DN11 — Kevaṭṭa Sutta

Thus have I heard: At one time, the Blessed One was staying in Pāvārikas mango grove in Nāḷandā.

Then Kevaṭṭa, a householders son, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting there, Kevaṭṭa, the householders son, said to the Blessed One:

Venerable sir, this Nāḷandā is prosperous and populous, full of people who have faith in the Blessed One.

It would be good, venerable sir, if the Blessed One were to appoint a disciple who could perform superhuman miracles; thus this Nāḷandā would have even more faith in the Blessed One.

When this was said, the Blessed One said to Kevaṭṭa, the householders son:

Kevaṭṭa, I do not teach disciples in this way: Go and perform superhuman miracles for the white-clad laypeople.

For the second time, Kevaṭṭa, the householders son, said to the Blessed One:

Venerable sir, I do not mean to criticize the Blessed One; but I say this: This Nāḷandā is prosperous and populous, full of people who have faith in the Blessed One.

It would be good, venerable sir, if the Blessed One were to appoint a disciple who could perform superhuman miracles; thus this Nāḷandā would have even more faith in the Blessed One.

For the second time, the Blessed One said to Kevaṭṭa, the householders son:

Kevaṭṭa, I do not teach disciples in this way: Go and perform superhuman miracles for the white-clad laypeople.

For the third time, Kevaṭṭa, the householders son, said to the Blessed One:

Venerable sir, I do not mean to criticize the Blessed One; but I say this: This Nāḷandā is prosperous and populous, full of people who have faith in the Blessed One.

It would be good, venerable sir, if the Blessed One were to appoint a disciple who could perform superhuman miracles; thus this Nāḷandā would have even more faith in the Blessed One.

1. The Miracle of Supernatural Power

Kevaṭṭa, there are these three kinds of miracles that I have personally realized and made known. What are the three?

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

And what is the miracle of supernatural power, Kevaṭṭa?

Here, Kevaṭṭa, a disciple wields various kinds of psychic power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, 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 dry land; 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; he even wields bodily mastery up to the Brahmā world.

Then a certain faithful and devoted person sees that disciple experiencing various kinds of supernormal powers: becoming one and becoming many, becoming many and becoming one; appearing and disappearing; passing through walls, enclosures, and mountains as if through space; diving in and out of the earth as if in water; walking on water without breaking the surface as if on land; flying cross-legged through the sky like a bird; touching and stroking the sun and moon with his hand, so powerful and mighty; and even exercising bodily mastery as far as the Brahma world.

Then that 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 and becoming many, becoming many and becoming one... even exercising bodily mastery as far as the Brahma world.

Then that faithless and not devoted person might say to the faithful and devoted one, There is such a thing, sir, as the Gandhārī charm.

By means of it, that disciple experiences various kinds of supernormal powers: becoming one and becoming many, becoming many and becoming one... even exercising bodily mastery as far as the Brahma world.

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

He would, venerable sir.

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

2. The Miracle of Telepathy

And what, Kevatta, is the miracle of telepathy?

Here, Kevatta, a disciple reads the minds of other beings, of other persons, saying, Such is your mind, thus is your mind, so is your mind.

Then a certain faithful and devoted person sees that disciple reading the minds of other beings, of other persons, saying, Such is your mind, thus is your mind, so is your mind.

Then that 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 and other individuals, revealing their mental states, revealing their thoughts, revealing their considerations, saying, Your mind is like this, your mind is like that, your mind is like this.

Then, an unbelieving, unfaithful person would say to a faithful, believing person, There is indeed a science called Manika; by that science, the disciple reveals the minds of other beings and other individuals, reveals their mental states, reveals their thoughts, reveals their considerations, saying, Your mind is like this, your mind is like that, your mind is like this.

What do you think, Kevatta, would the unbelieving, unfaithful person say this to the faithful, believing person?

He would, venerable sir.

Seeing the danger in the miracle of revealing, Kevatta, I am disgusted, ashamed, and repelled by the miracle of revealing.

3. The Miracle of Instruction

And what, Kevatta, is the miracle of instruction?

Here, Kevatta, a disciple instructs thus: Think in this way, do not think in that way, consider in this way, do not consider 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...

He attains and dwells in the first jhana.

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

He attains and dwells in the second jhana...

He attains and dwells in the third jhana...

He attains and dwells in the fourth jhana.

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

He directs and inclines his mind towards knowing and vision...

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

He understands as it really is: 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.

4. The Story of the Disciple Who Asked About the Cessation of the Elements

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

Then, Kevatta, that disciple attained such a state of concentration that, with his mind concentrated, the path to the deva realms appeared.

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

When this was said, Kevatta, the Four Great Kings said to that disciple, We too, disciple, do not know where these four great elements: earth, water, fire, and air: cease without remainder. There are, disciple, the Thirty-Three Gods who are more exalted and excellent than us. They would know where these four great elements: earth, water, fire, and air: cease without remainder.

Then that disciple, Kevatta, approached the Thirty-Three Gods; having approached, he said to the Thirty-Three Gods, Friends, where do these four great elements: earth, water, fire, and air: cease without remainder?

When this was said, Kevatta, the Thirty-Three Gods said to that disciple, We too, disciple, do not know where these four great elements: earth, water, fire, and air: cease without remainder. There is, disciple, Sakka, the lord of the gods, who is more exalted and excellent than us. He would know where these four great elements: earth, water, fire, and air: cease without remainder.

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

When this was said, Kevatta, Sakka, the lord of the gods, said to that disciple, I too, disciple, do not know where these four great elements: earth, water, fire, and air: cease without remainder. There are, disciple, the Yama gods who are more exalted and excellent than us. They would know where these four great elements: earth, water, fire, and air: cease without remainder.

Then that disciple, Kevatta, approached Sakka, the lord of the gods; having approached, he said to Sakka, the lord of the 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, Kevatta, Sakka, the lord of the gods, said to that disciple, 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, disciple, the Yama gods...

the god Suyama...

the Tusita gods...

the god Santusita...

the Nimmānaratī gods...

the god Sunimmita...

the Paranimmitavasavattī gods...

the god Vasavattī, who is more excellent and refined than us.

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

Then that disciple, Kevatta, approached the god Vasavattī; having approached, he said to the god Vasavattī, 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, the god Vasavattī said to that disciple, 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, disciple, the gods of the Brahma world who are more excellent and refined than us.

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

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

Then that disciple, Kevatta, approached the gods of the Brahma world; having approached, he said to the gods of the Brahma world, 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, the gods of the Brahma world said to that disciple, 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, disciple, Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Supreme, 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 Brahma now?

We do not know, disciple, where Brahma is, or by what means Brahma is, or in what place Brahma is; but, disciple, as signs appear, light arises, radiance manifests, Brahma will appear. This is the precursor to the appearance of Brahma, that light arises, radiance manifests.

Then, Kevatta, that Great Brahma soon appeared.

Then, Kevatta, the disciple approached that Great Brahma; having approached, he said to that Great Brahma:

Where, friend, 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, that Great Brahma said to the disciple:

I am, disciple, Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Supreme, the Controller, the Father of all that has been and will be.

For the second time, Kevatta, the disciple said to that Great Brahma:

I do not ask you, friend, in this way:

You are Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Supreme, the Controller, the Father of all that has been and will be.

But I ask you, friend, in this way:

Where, friend, 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, Kevatta, that Great Brahma said to the disciple:

For the third time, Kevatta, the disciple said to that Great Brahma:

I do not ask you, friend, in this way:

And then, friend, I asked him, Where, friend, do these four great elements: earth, water, fire, and air: cease without remainder?

Then, Kevaṭṭa, the Great Brahmā took that disciple by the arm, led him aside, and said to him, These Brahmā gods believe that there is nothing unknown, unseen, or unrecognized by Brahmā. Therefore, I did not answer in their presence. I, too, do not know where these four great elements cease without remainder. Therefore, disciple, it is your fault, your mistake, that you went beyond the Blessed One and sought an answer to this question elsewhere. Go back to the Blessed One and ask him this question. Whatever the Blessed One tells you, remember it.

Then, Kevaṭṭa, that disciple, just as a strong man might extend his flexed arm or flex his extended arm, disappeared from the Brahmā world and reappeared before me. He paid homage to me, sat down to one side, and asked me, Where, Blessed One, do these four great elements: earth, water, fire, and air: cease without remainder?

4.1. The Parable of the Bird that Sees the Shore

When this was said, I, Kevaṭṭa, said to that disciple, Once upon a time, disciple, some sea merchants took a bird that sees the shore and set sail on the ocean. When they could no longer see the shore, they released the bird. The bird flew east, south, west, north, up, 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, disciple, you have searched for an answer to this question as far as the Brahmā world and have not found it. Now you have returned to me.

Bhikkhu, this question should not be asked in this way: Where do these four great elements: earth, water, fire, and air: cease without remainder?

Instead, this question should be asked in this way: Where do water, earth, fire, and air find no footing? Where do long and short, fine and coarse, pure and impure, name and form cease without remainder?

The answer to that is: Consciousness which is non-manifest, infinite, and all-luminous. Here, water, earth, fire, and air find no footing. Here, long and short, fine and coarse, pure and impure, name and form cease without remainder. With the cessation of consciousness, all this ceases.

Thus spoke the Blessed One. Delighted, Kevaṭṭa the householder's son rejoiced in the Blessed One's words.

The Kevaṭṭa Sutta is concluded.