Leigh Brasington
/ 
/ Revised 09 June 15
Originally translated from the Pali by T W Rhys Davids;
Converted to modern English by Leigh Brasington
with verses 4, 5, 9-66 copied from DN 2 translated by Bhikkhu Bodhi.
For free distribution only, as a gift of Dhamma
[211] 1. Thus have I heard. Once the Exalted One was staying at Nalanda in Pavarika's mango grove. At that time, Kevaddha, a young householder, approached the Exalted One, paid homage to him, and sat down to one side. Seated, he said to the Exalted One:
“Venerable Sir, this Nalanda of ours is influential and prosperous, populous, crowded with people devoted to the Exalted One. It would be well if the Exalted One were to have some bhikkhu perform a miracle by the power surpassing that of ordinary men. Then would this Nalanda of ours become even so much more devoted to the Exalted One.”
In reply the Exalted One said to him:
“But, Kevaddha, this is not how I give instruction to the bhikkhus: 'Come now, bhikkhus; perform a miracle, by the power surpassing that of ordinary men, for the lay folk clad in their garments of white!”
2. And a second time Kevaddha made the same request to the Exalted One, and received a second time the same reply.
[\q 277/] [212] 3. And a third time Kevaddha, the young householder, addressed the Exalted One, and said:
“I do not wish to be importunate to the Exalted One. I only say that this Nalanda of ours is influential and prosperous, populous, crowded with people devoted to the Exalted One. It would be well if the Exalted One were to have some bhikkhu perform a miracle by the power surpassing that of ordinary men. Then this Nalanda of ours would become even so much more devoted to the Exalted One.”
3. “Kevaddha, there are three sorts of miracles which I have made known to others, having myself understood and realized them. And what are the three? The miracle of psychic power, the miracle of telepathy, and the miracle of instruction.
4. “And what, Kevaddha, is the miracle of psychic power?
“Here, Kevaddha, a bhikkhu wields the various psychic powers: having been one, he becomes many and 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 earth; sitting cross-legged he travels through space like a winged bird; with his hand he touches and strokes the sun and the moon, so mighty and powerful; he exercises mastery over the body as far as the Brahmā-world. Then someone who has faith and trust sees him doing these things.
[213] 5. “He then tells this to an unbeliever, saying: 'Wonderful and marvelous, Sir, is the psychic power and potency of that recluse. For truly I saw him exercising that psychic power in various ways: having been one, he becomes many and 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 earth; sitting cross-legged he travels through space like a winged bird; with his hand he touches and strokes the sun and the moon, so mighty and powerful; he exercises mastery over the body as far as the Brahmā-world.'
[\q 278/] “Then that unbeliever might say to him: 'Well, Sir! there is a certain charm called the Gandhāra Charm. It is by means of this charm that he performs all this.'
“Now what think you, Kevaddha? Might not an unbeliever so say?”
“Yes, Sir, he might.”
“Well, Kevaddha, it is because of this, seeing the danger of such miracles, I dislike, reject and despise them.
6. “And what, Kevaddha, is the miracle of telepathy?
“Here, a monk reads the minds of other beings, of other people, reads their mental states, their thoughts and ponderings, and says: 'That is how your mind is, that is how it inclines, that is in your heart.' Then someone who has faith and trust sees him doing these things.
[214] 7. “He then tells this to an unbeliever, saying: 'Wonderful and marvelous, Sir, is the telepathic power and potency of that recluse. For truly I saw him reading the minds of other beings, of other people, reading their mental states, their thoughts and ponderings, and saying: “That is how your mind is, that is how it inclines, that is in your heart.”'
“Then that unbeliever should say to him: 'Well, Sir! there is a certain charm called the Manika Charm. It is by means of this charm that he performs all this.'
[\q 279/] “Now what think you, Kevaddha? Might not an unbeliever so say?”
“Yes, Sir, he might.”
“Well, Kevaddha, it is because of this, seeing the danger of such miracles, I dislike, reject and despise them.
8. “And what, Kevaddha, is the miracle of instruction?
“Here, Kevaddha, a bhikkhu teaches in this way:
“'Reason in this way, do not reason in that way. Consider this, and not that. Get rid of this disposition, train yourself, and remain in that.' This, Kevaddha, is what is called 'The miracle of instruction.'
9. “Further, Kevaddha, a Tathāgata arises in the world, a worthy one, perfectly enlightened, endowed with clear knowledge and conduct, accomplished, a knower of the world, unsurpassed trainer of men to be tamed, teacher of devas and men, enlightened and exalted. Having realized by his own direct knowledge this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its rulers and people, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, possessing meaning and phrasing; he reveals the holy life that is fully complete and purified.
“A householder, or a householder’s son, or one born into some other family, hears the Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Endowed with such faith, he reflects: ’The household life is crowded, a path of dust. Going forth is like the open air. It is not easy for one dwelling at home to lead the perfectly complete, perfectly purified holy life, bright as a polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from home to homelessness.’
“After some time he abandons his accumulation of wealth, be it large or small; he abandons his circle of relatives, be it large or small; he shaves off his hair and beard, puts on saffron robes, and goes forth from home to homelessness.
“When he has thus gone forth, he lives restrained by the restraint of the Pātimokkha, possessed of proper behavior and resort. Having taken up the rules of training, he trains himself in them, seeing danger in the slightest faults. He comes to be endowed with wholesome bodily and verbal action, his livelihood is purified, and he is possessed of moral discipline. He guards the doors of his sense faculties, is endowed with mindfulness and clear comprehension, and is content.
“And how, Kevaddha, is the bhikkhu possessed of moral discipline? Herein, Kevaddha, having abandoned the destruction of life, the bhikkhu abstains from the destruction of life. He has laid down the rod and weapon and dwells conscientious, full of kindness, sympathetic for the welfare of all living beings. This pertains to his moral discipline.
“Having abandoned taking what is not given, he abstains from taking what is not given. Accepting and expecting only what is given, he lives in honesty with a pure mind. This too pertains to his moral discipline.
“Having abandoned incelibacy, he leads the holy life of celibacy. He dwells aloof and abstains from the village practice of sexual intercourse. This too pertains to his moral discipline.
“Having abandoned false speech, he abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world. This too pertains to his moral discipline.
“Having abandoned slander, he abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord. This too pertains to his moral discipline.
“Having abandoned harsh speech, he abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, polite, amiable and agreeable to the manyfolk. This too pertains to his moral discipline.
“Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual and beneficial, speaks on the Dhamma and the Discipline. His words are worth treasuring; they are timely, backed by reasons, measured, and connected with the good. This too pertains to his moral discipline.
“He abstains from damaging seed and plant life.
“He eats only in one part of the day, refraining from food at night and from eating at improper times.
“He abstains from dancing, singing, instrumental music, and from witnessing unsuitable shows.
“He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents.
“He abstains from high and luxurious beds and seats.
“He abstains from accepting gold and silver.
“He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares.
“He abstains from accepting fields and lands.
“He abstains from running messages and errands.
“He abstains from buying and selling.
“He abstains from dealing with false weights, false metals, and false measures.
“He abstains from the crooked ways of bribery, deception, and fraud.
“He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.
“This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on food offered by the faithful, continually cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—he abstains from damaging seed and plant life. This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored-up goods, such as stored-up food, drinks, garments, vehicles, bedding, scents, and comestibles—he abstains from the use of stored-up goods. This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as:
“Whereas some recluses and brahmins, while living on food offered by the faithful, indulge in the following games and recreations:
“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as:
“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another):
’How can you understand this doctrine and discipline?’
’You're practicing the wrong way. I'm practicing the right way.’
’I'm being consistent. You're inconsistent.’
’What should have been said first you said last, what should have been said last you said first.’
’What you took so long to think out has been confuted.’
’Your doctrine has been refuted. You're defeated. Go, try to save your doctrine, or disentangle yourself now if you can’—
“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): ’Go here, go there, take this, bring that from there’—he abstains from running such messages and errands. This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain, he abstains from such kinds of scheming and talking. This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting the significance of the color, shape, and other features of the following items to determine whether they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, earrings (or house-gables), tortoises, and other animals— he abstains from such wrong means of livelihood, from such debased arts. This too pertains to his moral discipline.
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as making predictions to the effect that:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:
“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:
“Kevaddha, the bhikkhu who is thus possessed of moral discipline sees no danger anywhere in regard to his restraint by moral discipline. Just as a head-anointed noble warrior who has defeated his enemies sees no danger anywhere from his enemies, so the bhikkhu who is thus possessed of moral discipline sees no danger anywhere in regard to his restraint by moral discipline. Endowed with this noble aggregate of moral discipline, he experiences within himself a blameless happiness. In this way, Kevaddha, the bhikkhu is possessed of moral discipline.
“And how, Kevaddha, does the bhikkhu guard the doors of his sense faculties? Herein, Kevaddha, having seen a form with the eye, the bhikkhu does not grasp at the sign or the details. Since, if he were to dwell without restraint over the faculty of the eye, evil unwholesome states such as covetousness and grief might assail him, he practices restraint, guards the faculty of the eye, and achieves restraint over the faculty of the eye. Having heard a sound with the ear … having smelled an odor with the nose … having tasted a flavor with the tongue … having touched a tangible object with the body … having cognized a mind-object with the mind, the bhikkhu does not grasp at the sign or the details. Since, if he were to dwell without restraint over the faculty of the mind, evil unwholesome states such as covetousness and grief might assail him, he practices restraint, guards the faculty of the mind, and achieves restraint over the faculty of the mind. Endowed with this noble restraint of the sense faculties, he experiences within himself an unblemished happiness. In this way, Kevaddha, the bhikkhu guards the doors of the sense faculties.
“And how, Kevaddha, is the bhikkhu endowed with mindfulness and clear comprehension? Herein, Kevaddha, in going forward and returning, the bhikkhu acts with clear comprehension. In looking ahead and looking aside, he acts with clear comprehension. In bending and stretching the limbs, he acts with clear comprehension. In wearing his robes and cloak and using his alms-bowl, he acts with clear comprehension. In eating, drinking, chewing, and tasting, he acts with clear comprehension. In defecating and urinating, he acts with clear comprehension. In going, standing, sitting, lying down, waking up, speaking, and remaining silent, he acts with clear comprehension. In this way, Kevaddha, the bhikkhu is endowed with mindfulness and clear comprehension.
“And how, Kevaddha, is the bhikkhu content? Herein, Kevaddha, a bhikkhu is content with robes to protect his body and almsfood to sustain his belly; wherever he goes he sets out taking only (his requisites) along with him. Just as a bird, wherever it goes, flies with its wings as its only burden, in the same way a bhikkhu is content with robes to protect his body and almsfood to sustain his belly; wherever he goes he sets out taking only (his requisites) along with him. In this way, Kevaddha, the bhikkhu is content.
“Endowed with this noble aggregate of moral discipline, this noble restraint over the sense faculties, this noble mindfulness and clear comprehension, and this noble contentment, he resorts to a secluded dwelling—a forest, the foot of a tree, a mountain, a glen, a hillside cave, a cremation ground, a jungle grove, the open air, a heap of straw. After returning from his alms-round, following his meals, he sits down, crosses his legs, holds his body erect, and sets up mindfulness before him.
“Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a benevolent mind, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells perceiving light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and worry, he dwells at ease within himself, with a peaceful mind; he purifies his mind from restlessness and worry. Having abandoned doubt, he dwells as one who has passed beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.
“Kevaddha, suppose a man were to take a loan and apply it to his business, and his business were to succeed, so that he could pay back his old debts and would have enough money left over to maintain a wife. He would reflect on this, and as a result he would become glad and experience joy.
“Again, Kevaddha, suppose a man were to become sick, afflicted, gravely ill, so that he could not enjoy his food and his strength would decline. After some time he would recover from that illness and would enjoy his food and regain his bodily strength. He would reflect on this, and as a result he would become glad and experience joy.
“Again, Kevaddha, suppose a man were locked up in a prison. After some time he would be released from prison, safe and secure, with no loss of his possessions. He would reflect on this, and as a result he would become glad and experience joy.
“Again, Kevaddha, suppose a man were a slave, without independence, subservient to others, unable to go where he wants. After some time he would be released from slavery and gain his independence; he would no longer be subservient to others but a free man able to go where he wants. He would reflect on this, and as a result he would become glad and experience joy.
“Again, Kevaddha, suppose a man with wealth and possessions were traveling along a desert road where food was scarce and dangers were many. After some time he would cross over the desert and arrive safely at a village which is safe and free from danger. He would reflect on this, and as a result he would become glad and experience joy.
“In the same way, Kevaddha, when a bhikkhu sees that these five hindrances are unabandoned within himself, he regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.
“But when he sees that these five hindrances have been abandoned within himself, he regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.
“When he sees that these five hindrances have been abandoned within himself, gladness arises. When he is gladdened, rapture arises. When his mind is filled with rapture, his body becomes tranquil; tranquil in body, he experiences happiness; being happy, his mind becomes concentrated.
“Quite secluded from sense pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought and filled with the rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness.
“Kevaddha, suppose a skilled bath attendant or his apprentice were to pour soap-powder into a metal basin, sprinkle it with water, and knead it into a ball, so that the ball of soap-powder be pervaded by moisture, encompassed by moisture, suffused with moisture inside and out, yet would not trickle. In the same way, Kevaddha, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness. This, Kevaddha, is what is called the miracle of instruction.
“Further, Kevaddha, with the subsiding of applied and sustained thought, the bhikkhu enters and dwells in the second jhāna, which is accompanied by internal confidence and unification of mind, is without applied and sustained thought, and is filled with the rapture and happiness born of concentration. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness.
“Kevaddha, suppose there were a deep lake whose waters welled up from below. It would have no inlet for water from the east, west, north, or south, nor would it be refilled from time to time with showers of rain; yet a current of cool water, welling up from within the lake, would drench, steep, saturate and suffuse the whole lake, so that there would be no part of that entire lake which is not suffused with the cool water. In the same way, Kevaddha, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness. This, Kevaddha, is what is called the miracle of instruction.
“Further, Kevaddha, with the fading away of rapture, the bhikkhu dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body. Thus he enters and dwells in the third jhāna, of which the noble ones declare: ’He dwells happily with equanimity and mindfulness.’ He drenches, steeps, saturates, and suffuses his body with this happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness.
“Kevaddha, suppose in a lotus pond there were blue, white, or red lotuses that have been born in the water, grow in the water, and never rise up above the water, but flourish immersed in the water. From their tips to their roots they would be drenched, steeped, saturated, and suffused with cool water, so that there would be no part of those lotuses not suffused with cool water. In the same way, Kevaddha, the bhikkhu drenches, steeps, saturates and suffuses his body with the happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness. This, Kevaddha, is what is called the miracle of instruction.
“Further, Kevaddha, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither pleasant nor painful and contains mindfulness fully purified by equanimity. He sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind.
“Kevaddha, suppose a man were to be sitting covered from the head down by a white cloth, so that there would be no part of his entire body not suffused by the white cloth. In the same way, Kevaddha, the bhikkhu sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind. This, Kevaddha, is what is called the miracle of instruction.
“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady and attained to imperturbability, he directs and inclines it to knowledge and vision. He understands thus: ’This is my body, having material form, composed of the four primary elements, originating from father and mother, built up out of rice and gruel, impermanent, subject to rubbing and pressing, to dissolution and dispersion. And this is my consciousness, supported by it and bound up with it.’
“Kevaddha, suppose there were a beautiful beryl gem of purest water, eight-faceted, well cut, clear, limpid, flawless, endowed with all excellent qualities. And through it there would run a blue, yellow, red, white, or brown thread. A man with keen sight, taking it in his hand, would reflect upon it thus: ’This is a beautiful beryl gem of purest water, eight faceted, well cut, clear, limpid, flawless, endowed with all excellent qualities. And running through it there is this blue, yellow, red, white, or brown thread.’ In the same way, Kevaddha, when his mind is thus concentrated, pure and bright … the bhikkhu directs and inclines it to knowledge and vision and understands thus: ’This is my body, having material form …. and this is my consciousness, supported by it and bound up with it.’ This, Kevaddha, is what is called the miracle of instruction.
“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the āsavas. He understands as it really is: ’This is dukkha.’ He understands as it really is: ’This is the origin of dukkha.’ He understands as it really is: ’This is the cessation of dukkha.’ He understands as it really is: ’This is the way leading to the cessation of dukkha.’ He understands as it really is: ’These are the āsavas.’ He understands as it really is: ’This is the origin of the āsavas.’ He understands as it really is: ’This is the cessation of the āsavas.’ He understands as it really is: ’This is the way leading to the cessation of the āsavas.’
“Knowing and seeing thus, his mind is liberated from the āsava of sensual desire, from the āsava of becoming, and from the āsava of ignorance. When it is liberated, the knowledge arises: ’It is liberated.’ He understands: ’Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.’
“Kevaddha, suppose in a mountain glen there were a lake with clear water, limpid and unsullied. A man with keen sight, standing on the bank, would see oyster-shells, sand and pebbles, and shoals of fish moving about and keeping still. He would think to himself: ’This is a lake with clear water, limpid and unsullied, and there within it are oyster-shells, sand and pebbles, and shoals of fish moving about and keeping still.’
“In the same way, Kevaddha, when his mind is thus concentrated, pure and bright …. the bhikkhu directs and inclines it to the knowledge of the destruction of the āsavas. He understands as it really is: ’This is dukkha’ … He understands: ’Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.’ This, Kevaddha, is what is called the miracle of instruction.
[215] 67. “So these, Kevaddha, are the three miracles I have understood and realized myself, and made known to others.
“Once upon a time, Kevaddha, a question occurred to a certain bhikkhu in this order of bhikkhus: 'Where now do these four great elements – earth, water, fire, and wind – cease without remainder?' So that bhikkhu, Kevaddha, attained to such a state of concentration that the way leading to the deva-realms became clear to him.
68. “Then that bhikkhu, Kevaddha, went up to the realm of the Four Great Kings; and said to the devas there: 'Where, friends, do the four great elements – earth, water, fire, and wind – cease without remainder?
“And when he had asked them, the devas in the heaven of the Four Great Kings said to him: 'Bhikkhu, we do not know that. But there are the Four Great Kings, more powerful and more glorious than we. They will know.'
[216-219] 69-79. “Then, Kevaddha, that bhikkhu went to the Four Great Kings, and put the same question, and was sent on, by a similar reply, to the Thirty-three Gods, who sent him on to their king, Sakka; who sent him on to the Yāma devas, who sent him on to their king, Suyāma; who sent him on to the Tusita devas, who sent him on to their king, Santusita; who sent him on [\q 281/] to the Nimmāna-rati devas, who sent him on to their king, Sunimmita; who sent him on to the Para-nimmita Vasavatti devas, who sent him on to their king, Vasavatti; who sent him on to the devas of the Brahmā-world.
[220] 80. “Then that bhikkhu, Kevaddha, became so concentrated that the way to the Brahmā-world became clear to him. And he drew near to the devas of the retinue of Brahmā, and said: 'Where, friends, do the four great elements – earth, water, fire, and wind – cease without remainder?'
“And when he had thus spoken the devas of the retinue of Brahmā replied: 'Bhikkhu, we do not know that. But there is Brahmā, the Great Brahmā, the Supreme One, the Mighty One, the All-seeing One, the Ruler, the Lord of all, the Controller, the Creator, the Chief of all, appointing each to his place, the Ancient of days, the Father of all that is and is to be. He is more powerful and more glorious than we. He will know.'
“'Where then is that Great Brahmā now?'
“'Bhikkhu, we know not when or how or why Brahmā appears. But, bhikkhu, when the signs of his coming appear, when a light appears and a radiance shines, then will He be manifest. For that is the portent of the manifestation of Brahmā when a light appears and a radiance shines.'
[221] 81. “And it was not long, Kevaddha, before that Great Brahmā became manifest. And that bhikkhu drew near to him, and said: 'Where, friend, do the four great elements – earth, water, fire, and wind – cease without remainder?'
“And when he had thus spoken that Great Brahmā said to him: 'Bhikkhu, I am "the Great Brahmā, the Supreme, the Mighty, the All-seeing, the Ruler, the [\q 282/] Lord of all, the Controller, the Creator, the Chief of all, appointing each to his place, the Ancient of days, the Father of all that is and is to be!'
82. “Then that bhikkhu said to Brahmā 'I did not ask you, friend, as to whether you were indeed all that you now say. But I ask you where the four great elements – earth, water, fire, and wind – cease without remainder?'
83. “Then again, Kevaddha, Brahmā gave the same reply. And that bhikkhu, yet a third time, asked his question to Brahmā as before.
“Then, Kevaddha, the Great Brahmā took that bhikkhu by the arm, led him aside, and said: [222] 'These devas of the retinue of Brahmā, bhikkhu, believe that there is nothing I cannot see, nothing I have not understood, nothing I have not realized. Therefore I gave no answer in their presence. I do not know, bhikkhu, where those four great elements – earth, water, fire, and wind – cease without remainder. Therefore you, bhikkhu, have done wrong, have acted unwisely, in that, ignoring the Exalted One, you have undertaken this long search among others for an answer to this question. Go now, return to the Exalted One, ask him the question, and accept the answer he gives you.'
84. “Then, Kevaddha, that Bhikkhu, as quickly as a strong man could stretch or flex his arm, vanished from the Brahmā world, and approached me, paid homage to me, and sat down to one side. Seated, he said to me: 'Where is it, Sir, that these four great elements – earth, water, fire, and wind – cease without remainder?'
85. “And when he had thus spoken, Kevaddha, I answered him thus: 'Long ago, bhikkhu, [\q 283/] when sea-faring traders were setting sail on an ocean voyage, they took with them a land-sighting bird. And when the ship got out of sight of the shore they would let the land-sighting bird free. Such a bird would fly to the East, and to the South and to the West, and to the North, to the zenith, and to the intermediate points of the compass. And if anywhere on the horizon it caught sight of land, it would fly there. But if all around, no land were visible, it would return to that ship. Just so, bhikkhu, having sought an answer to this question, and sought it in vain, even up to the Brahmā-world, you have come back to me. [223] Now the question, bhikkhu, should not be asked as you have put it. Instead of asking where the four great elements, cease without remainder, you should have asked:
“And the answer is:
Then water, earth, fire, & wind find no footing4,
Then long & short, small & large, pleasant & unpleasant5 -
Then “name-&-form” are all brought to an end.6
With the cessation of viññāṇa [divided-knowing]7 all this is brought to an end.'”
Thus spoke the Exalted One. And Kevaddha, the young householder, pleased at heart, rejoiced at the spoken word.
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Altho less well known than the more famous description of Nibbana found in Udana 8.3 (Unborn, unbecome, unmade, unfabricated), the "answer" given here no less cryptic. But if we can tease out the meaning here, we gain a deeper understanding of what the Buddha was referring to as Nibbana.
1. As Bhikkhu Bodhi says, "These lines have been a perennial challenge to Buddhist scholarship, and even Ācariya Buddhaghosa seems to founder over them." Viññāṇaṃ is easily recognized as "consciousness." As for anidassana, again, Bhikkhu Bodhi: "The word anidassana occurs at MN 21.14 in the description of empty space as an unsuitable medium for painting pictures; thus the idea seems to be that of not making manifest." Nidassana means "'pointing at' evidence, example, comparison, apposition, attribute, characteristic; sign, term" and the PED goes on to translate the negation of nidassana in the context of this sutta as "anidassana - with no attribute." This yields "consciousness with no attribute" or better "consciousness that is signless." 2. I prefer "limitless" over "boundless" both because of the alliteration with the following luminous/all-illuminating and because it seems to me to give an even wider impression. 3. It's hard to tell from the Pali whether this should be "all luminous" or "all-illuminating." I prefer "all-illuminating" since there would be nothing hidden in a mind where there are no things; where the universe is perceived as a seamless whole. In his Long Discourses, Maurice Walshe mentions in footnote 241, "Mrs. A. A. G. Bennett translates this line: 'Where the consciousness that makes endless comparisons is entirely abandoned'," which despite Walshe's following comment, I think is quite close to what the Buddha meant. Walshe also mentions in the same footnote that I.B. Horner translates the same phrase in MN 49 as "Discriminative consciousness (= viññāṇaṃ) which cannot be characterized (= anidassanaṃ), which is unending, lucid in every respect (= sabbato pabhaṃ)." Bhikkhu Bodhi, in his footnotes in MN 49, say Ven. Ñanamoli translated this as "The consciousness that makes no showing, Nor has to do with finiteness, Not claiming being with respect to all." All these possible translations give us the following table for this line: |
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4. As Walshe says, "This is a corrective to that monk’s notion that the four elements can cease altogether somewhere." What ceases is the act of dividing materiality in these 4 categories.
Note also that I've translated Ettha as "Then." The PED gives "here, in this place; also temporal 'now', & modal 'in this case, in this matter.'" I think the temporal sense gives a better translation because it avoids implying a location, place, ontologically existing realm. 5. Long & short is obvious. As for aṇuṃ & thūlaṃ, the PED gives fine & coarse, small & large. PED gives "pleasant & unpleasant" for subhāsubhaṃ, tho of course it could also represent "beautiful & ugly." 6. Uparujjhati is "to be stopped, broken, annihilated, destroyed." But what's meant here is not the destruction of some existing pair, it's just the the ceasing of conceiving in terms of dualities; endless comparisons are entirely abandoned. So "brought to an end" is much more accurate than "destroyed." 7. Viññāṇa literally means "divided-knowing." So Nibbana is the ceasing of chopping the seamless whole of the universe into dualities. For more on this, see "The Tangle" at SN 1.23, especially the last verse; "Candana" at SN 2.15, again especially the last verse; as well as this excerpt from Kitaro Nishida. Be sure to study the other descriptions of Nibbana at the bottom of that page which will help in seeing that this description of Nibbana is the same as what's found at Udana 8.3. Also relevant is Christine Skarda's The Perceptual Form of Life. |
DN 11.85 - Multiple translations on a single page of verse 85 of this sutta
Snp 4.11 - Kalaha-vivada Sutta: Quarrels & Disputes
Udana 8.3 - Nibbana Sutta
Kitaro Nishida - from The Nothingness Beyond God
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Leigh Brasington
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/ Revised 09 June 15