1On 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.

2The Blessed One then went to the Cāpāla Shrine, sat down on the seat that was prepared for him, and said to the Venerable Ānanda:

3"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." [n.1786] Kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Mp glosses kappa, "eon," as āyukappa, "the life eon," the full normal life span of human beings at a particular time, presently a hundred years. Kappāvasesa, "the remainder of the eon," is explained as a little more than the normal life span of a hundred years. Mp mentions the view of an elder named Mahāsīva, who held that the Buddha could live on for the rest of the cosmic eon, but Mp cites the old commentary as holding that the "life eon" alone is intended (idameva aṭṭhakathāya niyāmitaṁ). Nevertheless, nowhere else in the Nikāyas is kappa used in the sense of a normal human life span, and there seems no compelling reason to ascribe to the word as used here a meaning different from the usual one, that is, a cosmic eon.

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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. [n.1787] Yathā taṁ Mārena pariyuṭṭhitacitto. Mp: "As any worldling would not be able to pick up a hint, so Ānanda was unable to pick it up. For Māra can obsess the mind of anyone who has not entirely abandoned the twelve cognitive inversions (vipallāsa; see AN4.49), and Ānanda (being only a stream-enterer) still had four of them. (Mp-ṭ: The inversions of perception and thought that take the unattractive as attractive and the painful as pleasurable.) Māra obsessed his mind by displaying a frightful sight. On seeing this, the elder failed to pick up the clear hint given him by the Buddha."

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4A 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.

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5Then 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:

6"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: [n.1788] Interestingly, in the Nikāyas no such conversation between the Buddha and Māra is recorded as having taken place earlier in the Buddha’s life. It is referred to only in this sutta and its parallels at DN16.266, and SN51:10. ‘I will not attain final nibbāna, Evil One, until there are bhikkhu disciples of mine 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 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.’ [n.1789] The expression pattayogakkhemā, “attained to security from bondage,” is in all three editions of AN but is absent from some (but not all) editions of the text’s parallels in DN and SN mentioned in the preceding note. Since the phrase normally denotes the attainment of arahantship, it seems out of place in a description of the lay disciples. Mp comments on all the other expressions here but this, which suggests it was not present in the version available to the commentator.
Mp glosses sappāṭihāriyaṁ dhammaṁ desenti with "they teach the Dhamma so that it is emancipating" (yāva niyyānikaṁ katvā dhammaṁ desessanti). Mp-ṭ elaborates: "They explain the Dhamma in such a way that the doctrines of others are demolished and their own doctrine is established; thus, by citing reasons, it brings attainment of the goal (to be) achieved" (yathā paravādaṁ bhañjitvā sakavādo patiṭṭhahati, evaṁ hetūdāharaṇehi yathādhigatamatthaṁ sampādetvā dhammaṁ kathessanti).

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7Bhante, 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.

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8Bhante, 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.

9Bhante, 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."

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10Then the Blessed One, at the Cāpāla Shrine, mindful and clearly comprehending, let go his vital force. [n.1790] Āyusaṅkhāraṁ ossaji. Mp: "Having thoroughly set up mindfulness, having limited it by knowledge, he discarded, abandoned, his vital force. The Blessed One did not relinquish his vital force in the way one drops a clod of earth with one's hand, but he resolved, ‘I will enter fruition attainment for only three more months but not beyond that.’" 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.

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Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance:

11"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." [n.1791] The verse is difficult, especially the first couplet. It is commented on identically by Spk III 254–55, Sv II 557–58, Mp IV 153–54, and Ud-a 329–30. The commentaries offer two interpretations, one taking tulaṁ and atulaṁ as opposites, the other taking tulaṁ as the short present participle (= tulento) and atulaṁ and sambhavaṁ as the opposites. I adopt the second interpretation.

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12Then 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?"

13Then 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?"

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14"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.

15(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. [n.1792] Ce and Ee have kampeti, saṅkampeti, sampakampeti. Be adds a fourth verb, sampavedheti, which might be rendered "makes (it) shudder." Just below, non-causative counterparts of the three verbs occur in Ce and Ee: kampati, saṅkampati, sampakampati. Be has a fourth, sampavedhati. This is the second cause and condition for a powerful earthquake.

16(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.

17(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.

18(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.

19(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.

20(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.

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21(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.

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"These are the eight causes and conditions for a powerful earthquake."

1Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: "gaṇhāhi, ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

2Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

3"Ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtakaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā"ti.

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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti, yathā taṁ mārena pariyuṭṭhitacitto.

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4Dutiyampi kho bhagavā … pe … tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtakaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā … pe … ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā"ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti, yathā taṁ mārena pariyuṭṭhitacitto.

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5Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā bhagavato avidūre aññatarasmiṁ rukkhamūle nisīdi.

Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṁ etadavoca:

6"Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.

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7Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti … pe … yāva me upāsakā na sāvakā bhavissanti … pe … yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.

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8Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan’ti. Etarahi, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.

9Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato"ti.

"Appossukko tvaṁ, pāpima, hohi. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī"ti.

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10Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.

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Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

11"Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan"ti.

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12Atha kho āyasmato ānandassa etadahosi: "mahā vatāyaṁ bhūmicālo; sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā"ti?

13Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "mahā vatāyaṁ, bhante, bhūmicālo; sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā"ti?

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14"Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha?

Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṁ vāte patiṭṭhitaṁ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṁ mahāvātā vāyanti; mahāvātā vāyantā udakaṁ kampenti; udakaṁ kampitaṁ pathaviṁ kampeti. Ayaṁ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (1)

15Puna caparaṁ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṁ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya. (2)

16Puna caparaṁ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya. (3)

17Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya. (4)

18Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya. (5)

19Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. (6)

20Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya. (7)

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21Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

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Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā"ti. (8)

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Dasamaṁ.
Bhūmicālavaggo dutiyo.

22Icchā alañca saṅkhittaṁ,
gayā abhibhunā saha;
Vimokkho dve ca vohārā,
parisā bhūmicālenāti.