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11. Kevaṭṭa Sutta The Story of Kevaṭṭa, the Householder's Son 481. Thus have I heard: On one occasion the Blessed One was staying at Nāḷandā, in Pāvārika's Mango Grove. Then Kevaṭṭa, the householder's son, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Kevaṭṭa, the householder's son, said to the Blessed One: "This Nāḷandā, venerable sir, is prosperous and thriving, populous, crowded with people, and deeply devoted to the Blessed One. It would be good, venerable sir, if the Blessed One would instruct a certain monk to perform a superhuman feat, a wonder of psychic power. Then this Nāḷandā would become even more deeply devoted to the Blessed One." When this was said, the Blessed One said to Kevaṭṭa, the householder's son: "I do not teach the monks in this way, Kevaṭṭa: 'Come, monks, perform a superhuman feat, a wonder of psychic power, for householders who wear white clothes.'" 482. A second time, Kevaṭṭa, the householder's son, said to the Blessed One: "I do not disparage the Blessed One, venerable sir; but I say this: 'This Nāḷandā, venerable sir, is prosperous and thriving, populous, crowded with people, and deeply devoted to the Blessed One. It would be good, venerable sir, if the Blessed One would instruct a certain monk to perform a superhuman feat, a wonder of psychic power. Then this Nāḷandā would become even more deeply devoted to the Blessed One.'" A second time, the Blessed One said to Kevaṭṭa, the householder's son: "I do not teach the monks in this way, Kevaṭṭa: 'Come, monks, perform a superhuman feat, a wonder of psychic power, for householders who wear white clothes.'" A third time, Kevaṭṭa, the householder's son, said to the Blessed One: "I do not disparage the Blessed One, venerable sir; but I say this: 'This Nāḷandā, venerable sir, is prosperous and thriving, populous, crowded with people, and deeply devoted to the Blessed One. It would be good, venerable sir, if the Blessed One or let him instruct one monk, who will perform a miracle of psychic power beyond human ken. Thus Nāḷandā will be even more greatly devoted to the Blessed One.’ The Miracle of Psychic Power 483. “There are these three miracles, Kevatta, which I have realized and made known by my own direct knowledge. Which three? The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. 484. “And what, Kevatta, is the miracle of psychic power? Here, Kevatta, a monk experiences various kinds of psychic power. Being one, he becomes many; being many, he becomes one. He appears and vanishes. He goes unhindered through walls, through ramparts, through mountains, as if through space. He dives in and out of the earth as if in water. He walks on water without sinking as if on earth. He travels through the air, sitting cross-legged, like a winged bird. He touches and strokes with his hand even the moon and sun, so mighty, so powerful. He exercises mastery with his body even as far as the Brahma world. “Then some faithful, devoted person sees that monk experiencing various kinds of psychic power— being one, becoming many; being many, becoming one; appearing and vanishing; going unhindered through walls, through ramparts, through mountains, as if through space; diving in and out of the earth as if in water; walking on water without sinking as if on earth; traveling through the air, sitting cross-legged, like a winged bird; touching and stroking with his hand even the moon and sun, so mighty, so powerful; exercising mastery with his body even as far as the Brahma world. “Then that faithful, devoted person informs some unfaithful, undevoted person: ‘It is wonderful, sir! It is amazing, sir! The psychic power and might of the ascetic! I saw a monk experiencing various kinds of psychic power— experiencing various kinds of psychic power – being one, he becomes many; being many, he becomes one; ...even up to the Brahma-world, he wields power with his body. ‘‘Then that faithless, unconvinced person would say to that faithful, convinced person thus: ‘Indeed, sirs, there is a magic spell called Gandharī. By that, that monk experiences various kinds of psychic power: being one, he becomes many; being many, he becomes one; ...even up to the Brahma-world, he wields power with his body.’ ‘‘What do you think, Kevatta, would that faithless, unconvinced person say this to that faithful, convinced person?’’ ‘‘He would, venerable sir.’’ ‘‘It is seeing this danger, Kevatta, in the miracle of psychic power, that I am disgusted, ashamed, and repelled by the miracle of psychic power.’’ The Miracle of Revelation 485. ‘‘And what, Kevatta, is the miracle of revelation? Here, Kevatta, a monk of other beings, other persons, reveals their mind, reveals their mental states, reveals their thoughts, reveals their reflections – ‘Such is your mind, such is your mind, and such is your heart.’ ‘‘Then a certain faithful, convinced person sees that monk of other beings, other persons, revealing their mind, revealing their mental states, revealing their thoughts, revealing their reflections – ‘Such is your mind, such is your mind, and such is your heart.’ Then that faithful, convinced person tells a certain faithless, unconvinced person: ‘Wonderful indeed, sirs, marvelous indeed, sirs, is the great psychic power, the great might of the recluse. I saw a monk of other beings, other persons, revealing their mind, revealing their mental states, revealing their thoughts, revealing their reflections – ‘‘Such is your mind, such is your mind, and such is your heart.’’’ ‘‘Then that faithless, unconvinced person would say to that faithful, convinced person thus: ‘Indeed, sirs, there is a magic spell called Maṇikā; by that, that monk (reveals) other beings... of others, of other persons, he declares their mind, he declares their mental states, he declares what is thought, he declares what is pondered – 'Thus is your mind, thus is your mind, thus is your consciousness.' "What do you think, Kevatta, would an unbelieving, unpleased person say this to a believing, pleased person?" "He would, venerable sir." "Seeing this danger, Kevatta, in the miracle of declaration, I am disgusted, ashamed, and repelled by the miracle of declaration." The miracle of instruction 486. "And what, Kevatta, is the miracle of instruction? Here, Kevatta, a monk instructs thus – 'Think thus, do not think thus, attend thus, do not attend thus, abandon this, attain and dwell in this.' This is called, Kevatta, the miracle of instruction. "Furthermore, Kevatta, here a Tathāgata arises in the world, an Arahant, a Fully Self-Awakened One... Thus, Kevatta, a monk is endowed with virtue... he attains and dwells in the first jhāna. This too is called, Kevatta, the miracle of instruction... the second jhāna... the third jhāna... he attains and dwells in the fourth jhāna. This too is called, Kevatta, the miracle of instruction... he directs and inclines his mind to knowledge and vision... this too is called, Kevatta, the miracle of instruction... he understands 'there is no further state of being'... this too is called, Kevatta, the miracle of instruction. "These three miracles, Kevatta, have been declared by me, having realized them directly for myself." The story of the monk who sought the cessation of elements 487. "Once upon a time, Kevatta, in this very community of monks, a certain monk had this thought arise in his mind – 'Where do these four great elements cease without remainder, namely – the earth element, the water element, the fire element, v element? 488. "Then, Kevaṭṭa, that monk entered into such a concentration that, with his mind thus concentrated, the path to the gods became manifest. Then, Kevaṭṭa, that monk approached the gods of the Four Great Kings; having approached, he said to the gods of the Four Great Kings: 'Friends, where do these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element?' "When this was said, Kevaṭṭa, the gods of the Four Great Kings said to that monk: 'We too, monk, do not know where these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element. There are, monk, the Four Great Kings, more excellent and more sublime than us. They would know this, where these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element.' 489. "Then, Kevaṭṭa, that monk approached the Four Great Kings; having approached, he said to the Four Great Kings: 'Friends, where do these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element?' When this was said, Kevaṭṭa, the Four Great Kings said to that monk: 'We too, monk, do not know where these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element. There are, monk, the Tāvatiṃsa gods, more excellent and more sublime than us. They would know this, where these four great elements cease without remainder, that is, the earth element, the water element, the fire element, the air element.' 490. "Then, Kevaṭṭa, that monk approached the Tāvatiṃsa gods. That bhikkhu approached the Tāvatiṃsa gods; Having approached the Tāvatiṃsa gods, he said this: ‘Where, friends, do these four great elements cease without remainder, namely – the earth element, the water element, the fire element, the air element?’ When this was said, Kevatta, the Tāvatiṃsa gods said to that bhikkhu: ‘We too, bhikkhu, do not know where these four great elements cease without remainder, namely – the earth element, the water element, the fire element, the air element. There is, bhikkhu, Sakka by name, king of the gods, who is more excellent and more distinguished than us. He would know this,