The Chapter on the Entire Spectrum Of Ethics – Sīlakkhandhavagga DN 1–13 > DN 11 With Kevaddha

Long Discourses 11 – Dīgha Nikāya 11

DN 11 With Kevaddha – Kevaṭṭasutta

So I have heard.

Evaṁ me sutaṁ—

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

ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

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

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

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

“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.

Sir, please direct a bhikkhu to perform a demonstration of superhuman psychic power.

Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati;

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

evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.

When he said this, the Buddha said,

Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca:

“Kevaddha, I do not teach the bhikkhū like this:

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

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

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

For a second time, Kevaddha made the same request,

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.

and the Buddha gave the same answer.

Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca:

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

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

For a third time, Kevaddha made the same request,

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.

and the Buddha said the following.

Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.

1. The Demonstration of Psychic Power

1. Iddhipāṭihāriya

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

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

What three?

Katamāni tīṇi?

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

Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

And what is the demonstration of psychic power?

Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ?

It’s a bhikkhu who wields the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded 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 Brahmā realm.

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.

Then someone with faith and confidence sees that bhikkhu performing those superhuman feats.

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.

They tell someone else who lacks faith and confidence:

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:

‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!

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

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

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

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

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:

‘There’s a spell named Gandhārī.

‘atthi kho, bho, gandhārī nāma vijjā.

Using that a bhikkhu can perform such superhuman feats.’

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

What do you think, Kevaddha?

Taṁ kiṁ maññasi, kevaṭṭa,

Wouldn’t someone lacking faith speak like that?”

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

“They would, sir.”

“Vadeyya, bhante”ti.

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

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

2. The Demonstration of Revealing

2. Ādesanāpāṭihāriya

And what is the demonstration of revealing?

Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ?

In one case, someone reveals the mind, mentality, thoughts, and reflections of other beings and individuals:

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

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

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

Then someone with faith and confidence sees that bhikkhu revealing another person’s thoughts.

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.

They tell someone else who lacks faith and confidence:

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:

‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!

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

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

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

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

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

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya:

‘There’s a spell named Māṇikā.

‘atthi kho, bho, maṇikā nāma vijjā;

Using that a bhikkhu can reveal another person’s thoughts.’

tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:

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

What do you think, Kevaddha?

Taṁ kiṁ maññasi, kevaṭṭa,

Wouldn’t someone lacking faith speak like that?”

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

“They would, sir.”

“Vadeyya, bhante”ti.

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

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

3. The Demonstration of Instruction

3. Anusāsanīpāṭihāriya

And what is the demonstration of instruction?

Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ?

It’s when a bhikkhu instructs others like this:

Idha, kevaṭṭa, bhikkhu evamanusāsati:

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

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

This is called the demonstration of instruction.

Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

Furthermore, a Realized One arises in the world …

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

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

Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe…

They enter and remain in the first absorption …

paṭhamaṁ jhānaṁ upasampajja viharati.

This is called the demonstration of instruction.

Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They enter and remain in the second absorption …

dutiyaṁ jhānaṁ …pe…

third absorption …

tatiyaṁ jhānaṁ …pe…

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

This too is called the demonstration of instruction.

Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They extend and project the mind toward knowledge and vision …

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…

This too is called the demonstration of instruction.

idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They understand: ‘… there is no return to any state of existence.’

nāparaṁ itthattāyāti pajānāti …pe…

This too is called the demonstration of instruction.

idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

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

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

4. On the Bhikkhu In Search of the Cessation of Being

4. Bhūtanirodhesakabhikkhuvatthu

Once it so happened, Kevaddha, that a bhikkhu in this very Saṅgha had the following thought,

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

‘Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

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

Then that bhikkhu attained a state of samādhi such that a path to the gods appeared.

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

Then he approached the Gods of the Four Great Kings and said,

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

‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

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

When he said this, those gods said to him,

Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ:

‘Bhikkhu, we too do not know this.

‘mayampi kho, bhikkhu, na jānāma:

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

But the Four Great Kings are our superiors.

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

They might know.’

Te kho etaṁ jāneyyuṁ:

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

Then he approached the Four Great Kings and asked the same question.

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?

But they also said to him,

Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ:

‘Bhikkhu, we too do not know this.

‘mayampi kho, bhikkhu, na jānāma:

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

But the gods of the Thirty-Three …

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.

Sakka, lord of gods …

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.

the gods of Yāmā …

Atthi kho, bhikkhu, yāmā nāma devā …pe…

the god named Suyāma …

suyāmo nāma devaputto …

the Joyful gods …

tusitā nāma devā …

the god named Santussita …

santussito nāma devaputto …

the gods who delight in creation …

nimmānaratī nāma devā …

the god named Sunimmita …

sunimmito nāma devaputto …

the gods who control the creation of others …

paranimmitavasavattī nāma devā …

the god named Vasavattī …

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.

the gods of Brahmā’s Host.

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

They might know.’

Te kho etaṁ jāneyyuṁ:

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

Then that bhikkhu attained a state of samādhi such that a path to Brahmā appeared.

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

Then he approached those gods and said,

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

‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

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

But they also said to him,

Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ:

‘Bhikkhu, we too do not know this.

‘mayampi kho, bhikkhu, na jānāma:

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

But there is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.

Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca.

He might know.’

So kho etaṁ jāneyya:

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

‘But reverends, where is that Brahmā now?’

‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti?

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

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

But by the signs that are seen—light arising and radiance appearing—we know that Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’

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

Not long afterwards, the Great Brahmā appeared.

Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

Then that bhikkhu approached the Great Brahmā and said to him,

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

‘Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

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

The Great Brahmā said to him,

Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca:

‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’

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

For a second time, that bhikkhu said to the Great Brahmā,

Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:

‘Reverend, I am not asking you whether you are

‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:

Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

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

I am asking

Evañca kho ahaṁ taṁ, āvuso, pucchāmi:

where these four primary elements cease without anything left over.’

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

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

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.

For a third time, that bhikkhu said to the Great Brahmā,

Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca:

‘Reverend, I am not asking you whether you are

‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi:

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

I am asking

Evañca kho ahaṁ taṁ, āvuso, pucchāmi:

where these four primary elements cease without anything left over.’

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

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

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

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

‘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.

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

Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ.

But I too do not know where these four primary elements cease with nothing left over.

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

Therefore, bhikkhu, 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.

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

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

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

Then that bhikkhu, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.

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

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

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

‘Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

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

4.1. The Simile of the Land-Spotting Bird

4.1. Tīradassisakuṇupamā

When he said this, I said to him:

Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—

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

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

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

Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti.

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

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

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

Sace so samantā tīraṁ passati, tathāgatakova hoti.

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

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

In the same way, after failing to get an answer to this question even after searching as far as the Brahmā realm, you’ve returned to me.

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

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

Na kho eso, bhikkhu, pañho evaṁ pucchitabbo:

“Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?”

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

This is how the question should be asked:

Evañca kho eso, bhikkhu, pañho pucchitabbo:

“Where do water and earth,

‘Kattha āpo ca pathavī,

fire and air find no footing;

tejo vāyo na gādhati;

where do long and short,

Kattha dīghañca rassañca,

fine and coarse, beautiful and ugly;

aṇuṁ thūlaṁ subhāsubhaṁ;

where do name and form

Kattha nāmañca rūpañca,

cease with nothing left over?”

asesaṁ uparujjhatī’ti.

And the answer to that is:

Tatra veyyākaraṇaṁ bhavati:

“Consciousness that’s invisible,

‘Viññāṇaṁ anidassanaṁ,

infinite, entirely given up:

anantaṁ sabbatopabhaṁ;

that’s where water and earth,

Ettha āpo ca pathavī,

fire and air find no footing.

tejo vāyo na gādhati.

And that’s where long and short,

Ettha dīghañca rassañca,

fine and coarse, beautiful and ugly—

aṇuṁ thūlaṁ subhāsubhaṁ;

that’s where name and form

Ettha nāmañca rūpañca,

cease with nothing left over.

asesaṁ uparujjhati;

With the cessation of consciousness,

Viññāṇassa nirodhena,

that’s where they cease.”’”

etthetaṁ uparujjhatī’”ti.

That is what the Buddha said.

Idamavoca bhagavā.

Satisfied, the householder Kevaddha was happy with what the Buddha said.

Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.

Summary by Bhikkhu Bodhi

Kevaddha Sutta: About Kevaddha (What Brahma Didn’t Know). Kevaddha urges the Buddha to perform miracles to strengthen people’s faith. The Buddha refuses, saying the only kind of miracle he approves of is the ‘miracle of instruction’. He tells the story of the monk who wanted to know ‘where the four great elements cease without remainder’. By psychic power he ascended into the heavens, but none there could tell him — not even the Great Brahma, who referred him back to the Buddha for an answer.