.

I am asking

where these four principal states cease without remainder.’

Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him,

‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize.

That’s why I didn’t answer in front of them.

But I too do not know where these four principal states cease no residue left behind.

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.

Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’

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.

Then he bowed, sat down to one side, and said to me,

‘Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

4.1. The Simile of the Land-Spotting Bird

When he said this, I said to him:

‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.

When their ship was out of sight of land, they released the bird.

It flew right away to the east, the west, the north, the south, upwards, and in-between.

If it saw land on any side, it went there and stayed.

But if it saw no land on any side it returned to the ship.

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.

Mendicant, this is not how the question should be asked:

“Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?”

This is how the question should be asked:

“Where do water and earth,

fire and air have no footing;

where long and short,

fine and coarse, beautiful and ugly?

Where does name-and-form

cease no residue left behind?”

And the answer to that is:

“‘Consciousness where no form appears,

infinite, luminous all-round.’

Regarding this, water and earth,

fire and air have no footing;

regarding this, long and short,

fine and coarse, beautiful and ugly.

Regarding this, name and form

ceases with no residue left behind—

with the cessation of consciousness,

they cease in reference to this.”’”

That is what the Buddha said.

Satisfied, the householder Kevaḍḍha approved what the Buddha said.

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Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca:

“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.

Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca:

“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi:

‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.

Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca:

“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:

“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.

1. Iddhipāṭihāriya

“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.

Katamāni tīṇi?

Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ?

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.

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.

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:

‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.

Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:

‘atthi kho, bho, gandhārī nāma vijjā.

Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.

Taṁ kiṁ maññasi, kevaṭṭa,

api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

“Vadeyya, bhante”ti.

“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.

2. Ādesanāpāṭihāriya

Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ?

Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:

‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.

Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ:

“evampi te mano, itthampi te mano, itipi te cittan”’ti.

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:

‘atthi kho, bho, maṇikā nāma vijjā;

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,

api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

“Vadeyya, bhante”ti.

“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.

3. Anusāsanīpāṭihāriya

Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ?

Idha, kevaṭṭa, bhikkhu evamanusāsati:

‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti.

Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…

Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe…

paṭhamaṁ jhānaṁ upasampajja viharati.

Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

dutiyaṁ jhānaṁ …pe…

tatiyaṁ jhānaṁ …pe…

catutthaṁ jhānaṁ upasampajja viharati.

Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…

idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

nāparaṁ itthattāyāti pajānāti …pe…

idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.

4. Bhūtanirodhesakabhikkhuvatthu

Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:

‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi.

Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca:

‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ:

‘mayampi kho, bhikkhu, na jānāma:

“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.

Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca.

Te kho etaṁ jāneyyuṁ:

“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca:

‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ:

‘mayampi kho, bhikkhu, na jānāma:

“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti.

Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca.

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.

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…

suyāmo nāma devaputto …

tusitā nāma devā …

santussito nāma devaputto …

nimmānaratī nāma devā …

sunimmito nāma devaputto …

paranimmitavasavattī nāma devā …

vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca.

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.

Te kho etaṁ jāneyyuṁ:

“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi.

Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca:

‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ:

‘mayampi kho, bhikkhu, na jānāma:

“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.

So kho etaṁ jāneyya:

“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti?

‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā;

api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti.

Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca:

‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca:

‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:

‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:

“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.

Evañca kho ahaṁ taṁ, āvuso, pucchāmi:

“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca:

‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:

‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:

“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.

Evañca kho ahaṁ taṁ, āvuso, pucchāmi:

“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca:

‘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.

Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ.

Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.

Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya.

Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.

Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi.

Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca:

‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

4.1. Tīradassisakuṇupamā

Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—

bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.

Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti.

So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ.

Sace so samantā tīraṁ passati, tathāgatakova hoti.

Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.

Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato.

Na kho eso, bhikkhu, pañho evaṁ pucchitabbo:

‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Evañca kho eso, bhikkhu, pañho pucchitabbo:

‘Kattha āpo ca pathavī,

tejo vāyo na gādhati;

Kattha dīghañca rassañca,

aṇuṁ thūlaṁ subhāsubhaṁ;

Kattha nāmañca rūpañca,

asesaṁ uparujjhatī’ti.

Tatra veyyākaraṇaṁ bhavati:

‘Viññāṇaṁ anidassanaṁ,

anantaṁ sabbatopabhaṁ;

Ettha āpo ca pathavī,

tejo vāyo na gādhati.

Ettha dīghañca rassañca,

aṇuṁ thūlaṁ subhāsubhaṁ;

Ettha nāmañca rūpañca,

asesaṁ uparujjhati;

Viññāṇassa nirodhena,

etthetaṁ uparujjhatī’”ti.

Idamavoca bhagavā.

Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.

Kevaṭṭasuttaṁ niṭṭhitaṁ ekādasamaṁ.