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# The Long Āgama Sūtra 24: 堅固經

長阿含經 24

- **Language:** Classical Chinese

### 堅固經

### [24.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.1)

佛說長阿含經卷第十六

> The Long Āgama Sūtra Spoken by the Buddha, Fascicle Sixteen  
> — English (machine translation) (machine translation)

> Thus I have heard: One time, the Buddha was staying at the city of Nālanda in Prāvārika’s mango grove. He was accompanied by a large assembly of 1,250 monks.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.2)

後秦弘始年佛陀耶舍共竺佛念譯

> Translated in the Hongshi Era of the Later Qin by Buddhayaśas together with Zhu Fonian  
> — English (machine translation) (machine translation)

### [24.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.3)

（二四）第三分堅固經第五

> (24) Section Three: Kevaṭṭa Sūtra, Number Five  
> — English (machine translation) (machine translation)

### [24.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.4)

如是我聞：

> Thus have I heard:  
> — English (machine translation) (machine translation)

### [24.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.5)

一時，佛在那難陀城波婆利掩次林中，與大比丘眾千二百五十人俱。

> At one time, the Buddha was staying at the city of Nālandā, in the Pāvārika mango grove, together with a great assembly of one thousand two hundred and fifty bhikṣus.  
> — English (machine translation) (machine translation)

### [24.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.6)

爾時，有長者子，名曰堅固，來詣佛所，頭面禮足，在一面坐。時，堅固長者子白佛言：「善哉！世尊！唯願今者勑諸比丘：『若有婆羅門、長者子、居士來，當為現神足顯上人法。』」

> At that time, there was a householder's son named Kevaṭṭa who came to the Buddha's place, bowed his head at the Buddha's feet, and sat to one side. Then the householder's son Kevaṭṭa said to the Buddha, "It would be well, Bhagavat, if you would now instruct the bhikṣus: 'If any brāhmaṇas, householders' sons, or gṛhapatis come, you should perform supernormal feats to display superhuman states.'"  
> — English (machine translation) (machine translation)

> At the time, there was a prominent man’s son named Dhruva who came to the Buddha, bowed his head at his feet, and sat down to one side. That prominent man’s son said to the Buddha, “It would be excellent, Bhagavān, if you could please tell the monks, ‘If a priest, a prominent man’s son, or a householder comes, show them the superhuman state with a display of miraculous abilities.’”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.7)

佛告堅固：「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」

> The Buddha told Kevaṭṭa, "I never instruct the bhikṣus to perform supernormal feats or superhuman states for brāhmaṇas, householders, or gṛhapatis. I only instruct my disciples to reflect quietly upon the path in empty and secluded places; if they possess virtues, they should conceal them, and if they have faults, they should disclose them."  
> — English (machine translation) (machine translation)

> The Buddha told Dhruva, “I never instruct the monks to show the superhuman state with a display of miraculous abilities. I simply teach my disciples to peacefully contemplate the path in an empty and quiet place. If they have virtues, they should keep them to themselves. If they have defects, they should disclose them.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.8)

時，堅固長者子復白佛言：「唯願世尊勑諸比丘：『若有婆羅門、長者、居士來，當為現神足，顯上人法。』」

> Then the householder's son Dṛḍha again said to the Buddha, "If only the Bhagavat would instruct the bhikṣus: 'When brāhmaṇas, householders' sons, and gṛhapatis come, you should display ṛddhi for them, revealing the superhuman state.'"  
> — English (machine translation) (machine translation)

> The prominent man’s son Dhruva again said to the Buddha, “Please, Bhagavān, tell the monks: ‘If a priest, a prominent man’s son, or a householder comes, show them the superhuman state with a display of miraculous abilities.’”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.9)

佛復告堅固：「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」

> The Buddha again told Dṛḍha, "I will never teach the bhikṣus to display ṛddhi and the superhuman state for brāhmaṇas, householders, and gṛhapatis. I only instruct my disciples to reflect quietly upon the path in empty and secluded places: if they have merits, they should conceal them; if they have faults, they should disclose them."  
> — English (machine translation) (machine translation)

> The Buddha again told Dhruva, “I never instruct the monks to show the superhuman state with a display of miraculous abilities. I simply teach my disciples to peacefully contemplate the path in an empty and quiet place. If they have virtues, they should keep them to themselves. If they have defects, they should disclose them.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.10)

時，堅固長者子白佛言：「我於上人法無有疑也。但此那難陀城國土豐樂，人民熾盛，若於中現神足者，多所饒益，佛及大眾善弘道化。」

> Then the householder's son Dṛḍha said to the Buddha, "I have no doubt concerning the superhuman state. But this city of Nālandā is prosperous and joyful, its populace abundant. If ṛddhi were displayed within it, great benefit would result, and the Buddha and the great assembly would well propagate the transformative teaching of the path."  
> — English (machine translation) (machine translation)

> The prominent man’s son Dhruva said to the Buddha, “I don’t have doubts about the superhuman state. It’s only that the region of Nālanda is bountiful, and the population is thriving. If someone were to display miraculous abilities, they would profit greatly by it, and the Buddha and his large assembly are skilled at converting others and spreading the path.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.11)

佛復告堅固：「我終不教比丘為婆羅門、長者子、居士而現神足上人法也。我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。所以者何？有三神足。云何為三？一曰神足，二曰觀察他心，三曰教誡。云何為神足？長者子！比丘習無量神足，能以一身變成無數，以無數身還合為一，若遠若近，山河石壁，自在無礙，猶如行空；於虛空中結加趺坐，猶如飛鳥；出入大地，猶如在水；若行水上；猶如履地；身出烟火，如大火聚，手捫日月，立至梵天。若有得信長者、居士見此比丘現無量神足，立至梵天，當復詣餘未得信長者、居士所，而告之言：『我見比丘現無量神足，立至梵天。』彼長者、居士未得信者，語得信者言：『我聞有瞿羅呪，能現如是無量神變，乃至立至梵天。』」

> The Buddha again told Dṛḍha, "I will never teach the bhikṣus to display ṛddhi and the superhuman state for brāhmaṇas, householders' sons, and gṛhapatis. I only instruct my disciples to reflect quietly upon the path in empty and secluded places: if they have merits, they should conceal them; if they have faults, they should disclose them. Why is that? There are three kinds of ṛddhi. What are the three? The first is ṛddhi, the second is observing the minds of others, and the third is instruction. What is ṛddhi? Householder's son! A bhikṣu practices immeasurable ṛddhi: he can transform from one body into countless bodies, and from countless bodies reunite into one; whether far or near, passing through mountains, rivers, and stone walls freely and without hindrance, just like walking through empty space; sitting cross-legged in the open air, just like a flying bird; entering and emerging from the great earth, just like being in water; walking upon water, just like treading upon earth; emitting smoke and fire from his body like a great blazing mass; touching the sun and moon with his hand; and rising directly to the Brahmā heaven. If a faithful householder or gṛhapati sees this bhikṣu display immeasurable ṛddhi, rising directly to the Brahmā heaven, he will go to other householders and gṛhapatis who have not yet attained faith and say to them: 'I saw a bhikṣu display immeasurable ṛddhi, rising directly to the Brahmā heaven.' Those householders and gṛhapatis who have not yet attained faith will say to those who have attained faith: 'I have heard that there is a Gaura charm which can manifest such immeasurable supernormal transformations, even rising directly to the Brahmā heaven.'"  
> — English (machine translation) (machine translation)

> The Buddha once again told Dhruva, “I never instruct the monks to show the superhuman state with a display of miraculous abilities. I simply teach my disciples to peacefully contemplate the path in an empty and quiet place. If they have virtues, they should keep them to themselves. If they have defects, they should disclose them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Why is that? There are three miraculous abilities. What are three? One is miraculous abilities, the second is observing other minds, and third is instruction.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “What are the miraculous abilities? Prominent man’s son, a monk learns measureless miraculous abilities. They’re able to form countless \[bodies\] from a single body and recombine those countless bodies into one \[body\]. Whether near or far, \[they can move through\] mountains, rivers, and stone walls freely and without obstruction like walking through air. They fly in the air like birds while sitting cross-legged. They go in and out of the earth as though it were water. They walk on water as though it were dry land. Their bodies smoke and burn like a large fire. They touch the sun and moon with their hands and stand as high as the Brahma Heaven.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “If a faithful prominent man or householder were to see monks displaying these measureless miraculous abilities … standing as high as the Brahma heaven, he would visit other prominent men and householders who haven’t become believers and tell them, ‘I saw a monk display measureless miraculous abilities … standing as high as the Brahma Heaven.’ Those prominent men and householders who aren’t believers yet will say to that believer, ‘I’ve heard that there’s the spell of Gola that can display such measureless miraculous abilities … standing as high as the Brahma Heaven.’”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.12)

佛復告長者子堅固：「彼不信者，有如此言，豈非毀謗言耶？」

> The Buddha again told the householder's son Dṛḍha, "Those without faith speaking words such as these—is that not speaking slander?"  
> — English (machine translation) (machine translation)

> The Buddha again told Dhruva, “Those non-believers would have this to say. Wouldn’t this be an insult?”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.13)

堅固白佛言：「此實是毀謗言也。」

> Dṛḍha said to the Buddha, "This is indeed speaking slander."  
> — English (machine translation) (machine translation)

> Dhruva said to the Buddha, “It really would be insulting.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.14)

佛言：「我以是故，不勑諸比丘現神變化，但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。如是，長者！此即是我諸比丘所現神足。

> The Buddha said, "For this reason, I do not instruct the bhikṣus to display supernormal transformations. I only teach my disciples to reflect quietly upon the path in empty and secluded places: if they have merits, they should conceal them; if they have faults, they should disclose them. Thus, householder, this is the ṛddhi displayed by my bhikṣus.  
> — English (machine translation) (machine translation)

> The Buddha said, “This is why I don’t tell the monks to display miracles to convert people. I simply teach my disciples to peacefully contemplate the path in an empty and quiet place. If they have virtues, they should keep them to themselves. If they have defects, they should make them known. Thus, prominent man’s son, this is the miraculous ability displayed by my monks.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.15)

「云何名觀察他心神足？於是，比丘現無量觀察神足，觀諸眾生心所念法，隈屏所為皆能識知。若有得信長者、居士，見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉識知，便詣餘未得信長者、居士所，而告之曰：『我見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉能知。』彼不信長者、居士，聞此語已，生毀謗言：『有乾陀羅呪能觀察他心，隈屏所為皆悉能知。』云何，長者子！此豈非毀謗言耶？」

> "What is called the ṛddhi of observing the minds of others? In this case, a bhikṣu displays the immeasurable ṛddhi of observation: he observes the thoughts in the minds of sentient beings, and can recognize and know whatever they do in secret and seclusion. If a faithful householder or gṛhapati sees a bhikṣu display the immeasurable ṛddhi of observation, observing the thoughts in the minds of other sentient beings and fully knowing whatever they do in secret and seclusion, he then goes to other householders and gṛhapatis who have not yet attained faith and says to them: 'I saw a bhikṣu display the immeasurable ṛddhi of observation, observing the thoughts in the minds of other sentient beings and being able to know completely whatever they do in secret and seclusion.' Those faithless householders and gṛhapatis, having heard these words, give rise to slanderous words: 'There is a Gāndhārī charm by which one can observe the minds of others and know completely whatever they do in secret and seclusion.' How is it, householder's son? Is this not speaking slander?"  
> — English (machine translation) (machine translation)

> “What’s called the miraculous ability of observing other minds? Here, a monk displays measureless miraculous abilities of observation, observing the thoughts in the minds of sentient beings and becoming aware of what they’ve done in private.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Suppose a faithful prominent man or householder sees monks displaying measureless miraculous abilities of observation, observing the thoughts in the minds of sentient beings and becoming aware of what they’ve done in private. He would visit some other prominent men or householders who haven’t become believers and tell them, ‘I saw a monk display measureless miraculous abilities of observation, observing the thoughts in the minds of sentient beings and knowing what they had done in private.’ Those prominent men or householders who aren’t believers yet would produce this insult upon hearing that: ‘There’s the spell of Gandhārī that can observe other minds … and knowing what they’ve done in private.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “How is it, prominent man’s son? Wouldn’t this be an insult?”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.16)

堅固白佛言：「此實是毀謗言也。」

> Dṛḍha said to the Buddha, "This is indeed speaking slander."  
> — English (machine translation) (machine translation)

> Dhruva said to the Buddha, “It really would be insulting.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.17)

佛言：「我以是故，不勅諸比丘現神變化，但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。如是，長者子！此即是我比丘現觀察神足。

> The Buddha said, "For this reason, I do not instruct the bhikṣus to display supernormal transformations. I only teach my disciples to reflect quietly upon the path in empty and secluded places: if they have merits, they should conceal them; if they have faults, they should disclose them. Thus, householder's son, this is the ṛddhi of observation displayed by my bhikṣus.  
> — English (machine translation) (machine translation)

> The Buddha said, “This is why I don’t tell the monks to display miracles to convert people. I simply teach my disciples to peacefully contemplate the path in an empty and quiet place. If they have virtues, they should keep them to themselves. If they have defects, they should disclose them. Thus, prominent man’s son, this is the miraculous ability of observation displayed by my monks.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.18)

「云何為教誡神足？長者子！若如來、至真、等正覺出現於世，十號具足，於諸天、世人、魔、若魔天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味清淨，梵行具足。若長者、居士聞已，於中得信，得信已，於中觀察自念：『我不宜在家，若在家者，鈎鎖相連，不得清淨修於梵行。我今寧可剃除鬚髮，服三法衣，出家修道，具諸功德，乃至成就三明，滅諸闇冥，生大智明。所以者何？斯由精勤，樂獨閑居，專念不忘之所得也。』長者子！此是我比丘現教誡神足。」

> "What is the ṛddhi of instruction? Householder's son! When a Tathāgata, an arhat, a samyaksaṃbuddha appears in the world, complete in the ten epithets, he realizes the truth for himself and preaches the Dharma to devas, worldlings, Māra, the gods of Māra's realm, śramaṇas, and brāhmaṇas; his words in the beginning, middle, and end are all genuine, pure in meaning and phrasing, complete in brahmacarya. If householders or gṛhapatis hear it, they gain faith in it; having gained faith, they reflect and think to themselves: 'It is not fitting for me to dwell in the household. If I dwell in the household, bound as by chains, I cannot purely cultivate brahmacarya. Better that I now shave off my hair and beard, put on the three robes of Dharma, go forth from the household to cultivate the path, accomplish all merits, up to attaining the three knowledges, annihilating all darkness, and generating great wisdom and brilliance. Why is that? This is obtained through energetic diligence, delight in solitary and quiet dwelling, and focused mindfulness without forgetfulness.' Householder's son! This is the ṛddhi of instruction displayed by my bhikṣus."  
> — English (machine translation) (machine translation)

> “What is the miraculous ability of instruction? Prominent man’s son, suppose a Tathāgata, Arhat, and Completely Awakened One arises in the world, and he perfects the ten epithets. Among gods, worldly men, and demons, whether they’re in the assemblies of Māra, gods, ascetics, or priests, he realizes the Dharma for himself and teaches it for others. His words are all genuine in the beginning, middle, and end. Their content and expression are pure, and they perfect the religious life.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “After hearing it, a prominent man or a householder believes it. They investigate it and think: ‘It’s not fitting for me to remain at home. If I remain at home, it’ll be like being bound in chains, unable to purely cultivate the religious life. Now, I’d better shave my hair, put on the three Dharma robes, leave home, and cultivate the path. Equipped with virtues … I’ll accomplish the three insights that produce the great radiance of knowledge that dispels darkness. Why is that? These things are a result of diligence, enjoyment of a solitary and quiet dwelling, and focused attention that’s not lost.’ Prominent man’s son, this is the miraculous ability of instruction displayed by my monks.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.19)

爾時，堅固長者子白佛言：「頗有比丘成就此三神足耶？」

> At that time, the householder's son Dṛḍha said to the Buddha, "Are there any bhikṣus who have accomplished these three kinds of ṛddhi?"  
> — English (machine translation) (machine translation)

> The prominent man’s son Dhruva then asked the Buddha, “Are there any monks who’ve accomplished these three miraculous abilities?”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.20)

佛告長者子：「我不說有數，多有比丘成此三神足者。長者子！我有比丘在此眾中自思念：『此身四大，地、水、火、風，何由永滅？』彼比丘倐趣天道，往至四天王所，問四天王言：『此身四大，地、水、火、風，由何永滅？』

> The Buddha told the householder's son, "I do not speak of a limited number; there are many bhikṣus who have accomplished these three kinds of ṛddhi. Householder's son! I had a bhikṣu in this assembly who reflected to himself: 'From what source are the four great elements of this body—earth, water, fire, and wind—extinguished forever?' That bhikṣu instantly traversed the heavenly path and went to the presence of the Four Heavenly Kings, asking the Four Heavenly Kings: 'From what source are the four great elements of this body—earth, water, fire, and wind—extinguished forever?'  
> — English (machine translation) (machine translation)

> The Buddha told the prominent man’s son, “I wouldn’t say they are numerous, but there are several monks who’ve achieved these three miraculous abilities. Prominent man’s son, there was a monk in this assembly who thought to himself, ‘How are the four elements of this body made to cease forever, which are earth, water, fire, and air?’ That monk instantly headed for the heavenly road. He went to the Heaven of the Four God Kings and asked the four god kings, ‘How are the four elements of this body made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.21)

「長者子！彼四天王報比丘言：『我不知四大由何永滅？我上有天，名曰忉利，微妙第一，有大智慧，彼天能知四大由何而滅。』彼比丘聞已，即倐趣天道，往詣忉利天上，問諸天言：『此身四大，地、水、火、風，何由永滅？』彼忉利天報比丘言：『我不知四大何由滅，上更有天，名焰摩，微妙第一，有大智慧，彼天能知。』即往就問，又言不知。

> "Householder's son! Those Four Heavenly Kings replied to the bhikṣu: 'We do not know from what source the four great elements are extinguished forever. Above us there is a heaven called Trāyastriṃśa, subtle, supreme, and possessing great wisdom; those devas can know from what source the four great elements are extinguished.' Having heard this, that bhikṣu instantly traversed the heavenly path and went to the Trāyastriṃśa heaven, asking the devas: 'From what source are the four great elements of this body—earth, water, fire, and wind—extinguished forever?' Those Trāyastriṃśa devas replied to the bhikṣu: 'We do not know from what source the four great elements are extinguished. Higher up there is another heaven called Yāma, subtle, supreme, and possessing great wisdom; those devas can know.' He immediately went and approached them with the question, and they also said they did not know.  
> — English (machine translation) (machine translation)

> “Prominent man’s son, those four god kings replied to that monk, ‘We don’t know. How are the four elements made to cease forever? There’s a heaven above us called the Trāyastriṃśa, which is sublime and supreme. The gods there have great wisdom. Perhaps they know how to make the four elements cease?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Hearing this, the monk then instantly headed for the heavenly road. He went up to the Trāyastriṃśa Heaven and asked those gods, ‘How are the four elements of this body made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> Those Trāyastriṃśa gods replied to the monk, ‘We don’t know. How are the four elements made to cease forever? There’s a heaven above us called Yama which is sublime and supreme. Having great wisdom, the gods there may know.’ He went there and asked, but they said they didn’t know.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.22)

「如是展轉，至兜率天、化自在天、他化自在天，皆言：『我不知四大何由而滅？上更有天，微妙第一，有大智慧，名梵迦夷，彼天能知四大何由永滅。』彼比丘即倐趣梵道，詣梵天上問言：『此身四大，地、水、火、風，何由永滅？』彼梵天報比丘言：『我不知四大何由永滅，今有大梵天王，無能勝者，統千世界，富貴尊豪，最得自在，能造化物，是眾生父母，彼能知四大由何永滅。』長者子！彼比丘尋問：『彼大梵王今為所在？』彼天報言：『不知大梵今為所在，以我意觀，出現不久。』未久，梵王忽然出現。長者！彼比丘詣梵王所問言：『此身四大，地、水、火、風，何由永滅？』彼大梵王告比丘言：『我梵天王無能勝者，統千世界，富貴尊豪，最得自在，能造萬物，眾生父母。』時，彼比丘告梵王曰：『我不問此事，自問四大，地、水、火、風，何由永滅？』

> "Passing progressively like this up to the Tuṣita heaven, the Nirmāṇarati heaven, and the Paranirmitavaśavartin heaven, they all said: 'We do not know from what source the four great elements are extinguished. Higher up there is another heaven, subtle, supreme, and possessing great wisdom, called the Brahmakāyika heaven; those devas can know from what source the four great elements are extinguished forever.' That bhikṣu instantly traversed the Brahmā path and went to the Brahmā heaven, asking: 'From what source are the four great elements of this body—earth, water, fire, and wind—extinguished forever?' Those Brahmā devas replied to the bhikṣu: 'We do not know from what source the four great elements are extinguished forever. But now there is the Great Brahmā Heavenly King, who is unconquerable, ruler of a thousand worlds, rich, noble, and dignified, supreme in autonomy, capable of creating things, the parent of sentient beings; he can know from what source the four great elements are extinguished forever.' Householder's son! That bhikṣu thereupon asked: 'Where is that Great Brahmā King now?' Those devas replied: 'We do not know where the Great Brahmā is now, but according to my perception, he will appear before long.' Not long after, the Brahmā King suddenly appeared. Householder! That bhikṣu went to the Brahmā King and asked: 'From what source are the four great elements of this body—earth, water, fire, and wind—extinguished forever?' That Great Brahmā King told the bhikṣu: 'I am the Brahmā Heavenly King, the unconquerable, ruler of a thousand worlds, rich, noble, and dignified, supreme in autonomy, capable of creating all things, the parent of sentient beings.' Then that bhikṣu said to the Brahmā King: 'I did not ask about this matter; I asked from what source the four great elements—earth, water, fire, and wind—are extinguished forever.'  
> — English (machine translation) (machine translation)

> “Thus, he went to the Tuṣita Heaven … the Nirmāṇarati Heaven … the Paranirmitavaśavartin Heaven. They said, ‘We don’t know. How are the four elements made to cease forever? There’s yet another heaven above us that’s sublime and supreme, and they have great wisdom. It’s called the Brahmakāyika. Those gods may know how the four elements are ceased forever.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “That monk then instantly headed for the Brahma road. He went to that Brahma Heaven above and asked, ‘How are the four elements of this body made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Those Brahma gods replied to the monk, ‘We don’t know. How are the four elements made to cease forever? Now, there’s the heaven of King Great Brahmā the Undefeatable, Ruler of a Thousand Worlds, the Noble Lord, Highest Attainer of Sovereignty, Creator of Everything, and Parent to Sentient Beings. He may know how the four elements are ceased forever.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Prominent man’s son, that monk immediately asked, ‘Now, where would King Great Brahmā be?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Those gods replied, ‘We don’t know where Great Brahmā is, but judging by what we see, he’ll appear soon.’ Soon after, the Brahma King suddenly appeared.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Prominent man’s son, that monk went to the Brahma King and asked him, ‘How are the four elements of this body made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “That King Great Brahmā told the monk, ‘I am the king of Brahmas, the Undefeatable, Ruler of a Thousand Worlds, the Noble Lord, Highest Attainer of Sovereignty, Creator of Everything, and Parent to Sentient Beings.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “That monk then told the Brahma King, ‘I didn’t ask about that. My question is: How are the four elements made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.23)

「長者子！彼梵王猶報比丘言：『我是大梵天王，無能勝者，乃至造作萬物，眾生父母。』比丘又復告言：『我不問此，我自問四大何由永滅？』長者子！彼梵天王如是至三，不能報彼比丘四大何由永滅。時，大梵王即執比丘右手，將詣屏處，語言：『比丘！今諸梵王皆謂我為智慧第一，無不知見，是故我不得報汝言：「不知不見此四大何由永滅。」』又語比丘：『汝為大愚！乃捨如來於諸天中推問此事。汝當於世尊所問如此事，如佛所說，善受持之。』又告比丘：『今佛在舍衛國給孤獨園，汝可往問。』

> "Householder's son! That Brahmā King still replied to the bhikṣu: 'I am the Great Brahmā Heavenly King, the unconquerable, \[...\] up to creator of all things, the parent of sentient beings.' The bhikṣu again told him: 'I did not ask this; I asked from what source the four great elements are extinguished forever.' Householder's son! Up to three times like this, that Brahmā Heavenly King was unable to reply to that bhikṣu as to from what source the four great elements are extinguished forever. At that time, the Great Brahmā King took the bhikṣu by the right hand, led him to a secluded place, and said: 'Bhikṣu! All the Brahmā kings now regard me as supreme in wisdom, with nothing unknown or unseen; therefore, I could not reply to you: "I do not know and do not see from what source these four great elements are extinguished forever."' He further said to the bhikṣu: 'You are greatly foolish, that you abandoned the Tathāgata to inquire into this matter among the devas! You should ask the Bhagavat about such a matter, and as the Buddha speaks, preserve and uphold it well.' He also told the bhikṣu: 'Now the Buddha is in the park of Anāthapiṇḍada in the country of Śrāvastī; you may go and ask him.'  
> — English (machine translation) (machine translation)

> “Prominent man’s son, that Brahma King again answered the monk, ‘I am the king of Brahmas, the Undefeatable, Ruler of a Thousand Worlds, the Noble Lord, Highest Attainer of Sovereignty, Creator of Everything, and Parent to Sentient Beings.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “The monk again told him, ‘I didn’t ask about that. My question is: How are the four elements made to cease forever?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Prominent man’s son, that Brahma King said the same thing for a third time. He wasn’t able to answer that monk’s question about how the four elements are made to cease forever. King Great Brahmā then took the monk aside with his right hand and led him to private place. He said to him, ‘Now, monk, I’m the wisest of the Brahma kings; there’s nothing I don’t know and see, which is why I didn’t answer you \[honestly\]: “I don’t know or see how these four elements are made to cease forever.”’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “He also told the monk, ‘You are quite a fool! You set aside the Tathāgata and put your question about this to us in the heavens. You should ask the Bhagavān about this and remember well what he tells you about it.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “He also told the monk, ‘The Buddha is in Anāthapiṇḍada’s Park of Śrāvastī. You can go and ask him there.’  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.24)

「長者子！時，比丘於梵天上忽然不現。譬如壯士屈申臂頃，至舍衛國祇樹給孤獨園，來至我所，頭面禮足，一面坐，白我言：『世尊！今此四大，地、水、火、風，何由而滅？』時，我告言：『比丘！猶如商人臂鷹入海，於海中放彼鷹飛空東西南北，若得陸地則便停止，若無陸地更還歸船。比丘！汝亦如是，乃至梵天問如是義，竟不成就，還來歸我。今當使汝成就此義。』即說偈言：

> "Householder's son! At that time, the bhikṣu suddenly disappeared from the Brahmā heaven. Just as a strong man might bend or extend his arm, he reached the Jeta Grove, the park of Anāthapiṇḍada in the country of Śrāvastī. Coming to my presence, he bowed his head in homage at my feet, sat to one side, and said to me: 'Bhagavat! From what source are these four great elements—earth, water, fire, and wind—extinguished?' Then I told him: 'Bhikṣu! Just like a merchant who enters the sea with a hawk upon his arm and releases that hawk in the midst of the sea to fly through the air to the east, west, south, and north: if it finds dry land, it comes to rest; if there is no dry land, it returns again to the ship. Bhikṣu! You are also like this: inquiring into such a meaning all the way to the Brahmā heaven, you did not succeed after all, and have returned again to me. Now I shall cause you to accomplish this meaning.' Then I spoke the verse:  
> — English (machine translation) (machine translation)

> “Prominent man’s son, the monk then suddenly disappeared from the Brahma Heaven. In the time it takes a strong man to flex his arm, he arrived in Anāthapiṇḍada’s Park of Śrāvastī. He came to me, bowed his head at my feet, and sat to one side. He said, ‘Bhagavān, how are the four elements of this body made to cease forever, which are earth, water, fire, and air?’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “I then told him, ‘Monk, it’s like a merchant who takes a hawk with him when he goes out to sea. The bird flies to the east, west, south, and north. When it finds dry land, it stops there \[and circles\]. If there’s no land, then it returns to the ship. Monk, you’re likewise. You went up to the Brahma heavens asking about this. Not achieving anything, you’ve returned to me. Now, I will help you accomplish this goal.’  
> — Charles Patton, The Long Discourses (selected sūtras)

> “I then spoke in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.25)

「『何由無四大，地水火風滅？  
何由無麤細，及長短好醜？  
何由無名色，永滅無有餘？  
應答識無形，無量自有光。  
此滅四大滅，麤細好醜滅，  
於此名色滅，識滅餘亦滅。』」

> "'From what source are there no four great elements, and earth, water, fire, and wind extinguished?  
> From what source is there neither coarse nor fine, nor long nor short, pleasant nor ugly?  
> From what source are name-and-form absent, extinguished forever without remainder?  
> One should reply: Consciousness is formless, immeasurable, with its own luminosity.  
> With the cessation of this, the four great elements cease; coarse and fine, pleasant and ugly cease;  
> Herein name-and-form cease; when consciousness ceases, the rest also ceases.'"  
> — English (machine translation) (machine translation)

> “‘What causes the four elements to not exist,  
> Ceasing earth, water, fire, and air?  
> What causes what’s coarse and fine to not exist,  
> What’s long, short, beautiful, and ugly?  
> What causes name and form to not exist,  
> To be forever ceased without remainder?  
> — Charles Patton, The Long Discourses (selected sūtras)

> The answer is that consciousness is formless,  
> Measureless, and has its own radiance.  
> When it ceases, the four elements cease;  
> What’s coarse, fine, beautiful, and ugly ceases.  
> When these names and forms cease,  
> Consciousness ceases, and the rest ceases, too.’”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.26](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.26)

時，堅固長者子白佛言：「世尊！此比丘名何等？云何持之？」

> At that time, the householder's son Dṛḍha said to the Buddha, "Bhagavat! What is the name of this bhikṣu? How should one uphold it?"  
> — English (machine translation) (machine translation)

> The prominent man’s son Dhruva said to the Buddha, “Bhagavān, what was this monk’s name? How is he remembered?”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.27](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.27)

佛告長者子：「此比丘名阿室已，當奉持之。」

> The Buddha told the householder's son, "This bhikṣu is named Aśvajit; you should uphold it as such."  
> — English (machine translation) (machine translation)

> The Buddha told the prominent man’s son, “This monk’s name was Aśvajit. That’s how he should be remembered.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [24.28](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24.28)

爾時，堅固長者子聞佛所說，歡喜奉行。

> At that time, the householder's son Dṛḍha, having heard what the Buddha said, rejoiced and practiced accordingly.  
> — English (machine translation) (machine translation)

> When the prominent man’s son Dhruva heard what the Buddha taught, he rejoiced and approved.  
> — Charles Patton, The Long Discourses (selected sūtras)

## Translations (2)

- [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.24.p1) — Charles Patton, English
- [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.24.1) — English, machine translation

## Linked texts (1)

- [Kevaṭṭasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.11.1.1-9) — Pāli

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Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.24) · Pramāṇa