Aïguttara Nikàya
007. Bhåmicàlavaggo Ý Section on earthquakes
(7. Càpàlavaggo)

1. Icchàsuttaü Ý Desires

61. ßBhikkhus, these eight persons are evident in the world. What eight?

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. Not gaining he grieves, wails and shrinks from the good Teaching.'.

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining he does not grieve and wail. He does not shrink from the good Teaching'

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'

Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Bhikkhus, these eight persons are evident in the world.

2. Alaõsuttaü Ý Profitable

62. Bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?

Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these six things is profitable for oneself and for others.

Bhikkhus, the bhikkhu endowed with five things is profitable for oneself and for others. What five?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these five things is profitable for oneself and for others.

Bhikkhus, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?

Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.

Bhikkhus, the bhikkhu endowed with four things is profitable for others not for oneself What four?

Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.

Bhikkhus, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.

Bhikkhus, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Gives advise, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for others not for onesself.

Bhikkhus, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.

Bhikkhus, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?

Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for others not for oneself.

3. Saükhittasuttaü Ý In short

63. A certain bhikkhu approached The Blessed One, worshipped, sat on side and said:

ßVenerable sir, it is suitable that The Blessed One should teach me in short, hearing which I would withdraw from the crowd, alone, abide diligent to dispel."

ßIn this manner, a certain foolish man entreats me. To teach, they think to follow me only,. Saying: `Teach me in short! Well Gone One teach me in short! The words of The Blessed One would be of much use, to become an heir of the Teaching.' Therefore, bhikkhus, you should train in this manner:

`My mind will be internally well established. My mind should not be overcome by arisen demeritorious things. When your mind is internally well established not overcome by arisen demeritorious things, then you should train thus-'The release in loving kindness to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.

Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.

Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: 'The release in compassion, ... re ... The release in intrinsic joy, ... re ... The release in equanimity to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.

Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.

Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting the body in the body mindful and aware to dispel covetousness and displeasure in the world.

Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.

Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting feelings in feelings mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting the mental states in the mind mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting thoughts in the Teaching, mindful and aware to dispel covetousness and displeasure in the world.

Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.

Bhikkhu, when the concentration is thus developed thoroughly developed, wherever you move, you move with ease, wherever you stand, you stand with ease, wherever you sit, you sit with ease, wherever you lie, you lie with ease."

That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. That bhikkhu alone and withdrawn from the crowd, abode diligent to dispel. And before long, for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life, he here and now by himself realizing abode. He thoroughly knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. He became a worthy one.

4. Gayàsãsasuttaü Ý At the source of river Gaya

64. At one time The Blessed One was abiding at the source of river Gaya. From there The Blessed One addressed the bhikkhus:

ßBhikkhus, when I was a seeker of enlightenment, not yet enlightened, I perceived light did not see forms.

Bhikkhus, it occured to me: `If I perceive light and see forms, my knowledge and vision should be more pure'

Bhikkhus, in the meantime I abode diligent to dispel and perceived light and saw forms. I did not stand with those gods did not talk with them and discuss with them.

Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, my knowledge and vision will be still more pure.

Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them. Yet did not know, to which clan of gods they belonged.

Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, and know to which clan of gods they belonged my knowledge and vision will be still more pure.

Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- Yet I did not know, these gods disappeared from here and were born there as a result of this action ... re ... I knew those gods -'These gods as a result of this action disappeared from here and were born there': ... re ... I knew those gods-'On account of this action disappearing from here were born there. I did not know, these gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I did not know on account of this action these gods enjoyed long life and a long standing - I knew on account of this action these gods enjoyed long life and this long standing. Yet I did not know whether I lived with them earlier or did not lived with them earlier.

Bhikkhus, it occured to me: If I perceive light, see forms, stand with those gods, talk and discuss with them, and know these gods belong to this clan of gods. These gods disappeared from here and were born there on account of this action. And know those gods enjoyed these supports and these pleasant and unpleasant feelings and know these gods enjoyed long life and a long standing on accout of the results of this action my knowledge and vision will be still more pure.

Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- I knew, these gods disappeared from here and were born there as a result of this action. I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I knew on account of this action these gods enjoyed long life and this long standing. I knew whether I lived with them earlier or did not lived with them earlier.

Bhikkhus, until my knowledge and vision of higher gods in this eightfold cycle was completely pure I did not acknowledge my rightful enlightenment to the world together with its gods Màra, Brahma and to the Community of recluses and Brahmins.

Bhikkhus, when my knowledge and vision of higher gods in this eightfold cycle was completely pure I acknowledged my rightful enlightenment to the world together with its gods Màra, Brahma and the Community of recluses and Brahmins. Knowledge and vision arose to me, my release of mind was immovable. This is my last birth. Now there is no more birth.

5. Abhibhàyatanasuttaü Ý Stations of mastery over the senses

65. Bhikkhus, these eight are the stations of mastery over the senses. What eight?

With internal material perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the first mastery over the senses.

With internal material perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the second mastery over the senses.

With internal immaterial perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the third mastery over the senses.

With internal immaterial perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the fourth mastery over the senses.

With internal immaterial perception a certain one sees blue external forms with blue marks and shine. Mastering them he becomes perceptive as I know and see. This is the fifth mastery over the senses.

With internal immaterial perception a certain one sees yellow external forms with yellow marks and shine. Mastering them he becomes perceptive as I know and see. This is the sixth mastery over the senses.

With internal immaterial perception a certain one sees red external forms with red marks and shine Mastering them he becomes perceptive as I know and see. This is the seventh mastery over the senses.

With internal material perception a certain one sees white external forms with white marks and shine. Mastering them he becomes perceptive as I know and see. This is the eighth mastery over the senses.

6. Vimokkhasuttaü Ý Releases

66. Bhikkhus, these eight are the releases. What eight?

With material sees matter. This is the first release.

With internal immaterial perception sees external forms. This is the second release.

Is released in good only. This is the third release.

Overcoming all perceptions of matter and perceptions of aversion not attending to various perceptions, with space is boundless abides in the sphere of space. This is the fourth release.

Overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness. This is the fifth release.

Overcoming all the sphere of consciousness with there is nothing abides in the sphere of no-thingness. This is the sixth release.

Overcoming all the sphere of no-thingness, abides in the sphere of neither perception nor non-perception. This is the seventh release.

Overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings. This is the eighth release.

Bhikkhus, these eight are the releases.

7. Anariyavohàrasuttaü Ý Non noble mode of speech

67. Bhikkhus, these eight are the non-noble modes of speech. What eight?

The not seen is expressed as the seen, the not heard as the heard, the not experienced as the experienced, the not cognized as the cognized. The seen is expressed as the not seen, the heard as the not heard, the experienced as the not experienced, the cognized as the not cognized. Bhikkhus, these eight are the non-noble modes of speech.

8. Ariyavohàrasuttaü Ý Noble modes of speech

68. Bhikkhus, these eight are the noble modes of speech. What eight?

The not seen is expressed as the not seen, the not heard as the not heard, the not experienced as the not experienced, the not cognized as the not cognized. The seen is expressed as the seen, the heard as the heard, the experienced as the experienced, the cognized as the cognized. Bhikkhus, these eight are the noble modes of speech.

9. Parisàsuttaü Ý Gatherings

69. Bhikkhus, these eight are the gatherings. What eight?

The gatherings of, warriors, Brahmins, householders, recluses, the four guardian gods, the thirty-three gods, maras and brahmas.

Bhikkhus, I know of the approach of innumerable hundreds of warrior gatherings. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was earlier discussing. Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.

Bhikkhus, I know of the approach of innumerable hundreds of Brahmin gatherings, ... re ... householder gatherings, ... re ... gatherings of recluses ... re ... gatherings of the four guardian gods, ... re ... gatherings of the thirty-three gods, ... re ... gatherings of mara, ... re ... gatherings of brahma. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was discussing earlier . Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.

10. Bhåmicàlasuttaü Ý Earthquakes

70. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali. The Blessed One putting on robes in the morning, taking bowl and robes entered Vesali for alms. Wandering the alms round in Vesali, returning from the alms round after the meal was over, addressed venerable ânanda: ânanda, take a seat and let us approach the Capala monument to spend the day. Venerable ânanda consenting, took a seat and followed close behind The Blessed One.

The Blessed One approached the Capala monument, sat on the prepared seat and addressed venerable ânanda:

ßânanda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.

ânanda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. ânanda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable ânanda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Màra.

For the second time ... re ... for the third time The Blessed One said: ânanda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.

ânanda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. ânanda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable ânanda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Màra.

Then The Blessed One addressed venerable ânanda: ßânanda, you may go now." Venerable ânanda, consenting got up from his seat, worshipped and circumambulated The Blessed One and sat under a tree not far away from there. Soon after venerable ânanda had gone death the evil one said to The Blessed One:

ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:

`Evil One, I will not pass into final extinction until my bhikkhus become my disciples, who are learned, trained, confident and have ended unpleasantness. Until they have heard much, bearing what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.

Venerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:

`Evil One, I will not pass into final extinction until my bhikkhunis, ... re.. my male lay disciples, ... re ... my female lay disciples are learned, trained, confident and have ended unpleasantness. Until they have heard much, bear what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are female lay disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding, living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.

ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:

`Evil One, I will not pass into final extinction until the holy life becomes oppulent and wide spread gone to the general populace until it is well established among gods and men. Venerable sir, at present the holy life has become oppulent, wide spread, gone to the general populace and has got well established among gods and men.

ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction!"

ßEvil One, do not worry!. Before long the final extinction of The Blessed One will take place. At the end of another three months the Thus Gone One will pass into final extinction."

Then The Blessed One with mindful awareness gave up the intention to live at the Capala monument. When The Blessed One gave up the intention to live, there was an awe inspiring earthquake, with thunder and it made the hairs to stand on end. The Blessed One knowing its meaning uttered this solemn utterance that moment.

The sage gave up the intentions small and large,

Internally concentrated he broke up the need `to be'.

As though breaking the armour.

Then it occured to venerable ânanda, what is the reason for that awe inspiring earthquake?

Venerable ânanda, approached The Blessed One, worshipped, sat on side and said:

ßVenerable sir, there was a great earthquake with thunder and it made the hairs to stand on end. Venerable sir, what is the reason for that awe inspiring earthquake?"

ßânanda, on account of these eight reasons awe inspiring earthquakes take place. What eight?

ânanda, the great earth is settled in water, water is settled in air and air is settled in space. There is a time when a great wind blows and agitates the water. The agitated water agitates the earth ânanda, this is the first reason for the occurance of a great earthquake.

Again, ânanda, a recluse, a Brahmin or a very powerful god who has power over his mind develops a little of the perception of earth and immeasurable perception of water and causes this earth to quake, tremble and shiver. ânanda, this is the second reason for the occurance of a great earthquake.

Again, ânanda, when the one seeking enlightenment disappears from the gods of pleasantness and mindful and aware enters the mother's womb, then this earth quakes, trembles and shivers. ânanda, this is the third reason for the occurance of a great earthquake.

Again, ânanda, when the one seeking enlightenment mindful and aware leaves the mother's womb, this earth quakes, trembles and shivers. ânanda, this is the fourth reason for the occurance of a great earthquake.

Again, ânanda, when the Thus Gone One realizes rightful enlightenment, this earth quakes, trembles and shivers. ânanda, this is the fifth reason for the occurance of a great earthquake.

Again, ânanda, when the Thus Gone One, sets rolling the wheel of the Teaching, this earth quakes, trembles and shivers. ânanda, this is the sixth reason for the occurance of a great earthquake.

Again, ânanda, when the Thus Gone One, mindful and aware gives up the intentions of living, this earth quakes, trembles and shivers. ânanda, this is the seventh reason for the occurance of a great earthquake.

Again, ânanda, when the Thus Gone One extinguishes in the element of extinction this earth quakes, trembles and shivers. ânanda, this is the eighth reason for the occurance of a great earthquake.

ânanda, on account of these eight reasons awe inspiring earthquakes take place.