2.
The Chapter on Earthquakes
1.
The Discourse on Desire
61. "Monks, there are these eight persons existing and found in the world. What are the eight? Here, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is not a griever and not a lamenter, and has not fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain does not arise. He, by that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and does not grieve and does not lament, and has not fallen away from the Good Teaching.'
Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.' These, monks, are the eight persons existing and found in the world." The first.
2.
The Discourse on Enough
62. "Monks, a monk possessed of six qualities is able for himself and able for others. Which six? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these six qualities, monks, a monk is able for himself and able for others.
"Monks, a monk possessed of five qualities is able for himself and able for others. Which five? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these five qualities, monks, a monk is able for himself and able for others.
"Monks, a monk possessed of four qualities is able for himself but not able for others. Which four? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these four qualities, monks, a monk is able for himself but not able for others.
"Monks, a monk possessed of four qualities is able for others but not able for himself. Which four? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; but he is of good speech, of good conversation, etc. capable of making the meaning clear; and he is one who shows, etc. of his fellows in the holy life. Possessed of these four qualities, monks, a monk is able for others, but not able for himself.
"Monks, a monk possessed of three qualities is able for himself, not able for others. With which three? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these three qualities is able for himself, not able for others.
"Monks, a monk possessed of three qualities is able for others, not able for himself. With which three? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these three qualities is able for others, not able for himself.
"Monks, a monk possessed of two qualities is able for himself, not able for others. Which two? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. capable of making the meaning clear; and he is not one who shows, etc. of his fellows in the holy life. Monks, a monk possessed of these two qualities is able for himself, not able for others.
"Monks, a monk possessed of two qualities is able to benefit others, but not himself. Which two? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these two qualities is able to benefit others, but not himself." The second.
3.
The Discourse in Brief
63. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Just so, here some foolish men make requests of me. And when the Teaching has been spoken, they think they should follow me about." "Let the Blessed One teach me the Teaching in brief, venerable sir, let the Fortunate One teach me the Teaching in brief. Perhaps I might understand the meaning of the Blessed One's saying, perhaps I might become an heir to the Blessed One's saying." "Therefore, monk, you should train thus - 'My mind will be internally steady and well-established, and arisen evil unwholesome mental states will not remain obsessing the mind.' Thus indeed, monk, should you train."
"When, monk, your mind is internally steady and well-established, and arisen evil unwholesome mental states do not remain obsessing the mind, then, monk, you should train thus - 'The liberation of mind through friendliness will be developed by me, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monk, should you train.
"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied thought and with sustained thought, without applied thought but with sustained thought only, without applied thought and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.
"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'The liberation of mind through compassion... the liberation of mind through altruistic joy... the liberation of mind through equanimity will be developed by me, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monk, should you train.
"When, monk, this concentration has been thus developed and well developed, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.
"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'I will dwell observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.' Thus indeed, monk, should you train.
"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.
"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'I will dwell observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world'; I will dwell observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world'; I will dwell observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.' Thus indeed, monk, should you train.
"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.
"When, monk, this concentration has been thus developed and well developed by you, then you, monk, wherever you go, you will go comfortably; wherever you stand, you will stand comfortably; wherever you sit down, you will sit down comfortably; wherever you prepare your sleeping place, you will prepare your sleeping place comfortably."
Then that monk, exhorted by the Blessed One with this exhortation, having risen from his seat, having paid respect to the Blessed One, having circumambulated him keeping him on his right, departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And that monk became one of the Worthy Ones. The third.
4.
The Discourse at Gayāsīsa
64. On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa. There the Blessed One addressed the monks, etc. "Before, monks, prior to the enlightenment, while still unenlightened, being just a Bodhisatta, I perceived only light, but I did not see forms."
"This occurred to me, monks - 'If I were to perceive light and also see forms, thus this knowledge and vision of mine would be more pure.'"
"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms; but I do not stand together with those deities, converse with them, or engage in discussion with them.
"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, thus this knowledge and vision of mine would be more pure.'"
"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them; but I do not know those deities - 'These deities are from such and such an order of gods.'
"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, and also know those deities - "These deities are from such and such an order of gods," thus this knowledge and vision of mine would be more pure.'"
"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them, and I also know those deities - 'These deities are from such and such an order of gods'; but I do not know those deities - 'These deities, by the result of this action, having passed away from here, were reborn there,' etc. and I know those deities - 'These deities, by the result of this action, having passed away from here, were reborn there'; but I do not know those deities - 'These deities, by the result of this action, have such nutriment and experience pleasure and pain in such a way,' etc. and I know those deities - 'These deities, by the result of this action, have such nutriment and experience pleasure and pain in such a way'; but I do not know those deities - 'These deities are thus long-lived, thus lasting long,' etc. and I know those deities - 'These deities are thus long-lived, thus lasting long'; but I do not know those deities - whether I have previously dwelt together with these deities or whether I have not previously dwelt together with them.
"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, and also know those deities - "These deities are from such and such an order of gods," and know those deities - "These deities, having passed away from here by the result of this action, have been reborn there," and know those deities - "These deities have such nutriment, experience pleasure and pain in such a way," and know those deities - "These deities are thus long-lived, thus lasting long," and know those deities whether or not I have previously dwelt together with these deities; thus this knowledge and vision of mine would be more pure.'"
"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them, and I also know those deities - "These deities are from such and such an order of gods," and know those deities - "These deities, having passed away from here by the result of this action, have been reborn there," and know those deities - "These deities have such nutriment, experience pleasure and pain in such a way," and know those deities - "These deities are thus long-lived, thus lasting long," and know those deities whether or not I have previously dwelt together with those deities.
"As long as, monks, this knowledge and vision concerning the gods with eight aspects was not well purified for me, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when, monks, this knowledge and vision concerning the gods with eight aspects was well purified for me, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment; and knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is the last birth, there is now no more rebirth.'" The fourth.
5.
The Discourse on the Bases of Overcoming
65. "There are, monks, these eight bases of overcoming. What are the eight? Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the first basis of overcoming.
"Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the second basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the third basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the fourth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. "Having overcome them, I know, I see" - one has this perception. This is the fifth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. "Having overcome them, I know, I see" - one has this perception. This is the sixth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. "Having overcome them, I know, I see" - one has this perception. This is the seventh basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. "Having overcome them, I know, I see" - one has this perception. This is the eighth basis of overcoming. These, monks, are the eight bases of overcoming." The fifth.
6.
The Discourse on Deliverance
66. "Monks, there are these eight deliverances. What are the eight? One who is material sees forms. This is the first deliverance.
"Not perceiving material forms internally, one sees forms externally. This is the second deliverance.
"One is intent only upon the beautiful. This is the third deliverance.
"With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space. This is the fourth deliverance.
"Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness. This is the fifth deliverance.
"Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness. This is the sixth deliverance.
"Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception. This is the seventh deliverance.
"Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth deliverance. These, monks, are the eight deliverances." The sixth.
7.
The Discourse on Ignoble Statements
67. "Monks, there are these eight ignoble statements. What are the eight? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognised what has not been cognised, claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognised what has been cognised. These, monks, are the eight ignoble statements." The seventh.
8.
The Discourse on Noble Statements
68. "Monks, there are these eight noble statements. What are the eight? Claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognised what has not been cognised, claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognised what has been cognised. These, monks, are the eight noble statements." The eighth.
9.
The Discourse on the Assembly
69. "Monks, there are these eight assemblies. What are the eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa gods, the assembly of Māra, the assembly of Brahmā. I directly know indeed, monks, that I have approached many hundreds of assemblies of nobles. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. And I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me - "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me - "Who is this that has disappeared, a god or a human being?"
I directly know indeed, monks, that I have approached many hundreds of assemblies of brahmins... etc. assemblies of householders... assemblies of ascetics... assemblies of the Four Great Kings... assemblies of the Tāvatiṃsa gods... assemblies of Māra... assemblies of Brahmā. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. And I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me - "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me - "Who is this that has disappeared, a god or a human being?" These, monks, are the eight assemblies." The ninth.
10.
The Discourse on Earthquakes
70. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, he addressed the Venerable Ānanda - "Take the sitting cloth, Ānanda. Let us approach the Cāpāla shrine for the day's abiding." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One.
Then the Blessed One approached the Cāpāla shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputtaka shrine; delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, Ānanda, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Truth-finder, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power. If he wishes, Ānanda, the Truth-finder could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra.
For the second time the Blessed One... etc. For the third time the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputtaka shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, Ānanda, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Truth-finder, Ānanda, has developed the four bases for spiritual power... etc. if he wishes, Ānanda, the Truth-finder could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra.
Then the Blessed One addressed the Venerable Ānanda - "Go now, Ānanda, do as you think fit." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, he sat down at the foot of a certain tree not far from the Blessed One. Then Māra the Evil One, soon after the Venerable Ānanda had departed, said this to the Blessed One -
"Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my monks become disciples who are learned, disciplined, confident, who have attained security from bondage, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' Now, venerable sir, the Blessed One's monks are disciples who are learned, disciplined, confident, who have attained security from bondage, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation.
"Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my nuns become disciples... etc. until my male lay followers become disciples... etc. until my female lay followers become disciples who are learned, disciplined, confident, who have attained security from bondage, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' Now, venerable sir, the Blessed One's female lay followers are disciples who are learned, disciplined, confident, who have attained security from bondage, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation.
"Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and prosperous, widespread, known to many, become widespread, until it is well proclaimed among gods and humans.' Now, venerable sir, the Blessed One's holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans.
"Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna." "Be at ease, Evil One. Before long the Truth-finder's final Nibbāna will take place. After the elapse of three months from now, the Truth-finder will attain final Nibbāna."
Then the Blessed One, at the Cāpāla shrine, mindful and fully aware, relinquished the life principle. And when the life principle was relinquished by the Blessed One, there was a great earthquake, terrifying and hair-raising, and the divine drums resounded. Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -
Delighting internally, concentrated, he broke through self-existence like armour."
Then this occurred to the Venerable Ānanda: "This is indeed a great earthquake; this is indeed a very great earthquake, terrifying and hair-raising; and the divine drums resounded. What is the cause, what is the condition for the manifestation of a great earthquake?"
Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This is indeed a great earthquake, Venerable Sir; this is indeed a very great earthquake, Venerable Sir, terrifying and hair-raising, and the divine drums resounded. What, Venerable Sir, is the cause, what is the condition for the manifestation of a great earthquake?"
"Ānanda, there are these eight causes, eight conditions for the manifestation of a great earthquake. What are the eight? This great earth, Ānanda, is established upon water; the water is established upon wind; the wind rests upon space. There comes a time, Ānanda, when great winds blow; the great winds blowing cause the water to tremble; the water trembling causes the earth to tremble. This, Ānanda, is the first cause, the first condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, there is an ascetic or a brahmin possessing supernormal power, having attained mastery of mind, or a deity of great supernormal power, of great might. He has developed a limited perception of earth and an immeasurable perception of water. He causes this earth to tremble, quake, shake, and shudder violently. This, Ānanda, is the second cause, the second condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Bodhisatta, having passed away from the Tusita realm, mindful and fully aware, descends into his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the third cause; the third condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Bodhisatta, mindful and fully aware, emerges from his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the fourth cause, the fourth condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Truth-finder fully awakens to the unsurpassed perfect enlightenment, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the fifth cause, the fifth condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Truth-finder sets in motion the unsurpassed wheel of the Teaching, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the sixth cause, the sixth condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Truth-finder, mindful and fully aware, relinquishes the life principle, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the seventh cause, the seventh condition for the manifestation of a great earthquake.
"Furthermore, Ānanda, when a Truth-finder attains final Nibbāna through the Nibbāna element without residue of clinging, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the eighth cause, the eighth condition for the manifestation of a great earthquake. These, Ānanda, are the eight causes, the eight conditions for the manifestation of a great earthquake." The tenth.
The Chapter on Earthquakes is the second.
Its summary:
Deliverance, two Expressions, Assembly, and Earthquake.