Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN11: Kevaddha Sutta – With Kevaddha
- © Translated from the Pali by Bhante Sujato. (More copyright information)
dn11:1.1So I have heard. 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, SN42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN47.12, DN16, DN28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition.
dn11:1.3Then 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. “Sir, this Nāḷandā is successful and prosperous, populous, full of people. 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. Then Nāḷandā will become even more devoted to the Buddha!”
dn11:1.7When 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.’”In fact it is forbidden in Khandhaka 15.
dn11:2.1For a second time, Kevaḍḍha made the same request, “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. 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.
dn11:3.1For a third time, Kevaḍḍha made the same request, at which the Buddha said the following.
1. The Demonstration of Psychic Power
dn11:3.8“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”. What three? 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.
dn11:4.1And 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.
dn11:4.3Someone with faith and confidence sees that mendicant performing those superhuman feats.
dn11:4.4They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!Their priors have been confirmed. I saw him myself, performing all these superhuman feats!’
dn11:5.1But the one lacking faith and confidence would say to them:Note how a skeptical mindset sticks closer to the truth. ‘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. Using that a mendicant can perform such superhuman feats.’
dn11:5.4What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?”
dn11:5.6“They would, sir.”
dn11:5.7“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. The Demonstration of Revealing
dn11:6.1And what is the demonstration of revealing?“Revealing” is ādesana, from root dis “to indicate, show, or point”. 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. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’Here we have mano (twice) and citta.
dn11:6.4Someone with faith and confidence sees that mendicant revealing another person’s thoughts. 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 person!’
dn11:7.1But the one lacking faith and confidence would say to them: ‘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. Using that a mendicant can reveal another person’s thoughts.’
dn11:7.5What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?”
dn11:7.7“They would, sir.”
dn11:7.8“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.
3. The Demonstration of Instruction
dn11:8.1And 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.
dn11:9-66.1Furthermore, 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.
dn11:9-66.5They enter and remain in the second absorption … third absorption … fourth absorption. This too is called the demonstration of instruction.
dn11:9-66.9They project and extend the mind toward knowledge and vision … This too is called the demonstration of instruction.
dn11:9-66.11They understand: ‘… there is nothing further for this place.’ This too is called the demonstration of instruction.
dn11:67.1These, 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
dn11:67.3Once 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. ‘Where do these four principal states cease without anything left over, 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.
dn11:68.1Then 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. 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. ‘Reverends, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’
dn11:68.4When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the four great kings are our superiors.These are powerful spirits who guard the four quarters. In AN8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. They might know.’
dn11:69.1Then he approached the four great kings and asked the same question. But they also said to him, ‘Mendicant, we too do not know this. 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. 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. the gods of Yama …Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. the godling named Suyāma … the Joyful gods … the godling named Santussita … the gods who love to imagine … the godling named Sunimmita … the gods who control the creation of others … the godling named Vasavattī … the gods of the Divinity’s host are our superiors. They might know.’
dn11:80.1Then 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 anything left over, namely, the elements of earth, water, fire, and air?’ But they also said to him, ‘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. 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 DN1, where it also had a satirical tone, poking fun at the pomposity of religious titles. He might know.’Even Brahmā’s community are not confident.
dn11:80.10‘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 precursor 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. Not long afterwards, the Great Divinity appeared.
dn11:81.2Then that mendicant approached the Great Divinity and said to him, ‘Reverend, where do these four principal states cease without anything left over, 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.’He puffs his own chest, but like the ascetic teachers of DN2, he does not answer the question.
dn11:82.1For a second time, that mendicant said to the Great Divinity, ‘Reverend, I am not asking you whether you areHe addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. 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 anything left over.’
dn11:82.6For 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,Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. ‘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 anything left over.’
dn11:83.6Then 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. ‘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 with nothing left over.At least he is honest about his lack of knowledge, even if not publicly. 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.’
dn11:84.1Then 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 anything left over, namely, the elements of earth, water, fire, and air?’
4.1. The Simile of the Land-Spotting Bird
dn11:85.1When he said this, I said to him:
dn11:85.2‘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.
dn11:85.7In 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 anything left over, namely, the elements of earth, water, fire, and air?”
dn11:85.10This is how the question should be asked:
dn11:85.11“Where do water and earth,The first pair of couplets rephrase the question about where the (absorptions based on) material form cease. The verb is changed to gādhati, “find a footing”.
This couplet is also found at SN1.27, Ud1.10.
fire and air not remain;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.
where long and short,A similar list of descriptors elsewhere describes things that are not stolen (Snp3.9) or the kinds of sentient beings (Snp1.8). These are aspects of how “form” manifests in desirable or undesirable ways.
fine and coarse, 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.
Where does name-and-formThis 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.
cease with nothing left over?”
dn11:85.17And the answer to that is:
dn11:85.18“‘Consciousness where no form appears,This couplet is spoken by Baka the Divinity at MN49, 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. MN21, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “appearing” (eg. DN16), so this indicates a formless attainment.
infinite, luminous 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 “luminous”, as with the deities that are “self-luminous” (sayaṁpabhā, DN27). This echoes descriptions of the Divinity of consciousness as “radiant” (Bṛhadāraṇyaka Upaniṣad 5.6.1, Chāndogya Upaniṣad 3.14.2)
Sabbato pabhaṁ (“luminous 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.
Regarding this, 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 (SN1.27).
fire and air do not remain;The verb “do not remain” applies to both the former and subsequent couplet.
regarding this, long and short,
fine and coarse, beautiful and ugly.
Regarding this, name and formThese lines also at Snp 5.2, with initial yattha instead of ettha.
ceases with nothing left over—
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.
they cease in reference to this.”’”Throughout, take the locative ettha as locative of reference, as in similar constructions at eg. SN1.30. The point is that 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.
dn11:85.28That is what the Buddha said. Satisfied, the householder Kevaḍḍha approved what the Buddha said.
1Evaṁ 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.
2Dutiyampi 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.
3Tatiyampi 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
4"Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni tīṇi? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
5Katamañca, 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.
6Tamenaṁ 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.
7Tamenaṁ 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.
8Tamenaṁ 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.
9Taṁ 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
10Katamañca, 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.
11Tamenaṁ 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.
12Tamenaṁ 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.
13Taṁ 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
14Katamañca, 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.
15Puna 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.
16Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.
4. Bhūtanirodhesakabhikkhuvatthu
17Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: 'kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ — pathavīdhātu āpodhātu tejodhātu vāyodhātū'ti?
18Atha 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?
19Evaṁ 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.
20Atha 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.
21Atha 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.
22Atha 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, tusitā 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.
23Atha 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.
24Atha 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.
25'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.
26Atha 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.
27Dutiyampi 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?
28Dutiyampi 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?
29Atha 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.
30Atha 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
31Evaṁ 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?
32Evañca kho eso, bhikkhu, pañho pucchitabbo:
33
'Kattha āpo ca pathavī,
tejo vāyo na gādhati;
Kattha dīghañca rassañca,
aṇuṁ thūlaṁ subhāsubhaṁ;
Kattha nāmañca rūpañca,
asesaṁ uparujjhatī'ti.
34Tatra veyyākaraṇaṁ bhavati:
35
'Viññāṇaṁ anidassanaṁ,
anantaṁ sabbatopabhaṁ;
Ettha āpo ca pathavī,
tejo vāyo na gādhati.
36
Ettha dīghañca rassañca,
aṇuṁ thūlaṁ subhāsubhaṁ;
Ettha nāmañca rūpañca,
asesaṁ uparujjhati;
Viññāṇassa nirodhena,
etthetaṁ uparujjhatī'"ti.
37Idamavoca bhagavā. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.
Kevaṭṭasuttaṁ niṭṭhitaṁ ekādasamaṁ.