4. Question On the Shaking of the Earth

Supernatural Powers Chapter

“Venerable Nāgasena, this was said by the Blessed One: ‘Bhikkhus, there are these eight causes and eight conditions for the appearance of a great earthquake.’ This was a complete statement, a statement without exception, a statement without alternative—there is no other ninth cause for the appearance of a great earthquake. If, Venerable Nāgasena, there were another ninth cause for the appearance of a great earthquake, the Blessed One would have stated that cause too. Since, Venerable Nāgasena, there is no other ninth cause for the appearance of a great earthquake, therefore it was not declared by the Blessed One. But this ninth cause for the appearance of a great earthquake is seen: when King Vessantara was giving the great offering, the great earth shook seven times. If, Venerable Nāgasena, there are only eight causes and eight conditions for the appearance of a great earthquake, then the statement that when King Vessantara was giving the great offering the great earth shook seven times is false. If when King Vessantara was giving the great offering the great earth shook seven times, then the statement that there are only eight causes and eight conditions for the appearance of a great earthquake is also false. This is a two-horned dilemma, subtle, difficult to unravel, obscuring, and profound. It has come to you; it cannot be resolved by another of inferior wisdom except by one as wise as you.”

“And this too was said, your majesty, by the Blessed One: ‘Bhikkhus, there are these eight causes and eight conditions for the appearance of a great earthquake.’ As for when the great earth shook seven times when King Vessantara was giving the great offering, that was exceptional, occurring only once, separate from the eight causes; therefore it is not counted among the eight causes.

Just as, your majesty, in the world only three types of storm-clouds are counted: those of the rainy season, those of the winter, and those of the spring. If apart from these another storm-cloud rains, that cloud is not counted among the recognized clouds; it is simply called an ‘exceptional storm-cloud.’ Even so, your majesty, when the great earth shook seven times when King Vessantara was giving the great offering, that was exceptional, occurring only once, separate from the eight causes; it is not counted among the eight causes.

Or again, your majesty, five hundred rivers flow from the Himalaya mountains, but of those five hundred rivers, only ten rivers are counted in the enumeration of rivers. Namely, the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī, Sindhu, Sarassatī, Vetravatī, Vitaṁsā, and Candabhāgā—the remaining rivers are not counted in the enumeration of rivers. Why is that? Those rivers do not have permanent water. Even so, your majesty, when the great earth shook seven times when King Vessantara was giving the great offering, that was exceptional, occurring only once, separate from the eight causes; it is not counted among the eight causes.

Or again, your majesty, a king may have one hundred, two hundred, or three hundred ministers, but only six persons are counted in the enumeration of ministers. Namely, the commander-in-chief, the chief priest, the magistrate, the treasurer, the parasol bearer, and the sword bearer. Only these are counted in the enumeration of ministers. Why is that? Because they are connected with the royal qualities; the rest are not counted, though they are all simply called ‘ministers.’ Even so, your majesty, when the great earth shook seven times when King Vessantara was giving the great offering, that was exceptional, occurring only once, separate from the eight causes; it is not counted among the eight causes.

Have you heard, your majesty, at present in the Conqueror’s dispensation, of those who have performed meritorious service, whose kamma brings happiness in this very life, and whose fame has risen among gods and humans?” “Yes, venerable sir, I have heard at present in the Conqueror’s dispensation of those who have performed meritorious service, whose kamma brings happiness in this very life, and whose fame has risen among gods and humans—seven persons.” “And who are they, your majesty?” “Venerable sir, Sumana the garland-maker, Ekasāṭaka the brahmin, Puṇṇa the servant, Queen Mallikā, Queen Gopālamātā, the lay woman Suppiyā, and the slave woman Puṇṇā—these seven beings experience happiness in this very life, and their fame has risen among gods and humans.”

“And have you also heard of others in the past who went to the realm of the thirty-three gods bearing their human body?” “Yes, venerable sir, I have heard of them.” “And who are they, your majesty?” “Guttila the heavenly musician, King Sādhīna, King Nimi, and King Mandhātā—these four persons are heard of as having gone to the realm of the thirty-three gods bearing their human body.” “Even deeds done long ago are heard of as well done or badly done. But have you heard before, your majesty, in the past period or in the present period, that when an offering was being given by such-and-such a person named so-and-so, the great earth shook once or twice or three times?” “Certainly not, venerable sir.” “Although, your majesty, I have received the tradition, spiritual realisation, scriptures, learning, the power of training, careful listening, inquiry, and attendance on teachers—I too have never heard before that ‘when an offering was being given by such-and-such a person, the great earth shook once or twice or three times,’ except for the supreme gift of King Vessantara, the bull among kings. And although, your majesty—between the two Buddhas, the Blessed One Kassapa and the Blessed One the Sakyan sage—hundreds of thousands of years beyond counting have passed, yet even there I have heard no report that ‘when an offering was being given by such-and-such a person, the great earth shook once or twice or three times.’ Not, your majesty, by that much effort, by that much exertion does the great earth shake. But laden with the weight of virtue, your majesty, laden with the weight of all praiseworthy qualities of action, unable to bear it, the great earth moves, quakes, and trembles.

Just as, your majesty, when a cart is laden with an excessive load, its hub and rim split and the axle breaks; even so, your majesty, the great earth, laden with the weight of all praiseworthy qualities of action, unable to bear it, moves, quakes, and trembles.

Or again, your majesty, just as the sky, covered by the force of wind and water, laden with the weight of abundant water, struck by excessive wind, roars, resounds, and thunders; even so, your majesty, the great earth, laden with the abundant and overwhelming weight of the power of King Vessantara’s giving, unable to bear it, moves, quakes, and trembles. For, your majesty, King Vessantara’s mind did not proceed under the influence of lust, nor under the influence of anger, nor under the influence of delusion, nor under the influence of conceit, nor under the influence of wrong view, nor under the influence of defilements, nor under the influence of unwholesome thoughts, nor under the influence of discontent, but rather it proceeded abundantly under the influence of giving. Your majesty, King Vessantara’s mind was constantly and continually set on ten qualities: restraint, calmness, patience, self-control, discipline, moral practice, non-anger, non-violence, truth, and purity. Your majesty, King Vessantara had abandoned the search for sense pleasures, had calmed the search for existence, and had devoted himself to the search for the holy life. Your majesty, King Vessantara had abandoned self-protection and devoted himself to the protection of all beings—‘How might these beings be harmonious, healthy, prosperous, and long-lived?’—thus his mind proceeded abundantly. And when giving, your majesty, King Vessantara did not give that gift for the sake of a fortunate rebirth, nor for the sake of wealth, nor for the sake of reciprocation, nor for the sake of flattery, nor for the sake of long life, nor for the sake of beauty, nor for the sake of happiness, nor for the sake of strength, nor for the sake of fame, nor for the sake of sons, nor for the sake of daughters, but rather he gave such an incomparable, vast, and supreme gift of giving for the sake of omniscient knowledge, for the sake of the jewel of omniscient knowledge. And having attained omniscience, he spoke this verse:

‘Jāli (my son), Kaṇhājinā my daughter,
and Queen Maddī my faithful wife,
I abandoned them without a thought.
It was for the sake of enlightenment alone.’

King Vessantara, your majesty, conquered anger with non-anger, evil with good, miserliness with generosity, the liar with the truth; he conquered all that is unwholesome with the wholesome. As he was giving thus, following the Dhamma, putting the Dhamma foremost, by the flowing force of giving and the vast expansion of effort, great winds stir below, and gradually, gradually, time after time, turbulent winds blow, bending down and rising up and swaying, trees with broken leaves and branches fall, masses of clouds rush through the sky, dust-laden winds become fierce, winds blow pressing against the sky, suddenly thundering, a great terrifying sound issues forth. When those winds are agitated, the water gradually, gradually moves; when the water moves, fish and turtles are disturbed, waves arise in pairs, aquatic beings are frightened, water waves roll connected in pairs, the sound of waves proceeds, terrible bubbles arise, there are garlands of foam, the great ocean overflows, water rushes in all directions, streams of water flow with currents going upstream and downstream, asuras, garuḍas, nāgas, and yakkhas are frightened and alarmed—‘What is this? How is this? Is the ocean turning over?’—they seek a path of escape with frightened minds. When the water realm is disturbed and stirred, the great earth with its mountains and oceans quakes, Mount Sineru with its rocky peaks revolves and bends down, animals in snake holes, mongoose burrows, and rats, pigs, deer, and birds are distressed, yakkhas of little power cry out, yakkhas of great power laugh as the great earth quakes.

Just as, your majesty, in a huge cauldron placed on a fire, filled with water and packed with rice, when fire burns from below, first it heats the pot, the heated pot heats the water, the heated water heats the rice, the heated rice rises and sinks, bubbles form, and foam rises up; even so, your majesty, King Vessantara gave up what is hard to give up in the world. As he gave up that which is hard to give up, by the natural flowing of that gift, the great winds below, unable to bear it, became agitated; when the great winds became agitated, the water shook; when the water shook, the great earth shook. Thus, at that time the great winds, the water, and the great earth were as if of one mind by the flowing of the great offering and the vast powerful effort. There is no other power of giving, your majesty, comparable to the power of King Vessantara’s great giving. Just as, your majesty, on earth there are found many kinds of jewels, namely— sapphire, emerald, radiant essence, beryl, jasmine flower, sirisa flower, heart-delighting, sun-beloved, moon-beloved, diamond, topaz, ruby, red gem, and cat’s eye gem—surpassing all these, the jewel of the universal monarch is declared supreme. The jewel of the universal monarch, your majesty, illuminates all around for a yojana. Even so, your majesty, whatever gift exists on earth, even incomparable supreme gifts, surpassing all of them, the great offering of King Vessantara is declared supreme. When the great offering of King Vessantara was being given, your majesty, the great earth shook seven times.”

“Wonderful, Venerable Nāgasena, are the Buddhas! Marvelous, Venerable Nāgasena, are the Buddhas! That the Tathāgata, when he was a bodhisatta, was unequalled in the world—of such determination, such mind, such resolve, such aspiration. The effort of bodhisattas has been demonstrated, Venerable Nāgasena, and the perfections of the Conquerors have been further illuminated; even while practicing the conduct, the supremacy of the Tathāgata in the world with its gods has been shown. Well done, Venerable Nāgasena! The dispensation of the Conqueror has been praised, the perfections of the Conqueror have been illuminated, the knot of the doctrines of the sectarians has been cut, the pot of opposing doctrines has been broken, the profound question has been made clear, the difficult has been made easy, the sons of the Conqueror have rightly obtained deliverance. So it is, most excellent teacher of learned ones, we accept it as such.”

Question On the Shaking of the Earth fourth

Iddhibalavagga

4. Pathavicalanapañha

“Bhante nāgasena, bhāsitampetaṁ bhagavatā— ‘aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’ti. Asesavacanaṁ idaṁ, nissesavacanaṁ idaṁ, nippariyāyavacanaṁ idaṁ, natthañño navamo hetu mahato bhūmicālassa pātubhāvāya. Yadi, bhante nāgasena, añño navamo hetu bhaveyya mahato bhūmicālassa pātubhāvāya, tampi hetuṁ bhagavā katheyya. Yasmā ca kho, bhante nāgasena, natthañño navamo hetu mahato bhūmicālassa pātubhāvāya, tasmā anācikkhito bhagavatā, ayañca navamo hetu dissati mahato bhūmicālassa pātubhāvāya, yaṁ vessantarena raññā mahādāne dīyamāne sattakkhattuṁ mahāpathavī kampitāti. Yadi, bhante nāgasena, aṭṭheva hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāya, tena hi vessantarena raññā mahādāne dīyamāne sattakkhattuṁ mahāpathavī kampitāti yaṁ vacanaṁ, taṁ micchā. Yadi vessantarena raññā mahādāne dīyamāne sattakkhattuṁ mahāpathavī kampitā, tena hi aṭṭheva hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho sukhumo dunniveṭhiyo andhakaraṇo ceva gambhīro ca, so tavānuppatto, neso aññena ittarapaññena sakkā visajjetuṁ aññatra tavādisena buddhimatā”ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā— ‘aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’ti. Yaṁ vessantarena raññā mahādāne dīyamāne sattakkhattuṁ mahāpathavī kampitā, tañca pana akālikaṁ kadācuppattikaṁ aṭṭhahi hetūhi vippamuttaṁ, tasmā agaṇitaṁ aṭṭhahi hetūhi.

Yathā, mahārāja, loke tayoyeva meghā gaṇīyanti vassiko hemantiko pāvusakoti. Yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṁ gacchati. Evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṁ sattakkhattuṁ mahāpathavī kampitā, akālikaṁ etaṁ kadācuppattikaṁ aṭṭhahi hetūhi vippamuttaṁ, na taṁ gaṇīyati aṭṭhahi hetūhi.

Yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṁ, mahārāja, pañcannaṁ nadisatānaṁ daseva nadiyo nadigaṇanāya gaṇīyanti. Seyyathidaṁ— gaṅgā yamunā aciravatī sarabhū mahī sindhu sarassatī vetravatī vītaṁsā candabhāgāti, avasesā nadiyo nadigaṇanāya agaṇitā. Kiṁ kāraṇā? Na tā nadiyo dhuvasalilā. Evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṁ sattakkhattuṁ mahāpathavī kampitā, akālikaṁ etaṁ kadācuppattikaṁ aṭṭhahi hetūhi vippamuttaṁ, na taṁ gaṇīyati aṭṭhahi hetūhi.

Yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṁ chayeva janā amaccagaṇanāya gaṇīyanti. Seyyathidaṁ— senāpati purohito akkhadasso bhaṇḍāgāriko chattaggāhako khaggaggāhako. Eteyeva amaccagaṇanāya gaṇīyanti. Kiṁ kāraṇā? Yuttattā rājaguṇehi, avasesā agaṇitā, sabbe amaccātveva saṅkhaṁ gacchanti. Evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṁ sattakkhattuṁ mahāpathavī kampitā, akālikaṁ etaṁ kadācuppattikaṁ aṭṭhahi hetūhi vippamuttaṁ, na taṁ gaṇīyati aṭṭhahi hetūhi.

Suyyati nu kho, mahārāja, etarahi jinasāsane katādhikārānaṁ diṭṭhadhammasukhavedanīyakammaṁ, kitti ca yesaṁ abbhuggatā devamanussesū”ti? “Āma, bhante, suyyati etarahi jinasāsane katādhikārānaṁ diṭṭhadhammasukhavedanīyakammaṁ, kitti ca yesaṁ abbhuggatā devamanussesu satta janāti”. “Ke ca te, mahārājā”ti? “Sumano ca, bhante, mālākāro, ekasāṭako ca brāhmaṇo, puṇṇo ca bhatako, mallikā ca devī, gopālamātā ca devī, suppiyā ca upāsikā, puṇṇā ca dāsīti ime satta diṭṭhadhammasukhavedanīyā sattā, kitti ca imesaṁ abbhuggatā devamanussesū”ti.

“Aparepi suyyanti nu kho atīte mānusakeneva sarīradehena tidasabhavanaṁ gatā”ti? “Āma, bhante, suyyantī”ti. “Ke ca te, mahārājā”ti? “Guttilo ca gandhabbo, sādhīno ca rājā, nimi ca rājā, mandhātā ca rājāti ime caturo janā suyyanti, teneva mānusakena sarīradehena tidasabhavanaṁ gatā”ti. “Sucirampi kataṁ suyyati sukatadukkaṭanti? Sutapubbaṁ pana tayā, mahārāja, atīte vā addhāne vattamāne vā addhāne itthannāmassa dāne dīyamāne sakiṁ vā dvikkhattuṁ vā tikkhattuṁ vā mahāpathavī kampitā”ti? “Na hi, bhante”ti. “Atthi me, mahārāja, āgamo adhigamo pariyatti savanaṁ sikkhābalaṁ sussūsā paripucchā ācariyupāsanaṁ, mayāpi na sutapubbaṁ ‘itthannāmassa dāne dīyamāne sakiṁ vā dvikkhattuṁ vā tikkhattuṁ vā mahāpathavī kampitā’ti ṭhapetvā vessantarassa rājavasabhassa dānavaraṁ. Bhagavato ca, mahārāja, kassapassa, bhagavato ca sakyamuninoti dvinnaṁ buddhānaṁ antare gaṇanapathaṁ vītivattā vassakoṭiyo atikkantā, tatthapi me savanaṁ natthi ‘itthannāmassa dāne dīyamāne sakiṁ vā dvikkhattuṁ vā tikkhattuṁ vā mahāpathavī kampitā’ti. Na, mahārāja, tāvatakena vīriyena tāvatakena parakkamena mahāpathavī kampati, guṇabhārabharitā, mahārāja, sabbasoceyyakiriyaguṇabhārabharitā dhāretuṁ na visahantī mahāpathavī calati kampati pavedhati.

Yathā, mahārāja, sakaṭassa atibhārabharitassa nābhiyo ca nemiyo ca phalanti akkho bhijjati; evameva kho, mahārāja, sabbasoceyyakiriyaguṇabhārabharitā mahāpathavī dhāretuṁ na visahantī calati kampati pavedhati.

Yathā vā pana, mahārāja, gaganaṁ anilajalavegasañchāditaṁ ussannajalabhārabharitaṁ ativātena phuṭitattā nadati ravati gaḷagaḷāyati; evameva kho, mahārāja, mahāpathavī rañño vessantarassa dānabalavipulaussannabhārabharitā dhāretuṁ na visahantī calati kampati pavedhati. Na hi, mahārāja, rañño vessantarassa cittaṁ rāgavasena pavattati, na dosavasena pavattati, na mohavasena pavattati, na mānavasena pavattati, na diṭṭhivasena pavattati, na kilesavasena pavattati, na vitakkavasena pavattati, na arativasena pavattati, atha kho dānavasena bahulaṁ pavattati ‘kinti anāgatā yācakā mama santike āgaccheyyuṁ, āgatā ca yācakā yathākāmaṁ labhitvā attamanā bhaveyyun’ti satataṁ samitaṁ dānaṁ pati mānasaṁ ṭhapitaṁ hoti. Rañño, mahārāja, vessantarassa satataṁ samitaṁ dasasu ṭhānesu mānasaṁ ṭhapitaṁ hoti dame same khantiyaṁ saṁvare yame niyame akkodhe avihiṁsāyaṁ sacce soceyye. Rañño, mahārāja, vessantarassa kāmesanā pahīnā, bhavesanā paṭippassaddhā, brahmacariyesanāyayeva ussukkaṁ āpanno, rañño, mahārāja, vessantarassa attarakkhā pahīnā, sabbasattarakkhāya ussukkaṁ āpanno ‘kinti ime sattā samaggā assu arogā sadhanā dīghāyukā’ti bahulaṁyeva mānasaṁ pavattati. Dadamāno ca, mahārāja, vessantaro rājā taṁ dānaṁ na bhavasampattihetu deti, na dhanahetu deti, na paṭidānahetu deti, na upalāpanahetu deti, na āyuhetu deti, na vaṇṇahetu deti, na sukhahetu deti, na balahetu deti, na yasahetu deti, na puttahetu deti, na dhītuhetu deti, atha kho sabbaññutañāṇahetu sabbaññutañāṇaratanassa kāraṇā evarūpe atulavipulānuttare dānavare adāsi, sabbaññutaṁ patto ca imaṁ gāthaṁ abhāsi—

‘Jāliṁ kaṇhājinaṁ dhītaṁ,
maddideviṁ patibbataṁ;
Cajamāno na cintesiṁ,
bodhiyāyeva kāraṇā’ti.

Vessantaro, mahārāja, rājā akkodhena kodhaṁ jināti, asādhuṁ sādhunā jināti, kadariyaṁ dānena jināti, alikavādinaṁ saccena jināti, sabbaṁ akusalaṁ kusalena jināti. Tassa evaṁ dadamānassa dhammānugatassa dhammasīsakassa dānanissandabalava vīriyavipulavipphārena heṭṭhā mahāvātā sañcalanti saṇikaṁ saṇikaṁ sakiṁ sakiṁ ākulākulā vāyanti onamanti unnamanti vinamanti, chinnapattapādapā papatanti, gumbaṁ gumbaṁ valāhakā gagane sandhāvanti, rajosañcitā vātā dāruṇā honti, gaganaṁ uppīḷitā vātā vāyanti, sahasā dhamadhamāyanti, mahābhīmo saddo niccharati, tesu vātesu kupitesu udakaṁ saṇikaṁ saṇikaṁ calati, udake calite khubbhanti macchakacchapā, yamakayamakā ūmiyo jāyanti, jalacarā sattā tasanti, jalavīci yuganaddho vattati, vīcinādo pavattati, ghorā bubbuḷā uṭṭhahanti, pheṇamālā bhavanti, uttarati mahāsamuddo, disāvidisaṁ dhāvati udakaṁ, uddhaṁsotapaṭisotamukhā sandanti saliladhārā, tasanti asurā garuḷā nāgā yakkhā, ubbijjanti ‘kiṁ nu kho, kathaṁ nu kho, sāgaro viparivattatī’ti, gamanapathamesanti bhītacittā, khubhite luḷite jaladhāre pakampati mahāpathavī sanagā sasāgarā, parivattati sinerugiri kūṭaselasikharo vinamamāno hoti, vimanā honti ahinakulabiḷārakoṭṭhukasūkaramigapakkhino, rudanti yakkhā appesakkhā, hasanti yakkhā mahesakkhā kampamānāya mahāpathaviyā.

Yathā, mahārāja, mahati mahāpariyoge uddhanagate udakasampuṇṇe ākiṇṇataṇḍule heṭṭhato aggi jalamāno paṭhamaṁ tāva pariyogaṁ santāpeti, pariyogo santatto udakaṁ santāpeti, udakaṁ santattaṁ taṇḍulaṁ santāpeti, taṇḍulaṁ santattaṁ ummujjati nimujjati, bubbuḷakajātaṁ hoti, pheṇamālā uttarati; evameva kho, mahārāja, vessantaro rājā yaṁ loke duccajaṁ, taṁ caji, tassa taṁ duccajaṁ cajantassa dānassa sabhāvanissandena heṭṭhā mahāvātā dhāretuṁ na visahantā parikuppiṁsu, mahāvātesu parikupitesu udakaṁ kampi, udake kampite mahāpathavī kampi, iti tadā mahāvātā ca udakañca mahāpathavī cāti ime tayo ekamanā viya ahesuṁ mahādānanissandena vipulabalavīriyena natthediso, mahārāja, aññassa dānānubhāvo, yathā vessantarassa rañño mahādānānubhāvo. Yathā, mahārāja, mahiyā bahuvidhā maṇayo vijjanti. Seyyathidaṁ— indanīlo mahānīlo jotiraso veḷuriyo ummāpuppho sirīsapuppho manoharo sūriyakanto candakanto vajiro khajjopanako phussarāgo lohitaṅgo masāragalloti, ete sabbe atikkamma cakkavattimaṇi aggamakkhāyati, cakkavattimaṇi, mahārāja, samantā yojanaṁ obhāseti. Evameva kho, mahārāja, yaṁ kiñci mahiyā dānaṁ vijjati api asadisadānaṁ paramaṁ, taṁ sabbaṁ atikkamma vessantarassa rañño mahādānaṁ aggamakkhāyati, vessantarassa, mahārāja, rañño mahādāne dīyamāne sattakkhattuṁ mahāpathavī kampitā”ti.

“Acchariyaṁ, bhante nāgasena, buddhānaṁ, abbhutaṁ, bhante nāgasena, buddhānaṁ, yaṁ tathāgato bodhisatto samāno asamo lokena evaṅkhanti evaṁcitto evaṁadhimutti evaṁadhippāyo, bodhisattānaṁ, bhante nāgasena, parakkamo dakkhāpito, pāramī ca jinānaṁ bhiyyo obhāsitā, cariyaṁ caratopi tāva tathāgatassa sadevake loke seṭṭhabhāvo anudassito. Sādhu, bhante nāgasena, thomitaṁ jinasāsanaṁ, jotitā jinapāramī, chinno titthiyānaṁ vādagaṇṭhi, bhinno parāpavādakumbho, pañho gambhīro uttānīkato, gahanaṁ agahanaṁ kataṁ, sammā laddhaṁ jinaputtānaṁ nibbāhanaṁ, evametaṁ, gaṇivarapavara, tathā sampaṭicchāmā”ti.

Pathavicalanapañho catuttho.