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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka The Parivāra Pāḷi 1. The Bhikkhu Vibhaṅga The Sixteen Great Sections 1. The Section on Where it was Laid Down 1. The Pārājika Section 1. Where was the first pārājika laid down by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One? Concerning whom? On what occasion? Is there an original rule, a supplementary rule, a rule not yet arisen? Is it a rule for all places, or a rule for a specific place? Is it a common rule, or an uncommon rule? Is it a rule for one side, or a rule for both sides? Into which of the five Pātimokkha recitations does it fall, where is it included? By which recitation does it come to be recited? Of the four failures, which failure is it? Of the seven groups of offenses, which group of offenses is it? From how many of the six origins of offenses does it arise? Of the four legal questions, which legal question is it? By how many of the seven methods of settlement is it settled? What is the discipline there, what is the higher discipline there? What is the Pātimokkha there, what is the higher Pātimokkha there? What is failure? What is success? What is practice? For how many reasons did the Blessed One lay down the first pārājika? Who are those who train? Who are those who have completed their training? Where is it established? Who uphold it? Whose word is it? By whom was it brought? 2. Where was the first pārājika laid down by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One? It was laid down in Vesālī. Concerning whom? Concerning Sudinna Kalandaputta. On what occasion? Sudinna Kalandaputta engaged in sexual intercourse with his former wife, on that occasion. Is there an original rule, a supplementary rule, a rule not yet arisen? There is one original rule, two supplementary rules. There is no rule not yet arisen there. Is it a rule for all places, or a rule for a specific place? It is a rule for all places. Is it a common rule, or an uncommon rule? It is a common rule. Is it a rule for one side, or both Is it a two-sided designation? It is a two-sided designation. Among the five recitations of the Pātimokkha, where is it included, where is it comprised? It is included in the Nidāna, comprised in the Nidāna. By which recitation does it come to be recited? By the second recitation does it come to be recited. Among the four failures, which failure is it? It is the failure of conduct. Among the seven groups of offenses, which group of offenses is it? It is the group of Pārājika offenses. Among the six origins of offenses, by how many origins does it arise? It arises by one origin – it arises from body and mind, not from speech. Among the four cases, which case is it? It is the case of offense. Among the seven ways of settling, by how many ways of settling is it settled? It is settled by two ways of settling – by settlement in the presence and by settlement by acknowledgement. What is Vinaya there, what is Abhivinaya there? Designation is Vinaya, analysis is Abhivinaya. What is Pātimokkha there, what is Adhipātimokkha there? Designation is Pātimokkha, analysis is Adhipātimokkha. What is failure? Non-restraint is failure. What is success? Restraint is success. What is practice? It is to undertake and train in the training rules for life, until the end of life, saying 'I will not do such a thing'. For how many purposes was the first Pārājika designated by the Blessed One? For ten purposes was the first Pārājika designated by the Blessed One – for the excellence of the Sangha, for the well-being of the Sangha, for the suppression of unruly individuals, for the comfortable living of conscientious bhikkhus, for the restraint of defilements in this very life, for the prevention of defilements in future lives, for the inspiring of the uninspired, for the increase of inspiration among the inspired, for the establishment of the True Dhamma, for the support of the Vinaya. Who train? Those in training and noble ordinary people train. Who have completed their training? Arahants have completed their training. Where does it stand? It stands among those who desire training. Who uphold it? Those for whom it is applicable uphold it. Whose word? Whose? The word of the Blessed One, the Arahant, the Perfectly Self-Enlightened One. By whom was it brought? It was brought down through tradition – 3. Upāli and Dāsaka, Soṇaka and Siggava; With Moggaliputta as the fifth, These in Jambusiri. Then Mahinda, Iṭṭiya, Uttiya, Sambala, and also; And Bhaddanāma, the wise one. These great ones, greatly wise, Came here from Jambudīpa; They recited the Vinaya, The Piṭaka, in Tambapaṇṇi. They recited the five Nikāyas, And the seven treatises; Then Ariṭṭha, the intelligent, And Tissadatta, the wise. Kāḷasumana, the skilled, And the elder Dīghanāmaka; And Dīghasumana, the wise. Again Kāḷasumana, And the elder Nāga, and Buddharakkhita; And the elder Tissa, the intelligent, And the elder Deva, the wise. Again Sumana, the intelligent, And skilled in the Vinaya; Cūḷanāga, learned, Like an elephant, unassailable. And Dhammapālita by name, Honored by good people in Rohaṇa; His disciple, greatly wise, Khema by name, master of the three Piṭakas. In the island, like the king of stars, He shone forth with wisdom; And Upatissa, the intelligent, Phussadeva, the great reciter. Again Sumana, the intelligent, Pupphanāma, learned; Mahāsiva, the great reciter, Skilled in all the Piṭakas. Again Upāli, the intelligent, And skilled in the Vinaya; Mahānāga, greatly wise, Skilled in the lineage of the True Dhamma. Again Abhaya, the intelligent, Skilled in all the Piṭakas; And the elder Tissa, the intelligent, And skilled in the Vinaya. His disciple, greatly wise, Pupphanāma, learned; Protecting the Dispensation, Established in Jambudīpa. And Cūḷābhaya, the intelligent, And skilled in the Vinaya; And the elder Tissa, the intelligent, Skilled in the lineage of the True Dhamma. And Cūḷadeva, the intelligent, And skilled in the Vinaya; And the elder Siva, the intelligent, Skilled in all aspects of the Vinaya. These great ones, greatly wise, Knowers of the Vinaya, skilled in the path. Da. They proclaimed the Vinaya on the island, the Pitaka in Tambapaṇṇi. 4. Where was the second Pārājika laid down by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One? It was laid down in Rājagaha. Concerning whom? Concerning Dhaniya, the potter's son. On what occasion? On the occasion when Dhaniya, the potter's son, took wood belonging to the king without it being given. One primary rule, one supplementary rule. From how many of the six origins of offenses does it arise? It arises from three origins – It may arise from body and mind, not from speech; It may arise from speech and mind, not from body; It may arise from body, speech, and mind... and so on... 5. Where was the third Pārājika laid down? It was laid down in Vesālī. Concerning whom? Concerning many bhikkhus. On what occasion? On the occasion when many bhikkhus deprived each other of life. One primary rule, one supplementary rule. From how many of the six origins of offenses does it arise? It arises from three origins – It may arise from body and mind, not from speech; It may arise from speech and mind, not from body; It may arise from body, speech, and mind... and so on... 6. Where was the fourth Pārājika laid down? It was laid down in Vesālī. Concerning whom? Concerning the bhikkhus of Vaggumudā's bank. On what occasion? On the occasion when the Vaggumudātīriya bhikkhus spoke of a superhuman state to lay people, each to the other. One primary rule, one supplementary rule. From how many of the six origins of offenses does it arise? It arises from three origins – It may arise from body and mind, not from speech; It may arise from speech and mind, not from body; It may arise from body, speech, and mind... and so on... The four Pārājikas are concluded. Ta Summary – Sexual intercourse and taking what is not given, and killing a human being; These are the four Pārājika offences, matters for expulsion, without doubt. 2. The Section on Saṅghādisesa Offences Where was the Saṅghādisesa offence concerning one who, having made an effort, releases semen, laid down by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One? Concerning whom? On what occasion? Is there an original rule, a supplementary rule, or an unarisen rule there? Is it a universal rule, or a localized rule? Is it a common rule, or an uncommon rule? Is it a rule for one side, or for both sides? Into which of the five recitations of the Pātimokkha does it fall, where is it included? By which recitation does it come to be recited? Which of the four failures is it? Which of the seven groups of offences is it? By how many of the six origins of offences does it arise? Which of the four legal questions is it? By how many of the seven methods of settlement is it settled? What is the Vinaya there, what is the Abhivinaya there? What is the Pātimokkha there, what is the Adhipātimokkha there? What is the failure, what is the success, what is the practice? For how many purposes did the Blessed One lay down the Saṅghādisesa offence concerning one who, having made an effort, releases semen? Who are those who train, who are those who have completed their training? Where is it established? Who upholds it? Whose word is it? By whom was it brought? Where was the Saṅghādisesa offence concerning one who, having made an effort, releases semen, laid down by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One? It was laid down at Sāvatthī. Concerning whom? Concerning Venerable Seyyasaka. On what occasion? On the occasion when Venerable Seyyasaka, having made an effort with his hand, released semen.