DN 11
Kevatta (Kevaddha) Sutta
To Kevatta
Translated from the Pali by
Thanissaro Bhikkhu PTS: D i
211
--------------------------------------------------------------------------------
Source: Transcribed from a
file provided by the translator.
--------------------------------------------------------------------------------
Copyright © 1997 Thanissaro
Bhikkhu.
Access to Insight edition ©
1997
For free distribution. This work
may be republished, reformatted, reprinted, and redistributed in any medium. It
is the author's wish, however, that any such republication and redistribution
be made available to the public on a free and unrestricted basis and that
translations and other derivative works be clearly marked as such.
--------------------------------------------------------------------------------
I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika's mango grove. Then
Kevatta the householder approached the Blessed One and, on arrival, having
bowed down, sat to one side. As he was sitting there he said to the Blessed
One: "Lord, this Nalanda is powerful, both prosperous and populous, filled
with people who have faith in the Blessed One. It would be good if the Blessed
One were to direct a monk to display a miracle of psychic power from his
superior human state so that Nalanda would to an even greater extent have faith
in the Blessed One."
When this was said, the
Blessed One said to Kevatta the householder, "Kevatta, I don't teach the
monks in this way: 'Come, monks, display a miracle of psychic power to the lay
people clad in white.'"
A second time... A third time,
Kevatta the householder said to the Blessed One: "I won't argue with the
Blessed One, but I tell you: Lord, this Nalanda is powerful, both prosperous
and populous, filled with people who have faith in the Blessed One. It would be
good if the Blessed One were to direct a monk to display a miracle of psychic
power from his superior human state so that Nalanda would to an even greater
extent have faith in the Blessed One."
A third time, the Blessed One
said to Kevatta the householder, "Kevatta, I don't teach the monks in this
way: 'Come, monks, display a miracle of psychic power to the lay people clad in
white.'
"Kevatta, there are these
three miracles that I have declared, having directly known and realized them
for myself. Which three? The miracle of psychic power, the miracle of
telepathy, and the miracle of instruction.
The Miracle of Psychic Power
"And what is the miracle
of psychic power? There is the case where a monk wields manifold psychic
powers. Having been one he becomes many; having been many he becomes one. He
appears. He 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 winged bird. With his hand he touches and strokes
even the sun and moon, so mighty and powerful. He exercises influence with his
body even as far as the Brahma worlds.
"Then someone who has
faith and conviction in him sees him wielding manifold psychic powers...
exercising influence with his body even as far as the Brahma worlds. He reports
this to someone who has no faith and no conviction, telling him, 'Isn't it
awesome. Isn't it astounding, how great the power, how great the prowess of
this contemplative. Just now I saw him wielding manifold psychic powers...
exercising influence with his body even as far as the Brahma worlds.'
"Then the person without
faith, without conviction, would say to the person with faith and with
conviction: 'Sir, there is a charm called the Gandhari charm by which the monk
wielded manifold psychic powers... exercising influence with his body even as
far as the Brahma worlds.' What do you think, Kevatta — isn't that what the man
without faith, without conviction, would say to the man with faith and with
conviction?"
"Yes, lord, that's just
what he would say."
"Seeing this drawback to
the miracle of psychic power, Kevatta, I feel horrified, humiliated, and
disgusted with the miracle of psychic power.
The Miracle of Telepathy
"And what is the miracle
of telepathy? There is the case where a monk reads the minds, the mental
events, the thoughts, the ponderings of other beings, other individuals,
[saying,] 'Such is your thinking, here is where your thinking is, thus is your
mind.'
"Then someone who has
faith and conviction in him sees him reading the minds... of other beings... He
reports this to someone who has no faith and no conviction, telling him, 'Isn't
it awesome. Isn't it astounding, how great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds... of other beings...'
"Then the person without
faith, without conviction, would say to the person with faith and with
conviction: 'Sir, there is a charm called the Manika charm by which the monk
read the minds... of other beings...' What do you think, Kevatta — isn't that
what the man without faith, without conviction, would say to the man with faith
and with conviction?"
"Yes, lord, that's just
what he would say."
"Seeing this drawback to
the miracle of telepathy, Kevatta, I feel horrified, humiliated, and disgusted
with the miracle of telepathy.
The Miracle of Instruction
"And what is the miracle
of instruction? There is the case where a monk gives instruction in this way:
'Direct your thought in this way, don't direct it in that. Attend to things in
this way, don't attend to them in that. Let go of this, enter and remain in
that.' This, Kevatta, is called the miracle of instruction.
"Furthermore, there is
the case where a Tathagata appears in the world, worthy and rightly
self-awakened. He teaches the Dhamma admirable in its beginning, admirable in
its middle, admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.
"A householder or
householder's son, hearing the Dhamma, gains conviction in the Tathagata and
reflects: 'Household life is confining, a dusty path. The life gone forth is
like the open air. It is not easy living at home to practice the holy life
totally perfect, totally pure, like a polished shell. What if I were to shave
off my hair and beard, put on the ochre robes, and go forth from the household
life into homelessness?'
"So after some time he
abandons his mass of wealth, large or small; leaves his circle of relatives,
large or small; shaves off his hair and beard, puts on the ochre robes, and
goes forth from the household life into homelessness.
"When he has thus gone
forth, he lives restrained by the rules of the monastic code, seeing danger in
the slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.
The Lesser Section on Virtue
"And how is a monk
consummate in virtue? Abandoning the taking of life, he abstains from the
taking of life. He dwells with his rod laid down, his knife laid down,
scrupulous, merciful, compassionate for the welfare of all living beings. This
is part of his virtue.
"Abandoning the taking of
what is not given, he abstains from taking what is not given. He takes only
what is given, accepts only what is given, lives not by stealth but by means of
a self that has become pure. This, too, is part of his virtue.
"Abandoning uncelibacy,
he lives a celibate life, aloof, refraining from the sexual act that is the
villager's way. This, too, is part of his virtue.
"Abandoning false speech,
he abstains from false speech. He speaks the truth, holds to the truth, is
firm, reliable, no deceiver of the world. This, too, is part of his virtue.
"Abandoning divisive
speech he abstains from divisive speech. What he has heard here he does not
tell there to break those people apart from these people here. What he has
heard there he does not tell here to break these people apart from those people
there. Thus reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks things
that create concord. This, too, is part of his virtue.
"Abandoning abusive
speech, he abstains from abusive speech. He speaks words that are soothing to
the ear, that are affectionate, that go to the heart, that are polite,
appealing and pleasing to people at large. This, too, is part of his virtue.
"Abandoning idle chatter,
he abstains from idle chatter. He speaks in season, speaks what is factual,
what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks
words worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal. This, too, is part of his virtue.
"He abstains from
damaging seed and plant life.
"He eats only once a day,
refraining from the evening meal and from food at the wrong time of day.
"He abstains from
dancing, singing, instrumental music, and from watching shows.
"He abstains from wearing
garlands and from beautifying himself with scents and cosmetics.
"He abstains from high
and luxurious beds and seats.
"He abstains from
accepting gold and money.
"He abstains from
accepting uncooked grain... raw meat... women and girls... male and female
slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares...
fields and property.
"He abstains from running
messages... from buying and selling... from dealing with false scales, false
metals, and false measures... from bribery, deception, and fraud.
"He abstains from
mutilating, executing, imprisoning, highway robbery, plunder, and violence.
"This, too, is part of
his virtue.
The Intermediate Section on
Virtue
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to damaging seed
and plant life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such as
these. This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to consuming stored-up
goods such as these — stored-up food, stored-up drinks, stored-up clothing,
stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat —
he abstains from consuming stored-up goods such as these. This, too, is part of
his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to watching shows
such as these — dancing, singing, instrumental music, plays, ballad
recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic
and conjuring tricks, elephant fights, horse fights, buffalo fights, bull
fights, goat fights, ram fights, cock fights, quail fights; fighting with
staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental
reviews — he abstains from watching shows such as these. This, too, is part of
his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to heedless and
idle games such as these — eight-row chess, ten-row chess, chess in the air,
hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing
through toy pipes, playing with toy plows, turning somersaults, playing with
toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in
the air, guessing thoughts, mimicking deformities — he abstains from heedless
and idle games such as these. This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to high and
luxurious furnishings such as these — over-sized couches, couches adorned with
carved animals, long-haired coverlets, multi-colored patchwork coverlets, white
woolen coverlets, woolen coverlets embroidered with flowers or animal figures,
stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems;
large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches with red cushions for the head
and feet — he abstains from using high and luxurious furnishings such as these.
This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to scents,
cosmetics, and means of beautification such as these — rubbing powders into the
body, massaging with oils, bathing in perfumed water, kneading the limbs, using
mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets,
head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy
sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of beautification
such as these. This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to talking about
lowly topics such as these — talking about kings, robbers, ministers of state;
armies, alarms, and battles; food and drink; clothing, furniture, garlands, and
scents; relatives; vehicles; villages, towns, cities, the countryside; women
and heroes; the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the creation of
the world and of the sea, and talk of whether things exist or not — he abstains
from talking about lowly topics such as these. This, too, is part of his
virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to debates such as
these — 'You understand this doctrine and discipline? I'm the one who
understands this doctrine and discipline. How could you understand this
doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm
being consistent. You're not. What should be said first you said last. What
should be said last you said first. What you took so long to think out has been
refuted. Your doctrine has been overthrown. You're defeated. Go and try to
salvage your doctrine; extricate yourself if you can!' — he abstains from
debates such as these. This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, are addicted to running
messages and errands for people such as these — kings, ministers of state,
noble warriors, priests, householders, or youths [who say], 'Go here, go there,
take this there, fetch that here' — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.
"Whereas some priests and
contemplatives, living off food given in faith, engage in scheming, persuading,
hinting, belittling, and pursuing gain with gain, he abstains from forms of
scheming and persuading [improper ways of trying to gain material support from
donors] such as these. This, too, is part of his virtue.
The Great Section on Virtue
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:
reading marks on the limbs
[e.g., palmistry];
reading omens and signs;
interpreting celestial events
[falling stars, comets];
interpreting dreams;
reading marks on the body
[e.g., phrenology];
reading marks on cloth gnawed
by mice;
offering fire oblations,
oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and
oil;
offering oblations from the
mouth;
offering blood-sacrifices;
making predictions based on
the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection
charms;
snake charming, poison-lore,
scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on
visions;
giving protective charms;
interpreting the calls of birds
and animals —
he abstains from wrong
livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as: determining lucky and unlucky gems,
garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys,
girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other
animals — he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:
the rulers will march forth;
the rulers will march forth
and return;
our rulers will attack, and
their rulers will retreat;
their rulers will attack, and
our rulers will retreat;
there will be triumph for our
rulers and defeat for their rulers;
there will be triumph for
their rulers and defeat for our rulers;
thus there will be triumph,
thus there will be defeat —
he abstains from wrong
livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation
of an asterism;
the sun and moon will go their
normal courses;
the sun and moon will go
astray;
the asterisms will go their
normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of
the sky;
there will be an earthquake;
there will be thunder coming
from a clear sky;
there will be a rising, a
setting, a darkening, a brightening of the sun, moon, and asterisms;
such will be the result of the
lunar eclipse... the rising, setting, darkening, brightening of the sun, moon,
and asterisms —
he abstains from wrong
livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:
there will be abundant rain;
there will be a drought;
there will be plenty; there
will be famine;
there will be rest and
security; there will be danger;
there will be disease; there
will be freedom from disease;
or they earn their living by
counting, accounting, calculation, composing poetry, or teaching hedonistic
arts and doctrines —
he abstains from wrong
livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:
calculating auspicious dates
for marriages, betrothals, divorces; for collecting debts or making investments
and loans; for being attractive or unattractive; curing women who have
undergone miscarriages or abortions;
reciting spells to bind a
man's tongue, to paralyze his jaws, to make him lose control over his hands, or
to bring on deafness;
getting oracular answers to
questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun,
worshipping the Great Brahma, bringing forth flames from the mouth, invoking
the goddess of luck —
he abstains from wrong
livelihood, from lowly arts such as these.
"Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:
promising gifts to devas in
return for favors; fulfilling such promises;
demonology;
teaching house-protection
spells;
inducing virility and
impotence;
consecrating sites for
construction;
giving ceremonial mouthwashes
and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives,
expectorants, diuretics, headache cures;
preparing ear-oil, eye-drops,
oil for treatment through the nose, collyrium, and counter-medicines; curing
cataracts, practicing surgery, practicing as a children's doctor, administering
medicines and treatments to cure their after-effects —
he abstains from wrong
livelihood, from lowly arts such as these. This, too, is part of his virtue.
"A monk thus consummate
in virtue sees no danger anywhere from his restraint through virtue. Just as a
head-anointed noble warrior king who has defeated his enemies sees no danger
anywhere from his enemies, in the same way the monk thus consummate in virtue
sees no danger anywhere from his restraint through virtue. Endowed with this
noble aggregate of virtue, he is inwardly sensitive to the pleasure of being
blameless. This is how a monk is consummate in virtue.
Sense Restraint
"And how does a monk
guard the doors of his senses? On seeing a form with the eye, he does not grasp
at any theme or details by which — if he were to dwell without restraint over
the faculty of the eye — evil, unskillful qualities such as greed or distress
might assail him. On hearing a sound with the ear... On smelling an odor with
the nose... On tasting a flavor with the tongue... On touching a tactile
sensation with the body... On cognizing an idea with the intellect, he does not
grasp at any theme or details by which — if he were to dwell without restraint
over the faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the sense
faculties, he is inwardly sensitive to the pleasure of being blameless. This is
how a monk guards the doors of his senses.
Mindfulness & Alertness
"And how is a monk
possessed of mindfulness and alertness? When going forward and returning, he
acts with alertness. When looking toward and looking away... when bending and
extending his limbs... when carrying his outer cloak, his upper robe, and his
bowl... when eating, drinking, chewing, and tasting... when urinating and
defecating... when walking, standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness. This is how a monk is
possessed of mindfulness and alertness.
Contentedness
"And how is a monk
content? Just as a bird, wherever it goes, flies with its wings as its only burden;
so too is he content with a set of robes to provide for his body and almsfood
to provide for his hunger. Wherever he goes, he takes only his barest
necessities along. This is how a monk is content.
Abandoning the Hindrances
"Endowed with this noble
aggregate of virtue, this noble restraint over the sense faculties, this noble
mindfulness and alertness, and this noble contentment, he seeks out a secluded
dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a
charnel ground, a jungle grove, the open air, a heap of straw. After his meal,
returning from his alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.
"Abandoning covetousness
with regard to the world, he dwells with an awareness devoid of covetousness.
He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells
with an awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger. Abandoning sloth
& drowsiness, he dwells with an awareness devoid of sloth & drowsiness,
mindful, alert, percipient of light. He cleanses his mind of covetousness.
Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly
stilled. He cleanses his mind of restlessness and anxiety. Abandoning
uncertainty, he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of uncertainty.
"Suppose that a man,
taking a loan, invests it in his business affairs. His business affairs
succeed. He repays his old debts and there is extra left over for maintaining
his wife. The thought would occur to him, 'Before, taking a loan, I invested it
in my business affairs. Now my business affairs have succeeded. I have repaid
my old debts and there is extra left over for maintaining my wife.' Because of
that he would experience joy and happiness.
"Now suppose that a man
falls sick — in pain and seriously ill. He does not enjoy his meals, and there
is no strength in his body. As time passes, he eventually recovers from that
sickness. He enjoys his meals and there is strength in his body. The thought
would occur to him, 'Before, I was sick... Now I am recovered from that
sickness. I enjoy my meals and there is strength in my body.' Because of that
he would experience joy and happiness.
"Now suppose that a man
is bound in prison. As time passes, he eventually is released from that
bondage, safe and sound, with no loss of property. The thought would occur to
him, 'Before, I was bound in prison. Now I am released from that bondage, safe
and sound, with no loss of my property.' Because of that he would experience
joy and happiness.
"Now suppose that a man
is a slave, subject to others, not subject to himself, unable to go where he
likes. As time passes, he eventually is released from that slavery, subject to
himself, not subject to others, freed, able to go where he likes. The thought
would occur to him, 'Before, I was a slave... Now I am released from that
slavery, subject to myself, not subject to others, freed, able to go where I
like.' Because of that he would experience joy and happiness.
"Now suppose that a man,
carrying money and goods, is traveling by a road through desolate country. As
time passes, he eventually emerges from that desolate country, safe and sound,
with no loss of property. The thought would occur to him, 'Before, carrying
money and goods, I was traveling by a road through desolate country. Now I have
emerged from that desolate country, safe and sound, with no loss of my
property.' Because of that he would experience joy and happiness.
"In the same way, when
these five hindrances are not abandoned in himself, the monk regards it as a
debt, a sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of security.
Seeing that they have been abandoned within him, he becomes glad. Glad, he
becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he
is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.
The Four Jhanas
"Quite withdrawn from
sensuality, withdrawn from unskillful mental qualities, he enters and remains
in the first jhana: rapture and pleasure born from withdrawal, accompanied by
directed thought and evaluation. He permeates and pervades, suffuses and fills
this very body with the rapture and pleasure born from withdrawal. Just as if a
skilled bathman or bathman's apprentice would pour bath powder into a brass
basin and knead it together, sprinkling it again and again with water, so that
his ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip; even so, the monk permeates... this very
body with the rapture and pleasure born of withdrawal. There is nothing of his
entire body unpervaded by rapture and pleasure born from withdrawal.
"This, too, is called the
miracle of instruction.
"Furthermore, with the
stilling of directed thoughts & evaluations, he enters and remains in the
second jhana: rapture and pleasure born of composure, unification of awareness
free from directed thought and evaluation — internal assurance. He permeates
and pervades, suffuses and fills this very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling up from within,
having no inflow from the east, west, north, or south, and with the skies
supplying abundant showers time and again, so that the cool fount of water
welling up from within the lake would permeate and pervade, suffuse and fill it
with cool waters, there being no part of the lake unpervaded by the cool
waters; even so, the monk permeates... this very body with the rapture and
pleasure born of composure. There is nothing of his entire body unpervaded by
rapture and pleasure born of composure.
"This, too, is called the
miracle of instruction.
"And furthermore, with
the fading of rapture, he remains in equanimity, is mindful & alert, and
senses pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' He permeates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. Just as in a lotus pond, some of the lotuses,
born and growing in the water, stay immersed in the water and flourish without
standing up out of the water, so that they are permeated and pervaded, suffused
and filled with cool water from their roots to their tips, and nothing of those
lotuses would be unpervaded with cool water; even so, the monk permeates...
this very body with the pleasure divested of rapture. There is nothing of his
entire body unpervaded with pleasure divested of rapture.
"This, too, is called the
miracle of instruction.
"And furthermore, with
the abandoning of pleasure and stress — as with the earlier disappearance of
elation and distress — he enters and remains in the fourth jhana: purity of
equanimity and mindfulness, neither-pleasure nor stress. He sits, permeating
the body with a pure, bright awareness. Just as if a man were sitting covered
from head to foot with a white cloth so that there would be no part of his body
to which the white cloth did not extend; even so, the monk sits, permeating the
body with a pure, bright awareness. There is nothing of his entire body
unpervaded by pure, bright awareness.
"This, too, is called the
miracle of instruction.
Insight Knowledge
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge and vision. He discerns: 'This body of mine is endowed with form,
composed of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and bound up
here.' Just as if there were a beautiful beryl gem of the purest water — eight
faceted, well polished, clear, limpid, consummate in all its aspects, and going
through the middle of it was a blue, yellow, red, white, or brown thread — and
a man with good eyesight, taking it in his hand, were to reflect on it thus:
'This is a beautiful beryl gem of the purest water, eight faceted, well
polished, clear, limpid, consummate in all its aspects. And this, going through
the middle of it, is a blue, yellow, red, white, or brown thread.' In the same
way — with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to imperturbability — the
monk directs and inclines it to knowledge and vision. He discerns: 'This body
of mine is endowed with form, composed of the four primary elements, born from
mother and father, nourished with rice and porridge, subject to inconstancy,
rubbing, pressing, dissolution, and dispersion. And this consciousness of mine
is supported here and bound up here.'
"This, too, is called the
miracle of instruction.
The Mind-made Body
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to creating a mind-made body. From this body he creates another body, endowed
with form, made of the mind, complete in all its parts, not inferior in its
faculties. Just as if a man were to draw a reed from its sheath. The thought
would occur to him: 'This is the sheath, this is the reed. The sheath is one thing,
the reed another, but the reed has been drawn out from the sheath.' Or as if a
man were to draw a sword from its scabbard. The thought would occur to him:
'This is the sword, this is the scabbard. The sword is one thing, the scabbard
another, but the sword has been drawn out from the scabbard.' Or as if a man
were to pull a snake out from its slough. The thought would occur to him: 'This
is the snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.' In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability, the monk directs
and inclines it to creating a mind-made body. From this body he creates another
body, endowed with form, made of the mind, complete in all its parts, not
inferior in its faculties.
"This, too, is called the
miracle of instruction.
Supranormal Powers
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to the modes of supranormal powers. He wields manifold supranormal powers.
Having been one he becomes many; having been many he becomes one. He appears.
He 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 winged bird. With his hand he touches and strokes even
the sun and moon, so mighty and powerful. He exercises influence with his body
even as far as the Brahma worlds. Just as a skilled potter or his assistant
could craft from well-prepared clay whatever kind of pottery vessel he likes,
or as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith or his
assistant could craft from well-prepared gold any kind of gold article he
likes; in the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the modes of supranormal
powers... He exercises influence with his body even as far as the Brahma
worlds.
"This, too, is called the
miracle of instruction.
Clairaudience
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to the divine ear-element. He hears — by means of the divine ear-element,
purified and surpassing the human — both kinds of sounds: divine and human,
whether near or far. Just as if a man traveling along a highway were to hear
the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would
know, 'That is the sound of kettledrums, that is the sound of small drums, that
is the sound of conchs, that is the sound of cymbals, and that is the sound of
tom-toms.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the divine
ear-element. He hears — by means of the divine ear-element, purified and
surpassing the human — both kinds of sounds: divine and human, whether near or
far.
"This, too, is called the
miracle of instruction.
Mind Reading
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness. He
discerns a mind with passion as a mind with passion, and a mind without passion
as a mind without passion. He discerns a mind with aversion as a mind with
aversion, and a mind without aversion as a mind without aversion. He discerns a
mind with delusion as a mind with delusion, and a mind without delusion as a
mind without delusion. He discerns a restricted mind as a restricted mind, and
a scattered mind as a scattered mind. He discerns an enlarged mind as an
enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an
excelled mind [one that is not at the most excellent level] as an excelled
mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated
mind as a concentrated mind, and an unconcentrated mind as an unconcentrated
mind. He discerns a released mind as a released mind, and an unreleased mind as
an unreleased mind. Just as if a young woman — or man — fond of ornaments,
examining the reflection of her own face in a bright mirror or a bowl of clear water
would know 'blemished' if it were blemished, or 'unblemished' if it were not.
In the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He discerns a mind
with passion as a mind with passion, and a mind without passion as a mind
without passion... a released mind as a released mind, and an unreleased mind
as an unreleased mind.
"This, too, is called the
miracle of instruction.
Recollection of Past Lives
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the recollection of past lives (lit: previous homes). He
recollects his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one
hundred thousand, many aeons of cosmic contraction, many aeons of cosmic
expansion, many aeons of cosmic contraction and expansion, [recollecting],
'There I had such a name, belonged to such a clan, had such an appearance. Such
was my food, such my experience of pleasure and pain, such the end of my life.
Passing away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such my
experience of pleasure and pain, such the end of my life. Passing away from
that state, I re-arose here.' Thus he recollects his manifold past lives in
their modes and details. Just as if a man were to go from his home village to
another village, and then from that village to yet another village, and then
from that village back to his home village. The thought would occur to him, 'I
went from my home village to that village over there. There I stood in such a
way, sat in such a way, talked in such a way, and remained silent in such a
way. From that village I went to that village over there, and there I stood in
such a way, sat in such a way, talked in such a way, and remained silent in
such a way. From that village I came back home.' In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability — the monk directs
and inclines it to knowledge of the recollection of past lives. He recollects
his manifold past lives... in their modes and details.
"This, too, is called the
miracle of instruction.
The Passing Away &
Re-appearance of Beings
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, he directs and inclines it
to knowledge of the passing away and re-appearance of beings. He sees — by
means of the divine eye, purified and surpassing the human — beings passing
away and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their kamma:
'These beings — who were endowed with bad conduct of body, speech, and mind,
who reviled the noble ones, held wrong views and undertook actions under the
influence of wrong views — with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the lower realms,
in hell. But these beings — who were endowed with good conduct of body, speech,
and mind, who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the body,
after death, have re-appeared in the good destinations, in the heavenly world.'
Thus — by means of the divine eye, purified and surpassing the human — he sees
beings passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with
their kamma. Just as if there were a tall building in the central square [of a
town], and a man with good eyesight standing on top of it were to see people
entering a house, leaving it, walking along the street, and sitting in the
central square. The thought would occur to him, 'These people are entering a
house, leaving it, walking along the streets, and sitting in the central
square.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge of the
passing away and re-appearance of beings. He sees — by means of the divine eye,
purified and surpassing the human — beings passing away and re-appearing, and
he discerns how they are inferior and superior, beautiful and ugly, fortunate
and unfortunate in accordance with their kamma...
"This, too, is called the
miracle of instruction.
The Ending of Mental
Fermentations
"With his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, the monk directs and
inclines it to the knowledge of the ending of the mental fermentations. He
discerns, as it has come to be, that 'This is stress... This is the origination
of stress... This is the cessation of stress... This is the way leading to the
cessation of stress... These are mental fermentations... This is the
origination of fermentations... This is the cessation of fermentations... This
is the way leading to the cessation of fermentations.' His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the fermentation
of becoming, the fermentation of ignorance. With release, there is the
knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.' Just as if
there were a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells, gravel, and
pebbles, and also shoals of fish swimming about and resting, and it would occur
to him, 'This pool of water is clear, limpid, and unsullied. Here are these
shells, gravel, and pebbles, and also these shoals of fish swimming about and
resting.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the knowledge of the
ending of the mental fermentations. He discerns, as it has come to be, that
'This is stress... This is the origination of stress... This is the cessation
of stress... This is the way leading to the cessation of stress... These are
mental fermentations... This is the origination of fermentations... This is the
cessation of fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released from the
fermentation of sensuality, the fermentation of becoming, the fermentation of
ignorance. With release, there is the knowledge, 'Released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done. There is nothing
further for this world.'
"This, too, is called the
miracle of instruction.
"These are the three
miracles that I declare, Kevatta, having directly known and realized them for
myself.
Conversations with the Gods
"Once, Kevatta, this
train of thought arose in the awareness of a certain monk in this very
community of monks: 'Where do these four great elements — the earth property,
the liquid property, the fire property, and the wind property — cease without
remainder?' Then he attained to such a state of concentration that the way
leading to the gods appeared in his centered mind. So he approached the gods of
the retinue of the Four Great Kings and, on arrival, asked them, 'Friends,
where do these four great elements — the earth property, the liquid property,
the fire property, and the wind property — cease without remainder?'
"When this was said, the
gods of the retinue of the Four Great Kings said to the monk, 'We also don't
know where the four great elements... cease without remainder. But there are
the Four Great Kings who are higher and more sublime than we. They should know
where the four great elements... cease without remainder.'
"So the monk approached
the Four Great Kings and, on arrival, asked them, 'Friends, where do these four
great elements... cease without remainder?'
"When this was said, the
Four Great Kings said to the monk, 'We also don't know where the four great
elements... cease without remainder. But there are the gods of the Thirty-three
who are higher and more sublime than we. They should know...'
"So the monk approached
the gods of the Thirty-three and, on arrival, asked them, 'Friends, where do
these four great elements... cease without remainder?'
"When this was said, the
gods of the Thirty-three said to the monk, 'We also don't know where the four
great elements... cease without remainder. But there is Sakka, the ruler of the
gods, who is higher and more sublime than we. He should know... '
"So the monk approached
Sakka, the ruler of the gods, and, on arrival, asked him, 'Friend, where do
these four great elements... cease without remainder?'
"When this was said,
Sakka, the ruler of the gods, said to the monk, 'I also don't know where the
four great elements... cease without remainder. But there are the Yama gods who
are higher and more sublime than I. They should know...'...
"The Yama gods said, 'We
also don't know... But there is the god named Suyama... He should know...'...
"Suyama said, 'I also
don't know... But there is the god named Santusita... He should know...'...
"Santusita said, 'I also
don't know... But there are the Nimmanarati gods... They should know...'...
"The Nimmanarati gods said,
'We also don't know... But there is the god named Sunimmita... He should
know...'...
"Sunimmita said, 'I also
don't know... But there are the Paranimmitavasavatti gods... They should
know...'...
"The Paranimmitavasavatti
gods said, 'We also don't know... But there is the god named Paranimmita
Vasavatti... He should know...'...
"So the monk approached
the god Vasavatti and, on arrival, asked him, 'Friend, where do these four
great elements... cease without remainder?'
"When this was said, the
god Vasavatti said to the monk, 'I also don't know where the four great
elements... cease without remainder. But there are the gods of the retinue of
Brahma who are higher and more sublime than I. They should know where the four
great elements... cease without remainder'...
"Then the monk attained
to such a state of concentration that the way leading to the gods of the
retinue of Brahma appeared in his centered mind. So he approached the gods of
the retinue of Brahma and, on arrival, asked them, 'Friends, where do these
four great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?'
"When this was said, the
gods of the retinue of Brahma said to the monk, 'We also don't know where the
four great elements... cease without remainder. But there is Brahma, the Great
Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. He is higher and more sublime than we. He should
know where the four great elements... cease without remainder.'
"'But where, friends, is
the Great Brahma now?'
"'Monk, we also don't
know where Brahma is or in what way Brahma is. But when signs appear, light shines
forth, and a radiance appears, Brahma will appear. For these are the portents
of Brahma's appearance: light shines forth and a radiance appears.'
"Then it was not long
before Brahma appeared.
"So the monk approached
the Great Brahma and, on arrival, said, 'Friend, where do these four great
elements — the earth property, the liquid property, the fire property, and the
wind property — cease without remainder?'
"When this was said, the
Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the
Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord,
the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been
and Shall Be.'
A second time, the monk said
to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great
Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. I asked you where these four great elements — the
earth property, the liquid property, the fire property, and the wind property —
cease without remainder.'
"A second time, the Great
Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror,
the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker,
Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall
Be.'
"A third time, the monk
said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the
Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All
That Have Been and Shall Be. I asked you where these four great elements — the
earth property, the liquid property, the fire property, and the wind property —
cease without remainder.'
"Then the Great Brahma,
taking the monk by the arm and leading him off to one side, said to him, 'These
gods of the retinue of Brahma believe, "There is nothing that the Great
Brahma does not know. There is nothing that the Great Brahma does not see.
There is nothing of which the Great Brahma is unaware. There is nothing that
the Great Brahma has not realized." That is why I did not say in their
presence that I, too, don't know where the four great elements... cease without
remainder. So you have acted wrongly, acted incorrectly, in bypassing the
Blessed One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he answers it,
you should take it to heart.'
"Then — just as a strong
man might extend his flexed arm or flex his extended arm — the monk disappeared
from the Brahma world and immediately appeared in front of me. Having bowed
down to me, he sat to one side. As he was sitting there he said to me, 'Lord,
where do these four great elements — the earth property, the liquid property,
the fire property, and the wind property — cease without remainder?'
"When this was said, I
said to him,2 'Once, monk, some sea-faring merchants took a shore-sighting bird
and set sail in their ship. When they could not see the shore, they released
the shore-sighting bird. It flew to the east, south, west, north, straight up,
and to all the intermediate points of the compass. If it saw the shore in any
direction, it flew there. If it did not see the shore in any direction, it
returned right back to the ship. In the same way, monk, having gone as far as
the Brahma world in search of an answer to your question, you have come right
back to my presence.
"'Your question should
not be phrased in this way: Where do these four great elements — the earth
property, the liquid property, the fire property, and the wind property — cease
without remainder? Instead, it should be phrased like this:
Where do water, earth, fire,
& wind
have no footing?
Where are long & short,
coarse & fine,
fair & foul,
name & form
brought to an end?
"'And the answer to that
is:
Consciousness without
feature,1
without end,
luminous all around:
Here water, earth, fire, &
wind
have no footing.
Here long & short
coarse & fine
fair & foul
name & form
are all brought to an end.
With the cessation of [the
activity of] consciousness
each is here brought to an end.'"
That is what the Blessed One
said. Gratified, Kevatta the householder delighted in the Blessed One's words.
--------------------------------------------------------------------------------
Notes
1. Viññanam anidassanam. This
term is nowhere explained in the Canon, although MN 49 mentions that it
"does not partake in the allness of the All" — the "All"
meaning the six internal and six external sense media (see SN 35.23). In this
it differs from the consciousness factor in dependent co-arising, which is
defined in terms of the six sense media. Lying outside of time and space, it
would also not come under the consciousness-aggregate, which covers all
consciousness near and far; past, present, and future. However, the fact that
it is outside of time and space — in a dimension where there is no here, there,
or in between (Ud 1.10), no coming, no going, or staying (Ud 8.1) — means that
it cannot be described as permanent or omnipresent, terms that have meaning
only within space and time. The standard description of nibbana after death is,
"All that is sensed, not being relished, will grow cold right here."
(See MN 140 and Iti 44.) Again, as "all" is defined as the sense
media, this raises the question as to whether consciousness without feature is
not covered by this "all." However, AN 4.174 warns that any
speculation as to whether anything does or doesn't remain after the
remainderless stopping of the six sense media is to "complicate
non-complication," which gets in the way of attaining the non-complicated.
Thus this is a question that is best put aside.
2. This passage also appears
at AN 6.54. — Ed.
--------------------------------------------------------------------------------
Revised: Monday 2007-09-03
http://www.accesstoinsight.org/tipitaka/dn/dn.11.0.than.html
.jpg)
No comments:
Post a Comment