Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.   Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.  
pathaviyā → paṭhaviyā (bj, sya-all, km, pts1ed)  
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati.  
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.  

Pathavikasiṇaṁ bhāveti …   They develop the meditation on universal earth …  

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.   Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.  
pahūtarattaratanāya → pahūtasattaratanāya (bj, sya-all, km, pts1ed)  

Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’.   It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  
abhijjamāne → abhejjamāne (bj); abhijjamāno (pts1ed)  

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.   the elements of earth, water, fire, air, space, and consciousness.  

pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ.   earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change.  
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme …pe…  
earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching …  

tvampi nāma bhaṇitabbaṁ maññasī’ti.   How on earth could you imagine you’ve got something worth saying!’  

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’  
abhijjamāne → abhijjamāno (pts1ed, mr) 

yāvatājagatogati;   as far as the earth extends;  

yāvatājagatogati;   as far as the earth extends;  

Nabhañca, bhikkhave, pathavī ca;   The sky and the earth. …  
Nabhañca dūre pathavī ca dūre,  
The sky is far from the earth;  

“Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.   “Rāhula, the interior earth element and the exterior earth element are just the earth element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.  

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’  
candimasūriye → candimasuriye (bj, sya-all, km, pts1ed) | parimaseyyaṁ → parāmaseyyaṁ (sya-all, pts1ed, mr)  

Thalaṁ ninnañca pūreti,   pours down over the rich earth,  

‘anekavihitaṁ sannidhikāraparibhogaṁ anuyuttā viharissanti, oḷārikampi nimittaṁ karissanti, pathaviyāpi haritaggepi’.   they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants.  

Tvampi nāma bhaṇitabbaṁ maññasī”ti.   How on earth could you imagine you’ve got something worth saying!”  

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ.   This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.  
bibbohanaṁ → bimbohanaṁ (bj, sya-all, km, pts1ed)  
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ;  
Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.  

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  
parimasati → parāmasati (bj, sya-all, pts1ed, mr) 

Kathañhi nāma sayaṁ abhikkamanto, sayaṁ paṭikkamanto evaṁ vakkhati:   How on earth can someone who comes and goes on his own say that  
Kathañhi nāma sayaṁ abhikkamanto sayaṁ paṭikkamanto evaṁ vakkhati:  
How on earth can someone who comes and goes on his own say that  

“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya.   “If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth.  
Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya.  
Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth.  

Dhammakucchisamātapo,   His belly is the sacred hearth of the Dhamma,  

“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ?   “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?  
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?  
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”  

Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati.   How on earth can he take something that I have declared categorically to be ambiguous?  

“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti netaṁ ṭhānaṁ vijjati.   “Mendicants, it’s quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  

‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti.   ‘Who on earth has turned this family against me? It seems they don’t like me any more.’  

Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.   When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.  
dhūmāyanti sandhūmāyanti sampadhūmāyanti → dhūpāyanti sandhūpāyanti sampadhūpāyanti (bj, sya-all, pts1ed)  
evamevaṁ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.  
In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.  
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti.  
When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire.  
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi.  
And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.  
evamevaṁ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi.  
In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.  
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?  
this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?  

Tasmiṁ, bhikkhave, samaye bhummā devā saddamanussāventi:   At that time the earth gods raise the cry:  
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe…  
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …  

Tvampi nāma bhaṇitabbaṁ maññasī’ti.   How on earth could you imagine you’ve got something worth saying!’  

7. Bhūmicālavagga   7. Earthquakes  
Bhūmicālavagga → cāpalavaggo (bj); paṇṇāsakāsaṅgahito dutiyavaggo (cck); cālavaggo (sya1ed, sya2ed)  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  

7. Bhūmicālavagga   7. Earthquakes  
Bhūmicālasutta  
Earthquakes  
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
“mahā vatāyaṁ bhūmicālo;  
“That was a really big earthquake!  
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!  
Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”  
“mahā vatāyaṁ, bhante, bhūmicālo;  
“Sir, that was a really big earthquake!  
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!  
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”  
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
“Ānanda, there are these eight causes and reasons for a great earthquake.  
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.  
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.  
Ayaṁ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the first cause and reason for a great earthquake.  
Puna 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.  
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.  
Ayaṁ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the second cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
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.  
Ayaṁ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the third cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.  
Ayaṁ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fourth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.  
Ayaṁ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fifth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.  
Ayaṁ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the sixth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.  
Ayaṁ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the seventh cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.  
Ayaṁ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the eighth cause and reason for a great earthquake.  
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti.  
These are the eight causes and reasons for a great earthquake.”  

Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;   Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.  
evamevaṁ kho ahaṁ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.  
In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will.  

“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
pathavisaññī → paṭhavīsaññī (bj, sya-all); paṭhavisaññī (pts1ed) 
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.  
“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” 

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?   “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”  
Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.  
There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”  
Tatthāhaṁ → athāhaṁ (mr) | samāpajjiṁ → samāpajjaṁ (bj)  

Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ;   Someone perceives the meditation on universal earth above, below, across, undivided and limitless.  

“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṁ.   “Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn.  
attho’ti abhinibbattesuṁ → atthābhinibbattesuṁ (bj, sya-all, pts1ed)  
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā.  
The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate.  

Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ;   Someone perceives the meditation on universal earth above, below, across, undivided and limitless.  

“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ.   “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?  
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?  
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”  

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.   They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  
parāmasati → parimasati (bj) 

Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati.   Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.  
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati.  
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.  

‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi;   ‘Please, good people, rising early you should stroke the earth from your bed.  
kālasseva → sakālasseva (sya-all) | uṭṭhahantova → uṭṭhahanto (sya-all); vuṭṭhahantova (pts1ed, mr)  
no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi;  
If you don’t stroke the earth, stroke fresh cow dung.  
Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.  
When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.  
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.  
When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.  
“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī pana assā”ti.  
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya;   “Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn’t focus on the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t focus on this world in this world, or the other world in the other world. And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind.  

So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati.   They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati;  
They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.  
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti.  
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished.  
Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe…  
That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world.  

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 

“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa …pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, reverend, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 

“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?   “Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  
Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.  
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”  

seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ   This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals.  
khattavijjā → khettavijjā (sya-all)  
seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati  
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.  
sūriyaggāho → suriyaggāho (bj, sya-all, km, pts1ed) | devadudrabhi → devadundubhi (bj, sya-all, km, pts1ed)  
seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho  
This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.  

Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.   For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 mendicants?”  
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.  
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  
Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.  
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.  
Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame— 
The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.  
Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti.  
How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’  
Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ  
This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals.  
Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati  
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.  
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho  
This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  
abhijjamāne → abhijjamāno (pts1ed, mr)  

‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti.   ‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’  

‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti.   ‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’  

seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho   This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  

Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’  
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’  
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’  
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’  
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
‘Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’  
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?  
“Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?”  
‘Kattha āpo ca pathavī,  
“Where do water and earth,  
Ettha āpo ca pathavī,  
that’s where water and earth,  

Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.   When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
salomahaṁso → lomahaṁso (sya-all, km); lomahaṁsano (pts1ed) | devadundubhiyo → devadundabhiyo (sya-all); devadudrabhiyo (mr)  
16. Mahābhūmicālahetu  
16. The Causes of Earthquakes  
“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;  
“How incredible, how amazing! That was a really big earthquake!  
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!  
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”  
Mahā vatāyaṁ, bhante, bhūmicālo;  
That was a really big earthquake!  
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.  
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!  
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?  
What’s the cause, what’s the reason for a great earthquake?”  
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
“Ānanda, there are these eight causes and reasons for a great earthquake.  
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.  
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.  
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the first cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.  
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.  
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the second cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
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.  
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the third cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.  
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fourth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.  
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the fifth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.  
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.  
This is the sixth cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.  
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the seventh cause and reason for a great earthquake.  
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.  
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.  
This is the eighth cause and reason for a great earthquake.  
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.  
These are the eight causes and reasons for a great earthquake.  
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:  
chinnapātaṁ papatanti → chinnaṁpādaṁ viya papatanti (sya-all); chinnapātaṁ viyapapatanti (km); chinnapapātaṁ papatanti (pts1ed)  
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.  
When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:  
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:  
Tasseva tejena ayaṁ vasundharā,  
Through their glory this rich earth  

yattha bhummā tadassitā;   Where the earth-gods dwell,  
bhummā kāpilavatthavā;  
earth-gods of Kapilavatthu.  
Āpo ca devā pathavī,  
The gods of Water and Earth,  

‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—  ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching!  
assuttha → assutthā (bj); āyūhittha (sya-all, km); assutvā (pts1ed)  
Kutomukhā nāma ime bhavanto,  
Where on earth were these good sirs at  

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.   ‘In this body there is the earth element, the water element, the fire element, and the air element.’  

Kathañhi nāma evaṁ vadeyya:   For how on earth can anyone say such a thing?  

2. Rasapathavipātubhāva   2. The Earth’s Nectar Appears  
Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani;  
After a very long period had passed, the earth’s nectar curdled in the water.  
samatani → samatāni (bj, pts1ed); samantāni (sya-all)  
‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi.  
Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger.  
Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu.  
And other beings, following that being’s example, tasted the earth’s nectar with their fingers.  
Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ.  
Then those beings started to eat the earth’s nectar, breaking it into lumps.  
Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.  
Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time.  
tambhakkhā → tabbhakkhā (sya-all)  
Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.  
But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance;  
rasapathaviṁ paribhuñjantānaṁ → etthantare pāṭho sya-all, pts1ed potthakesu natthi | vaṇṇavevaṇṇatā → vaṇṇavevajjatā (ṭīkā)  
Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi.  
And the vanity of the beautiful ones made the earth’s nectar vanish.  
Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi.  
When the earth’s nectar had vanished, ground-fungus appeared to those beings.  
‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti.  
How on earth can one being do that to another?’  
Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani.  
After a very long period had passed, the earth’s nectar curdled in the water.  
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi.  
But due to bad, unskillful things among us, the earth’s nectar vanished,  

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  

Samehi pādehi phusī vasundharaṁ.   he steps evenly on this rich earth.  
Mahimiva suro abhivassaṁ.  
like a god pouring rain on this broad earth.  
Micchaṁ mahatimahiṁ anusāsati;  
he conquers and rules this vast, broad earth.  
anusāsati → anusāsatī (bj); pasāsati (sya-all)  
Suciparivāro mahatiṁ mahiṁ anusāsato;  
when he rules having conquered this earth so broad.  

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.   earth, water, fire, and air.  
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.  
earth, water, fire, air, space, and consciousness.  
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.  
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.  

idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  
pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.  
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.  

pathaviṁ pathavito sañjānāti;   They perceive earth as earth.  
pathaviṁ → paṭhaviṁ (bj, sya-all, km, pts1ed)  
pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati.  
Having perceived earth as earth, they conceive it to be earth, they conceive it in earth, they conceive it as earth, they conceive that ‘earth is mine’, they take pleasure in earth.  
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti;  
A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth.  
sekkho → sekho (bj, sya-all, km, pts1ed)  
pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi.  
Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not take pleasure in earth.  
maññi → vā maññati (si); māmaññī (cck) | abhiññāya → abhiññatvā (si, mr) | mābhinandi → vā abhinandati (si); mābhinandī (cck)  
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;  
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.  
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti;  
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.  
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;  
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.  
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;  
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth.  
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;  
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth.  
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;  
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.  
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.  
Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth.  

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.   A mendicant might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ So let them fulfill their precepts …  

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.   ‘In this body there is the earth element, the water element, the fire element, and the air element.’  

‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti.   ‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’  

Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.   How on earth can she grab a bolt-pin and hit her only maid on the head, cracking it open, just for getting up late?’  
‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.  
‘I shall make this great earth be without earth!’  
‘apathavī bhavasi, apathavī bhavasī’ti.  
‘Be without earth! Be without earth!’  
api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?  
Could that person make this great earth be without earth?”  
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.  
Because this great earth is deep and limitless.  
Sā na sukarā apathavī kātuṁ;  
It’s not easy to make it be without earth.  
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.  
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’  

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?   “Silly man, who on earth have you ever known me to teach in that way?  

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.   The elements of earth, water, fire, and air.  
Katamā cāvuso, pathavīdhātu?  
And what is the earth element?  
Pathavīdhātu siyā ajjhattikā, siyā bāhirā.  
The earth element may be interior or exterior.  
Katamā cāvuso, ajjhattikā pathavīdhātu?  
And what is the interior earth element?  
Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.  
This is called the interior earth element.  
Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.  
The interior earth element and the exterior earth element are just the earth element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.  
Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.  
At that time the exterior earth element vanishes.  
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.  
So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.  

Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ:   Hearing the cry of Dīgha Parajana, the Earth Gods raised the cry …  
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe…  
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …  

“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.   “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth.  
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.  
All the hard work that gets done depends on the earth and is grounded on the earth.  

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?   “Silly man, who on earth have you ever known me to teach in that way?  

Ahesuṁ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—  There have been ascetics and brahmins before you, mendicant, who criticized and loathed earth, water, air, fire, creatures, gods, the Progenitor, and Brahmā.  
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino— 
There have been ascetics and brahmins before you, mendicant, who praised and approved earth, water, air, fire, creatures, gods, the Progenitor, and Brahmā.  
Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.  
If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable.  
“sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.  
if I attach to earth, I will lie close to you, in your domain, subject to your will, and expendable.  
Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ.  
Since directly knowing earth as earth, and since directly knowing that which does not fall within the scope of experience characterized by earth, I have not become earth, I have not become in earth, I have not become as earth, I have not become one who thinks ‘earth is mine’, I have not affirmed earth.  
Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ, taṁ pathaviyā pathavattena ananubhūtaṁ, āpassa āpattena ananubhūtaṁ, tejassa tejattena ananubhūtaṁ, vāyassa vāyattena ananubhūtaṁ, bhūtānaṁ bhūtattena ananubhūtaṁ, devānaṁ devattena ananubhūtaṁ, pajāpatissa pajāpatittena ananubhūtaṁ, brahmānaṁ brahmattena ananubhūtaṁ, ābhassarānaṁ ābhassarattena ananubhūtaṁ, subhakiṇhānaṁ subhakiṇhattena ananubhūtaṁ, vehapphalānaṁ vehapphalattena ananubhūtaṁ, abhibhussa abhibhuttena ananubhūtaṁ, sabbassa sabbattena ananubhūtaṁ.  
Consciousness where nothing appears, infinite, luminous all-round—that is what does not fall within the scope of experience characterized by earth, water, fire, air, creatures, gods, the Progenitor, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Vanquisher, and the all.  

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.  
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.  

“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—  “Rāhula, the interior earth element is said to be anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes:  
ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu.  
This is called the interior earth element.  
pathavīdhātu → paṭhavīdhātu (bj, sya-all, km, pts1ed)  
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.  
The interior earth element and the exterior earth element are just the earth element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.  
Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi.  
Rāhula, meditate like the earth.  
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.  
For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.  
Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;  
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.  
evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi.  
In the same way, meditate like the earth.  
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.  
For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.  

“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi?   “Who on earth do you remember being taught the five lower fetters in that way?  

‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ, parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’  

Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.   This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.  
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.  
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame— 
The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.  

Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ;   Someone perceives the meditation on universal earth above, below, across, undivided and limitless.  
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.  
Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  
abhijjamāne → abhijjamānā (mr)  

Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṁ khaṇati.   He has put down the shovel and doesn’t dig the earth with his own hands.  
kumbhakāro pannamusalo na sahatthā pathaviṁ khaṇati → kumbhakāro na musalena na sahatthā paṭhaviñca khanati (sya-all, km); kumbhakāro na musalena na sahatthā paṭhaviṁ khaṇati (pts1ed); kumbhakāro na musalena sahatthā pathaviñca khaṇati (mr)  

Rājā pasayhā pathaviṁ vijitvā,   A king who conquered the earth by force,  

“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati:   “Sir, who on earth could ever think such a thing!  
Kassa kho → kissa nu kho (bj); tassa kho (sya-all)  

Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—  For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones?  

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.   They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.  
tirokuṭṭaṁ → tirokuḍḍaṁ (bj, sya-all, km, pts1ed) | parimasati → parāmasati (mr)  

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu—  The elements of earth, water, fire, air, space, and consciousness.  
‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ.  
‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element.  
Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.  
And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element.  

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.   the elements of earth, water, fire, air, space, and consciousness.  

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.   ‘In this body there is the earth element, the water element, the fire element, and the air element.’  
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.  
‘In this body there is the earth element, the water element, the fire element, and the air element.’  

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.   Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.  
Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of earth.  
evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.  
so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth.  
pabbatavisamaṁ taṁ sabbaṁ → pabbatavisamaṁ sabbaṁ (mr)  
Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
Their mind becomes secure, confident, settled, and decided in that perception of earth.  
pathavīsaññaṁ paṭicca ekattan’ti.  
There is only this modicum of stress, namely the oneness dependent on the perception of earth.’  
pathavīsaññaṁ paṭicca ekattan’ti.  
There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.  
‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— 
‘Here there is no stress due to the perception of wilderness or the perception of earth.  
So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— 
They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.  
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.  
Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.  
‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— 
‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.  
So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— 
They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.  

‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.   ‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.  
Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;  
It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.  

Kasmā tumhākaṁ no siyā.   so why on earth can’t you?  

Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti;   It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.  
Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.  
Moths, maggots, earthworms, and various others.  
puḷavā → pulavā (bj); paṭaṅgā (sya-all, km, mr)  
seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti;  
It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.  

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.   the elements of earth, water, fire, air, space, and consciousness.  
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.  
the elements of earth, water, fire, air, space, and consciousness.  
Katamā ca, bhikkhu, pathavīdhātu?  
And what is the earth element?  
Pathavīdhātu siyā ajjhattikā siyā bāhirā.  
The earth element may be interior or exterior.  
Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?  
And what is the interior earth element?  
ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.  
This is called the interior earth element.  
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.  
The interior earth element and the exterior earth element are just the earth element.  
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.  
When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.  

‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti.   ‘I shall not grasp the earth element …  

“Yattha āpo ca pathavī,   “Where water and earth,  

Kiṁsu bhūtā upajīvanti,   By what do the creatures who live off the earth  
Vuṭṭhiṁ bhūtā upajīvanti,  
The creatures who live off the earth  

Kiṁ bhūtā upajīvanti,   By what do the creatures who live off the earth  
Vuṭṭhiṁ bhūtā upajīvanti,  
The creatures who live on the earth  

“Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?   “Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?  
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?  
Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”  
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya?  
Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”  
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?  
Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”  

Thalaṁ ninnañca pūreti,   pours down over the rich earth,  

Nabhaṁ phaleyya pathavī caleyya,   Though the sky may split and the earth may quake,  

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca:   Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another,  
undrīyati → udrīyati (bj, sya-all, km, pts1ed, pts2ed) 
“bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti.  
“Mendicant, mendicant, it seems like the earth is shattering!”  
“nesā, bhikkhu, pathavī undrīyati.  
“Mendicant, that’s not the earth shattering.  

Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati.   And then Māra the Wicked, knowing what Samiddhi was thinking, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.  
“Nesā, samiddhi, pathavī undrīyati.  
“Samiddhi, that’s not the earth shattering.  
dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya …pe…  
and Māra made an earth-shattering noise.  

‘acchariyaṁ vata, bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatī’ti.   ‘Oh, how incredible, how amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’  

Yamidha pathaviñca vehāsaṁ,   Whether on this earth or in the sky,  

sabbe bhummā ca khattiyā;   as do all the aristocrats on earth,  
sabbe bhummā ca khattiyā;  
as do all the aristocrats on earth,  

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?   “But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”  
Api pana → api nu (bj, sya-all, km)  

katamaṁ nu kho bahutaraṁ, yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?   Which is more: the little bit of dirt under my fingernail, or this great earth?”  
vāyaṁ → yo cāyaṁ (bj, sya-all, pts1ed, pts2ed) 
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī.  
“Sir, the great earth is far more.  
Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”  

Pathavīsutta   The Earth  
Pathavīsutta → paṭhavisuttaṁ (bj); paṭhavī 1 (pts1ed, pts2ed)  
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.  
“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.  
mahāpathaviyā → mahāpaṭhaviyā (bj, sya-all, pts1ed, pts2ed) 
katamaṁ nu kho bahutaraṁ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti?  
Which is more: the seven clay balls the size of jujube seeds, or the great earth?”  
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī;  
“Sir, the great earth is certainly more.  
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.  
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”  

Dutiyapathavīsutta   The Earth (2nd)  
Dutiyapathavīsutta → dutiyapaṭhavisuttaṁ (bj); paṭhavī 2 (pts1ed, pts2ed) 
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā.  
“Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.  
katamaṁ nu kho bahutaraṁ, yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?  
Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”  
“Etadeva, bhante, bahutaraṁ, mahāpathaviyā, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;  
“Sir, the great earth that has been worn away and eroded is certainly more.  
Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.  
Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”  

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu—  The elements of earth, water, fire, and air.  

‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;   ‘What’s the gratification, the drawback, and the escape when it comes to the earth element …  
‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo;  
‘The pleasure and happiness that arise from the earth element: this is its gratification.  
yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;  
That the earth element is impermanent, suffering, and perishable: this is its drawback.  
yaṁ → yā (bj)  
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ.  
Removing and giving up desire and greed for the earth element: this is its escape.  

“Pathavīdhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo pathavīdhātuyā assādo tadajjhagamaṁ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.   “Mendicants, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element.  
Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.  
I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element.  
Pathavīdhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ pathavīdhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā pathavīdhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.  
I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element.  

“No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.   “Mendicants, if there were no gratification in the earth element, sentient beings wouldn’t be aroused by it.  
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.  
But since there is gratification in the earth element, sentient beings are aroused by it.  
No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.  
If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it.  
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.  
But since the earth element has a drawback, sentient beings do grow disillusioned with it.  
No cedaṁ, bhikkhave, pathavīdhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ.  
If there were no escape from the earth element, sentient beings wouldn’t escape from it.  
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti.  
But since there is an escape from the earth element, sentient beings do escape from it.  

“Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.   “Mendicants, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it.  
Pathavīdhātu ce → paṭhavīdhātu ca (bj); paṭhavīdhātuñca (sya-all) 
Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.  
But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.  
Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.  
If the earth element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it.  
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.  
But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.  

“Yo, bhikkhave, pathavīdhātuṁ abhinandati, dukkhaṁ so abhinandati.   “Mendicants, if you take pleasure in the earth element, you take pleasure in suffering.  
Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati.  
If you don’t take pleasure in the earth element, you don’t take pleasure in suffering.  

“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.   “Mendicants, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.  
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo.  
The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death.  

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.   The elements of earth, water, fire, and air.  

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.   The elements of earth, water, fire, and air.  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ nappajānanti, pathavīdhātusamudayaṁ nappajānanti, pathavīdhātunirodhaṁ nappajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “Mendicants, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ pajānanti, pathavīdhātusamudayaṁ pajānanti, pathavīdhātunirodhaṁ pajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ pajānanti …  
There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation.  

Pathavīsutta   The Earth  
Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya:  
Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying:  
‘ayaṁ me pitā, tassa me pitu ayaṁ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṁ mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya.  
‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.  

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi.   Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm.  

Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti;   It’s not the elements of earth, water, fire, or air that make the true teaching disappear.  

pathaviyāpi jātarūpaparipūrāya hetu …   “‘… for the sake of the whole earth full of gold.’ …”  

pathavīdhātu niccā vā aniccā vā”ti?   Is the earth element permanent or impermanent?”  
“evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati …pe… āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati …pe…  
“Seeing this, a learned noble disciple grows disillusioned with the earth element, water element, fire element, air element, space element, and consciousness element …”  

Pathavīdhātu …pe…   “… the earth element …  

katamaṁ nu kho bahutaraṁ, yo cāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito yā cāyaṁ mahāpathavī”ti?   Which is more: the little bit of dirt under my fingernail, or this great earth?”  
cāyaṁ → ayaṁ vā (bj); yā cāyam (pts1ed, pts2ed) 
“Etadeva, bhante, bahutaraṁ yadidaṁ mahāpathavī.  
“Sir, the great earth is far more.  
Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  
Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”  

“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā.   “The four grounds of consciousness should be seen as like the earth element.  

Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati;   There comes a time when the great earth is burned up and destroyed, and is no more.  

Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati.   This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air.  
Cātumahābhūtiko ayaṁ → cātummahābhūtiko ayaṁ (bj, km); cātummahābhūtikoyaṁ (sya-all); catummahābhūtiko (pts1ed)  

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  

Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame.   The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.  

“Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī;   “Mendicants, the earth element is impermanent, decaying, and perishing.  

“Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo …pe… jarāmaraṇassa pātubhāvo;   “Mendicants, the arising, continuation, rebirth, and manifestation of the earth element,  
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho …pe… jarāmaraṇassa atthaṅgamo;  
The cessation of the earth element,  

“Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso.   “Mendicants, desire and greed for the earth element,  

pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.   the elements of earth, water, fire, and air.  

pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.   the elements of earth, water, fire, and air.  

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.   If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.  
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.  
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.  
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.  
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.  
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.  

‘kathaṁ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti?   ‘How on earth can I understand the ascetic Gotama’s teaching?’”  

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti;   “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth.  

“Seyyathāpi, bhikkhave, ye kecime bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete bījagāmabhūtagāmā vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjanti;   “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth.  

kālena gamanaṁ, kālena ṭhānaṁ, kālena nisajjaṁ, kālena seyyaṁ, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete cattāro iriyāpathe kappenti;   sometimes walking, sometimes standing, sometimes sitting, sometimes lying down. They do so depending on the earth and grounded on the earth.  

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyan”ti vitthāretabbaṁ.   “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”  

‘Yadidaṁ—naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānan’ti.   ‘It’s a ploughed field covered with clods of earth.’  
Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānaṁ gantvā mahantaṁ leḍḍuṁ abhiruhitvā sakuṇagghiṁ vadamāno aṭṭhāsi:  
Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk:  

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti   “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”  

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti;   “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth.  

Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu.   When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.  
Ossaṭṭhe ca → ossaṭṭhe pana (pts1ed); osajje pana (mr) | devadundubhiyo → devadudrabhiyo (mr) 

Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.  
abhijjamāne → abhijjamāno (pts1ed, mr) | parimasati → parāmasati (bj, sya-all, km) 

Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṁ vattenti,   or present who wield the various kinds of psychic power—multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling their body as far as the Brahmā realm— 
parimasanti → parāmasanti (bj, sya-all, km); parimasissanti (pts1ed) 

Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ.   There might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with experiential confidence in the Buddha would never change.  
Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṁ.  
There might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change.  

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ:   And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry:  
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ:  
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …  

“Seyyathāpi, bhikkhave, ayaṁ mahāpathavī ekodakā assa.   “Mendicants, suppose the earth was entirely covered with water.  

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?   Which is more: the little bit of dirt under my fingernail, or this great earth?”  
“Etadeva, bhante, bahutaraṁ yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito.  
“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny.  
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  
Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”  

Paṭhamamahāpathavīsutta   The Earth (1st)  
Paṭhamamahāpathavīsutta → paṭhavisuttaṁ (bj); paṭhavī 1 (pts1ed)  
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.  
“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.  
mahāpathaviyā → mahāpaṭhaviyā (bj) 
katamaṁ nu kho bahutaraṁ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṁ vā mahāpathavī”ti?  
Which is more: the seven clay balls the size of jujube seeds, or the great earth?”  
“Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.  
“Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny.  
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.  
Compared to the great earth, they don’t count, there’s no comparison, they’re not worth a fraction.”  

Dutiyamahāpathavīsutta   The Earth (2nd)  
Dutiyamahāpathavīsutta → dutiyapaṭhavisuttaṁ (bj); paṭhavī 2 (pts1ed) 
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā.  
“Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.  
katamaṁ nu kho bahutaraṁ—yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?  
Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”  
“Etadeva, bhante, bahutaraṁ mahāpathaviyā yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.  
“Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny.  
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṁ pariyādinnaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.  
Compared to the great earth that has been worn away and eroded, they don’t count, there’s no comparison, they’re not worth a fraction.”  

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?   Which is more: the little bit of dirt under my fingernail, or this great earth?”  
“Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito.  
“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny.  
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  
Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”  

katamaṁ nu kho bahutaraṁ—yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?   Which is more: the little bit of dirt under my fingernail, or this great earth?”  
“Etadeva, bhante, bahutaraṁ, yadidaṁ—mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito.  
“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny.  
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.  
Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”