1At Sāvatthī. "Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood."

1Sāvatthinidānaṁ. "Icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā"ti.

"Yes, venerable sir," those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

2Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:

2Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:

"Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: ‘There is feeling with wrong view as condition, also feeling with the subsiding of wrong view as condition.[n.22] Spk: The subsiding of wrong view means right view; therefore the feeling said to be conditioned by right view is the same as the feeling conditioned by the subsiding of wrong view. But in this sutta they (the ancients) do not include resultant feeling (vipakavedana), thinking it is too remote. For whenever a feeling is said to be conditioned by the subsiding of a particular state, we should understand that it is conditioned by the quality opposed to that state. Feeling conditioned by the subsiding of desire is the feeling of the first jhāna; by the subsiding of thought, the feeling of the second jhāna; by the subsiding of perception, the feeling of the base of neither-perception-nor-nonperception. There is feeling with right view as condition, also feeling with the subsiding of right view as condition … . There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition, also feeling with the subsiding of desire as condition. There is feeling with thought as condition, also feeling with the subsiding of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition.

"‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition. sn.v.14 When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’"

"Yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. So evaṁ pajānāmi: ‘micchādiṭṭhipaccayāpi vedayitaṁ; micchādiṭṭhivūpasamapaccayāpi vedayitaṁ; sammādiṭṭhipaccayāpi vedayitaṁ; sammādiṭṭhivūpasamapaccayāpi vedayitaṁ … pe … micchāsamādhipaccayāpi vedayitaṁ; micchāsamādhivūpasamapaccayāpi vedayitaṁ, sammāsamādhipaccayāpi vedayitaṁ; sammāsamādhivūpasamapaccayāpi vedayitaṁ; chandapaccayāpi vedayitaṁ; chandavūpasamapaccayāpi vedayitaṁ; vitakkapaccayāpi vedayitaṁ; vitakkavūpasamapaccayāpi vedayitaṁ; saññāpaccayāpi vedayitaṁ; saññāvūpasamapaccayāpi vedayitaṁ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ; appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’"ti.

Dutiyaṁ.