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"Yes, Venerable Sir," those bhikkhus replied to the Blessed One, and no one approached the Blessed One there, except for one who brought almsfood. Then, when that half-month had passed, the Blessed One arose from seclusion and addressed the bhikkhus: "Bhikkhus, I dwelt in the abode where I first attained full enlightenment. I dwelt in that region. And I understood thus: 'Feeling arises from wrong view; feeling arises from right view... feeling arises from wrong concentration; feeling arises from right concentration; feeling arises from desire; feeling arises from thought; feeling arises from perception; and when desire is not appeased, and thought is not appeased, and perception is not appeased, feeling arises from that; and when desire is appeased, and thought is appeased, and perception is appeased, feeling arises from that; there is exertion for the attainment of what has not been attained, and when that state is not attained, feeling arises from that.'" The First. 2. The Second Abode Discourse 12. At Savatthi. "I wish, bhikkhus, to seclude myself for three months. No one should approach me, except for one who brings almsfood." "Yes, Venerable Sir," those bhikkhus replied to the Blessed One, and no one approached the Blessed One there, except for one who brought almsfood. Then, when that three months had passed, the Blessed One arose from seclusion and addressed the bhikkhus: "Bhikkhus, I dwelt in the abode where I first attained full enlightenment. I dwelt in that region. And I understood thus: 'Wron Feeling arises dependent on wrong view; Feeling arises dependent on the cessation of wrong view; Feeling arises dependent on right view; Feeling arises dependent on the cessation of right view... Feeling arises dependent on wrong concentration; Feeling arises dependent on the cessation of wrong concentration; Feeling arises dependent on right concentration; Feeling arises dependent on the cessation of right concentration; Feeling arises dependent on desire; Feeling arises dependent on the cessation of desire; Feeling arises dependent on thought; Feeling arises dependent on the cessation of thought; Feeling arises dependent on perception; Feeling arises dependent on the cessation of perception; And desire is not ceased, and thought is not ceased, and perception is not ceased, feeling arises dependent on that; And desire is ceased, and thought is ceased, and perception is ceased, feeling arises dependent on that; There is exertion for the attainment of what is not attained, and when that state is not yet attained, feeling arises dependent on that.'" The Second. 3. The Discourse on the Learner 13. At Sāvatthī. Then a certain bhikkhu approached the Blessed One… Having sat down to one side, that bhikkhu said to the Blessed One: "'A learner, a learner,' it is said, venerable sir. To what extent, venerable sir, is one a learner?" "Here, bhikkhu, one is endowed with the learner's right view… …one is endowed with the learner's right concentration. To this extent, bhikkhu, one is a learner." The Third. 4. The First Discourse on Arising 14. At Sāvatthī. "These eight things, bhikkhus, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One. Which eight? That is: right view… right concentration. These eight things, bhikkhus, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One." The Fourth. 5. The Second Discourse on Arising At Sāvatthī. These eight things, monks, developed and made much of, arise when not yet arisen, only in the discipline of the Fortunate One. Which eight? That is – right view… …right concentration. These eight things, monks, developed and made much of, arise when not yet arisen, only in the discipline of the Fortunate One. The Fifth. The First Discourse on Purity At Sāvatthī. These eight things, monks, are pure and cleansed, without blemish, free from defilements, arise when not yet arisen, only with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One. Which eight? That is – right view… …right concentration. These eight things, monks, are pure and cleansed, without blemish, free from defilements, arise when not yet arisen, only with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One. The Sixth. The Second Discourse on Purity At Sāvatthī. These eight things, monks, are pure and cleansed, without blemish, free from defilements, arise when not yet arisen, only in the discipline of the Fortunate One. Which eight? That is – right view… …right concentration. These eight things, monks, are pure and cleansed, without blemish, free from defilements, arise when not yet arisen, only in the discipline of the Fortunate One. The Seventh. The First Discourse at Kukkuṭārāma Thus have I heard: On one occasion the venerable Ānanda and the venerable Bhadda were staying at Kukkuṭārāma in Pāṭaliputta. Then the venerable Bhadda, having risen from his seclusion in the evening, went to where the venerable Ānanda was; having approached, he exchanged greetings with the venerable Ānanda. When they had finished their courteous and amiable talk, he sat down to one side. Seated to one side, the venerable Bhadda said this to the venerable Ānanda: “‘Unchaste conduct, unchaste conduct’ it is said, friend Ānanda. What, friend, is unchaste conduct?” “Well, Excellent, friend Bhadda! Excellent indeed is your insight, friend Bhadda, excellent your quick wit, excellent your question. For thus, friend Bhadda, you ask: ‘Unchaste conduct, unchaste conduct, friend Ananda, is spoken of. What, friend, is unchaste conduct?’ ‘Yes, friend,’ he said. ‘This, friend, is the ignoble eightfold path that is unchaste conduct, namely: wrong view... wrong concentration.’ The Eighth. 9. The Second Discourse at Kukkuṭārāma 19. Occasion at Pāṭaliputta. ‘Holy life, holy life,’ friend Ananda, is spoken of. What, friend, is the holy life? What is the culmination of the holy life? Excellent, excellent, friend Bhadda! Excellent indeed is your insight, friend Bhadda, excellent your quick wit, excellent your question. For thus, friend Bhadda, you ask: ‘Holy life, holy life,’ friend Ananda, is spoken of. What, friend, is the holy life? What is the culmination of the holy life?’ ‘Yes, friend,’ he said. ‘This, friend, is the noble eightfold path that is the holy life, namely: right view... right concentration. And, friend, the destruction of lust, the destruction of hatred, the destruction of delusion – this is the culmination of the holy life.’ The Ninth. 10. The Third Discourse at Kukkuṭārāma 20. Occasion at Pāṭaliputta. ‘Holy life, holy life,’ friend Ananda, is spoken of. What, friend, is the holy life? Who is one living the holy life? What is the culmination of the holy life? Excellent, excellent, friend Bhadda! Excellent indeed is your insight, friend Bhadda, excellent your quick wit, excellent your question. For thus, friend Bhadda, you ask: ‘Holy life, holy life,’ friend Ananda, is spoken of. What, friend, is the holy life? Who is one living the holy life? What is the culmination of the holy life?’ ‘Yes, friend,’ he said. ‘This very And indeed, friends, the Noble Eightfold Path is the holy life, namely – right view… to… right concentration. Whoever, friends, is endowed with this Noble Eightfold Path – that one is called a follower of the holy life. Whoever, friends, has the destruction of lust, the destruction of hatred, the destruction of delusion – this is the culmination of the holy life. The Tenth. Three discourses with one introduction. The Second Chapter on Dwellings. Its summary – Two Dwellings and a Learner, Two others on Arising; Two spoken by the Pure, Three by Kukkuṭārāma. 3. The Chapter on Wrongness 1. The Discourse on Wrongness 21. At Sāvatthī. “Monks, I will teach you wrongness and rightness. Listen to that. And what, monks, is wrongness? Namely – wrong view… to… wrong concentration. This, monks, is called wrongness. And what, monks, is rightness? Namely – right view… to… right concentration. This, monks, is called rightness.” The First. 2. The Discourse on Unwholesome Qualities 22. At Sāvatthī. “Monks, I will teach you unwholesome qualities and wholesome qualities. Listen to that. And what, monks, are unwholesome qualities? Namely – wrong view… to… wrong concentration. These, monks, are called unwholesome qualities. And what, monks, are wholesome qualities? Namely – right view… to… right concentration. These, monks, are called wholesome qualities.” The Second. 3. The First Discourse on Practice 23. At Sāvatthī. “Monks, I will teach you wrong practice and right practice. Listen to that. And what, monks, is wrong practice? Namely – wrong view… to… wrong concentration. This, monks, is called wrong practice. And what, monks, is right practice? Namely – right view… to… right concentration. This, monks, is called right practice.” The Third. 4. The Second Discourse on Practice 24. At Sāvatthī. "Monks, I do not praise the wrong practice of a layperson or a monastic. Monks, a layperson or a monastic who is wrongly practicing, because of their wrong practice, does not attain the method, the Dhamma, the wholesome." "And what, monks, is wrong practice? That is to say: wrong view... ...wrong concentration. This, monks, is called wrong practice. Monks, I do not praise the wrong practice of a layperson or a monastic. Monks, a layperson or a monastic who is wrongly practicing, because of their wrong practice, does not attain the method, the Dhamma, the wholesome." "Monks, I praise the right practice of a layperson or a monastic. Monks, a layperson or a monastic who is rightly practicing, because of their right practice, does attain the method, the Dhamma, the wholesome. And what, monks, is right practice? That is to say: right view... ...right concentration.