“Bhikkhus, there are these eight kinds of persons found existing in the world. What eight?
(1) “Here, when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, he fails to acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, but not getting it, sorrows and laments: he has fallen away from the good Dhamma.
(2) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma.
(3) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, sorrows and laments: he has fallen away from the good Dhamma.
(4) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma.
(5) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, he fails to acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma.
(6) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma.
(7) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma.
(8) “But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma.
“These are the eight kinds of persons found existing in the world.”
(1) “Bhikkhus, possessing six qualities, a bhikkhu is able [to benefit] both himself and others. What six?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (v) he is a good speaker with a good delivery, gifted with speech that is polished, clear, articulate, expressive of the meaning; (vi) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these six qualities, a bhikkhu is able [to benefit] both himself and others.
(2) “Possessing five qualities, a bhikkhu is able [to benefit] both himself and others. What five?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned; (ii) he investigates the meaning of the teachings he has retained in mind; (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (iv) he is a good speaker with a good delivery ... expressive of the meaning; (v) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these five qualities, a bhikkhu is able [to benefit] both himself and others.
(3) “Possessing four qualities, a bhikkhu is able [to benefit] himself but not others. What four?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery, nor is he gifted with speech that is polished, clear, articulate, expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] himself but not others.
(4) “Possessing four qualities, a bhikkhu is able [to benefit] others but not himself. What four?
“Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (iii) Still, he is a good speaker with a good delivery ... expressive of the meaning; and (iv) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] others but not himself.
(5) “Possessing three qualities, a bhikkhu is able [to benefit] himself but not others. What three?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned, (ii) he investigates the meaning of the teachings he has retained in mind, and (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery ...... expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] himself but not others.
(6) “Possessing three qualities, a bhikkhu is able [to benefit] others but not himself. What three?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, but (i) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (ii) Still, he is a good speaker with a good delivery ... expressive of the meaning; and (iii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] others but not himself.
(7) “Possessing two qualities, a bhikkhu is able [to benefit] himself but not others. What two?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, and he is not capable of retaining in mind the teachings he has learned. However, (i) he investigates the meaning of the teachings he has retained in mind, and (ii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery ... expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] himself but not others.
(8) “Possessing two qualities, a bhikkhu is able [to benefit] others but not himself. What two?
“Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings; he is not capable of retaining in mind the teachings he has learned; he does not investigate the meaning of the teachings he has retained in mind; and he does not understand the meaning and the Dhamma and practice in accordance with the Dhamma. But (i) he is a good speaker with a good delivery ... expressive of the meaning; and (ii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] others but not himself.”
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute.”
“It is in just this way that some hollow men here make requests of me, but when the Dhamma has been explained, they think only of following me around.”
“Bhante, let the Blessed One teach me the Dhamma in brief. Let the Fortunate One teach me the Dhamma in brief. Perhaps I might come to understand the meaning of the Blessed One’s statement; perhaps I might become an heir of the Blessed One’s statement.”
“In that case, bhikkhu, you should train yourself thus: ‘My mind will be firm and well settled internally. Arisen bad unwholesome states will not obsess my mind.’ Thus should you train yourself.
(1) “When, bhikkhu, your mind is firm and well settled internally, and arisen bad unwholesome states do not obsess your mind, then you should train yourself thus: ‘I will develop and cultivate the liberation of the mind by loving-kindness, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
(2)–(4) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will develop and cultivate the liberation of the mind by compassion ... the liberation of the mind by altruistic joy ... the liberation of the mind by equanimity, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
(5) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
(6)–(8) “When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.
“When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.
“When, bhikkhu, this concentration has been developed and well developed by you in this way, then wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease.”
Having received such an exhortation from the Blessed One, that bhikkhu rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And that bhikkhu became one of the arahants.
On one occasion the Blessed One was dwelling at Gayā on Gayāsīsa. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
(1) “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, I perceived only a light, but I did not see forms.
(2) “It occurred to me, bhikkhus: ‘If I should perceive a light and also see forms, in such a case this knowledge and vision of mine would become even more purified.’ So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and also saw forms. Yet I did not associate with those deities, converse with them, and engage in a discussion with them.
(3) “It occurred to me, bhikkhus: ‘If I perceive a light and see forms, and also associate with those deities, converse with them, and engage in a discussion with them, in such a case this knowledge and vision of mine would become even more purified.’ So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and I also associated with those deities, conversed with them, and engaged in a discussion with them. Yet I did not know about those deities: ‘These deities are from this or that order of devas.’
(4) “It occurred to me, bhikkhus: ‘If I perceive a light and see forms, and associate with those deities, converse with them, and engage in a discussion with them, and also know about those deities: ‘These deities are from this or that order of devas,’ in such a case this knowledge and vision of mine would become even more purified.’ So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and associated with those deities, conversed with them, and engaged in a discussion with them, and I also knew about those deities: ‘These deities are from this or that order of devas.’ Yet I did not know of those deities: ‘After passing away here these deities were reborn there as a result of this kamma.’
(5) “... and I also knew about those deities: ‘After passing away here these deities were reborn there as a result of this kamma.’ Yet I did not know of those deities: ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain.’
(6) “... and I also knew about those deities: ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain.’ Yet I did not know of those deities: ‘As a result of this kamma, these deities have a life span of such length.’
(7) “... and I also knew about those deities: ‘As a result of this kamma, these deities have a life span of such length.’ Yet I did not know whether or not I had previously lived together with those deities.
(8) “It occurred to me, bhikkhus: ‘If (i) I perceive a light and (ii) see forms; and (iii) I associate with those deities, converse with them, and engage in a discussion with them; and (iv) know about those deities: ‘These deities are from this or that order of devas’; and (v) ‘After passing away here, these deities were reborn there as a result of this kamma’; and (vi) ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain’; and (vii) ‘As a result of this kamma, these deities have a life span of such length’; and (viii) also know whether or not I had previously lived together with those deities, in such a case this knowledge and vision of mine would become even more purified.’
“So on a later occasion, as I was dwelling heedful, ardent, and resolute: (i) I perceived a light and (ii) saw forms; and (iii) I associated with those deities, conversed with them, and engaged in a discussion with them; and (iv) I also knew about those deities: ‘These deities are from this or that order of devas’; and (v) ‘After passing away here, these deities were reborn there as a result of this kamma’; and (vi) ‘As a result of this kamma, these deities subsist on such food and experience such pleasure and pain’; and (vii) ‘As a result of this kamma, these deities have a life span of such length’; and (viii) I also knew whether or not I had previously lived together with those deities.
“So long, bhikkhus, as my knowledge and vision about the devas with its eight facets was not well purified, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when my knowledge and vision about the devas with its eight facets was well purified, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans. The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
“Bhikkhus, there are these eight bases of overcoming. What eight?
(1) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.
(2) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.
(3) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.
(4) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.
(5) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.
(6) “One not percipient of forms internally sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming.
(7) “One not percipient of forms internally sees forms externally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.
(8) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.
“These, bhikkhus, are the eight bases of overcoming.”
“Bhikkhus, there are these eight emancipations. What eight?
(1) “One possessing form sees forms. This is the first emancipation.
(2) “One not percipient of forms internally sees forms externally. This is the second emancipation.
(3) “One is focused only on ‘beautiful.’ This is the third emancipation.
(4) “With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ one enters and dwells in the base of the infinity of space. This is the fourth emancipation.
(5) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ one enters and dwells in the base of the infinity of consciousness. This is the fifth emancipation.
(6) “By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ one enters and dwells in the base of nothingness. This is the sixth emancipation.
(7) “By completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-nonperception. This is the seventh emancipation.
(8) “Bycompletelysurmounting thebaseofneither-perceptionnor-non-perception, one enters and dwells in the cessation of perception and feeling.1780 This is the eighth emancipation.
“These, bhikkhus, are the eight emancipations.”
“Bhikkhus, there are these eight ignoble declarations. What eight? (1) Saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has cognized what one has not cognized; (5) saying that one has not seen what one has actually seen; (6) saying that one has not heard what one has actually heard; (7) saying that one has not sensed what one has actually sensed; (8) saying that one has not cognized what one has actually cognized. These are the eight ignoble declarations.”
“Bhikkhus, there are these eight noble declarations. What eight? (1) Saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not cognized what one has not cognized; (5) saying that one has seen what one has actually seen; (6) saying that one has heard what one has actually heard; (7) saying that one has sensed what one has actually sensed; (8) saying that one has cognized what one has actually cognized. These are the eight noble declarations.”
“Bhikkhus, there are these eight assemblies. What eight? An assembly of khattiyas, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the devas [ruled by] the four great kings, an assembly of the Tāvatiṃsa devas, an assembly of Māra, an assembly of Brahmā.
(1) “Now I recall, bhikkhus, approaching an assembly consisting of many hundreds of khattiyas. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’
(2)–(8) “Then I recall, bhikkhus, approaching an assembly consisting of many hundreds of brahmins ... an assembly consisting of many hundreds of householders ... an assembly consisting of many hundreds of ascetics ... an assembly consisting of many hundreds of the devas [ruled by] the four great kings ... an assembly consisting of many hundreds of the Tāvatiṃsa devas ... an assembly consisting of many hundreds under Māra ... an assembly consisting of many hundreds under Brahmā. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’
“These, bhikkhus, are the eight assemblies.”
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. When he had walked for alms in Vesālī, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “Take a sitting cloth, Ānanda. Let us go to the Cāpāla Shrine for the day’s dwelling.”
“Yes, Bhante,” the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. The Blessed One then went to the Cāpāla Shrine, sat down on the seat that was prepared for him, and said to the Venerable Ānanda:
“Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sārandada Shrine, delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathāgata, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them. If he so wished, the Tathāgata could live on for an eon or for the remainder of an eon.”
But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint. He did not request the Blessed One: “Bhante, let the Blessed One live on for an eon! Let the Fortunate One live on for an eon, 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 devas and humans.” For his mind was obsessed by Māra.
A second time ... A third time the Blessed One addressed the Venerable Ānanda: “Delightful is Vesālī ... Delightful is the Udena Shrine ... delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for psychic potency ... and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathāgata, Ānanda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them. If he so wished, the Tathāgata could live on for an eon or for the remainder of an eon.”
But again, though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint. For his mind was obsessed by Māra.
Then the Blessed One addressed the Venerable Ānanda: “You may go, Ānanda, at your own convenience.”
“Yes, Bhante,” the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and sat down at the foot of a tree not far from the Blessed One.
Then, not long after the Venerable Ānanda had left, Māra the Evil One said to the Blessed One: “Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time, Bhante, for the Blessed One’s final nibbāna! These words were uttered, Bhante, by the Blessed One: ‘I will not attain final nibbāna, Evil One, until there are bhikkhu disciples of mine who are competent, disciplined, selfconfident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher’s teaching and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma.’ Now at present the Blessed One has bhikkhu disciples who are competent ... and who can teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time for the Blessed One’s final nibbāna!
“And these words were uttered, Bhante, by the Blessed One: ‘I will not attain final nibbāna, Evil One, until there are bhikkhunī disciples of mine who are competent ... until there are male lay disciples of mine who are competent ... until there are female lay disciples of mine who are competent ... and teach the antidotal Dhamma.’ Now at present the Blessed One has bhikkhunī disciples ... male lay disciples ... female lay disciples who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time for the Blessed One’s final nibbāna!
“And these words were uttered, Bhante, by the Blessed One:
‘I will not attain final nibbāna, Evil One, until this spiritual life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.’ That spiritual life of the Blessed One has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans. Bhante, let the Blessed One now attain final nibbāna! Let the Fortunate One now attain final nibbāna! Now is the time, Bhante, for the Blessed One’s final nibbāna!”
[The Blessed One said:] “Be at ease, Evil One. It won’t be long before the Tathāgata’s final nibbāna takes place. Three months from now the Tathāgata will attain final nibbāna.”
Then the Blessed One, at the Cāpāla Shrine, mindful and clearly comprehending, let go his vital force. And when the Blessed One had let go his vital force, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.
Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance:
“Comparing the incomparable and continued existence,
the sage let go the force of existence.
Rejoicing internally, concentrated,
he broke his own existence like a coat of armor.”
Then it occurred to the Venerable Ānanda: “This earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What is the cause and condition for a powerful earthquake?”
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Bhante, this earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What, Bhante, is the cause and condition for a powerful earthquake?”
“Ānanda, there are these eight causes and conditions for a powerful earthquake. What eight?
(1) “Ānanda, this great earth is established upon water; the water rests upon wind; the wind blows in space. There comes a time, Ānanda, when strong winds blow and shake the water. The water, being shaken, shakes the earth. This is the first cause and condition for a powerful earthquake.
(2) “Again, there is an ascetic or brahmin who possesses psychic potency and has attained mastery of mind, or a deity who is very powerful and mighty. He has developed a limited perception of earth and a measureless perception of water. He makes this earth shake, shudder, and tremble. This is the second cause and condition for a powerful earthquake.
(3) “Again, when the bodhisatta passes away from the Tusita order and, mindful and clearly comprehending, enters his mother’s womb, this earth shakes, shudders, and trembles. This is the third cause and condition for a powerful earthquake.
(4) “Again, when the bodhisatta, mindful and clearly comprehending, emerges from his mother’s womb, this earth shakes, shudders, and trembles. This is the fourth cause and condition for a powerful earthquake.
(5) “Again, when the Tathāgata awakens to the unsurpassed perfect enlightenment, this earth shakes, shudders, and trembles. This is the fifth cause and condition for a powerful earthquake.
(6) “Again, when the Tathāgata sets in motion the unsurpassed wheel of the Dhamma, this earth shakes, shudders, and trembles. This is the sixth cause and condition for a powerful earthquake.
(7) “Again, when the Tathāgata, mindful and clearly comprehending, lets go his vital force, this earth shakes, shudders, and trembles. This is the seventh cause and condition for a powerful earthquake.
(8) “Again, when the Tathāgata attains final nibbāna by the nibbāna element without residue remaining, this earth shakes, shudders, and trembles. This is the eighth cause and condition for a powerful earthquake.
“These are the eight causes and conditions for a powerful earthquake.”