Kevaddha Sutta

Thus have I heard. At one time, the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove.

Then, Kevaṭṭa, the householder's son, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side.

While sitting there, Kevaṭṭa, the householder's son, said to the Blessed One: Venerable Sir, this Nāḷandā is prosperous, flourishing, crowded with people, and has faith in the Blessed One.

It would be good, Venerable Sir, if the Blessed One were to appoint a disciple who could perform a superhuman miracle of psychic power. In this way, Nāḷandā would have even greater faith in the Blessed One.

Having been spoken thus, the Blessed One said to Kevaṭṭa, the householder's son: Kevaṭṭa, I do not teach the disciples in this way, saying, Come perform a superhuman miracle of psychic power for the white-clothed laypeople.

For the second time, Kevaṭṭa, the householder's son, said to the Blessed One: I do not doubt the Blessed One, Venerable Sir, but I say this: This Nāḷandā is prosperous, flourishing, crowded with people, and has faith in the Blessed One.

It would be good, Venerable Sir, if the Blessed One were to appoint a disciple who could perform a superhuman miracle of psychic power. In this way, Nāḷandā would have even greater faith in the Blessed One.

For the third time, Kevaṭṭa, the householder's son, said to the Blessed One: I do not doubt the Blessed One, Venerable Sir, but I say this: This Nāḷandā is prosperous, flourishing, crowded with people, and has faith in the Blessed One.

It would be good, Venerable Sir, if the Blessed One were to appoint a disciple who could perform a superhuman miracle of psychic power.

In this way, Nāḷandā would have even greater faith in the Blessed One.

The Blessed One then explained: There are, Kevaṭṭa, these three kinds of miracles that I have personally realized and declared.

What are the three?

The miracle of psychic power, the miracle of telepathy, and the miracle of instruction.

And what, Kevaṭṭa, is the miracle of psychic power?

he continued. Here, Kevaṭṭa, a disciple enjoys various kinds of psychic power: being one, he becomes many; being many, he becomes one; he appears and vanishes; he goes unimpeded through walls, through enclosures, through mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; sitting cross-legged, he flies through the air like a bird with wings; he touches and strokes with his hand the sun and moon, so powerful and mighty; and he travels in the body as far as the Brahma world.

One day, a certain faithful and devoted person sees a disciple experiencing various kinds of supernormal powers: becoming one, he becomes many; becoming many, he becomes one; he appears and vanishes; he goes unhindered through walls, enclosures, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; he flies cross-legged through the sky like a bird; he touches and strokes the sun and moon, so powerful and mighty; he even ascends with his body as far as the Brahma world.

This faithful and devoted person reports to another who is faithless and not devoted, saying, It is wonderful, sir, it is marvelous, sir, the great power and might of the recluse.

I saw a disciple experiencing various kinds of supernormal powers: becoming one, he becomes many; becoming many, he becomes one...

even as far as the Brahma world, he exercises control with his body.

The faithless and not devoted person might say to the faithful and devoted one, There is, sir, a science called Gandhārī.

By means of it, that disciple experiences various kinds of supernormal powers: becoming one, he becomes many; becoming many, he becomes one...

even as far as the Brahma world, he exercises control with his body.

What do you think, Kevatta, would that faithless and not devoted person say this to the faithful and devoted one?

He would, venerable sir.

Seeing the danger in the miracle of supernormal power, I am disgusted, ashamed, and repelled by it.

And what, Kevatta, is the miracle of telepathy?

Here, Kevatta, a disciple reveals the minds of other beings, other persons, saying, This is how your mind is, this is how your mind inclines, this is in your mind.

A certain faithful and devoted person sees that disciple revealing the minds of other beings, other persons, saying, This is how your mind is, this is how your mind inclines, this is in your mind.

This faithful and devoted person reports to another who is faithless and not devoted, saying, It is wonderful, sir, it is marvelous, sir, the great power and might of the recluse.

I saw a disciple revealing the minds of other beings, other persons, saying, This is how your mind is, this is how your mind inclines, this is in your mind. Even so is your mind, in this way is your mind, thus is your consciousness.

Then, an unbelieving, untrusting person might say to a faithful, trusting one, There is indeed, friend, a science called the Jewel; by it, a disciple reveals the mind of others, reveals the mental states, reveals the thoughts, reveals the considerations, saying, Even so is your mind, in this way is your mind, thus is your consciousness.

What do you think, Kevatta, would an unbelieving, untrusting person say thus to a faithful, trusting one?

He would, venerable sir.

Seeing the danger in the miracle of mind-reading, Kevatta, I am disgusted, ashamed, and repelled by it.

And what, Kevatta, is the miracle of instruction?

Here, Kevatta, a disciple instructs thus: Think in this way, do not think in that way, attend in this way, do not attend in that way, abandon this, attain and dwell in that.

This is called, Kevatta, the miracle of instruction.

Furthermore, Kevatta, here a Tathagata arises in the world, an Arahant, a Fully Enlightened One...

Thus, Kevatta, a disciple is accomplished in virtue... enters and dwells in the first jhana.

This too is called, Kevatta, the miracle of instruction.

This too is called, Kevatta, the miracle of instruction...

enters and dwells in the second jhana...

enters and dwells in the third jhana...

enters and dwells in the fourth jhana.

This too is called, Kevatta, the miracle of instruction...

This too is called, Kevatta, the miracle of instruction...

directs and inclines the mind towards knowing and vision...

this too is called, Kevatta, the miracle of instruction...

knows there is no further becoming...

this too is called, Kevatta, the miracle of instruction.

These, Kevatta, are the three miracles that I have personally realized and declared.

Once upon a time, Kevatta, in this very community of disciples, a certain disciple had this thought arise in his mind: Where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

Then, Kevatta, that disciple entered into such a concentration that, with his mind thus concentrated, the path to the deva realms appeared.

Then, Kevatta, that disciple approached the devas of the Four Great Kings; having approached, he asked them, Friends, where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

When this was said, Kevatta, the gods of the Four Great Kings said to that disciple, We too do not know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

There are the Four Great Kings who are more excellent and superior to us.

They would know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

Then, Kevatta, that disciple approached the Four Great Kings; having approached, he said to the Four Great Kings, Where, friends, do these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element?

When this was said, Kevatta, the Four Great Kings said to that disciple, We too do not know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

There are the gods of the Thirty-Three who are more excellent and superior to us.

They would know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

Then, Kevatta, that disciple approached the gods of the Thirty-Three; having approached, he said to the gods of the Thirty-Three, Where, friends, do these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element?

When this was said, Kevatta, the gods of the Thirty-Three said to that disciple, We too do not know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

There is Sakka, the lord of the gods, who is more excellent and superior to us.

He would know where these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element.

Then, Kevatta, that disciple approached Sakka, the lord of the gods; having approached, he said to Sakka, the lord of the gods, Where, friend, do these four great elements cease without remainder, namely, the earth element, water element, fire element, and air element?

When this was said, Kevatta, Sakka, the lord of the gods, said to that disciple, I too do not know. Where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

There are, indeed the Yāmā gods...

and Suyāmo, the god...

the Tusitā gods...

and Santussito, the god...

the Nimmānaratī gods...

and Sunimmito, the god...

the Paranimmitavasavattī gods...

and Vasavattī, the god, who is more excellent and superior to us.

He would know this: Where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

Then, Kevatta, that disciple approached Vasavattī, the god; having approached, he asked Vasavattī, the god, Friend, where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

When this was said, Kevatta, Vasavattī, the god, replied to that disciple, I too do not know where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

There are, indeed the Brahmakāyikā gods who are more excellent and superior to us.

They would know this: Where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

Then, Kevatta, that disciple entered into such a concentration that, with his mind thus concentrated, the path to the Brahma world appeared.

Then, Kevatta, that disciple approached the Brahmakāyikā gods; having approached, he asked the Brahmakāyikā gods, Friend, where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

When this was said, Kevaṭṭa, the Brahmakāyikā gods replied to that disciple, We too do not know where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

There is, indeed Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the Sovereign, the Creator, the Maker, the Chief, the Controller, the Father of all that has been and will be, who is more excellent and superior to us.

He would know this: Where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

But where, friend, is that Great Brahmā now?

We too do not know where Brahmā is, or by whom Brahmā is, or where Brahmā is; however as signs appear, light arises, radiance manifests, Brahmā will appear. This is the precursor to the manifestation of Brahmā, namely, the arising of light and the manifestation of radiance.

Then, Kevaṭṭa, the Great Brahmā appeared shortly thereafter.

Then, Kevaṭṭa, the disciple approached the Great Brahmā and said to him, Friend, where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

Upon being asked this, Kevaṭṭa, the Great Brahmā said to the disciple, I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the Sovereign, the Creator, the Maker, the Chief, the Controller, the Father of all that has been and will be.

For the second time, Kevaṭṭa, the disciple said to the Great Brahmā, Friend, I do not ask you thus, Are you Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the Sovereign, the Creator, the Maker, the Chief, the Controller, the Father of all that has been and will be.

But I ask you, Where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

For the second time, Kevaṭṭa, the Great Brahmā said to the disciple, I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the Sovereign, the Creator, the Maker, the Chief, the Controller, the Father of all that has been and will be.

For the third time, Kevaṭṭa, the disciple said to the Great Brahmā, Friend, I do not ask you thus, Are you Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the Sovereign, the Creator, the Maker, the Chief, the Controller, the Father of all that has been and will be.

But I ask you, Where do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

Then, Kevaṭṭa, the Great Brahmā took the disciple by the arm, led him aside, and said to him these Brahmā's retinue of gods believe that there is nothing unknown to Brahmā, nothing unseen by Brahmā, nothing uncomprehended by Brahmā, nothing unrealized by Brahmā.

Therefore, I did not declare it in their presence.

Indeed I do not know where these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element.

Therefore it is your fault, it is your transgression, that you have gone beyond the Blessed One and sought outside for the explanation of this question.

Go approach the Blessed One himself and ask this question, and as the Blessed One explains it to you, so you should remember it.

Then, Kevaṭṭa, that disciple, just as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the Brahma world and appeared before me.

Then, Kevaṭṭa, that disciple, after paying homage to me, sat down to one side.

Sitting there, Kevaṭṭa, that disciple said to me, Where, venerable sir, do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

Having been spoken thus, I, Kevaṭṭa, said to that disciple: Once upon a time seafaring merchants took a bird that could see the shore and set sail on the ocean.

When they could no longer see the shore, they released the bird.

It flew east, south, west, north, upwards, and in all directions.

If it saw the shore, it would fly there.

If it did not see the shore, it would return to the ship.

In the same way you, searching for the explanation of this question as far as the Brahma world, did not find it, and have returned to me.

This question should not be asked in this way: Where, venerable sir, do these four great elements cease without remainder, namely, the earth element, the water element, the fire element, and the air element?

This is how the question should be asked: Where do water and earth, fire and air find no footing? Where are long and short, fine and coarse, pure and impure, where do name and form completely cease without remainder?

The answer to that is: Consciousness that is non-manifestative, infinite, and all-illuminating; there, water and earth, fire and air find no footing.

There, long and short, fine and coarse, pure and impure, name and form completely cease without remainder. Here, both name and form are completely cut off; with the cessation of consciousness, here it is cut off.

This was spoken by the Blessed One.

The householder's son, Kevatta, was pleased with the words of the Blessed One and rejoiced.

Thus ends the eleventh discourse, the Kevatta Sutta.