2.
The Chapter on Dwelling
1.
The First Discourse on Dwelling
11. At Sāvatthī. "I wish, monks, to go into seclusion for a fortnight. I should not be approached by anyone except for one bringing almsfood." "Yes, venerable sir," those monks, having assented to the Blessed One, no one approached the Blessed One there except for one bringing almsfood.
Then the Blessed One, by the elapse of that fortnight, having emerged from seclusion, addressed the monks - "By the abiding by which I dwelt newly fully enlightened, I have dwelt in a portion of that. I understand thus - 'There is feeling with wrong view as condition; there is feeling with right view as condition, etc. there is feeling with wrong concentration as condition; there is feeling with right concentration as condition; there is feeling with desire as condition; there is feeling with applied thought as condition; there is feeling with perception as condition; when desire is not appeased, when applied thought is not appeased, when perception is not appeased, there is feeling with that as condition; when desire is appeased, when applied thought is appeased, when perception is appeased, there is feeling with that as condition; for the attainment of the unattained there is exertion, and when that state is not yet reached, there is feeling with that as condition.'" The first.
2.
The Second Discourse on Dwelling
12. At Sāvatthī. "I wish, monks, to go into seclusion for three months. I should not be approached by anyone except for one bringing almsfood." "Yes, venerable sir," those monks, having assented to the Blessed One, no one approached the Blessed One there except for one bringing almsfood.
Then the Blessed One, by the elapse of that three months, having emerged from seclusion, addressed the monks - "By the abiding by which I dwelt newly fully enlightened, I have dwelt in a portion of that. I understand thus - 'There is feeling with wrong view as condition; there is feeling with the appeasement of wrong view as condition; there is feeling with right view as condition; there is feeling with the appeasement of right view as condition, etc. there is feeling with wrong concentration as condition; there is feeling with the appeasement of wrong concentration as condition; there is feeling with right concentration as condition; there is feeling with the appeasement of right concentration as condition; there is feeling with desire as condition; there is feeling with the appeasement of desire as condition; there is feeling with applied thought as condition; there is feeling with the appeasement of applied thought as condition; there is feeling with perception as condition; there is feeling with the appeasement of perception as condition; when desire is not appeased, when applied thought is not appeased, when perception is not appeased, there is feeling with that as condition; when desire is appeased, when applied thought is appeased, when perception is appeased, there is feeling with that as condition; for the attainment of the unattained there is exertion, and when that state is not yet reached, there is feeling with that as condition.'" The second.
3.
The Discourse on the Learner
13. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'Trainee, trainee', venerable sir, is said. In what respect, venerable sir, is one a trainee?"
"Here, monk, one is endowed with the right view of a trainee, etc. one is endowed with the right concentration of a trainee. To this extent, monk, is one a trainee." The third.
4.
The First Discourse on Arising
14. At Sāvatthī. "These eight mental states, monks, when developed and cultivated, arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself. What are the eight? That is: right view, etc. right concentration. These, monks, are the eight mental states which, when developed and cultivated, arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself." The fourth.
5.
The Second Discourse on Arising
15. At Sāvatthī. "These eight mental states, monks, when developed and cultivated, arise though unarisen, not apart from the Fortunate One's discipline. What are the eight? That is: right view, etc. right concentration. These, monks, are the eight mental states which, when developed and cultivated, arise though unarisen, not apart from the Fortunate One's discipline." The fifth.
6.
The First Discourse on Purity
16. At Sāvatthī. "These eight mental states, monks, pure and bright, without blemish, free from impurities, arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself. What are the eight? That is: right view, etc. right concentration. These, monks, are the eight mental states, pure and bright, without blemish, free from impurities, which arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself." The sixth.
7.
The Second Discourse on Purity
17. At Sāvatthī. "These eight mental states, monks, pure and bright, without blemish, free from impurities, arise though unarisen, not apart from the Fortunate One's discipline. What are the eight? That is: right view, etc. right concentration. These, monks, are the eight mental states, pure and bright, without blemish, free from impurities, which arise though unarisen, not apart from the Fortunate One's discipline." The seventh.
8.
The First Discourse at Kukkuṭārāma
18. Thus have I heard - On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputta in the Cock's Park. Then the Venerable Bhadda, in the evening, having emerged from seclusion, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Bhadda said this to the Venerable Ānanda -
"'Not holy life, not holy life', friend Ānanda, is said. What, friend, is not holy life?" "Good, good, friend Bhadda! Good indeed is your penetration, friend Bhadda, good is your discernment, excellent is your inquiry. For thus indeed you ask, friend Bhadda - 'Not holy life, not holy life', friend Ānanda, is said. What, friend, is not holy life?" "Yes, friend." "Just this eightfold wrong path, friend, is not holy life, as follows - wrong view, etc. wrong concentration." The eighth.
9.
The Second Discourse at Kukkuṭārāma
19. The Pāṭaliputta Origin. "'Holy life, holy life', friend Ānanda, is said. What indeed, friend, is the holy life, what is the goal of the holy life?" "Good, good, friend Bhadda! Good indeed is your penetration, friend Bhadda, good is your discernment, excellent is your inquiry. For thus indeed you ask, friend Bhadda - 'Holy life, holy life', friend Ānanda, is said. What indeed, friend, is the holy life, what is the goal of the holy life?'" "Yes, friend." "Just this noble eightfold path, friend, is the holy life, as follows - right view, etc. right concentration. That which, friend, is the elimination of lust, the elimination of hate, the elimination of delusion - this is the goal of the holy life." The ninth.
10.
The Third Discourse at Kukkuṭārāma
20. The Pāṭaliputta Origin. "'Holy life, holy life', friend Ānanda, is said. What indeed, friend, is the holy life, who is a practitioner of the holy life, what is the goal of the holy life?" "Good, good, friend Bhadda! Good indeed is your penetration, friend Bhadda, good is your discernment, excellent is your inquiry. For thus indeed you ask, friend Bhadda - 'Holy life, holy life', friend Ānanda, is said. What indeed, friend, is the holy life, who is a practitioner of the holy life, what is the goal of the holy life?'" "Yes, friend." "Just this noble eightfold path, friend, is the holy life, as follows - right view, etc. right concentration. Whoever, friend, is endowed with this noble eightfold path - this one is called a practitioner of the holy life. That which, friend, is the elimination of lust, the elimination of hate, the elimination of delusion - this is the goal of the holy life." The tenth.
Three discourses have one origin. The Dwelling Chapter is the second.
Its summary:
Two spoken with Pure, three with Kukkuṭārāma.