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."

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

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

"Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus:

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‘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 intention as condition, also feeling with the subsiding of wrong intention as condition.
There is feeling with right intention as condition, also feeling with the subsiding of right intention as condition.

There is feeling with wrong speech as condition, also feeling with the subsiding of wrong speech as condition.
There is feeling with right speech as condition, also feeling with the subsiding of right speech as condition.

There is feeling with wrong action as condition, also feeling with the subsiding of wrong action as condition.
There is feeling with right action as condition, also feeling with the subsiding of right action as condition.

There is feeling with wrong livelihood as condition, also feeling with the subsiding of wrong livelihood as condition.
There is feeling with right livelihood as condition, also feeling with the subsiding of right livelihood as condition.

There is feeling with wrong effort as condition, also feeling with the subsiding of wrong effort as condition.
There is feeling with right effort as condition, also feeling with the subsiding of right effort as condition.

There is feeling with wrong mindfulness as condition, also feeling with the subsiding of wrong mindfulness as condition.
There is feeling with right mindfulness as condition, also feeling with the subsiding of right mindfulness as condition.

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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.

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There is feeling with desire as condition, also feeling with the subsiding of desire as condition.

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There is feeling with thought as condition, also feeling with the subsiding of thought as condition.

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There is feeling with perception as condition, also feeling with the subsiding of perception as condition.[n.20] Spk: Feeling with desire (chanda) as condition is the feeling associated with the eight cittas accompanied by greed (see CMA 1:4); that conditioned by thought is the feeling in the first jhāna; that conditioned by perception is the feeling in the six meditative attainments from the second jhāna through the base of nothingness.

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"‘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[n.21] The passage in brackets is not in Be and may have been imported into the Sinhalese tradition from Spk.

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When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition.

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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.’"[n.21] Spk explains the feeling when none of the three have subsided as the feeling associated with the eight cittas accompanied by greed. The feeling when desire alone has subsided is that of the first jhāna; the feeling when perception alone remains is that of the second and higher jhanas. The feeling when all three have subsided is that of the base of neither-perception-nor-nonperception. The "as-yet-unattained" is the fruit of arahantship. The last expression includes the supramundane feeling accompanying the four paths. The word rendered "effort" here is āyāma, effectively synonymous with vāyāma, the actual reading in some mss. Spk glosses with viriya.

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

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

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

"Yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. So evaṁ pajānāmi:

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‘micchādiṭṭhipaccayāpi vedayitaṁ; micchādiṭṭhivūpasamapaccayāpi vedayitaṁ; sammādiṭṭhipaccayāpi vedayitaṁ; sammādiṭṭhivūpasamapaccayāpi vedayitaṁ … pe …

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micchāsamādhipaccayāpi vedayitaṁ; micchāsamādhivūpasamapaccayāpi vedayitaṁ, sammāsamādhipaccayāpi vedayitaṁ; sammāsamādhivūpasamapaccayāpi vedayitaṁ;

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chandapaccayāpi vedayitaṁ; chandavūpasamapaccayāpi vedayitaṁ;

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vitakkapaccayāpi vedayitaṁ; vitakkavūpasamapaccayāpi vedayitaṁ;

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saññāpaccayāpi vedayitaṁ; saññāvūpasamapaccayāpi vedayitaṁ;

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chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṁ;

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chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṁ;

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appattassa pattiyā atthi āyāmaṁ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’"ti.

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Dutiyaṁ.