The Chapter on Earthquakes
AN 8.61 Desire Icchāsutta
"Mendicants, these eight people are found in the world. What eight?
First, when a mendicant stays secluded, living independently, a desire arises for material things. They try hard, strive, and make an effort to get them. But material things don't come to them. And so they sorrow and wail and lament, beating their breast and falling into confusion because they don't get those material things. This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they sorrow and lament. They've fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They try hard, strive, and make an effort to get them. And material things do come to them. And so they become indulgent and fall into negligence regarding those material things. This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. And when they acquire material things, they become intoxicated and negligent. They've fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They don't try hard, strive, and make an effort to get them. And material things don't come to them. And so they sorrow and wail and lament, beating their breast and falling into confusion because they don't get those material things. This is called a mendicant who lives desiring material things. They don't try hard, strive, and make an effort to get them. And when they do not acquire material things, they sorrow and lament. They've fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They don't try hard, strive, and make an effort to get them. But material things do come to them. And so they become indulgent and fall into negligence regarding those material things. This is called a mendicant who lives desiring material things. They don't try hard, strive, and make an effort to get them. But when they acquire material things, they become intoxicated and negligent. They've fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They try hard, strive, and make an effort to get them. But material things don't come to them. But they don't sorrow and wail and lament, beating their breast and falling into confusion because they don't get those material things. This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they don't sorrow and lament. They haven't fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They try hard, strive, and make an effort to get them. And material things do come to them. But they don't become indulgent and fall into negligence regarding those material things. This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they acquire material things, they don't become intoxicated and negligent. They haven't fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They don't try hard, strive, and make an effort to get them. And material things don't come to them. But they don't sorrow and wail and lament, beating their breast and falling into confusion because they don't get those material things. This is called a mendicant who lives desiring material things. They don't try hard, strive, and make an effort to get them. And when they do not acquire material things, they don't sorrow and lament. They haven't fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things. They don't try hard, strive, and make an effort to get them. But material things do come to them. But they don't become indulgent and fall into negligence regarding those material things. This is called a mendicant who lives desiring material things. They don't try hard, strive, and make an effort to get them. And when they acquire material things, they don't become intoxicated and negligent. They haven't fallen from the true teaching.
These are the eight people found in the world."
AN 8.62 Good Enough Alaṁsutta
"Mendicants, a mendicant with six qualities is good enough for themselves and others. What six? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. They examine the meaning of teachings they've memorized. Understanding the meaning and the teaching, they practice accordingly. They're a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these six qualities is good enough for themselves and others.
A mendicant with five qualities is good enough for themselves and others. What five? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. They examine the meaning of teachings they've memorized. Understanding the meaning and the teaching, they practice accordingly. They're a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these five qualities is good enough for themselves and others.
A mendicant with four qualities is good enough for themselves but not for others. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. They examine the meaning of teachings they've memorized. Understanding the meaning and the teaching, they practice accordingly. But they're not a good speaker and do not enunciate well. Their voice isn't polished, clear, articulate, and doesn't express the meaning. They don't educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for themselves but not for others.
A mendicant with four qualities is good enough for others but not for themselves. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. But they don't examine the meaning of teachings they've memorized. Not understanding the meaning and the teaching, they don't practice accordingly. They're a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for others but not for themselves.
A mendicant with three qualities is good enough for themselves but not for others. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. They examine the meaning of teachings they've memorized. Understanding the meaning and the teaching, they practice accordingly. But they're not a good speaker and do not enunciate well. Their voice isn't polished, clear, articulate, and doesn't express the meaning. They don't educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for themselves but not for others.
A mendicant with three qualities is good enough for others but not for themselves. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they've heard. But they don't examine the meaning of teachings they've memorized. Not understanding the meaning and the teaching, they don't practice accordingly. They're a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for others but not for themselves.
A mendicant with two qualities is good enough for themselves but not for others. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don't readily memorize the teachings they've heard. But they examine the meaning of teachings they have memorized. Understanding the meaning and the teaching, they practice accordingly. They're not a good speaker. Their voice isn't polished, clear, articulate, and doesn't express the meaning. They don't educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for themselves but not for others.
A mendicant with two qualities is good enough for others but not for themselves. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don't readily memorize the teachings they've heard. Nor do they examine the meaning of teachings they've memorized. Not understanding the meaning and the teaching, they don't practice accordingly. But they're a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for others but not for themselves."
AN 8.63 A Teaching in Brief Saṁkhittasutta
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, may the Buddha please teach me Dhamma in brief. When I've heard it, I'll live alone, withdrawn, diligent, keen, and resolute."
"This is exactly how some silly people ask me for something. But when the teaching has been explained they think only of following me around."
"Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha's teaching!"
"Well then, mendicant, you should train like this: 'My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.' That's how you should train.
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don't occupy your mind, then you should train like this: 'I will develop the heart's release by love. I'll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.' That's how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this: 'I will develop the heart's release by compassion ...' ... 'I will develop the heart's release by rejoicing ...' ... 'I will develop the heart's release by equanimity. I'll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.' That's how you should train.
When this immersion is well developed in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this: 'I'll meditate observing an aspect of the body---keen, aware, and mindful, rid of covetousness and displeasure for the world.' That's how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this: 'I'll meditate on an aspect of feelings ...' ... 'I'll meditate on an aspect of the mind ...' ... 'I'll meditate on an aspect of principles---keen, aware, and mindful, rid of covetousness and displeasure for the world.' That's how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, wherever you walk, you'll walk comfortably. Wherever you stand, you'll stand comfortably. Wherever you sit, you'll sit comfortably. Wherever you lie down, you'll lie down comfortably."
When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place." And that mendicant became one of the perfected.
AN 8.64 At Gayā Head Gayāsīsasutta
At one time the Buddha was staying near Gayā on Gayā Head. There the Buddha addressed the mendicants:
"Mendicants, before my awakening---when I was still not awake but intent on awakening---I perceived light but did not see forms.
Then it occurred to me, 'What if I were to both perceive light and see forms? Then my knowledge and vision would become even more purified.'
So after some time, living diligent, keen, and resolute, I perceived light and saw forms. But I didn't associate with those deities, converse, or engage in discussion.
Then it occurred to me, 'What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? Then my knowledge and vision would become even more purified.'
So after some time ... I perceived light and saw forms. And I associated with those deities, conversed, and engaged in discussion. But I didn't know which orders of gods those deities came from.
Then it occurred to me, 'What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from? Then my knowledge and vision would become even more purified.'
So after some time ... I perceived light and saw forms. And I associated with those deities ... And I found out which orders of gods those deities came from. But I didn't know what deeds caused those deities to be reborn there after passing away from here.
So after some time ... I found out what deeds caused those deities to be reborn there after passing away from here. But I didn't know what deeds caused those deities to have such food and such an experience of pleasure and pain.
So after some time ... I found out what deeds caused those deities to have such food and such an experience of pleasure and pain. But I didn't know that these deities have a lifespan of such a length.
So after some time ... I found out that these deities have a lifespan of such a length. But I didn't know whether or not I had previously lived together with those deities.
Then it occurred to me, 'What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from; and what deeds caused those deities to be reborn there after passing away from here; and what deeds caused those deities to have such food and such an experience of pleasure and pain; and that these deities have a lifespan of such a length; and whether or not I have previously lived together with those deities? Then my knowledge and vision would become even more purified.'
So after some time ... I found out whether or not I have previously lived together with those deities.
As long as my knowledge and vision about the deities was not fully purified in these eight rounds, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
But when my knowledge and vision about the deities was fully purified in these eight rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"
AN 8.65 Dimensions of Mastery Abhibhāyatanasutta
"Mendicants, there are these eight dimensions of mastery. What eight?
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the fourth dimension of mastery.
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: 'I know and see.' This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. Mastering them, they perceive: 'I know and see.' This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally, red, with red color and red appearance. Mastering them, they perceive: 'I know and see.' This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance. Mastering them, they perceive: 'I know and see.' This is the eighth dimension of mastery.
These are the eight dimensions of mastery."
AN 8.66 Liberations Vimokkhasutta
"Mendicants, there are these eight liberations. What eight? Having physical form, they see forms. This is the first liberation.
Not perceiving form internally, they see forms externally. This is the second liberation.
They're focused only on beauty. This is the third liberation.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.
These are the eight liberations."
AN 8.67 Ignoble Expressions Anariyavohārasutta
"Mendicants, there are these eight ignoble expressions. What eight? Saying you've seen, heard, thought, or known something, but you haven't. And saying you haven't seen, heard, thought, or known something, and you have. These are the eight ignoble expressions."
AN 8.68 Noble Expressions Ariyavohārasutta
"Mendicants, there are these eight noble expressions. What eight? Saying you haven't seen, heard, thought, or known something, and you haven't. And saying you've seen, heard, thought, or known something, and you have. These are the eight noble expressions."
AN 8.69 Assemblies Parisāsutta
"Mendicants, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn't know: 'Who is this that speaks? Is it a god or a human?' And when my Dhamma talk was finished I vanished. But when I vanished they didn't know: 'Who was that who vanished? Was it a god or a human?'
I recall having approached an assembly of hundreds of brahmins ... householders ... ascetics ... the gods of the four great kings ... the gods of the thirty-three ... Māras ... divinities. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn't know: 'Who is this that speaks? Is it a god or a human?' And when my Dhamma talk was finished I vanished. But when I vanished they didn't know: 'Who was that who vanished? Was it a god or a human?' These are the eight assemblies."
AN 8.70 Earthquakes Bhūmicālasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, "Ānanda, get your sitting cloth. Let's go to the Cāpāla shrine for the day's meditation."
"Yes, sir," replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. When he was seated he said to Venerable Ānanda:
"Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power---made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them---may, if they wish, live for the proper lifespan or what's left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what's left of it."
But Ānanda didn't get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn't beg the Buddha, "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans." For his mind was as if possessed by Māra.
For a second time ...
And for a third time, the Buddha said to him:
"Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power---made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them---may, if they wish, live for the proper lifespan or what's left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what's left of it."
But Ānanda didn't get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn't beg the Buddha, "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans." For his mind was as if possessed by Māra.
Then the Buddha said to Venerable Ānanda, "Go now, Ānanda, at your convenience."
"Yes, sir," replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:
"Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement: 'Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they've learned their tradition, and explain, teach, assert, establish, clarify, analyze, and reveal; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.' Today you do have such monk disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement: 'Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, assured, learned ...' ...
'Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, assured, learned ...' ...
'Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, assured, learned ...' ... Today you do have such laywoman disciples.
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement:
'Wicked One, I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.' Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha."
"Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished."
So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
"Comparing the incomparable
>with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor."
Then Venerable Ānanda thought, "That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What's the cause, what's the reason for a great earthquake?"
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, that was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What's the cause, what's the reason for a great earthquake?"
"Ānanda, there are these eight causes and reasons for a great earthquake. What eight?
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They've developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake.
Furthermore, when the being intent on awakening passes away from the host of joyful gods, he's conceived in his mother's belly, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother's belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake.
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake."