With Kevaḍḍha

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Nāḷandā in Pāvārika’s mango grove.*This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Nāḷandā in Pāvārika’s mango grove.*This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition.ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him,*Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. “Sir, this Nāḷandā is successful and prosperous, populous, full of people. Please direct a mendicant to perform a superhuman demonstration of psychic power.*I have been asked to do the same thing for the same reason. Then Nāḷandā will become even more devoted to the Buddha!”

Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “ayaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.

Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him,*Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha.Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “Sir, this Nāḷandā is successful and prosperous, populous, full of people. “ayaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Please direct a mendicant to perform a superhuman demonstration of psychic power.*I have been asked to do the same thing for the same reason.Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; Then Nāḷandā will become even more devoted to the Buddha!” evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.

When he said this, the Buddha said, “Kevaḍḍha, I do not teach DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario to the mendicants like this: ‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’”*In fact it is forbidden in Kd 15:8.2.23.

Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: ‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.

When he said this, the Buddha said, Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: “Kevaḍḍha, I do not teach DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario to the mendicants like this: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: ‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’”*In fact it is forbidden in Kd 15:8.2.23.‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.

For a second time, Kevaḍḍha made the same request, “Sir, I am not teaching you the Dhamma,*The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. but nonetheless I say: ‘Sir, this Nāḷandā is successful and prosperous, populous, full of people. Please direct a mendicant to perform a superhuman demonstration of psychic power. Then Nāḷandā will become even more devoted to the Buddha!’” But for a second time, the Buddha gave the same answer.

Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; api ca evaṁ vadāmi: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: ‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.

For a second time, Kevaḍḍha made the same request, Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “Sir, I am not teaching you the Dhamma,*The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place.“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; but nonetheless I say: api ca evaṁ vadāmi: ‘Sir, this Nāḷandā is successful and prosperous, populous, full of people. ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Please direct a mendicant to perform a superhuman demonstration of psychic power. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; Then Nāḷandā will become even more devoted to the Buddha!’” evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. But for a second time, the Buddha gave the same answer. Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: “na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: ‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.

For a third time, Kevaḍḍha made the same request, at which the Buddha said the following.

Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; api ca evaṁ vadāmi: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati. Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.

For a third time, Kevaḍḍha made the same request, Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: “nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; api ca evaṁ vadāmi: ‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati. at which the Buddha said the following. Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.

“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight.*As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. What three? The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.*These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth.

“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā paveditāni. Katamāni tīṇi? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight.*As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”.“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā paveditāni. What three? Katamāni tīṇi? The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.*These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth.Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

And what is the demonstration of psychic power? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

And what is the demonstration of psychic power? Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. Idha, kevaṭṭa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!*Their priors have been confirmed. I saw him myself, performing all these superhuman feats!’

Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.

They tell someone else who lacks faith and confidence: Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!*Their priors have been confirmed.‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. I saw him myself, performing all these superhuman feats!’ Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.

But the one lacking faith and confidence would say to them:*Note how a skeptical mindset sticks closer to the truth. ‘There’s a spell named Gandhārī.*“Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. Using that a mendicant can perform such superhuman feats.’

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: ‘atthi kho, bho, gandhārī nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario. Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.

But the one lacking faith and confidence would say to them:*Note how a skeptical mindset sticks closer to the truth.Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: ‘There’s a spell named Gandhārī.*“Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics.‘atthi kho, bho, gandhārī nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario. Using that a mendicant can perform such superhuman feats.’ Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.

What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?”

Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

What do you think, Kevaḍḍha? Taṁ kiṁ maññasi, kevaṭṭa, Wouldn’t someone lacking faith speak like that?” api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

And what is the demonstration of revealing?*“Revealing” is ādesana, from root dis “to indicate, show, or point”. It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals:*The Pali terms here are citta, cetasika, vitakka, and vicāra. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’*Here we have mano (twice) and citta.

Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti.

And what is the demonstration of revealing?*“Revealing” is ādesana, from root dis “to indicate, show, or point”.Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals:*The Pali terms here are citta, cetasika, vitakka, and vicāra.Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’*Here we have mano (twice) and citta.‘evampi te mano, itthampi te mano, itipi te cittan’ti.

Someone with faith and confidence sees that mendicant revealing another individual’s thoughts. They tell someone else who lacks faith and confidence: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of another individual!’

Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: “evampi te mano, itthampi te mano, itipi te cittan”’ti.

Someone with faith and confidence sees that mendicant revealing another individual’s thoughts. Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. They tell someone else who lacks faith and confidence: Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. I saw him myself, revealing the thoughts of another individual!’ Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: “evampi te mano, itthampi te mano, itipi te cittan”’ti.

But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā.*From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. Using that a mendicant can reveal another individual’s thoughts.’

Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: ‘atthi kho, bho, maṇikā nāma vijjā; tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: “evampi te mano, itthampi te mano, itipi te cittan”’ti.

But the one lacking faith and confidence would say to them: Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: ‘There’s a spell named Māṇikā.*From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here.‘atthi kho, bho, maṇikā nāma vijjā; Using that a mendicant can reveal another individual’s thoughts.’ tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: “evampi te mano, itthampi te mano, itipi te cittan”’ti.

What do you think, Kevaḍḍha? Wouldn’t someone lacking faith speak like that?”

Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

What do you think, Kevaḍḍha? Taṁ kiṁ maññasi, kevaṭṭa, Wouldn’t someone lacking faith speak like that?” api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?

And what is the demonstration of instruction? It’s when a mendicant instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called the demonstration of instruction.

Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? Idha, kevaṭṭa, bhikkhu evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

And what is the demonstration of instruction? Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? It’s when a mendicant instructs others like this: Idha, kevaṭṭa, bhikkhu evamanusāsati: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ ‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. This is called the demonstration of instruction. Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

Furthermore, a Realized One arises in the world … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This is called the demonstration of instruction.

Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

Furthermore, a Realized One arises in the world … Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… That’s how a mendicant is accomplished in ethics. … Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe… They enter and remain in the first absorption … paṭhamaṁ jhānaṁ upasampajja viharati. This is called the demonstration of instruction. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They enter and remain in the second absorption … third absorption … fourth absorption. This too is called the demonstration of instruction.

dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They enter and remain in the second absorption … dutiyaṁ jhānaṁ …pe… third absorption … tatiyaṁ jhānaṁ …pe… fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. This too is called the demonstration of instruction. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They project and extend the mind toward knowledge and vision … This too is called the demonstration of instruction.

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They project and extend the mind toward knowledge and vision … ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… This too is called the demonstration of instruction. idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…

They understand: ‘… there is nothing further for this place.’ This too is called the demonstration of instruction.

nāparaṁ itthattāyāti pajānāti …pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

They understand: ‘… there is nothing further for this place.’ nāparaṁ itthattāyāti pajānāti …pe… This too is called the demonstration of instruction. idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.

Once upon a time, Kevaḍḍha, a mendicant in this very SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario had the following thought,*This story is presented as an actual event, but is phrased like a fable. ‘Where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’*The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments.

Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Once upon a time, Kevaḍḍha, a mendicant in this very SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario had the following thought,*This story is presented as an actual event, but is phrased like a fable.Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘Where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’*The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments.‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Then that mendicant attained a state of immersion such that a path to the gods appeared.*The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. Then he approached the gods of the four great kings and said,*The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. ‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Then that mendicant attained a state of immersion such that a path to the gods appeared.*The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above.Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Then he approached the gods of the four great kings and said,*The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms.Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: ‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the four great kings are our superiors.*These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. They might know.’

Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.*vāyodhātū”ti → vāyodhātu (pts1ed) evamuparipi Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

When he said this, those gods said to him, Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: ‘Mendicant, we too do not know this. ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.*vāyodhātū”ti → vāyodhātu (pts1ed) evamuparipiBut the four great kings are our superiors.*These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality.Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. They might know.’ Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Then he approached the four great kings and asked the same question. But they also said to him, ‘Mendicant, we too do not know this. But the gods of the thirty-three …*The “thirty-three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. Sakka, lord of gods …*Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the thirty-three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. the gods of Yama …*Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. the godling named Suyāma … the Joyful gods … the godling named Santussita … the gods who love to create … the godling named Sunimmita … the gods who control the creation of others … the godling named Vasavattī … the gods of the Divinity’s host are our superiors. They might know.’

Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca: ‘ahampi kho, bhikkhu, na jānāmi: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, yāmā nāma devā …pe… suyāmo nāma devaputto … tusitā nāma devā … santussito nāma devaputto … nimmānaratī nāma devā … sunimmito nāma devaputto … paranimmitavasavattī nāma devā … vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca: ‘ahampi kho, bhikkhu, na jānāmi: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Then he approached the four great kings and asked the same question. Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? But they also said to him, Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: ‘Mendicant, we too do not know this. ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti. But the gods of the thirty-three …*The “thirty-three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins.Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Sakka, lord of gods …*Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the thirty-three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon.Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca: ‘ahampi kho, bhikkhu, na jānāmi: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. the gods of Yama …*Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama.Atthi kho, bhikkhu, yāmā nāma devā …pe… the godling named Suyāma … suyāmo nāma devaputto … the Joyful gods … tusitā nāma devā … the godling named Santussita … santussito nāma devaputto … the gods who love to create … nimmānaratī nāma devā … the godling named Sunimmita … sunimmito nāma devaputto … the gods who control the creation of others … paranimmitavasavattī nāma devā … the godling named Vasavattī … vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca: ‘ahampi kho, bhikkhu, na jānāmi: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. the gods of the Divinity’s host are our superiors. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. They might know.’ Te kho etaṁ jāneyyuṁ: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Then that mendicant attained a state of immersion such that a path to divinity appeared. Then he approached the gods of the Divinity’s host and said, ‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ But they also said to him, ‘Mendicant, we too do not know this.*The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. But there is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.*The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. He might know.’*Even Brahmā’s community are not confident.

Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: ‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. Atthi kho, bhikkhu, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca. So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

Then that mendicant attained a state of immersion such that a path to divinity appeared. Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Then he approached the gods of the Divinity’s host and said, Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca: ‘Reverends, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? But they also said to him, Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: ‘Mendicant, we too do not know this.*The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond.‘mayampi kho, bhikkhu, na jānāma: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. But there is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.*The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles.Atthi kho, bhikkhu, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca. He might know.’*Even Brahmā’s community are not confident.So kho etaṁ jāneyya: “yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.

‘But reverends, where is that Divinity now?’ ‘We also don’t know where he is or what way he lies. But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’*This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. Not long afterwards, the Great Divinity appeared.

‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

‘But reverends, where is that Divinity now?’ ‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? ‘We also don’t know where he is or what way he lies. ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’*This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna.api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. Not long afterwards, the Great Divinity appeared. Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

Then that mendicant approached the Great Divinity and said to him, ‘Reverend, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ The Great Divinity said to him, ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’*He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question.

Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

Then that mendicant approached the Great Divinity and said to him, Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: ‘Reverend, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? The Great Divinity said to him, Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’*He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question.‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

For a second time, that mendicant said to the Great Divinity, ‘Reverend, I am not asking you whether you are*He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four principal states cease without remainder.’

Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: ‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. Evañca kho ahaṁ taṁ, āvuso, pucchāmi: “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

For a second time, that mendicant said to the Great Divinity, Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: ‘Reverend, I am not asking you whether you are*He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar.‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. I am asking Evañca kho ahaṁ taṁ, āvuso, pucchāmi: where these four principal states cease without remainder.’ “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

For a second time, the Great Divinity said to him, ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ For a third time, that mendicant said to the Great Divinity,*Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. ‘Reverend, I am not asking you whether you are the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four principal states cease without remainder.’

Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: ‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. Evañca kho ahaṁ taṁ, āvuso, pucchāmi: “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

For a second time, the Great Divinity said to him, Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. For a third time, that mendicant said to the Great Divinity,*Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism.Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: ‘Reverend, I am not asking you whether you are ‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. I am asking Evañca kho ahaṁ taṁ, āvuso, pucchāmi: where these four principal states cease without remainder.’ “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?

Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him,*Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. That’s why I didn’t answer in front of them. But I too do not know where these four principal states cease with no residue left behind.*At least he is honest about his lack of knowledge, even if not publicly. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’

Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: ‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.

Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him,*Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion.Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. ‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. That’s why I didn’t answer in front of them. Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. But I too do not know where these four principal states cease with no residue left behind.*At least he is honest about his lack of knowledge, even if not publicly.Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’ Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.

Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. Then he bowed, sat down to one side, and said to me, ‘Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’

Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. Then he bowed, sat down to one side, and said to me, Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: ‘Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?’ ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship.

bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti.*tathāgatakova → tathā pakkantova (cck); tathāpakkanto va (sya1ed, sya2ed) Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.

‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. When their ship was out of sight of land, they released the bird. Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. It flew right away to the east, the west, the north, the south, upwards, and in-between. So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. If it saw land on any side, it went there and stayed. Sace so samantā tīraṁ passati, tathāgatakova hoti.*tathāgatakova → tathā pakkantova (cck); tathāpakkanto va (sya1ed, sya2ed)But if it saw no land on any side it returned to the ship. Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.

In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me. Mendicant, this is not how the question should be asked: “Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?”

Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me. Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. Mendicant, this is not how the question should be asked: Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: “Sir, where do these four principal states cease without remainder, namely, the elements of earth, water, fire, and air?” ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

That is what the Buddha said. Satisfied, the householder Kevaḍḍha approved what the Buddha said.

Idamavoca bhagavā. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the householder Kevaḍḍha approved what the Buddha said. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.