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paid homage to the elder bhikkhus, and sat on the Dhamma-seat, holding a fan inlaid with ivory. Then the Venerable Mahākassapa, sitting on the elder’s seat, questioned the Venerable Upāli about the Vinaya: “Where, friend Upāli, was the first Pārājika laid down?” “In Vesālī, venerable sir.” “Concerning whom?” “Concerning Sudinna Kalandaputta.” “On what matter?” “On the matter of sexual intercourse.” Then the Venerable Mahākassapa questioned the Venerable Upāli about the basis of the first Pārājika, he questioned about its origin, he questioned about the person, he questioned about the enactment, he questioned about the supplementary enactment, he questioned about the offense, he questioned about the non-offense; and just as for the first, so for the second, so for the third, so for the fourth Pārājika, he questioned about its basis… he questioned about its non-offense. Questioned again and again, the Elder Upāli answered. Then these four Pārājikas were compiled and established, saying, “This is called the Pārājika Section.” Thirteen Saṅghādisesas… They established "thirteen" (rules). They established two training rules as "undetermined." They established thirty training rules as "offences entailing forfeiture and expiation." They established ninety-two training rules as "offences entailing expiation." They established four training rules as "to be confessed." They established seventy-five training rules as "rules of training." They established seven principles as "settlement of legal questions." Thus, having compiled the Great Analysis, they established in the Bhikkhunīvibhaṅga eight training rules as "this is called the section on defeat." They established seventeen training rules as "seventeen." They established thirty training rules as "offences entailing forfeiture and expiation." They established one hundred sixty-six training rules as "offences entailing expiation." They established eight training rules as "to be confessed." They established seventy-five training rules as "rules of training." They established seven principles as "settlement of legal questions." Thus, having compiled the Bhikkhunīvibhaṅga, by the same method they also compiled the Khandhaka and Parivāra. Thus, this Vinaya Piṭaka, comprising both Vibhaṅgas, Khandhaka, and Parivāra, was compiled. The Elder Mahākassapa questioned all of it, and the Elder Upāli answered. At the end of the questioning and answering, five hundred Arahants recited the compilation together, in the same way it had been compiled. At the conclusion of the Vinaya compilation, the Elder Upāli put down the ivory-handled fan, descended from the Dhamma seat, saluted the elder monks, and sat down on his own assigned seat. Desiring to compile the Dhamma after compiling the Vinaya, the venerable Mahākassapa asked the monks, "When compiling the Dhamma, which person should be made the leader for the Dhamma to be compiled?" The monks said, "Making the Elder Ānanda the leader." Then the venerable Mahākassapa informed the Saṅgha: "May the Saṅgha hear me, friends. If it is suitable for the Saṅgha, I would question Ānanda about the Dhamma." Then the venerable Ānanda informed the Saṅgha: "May the Saṅgha hear me, Venerable Sir, if the Saṅgha deems it fit, I will answer the Dhamma questioned by Venerable Mahākassapa. Then Venerable Ānanda rose from his seat, arranged his outer robe over one shoulder, paid homage to the elder bhikkhus, and sat on the Dhamma seat, holding a fan inlaid with ivory. Then the Elder Mahākassapa questioned the Elder Ānanda about the Dhamma: "Where, friend Ānanda, was the Brahmajäla Sutta spoken?" "Between Rājagaha and Nāḷandā, Venerable Sir, at the Ambalaṭṭhikā royal rest-house." "Concerning whom?" "Concerning Suppiya the wanderer and Brahmadatta the young man." "On what topic?" "On praise and dispraise." Then Venerable Mahākassapa questioned Venerable Ānanda about the origin of the Brahmajäla, about the individuals, and about the topic. "And where, friend Ānanda, was the Sāmaññaphala Sutta spoken?" "In Rājagaha, Venerable Sir, in Jīvaka's Mango Grove." "With whom?" "With Ajātasattu, son of Queen Videhī." Then Venerable Mahākassapa questioned Venerable Ānanda about the origin of the Sāmaññaphala, and about the individuals. In this same way, he questioned about the five Nikāyas. The five Nikāyas are: Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya. Among these, the Khuddaka Nikāya is all the remaining Buddha-word, excluding the four Nikāyas. Among these, the Vinaya was expounded by Venerable Upāli, and the rest of the Khuddaka Nikāya and the four Nikāyas by Venerable Ānanda. All this Buddha-word is to be understood as onefold in terms of flavor, twofold in terms of Dhamma and Vinaya, threefold in terms of beginning, middle, and end; likewise, threefold in terms of Piṭaka, fivefold in terms of Nikāya, ninefold in terms of Aṅga, and eighty-four thousandfold in terms of Dhamma-khandhas. How is it onefold in terms of flavor? For whatever the Blessed One, having attained unsurpassed perfect enlightenment, until the element of Nibbāna without remainder ...attained Nibbāna. In the interim, for forty-five years, what was spoken by him, instructing or reflecting, to devas, humans, nāgas, yakkhas, and so on, all that is of one taste, the taste of liberation. Thus, in terms of taste, it is of one kind. How is it of two kinds in terms of Dhamma and Vinaya? All of this goes by the designation of Dhamma and Vinaya. Therein, the Vinaya Piṭaka is Vinaya, the remaining Buddha-word is Dhamma; therefore it was said: "Friends, let us now recite the Dhamma and the Vinaya." And also: "I would question Upāli about the Vinaya, Ānanda about the Dhamma." Thus, in terms of Dhamma and Vinaya, it is of two kinds. How is it of three kinds in terms of first, middle, and last? All of this is of three divisions: the first Buddha-word, the middle Buddha-word, and the last Buddha-word. Therein – Through many births in saṃsāra, I have wandered, seeking, the house-builder, and finding suffering again and again. O house-builder, you are seen! You shall not build a house again. All your rafters are broken, the ridge-pole is dismantled. My mind has reached the unconditioned; the end of cravings is attained. This is the first Buddha-word. Some say the verse of joy "When truly the dhammas appear..." in the Khandhaka. But it should be known that this verse of joy arose on the day of the first attainment, when he, having attained omniscience, reflected on the causal conditions with knowledge born of joy. But what he spoke at the time of final Nibbāna – "Now, monks, I exhort you: conditioned things are subject to decay; strive with diligence!" This is the last Buddha-word. What was spoken between these two is the middle Buddha-word. Thus, in terms of first, middle, and last, it is of three kinds. How is it of three kinds in terms of Piṭakas? All of this is indeed of three divisions: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. Therein, all that was recited and not recited at the First Council, Comprising both Pātimokkhas, two Vibhaṅgas, twenty-two Khandhakas, and sixteen Parivāras— this is called the Vinaya Piṭaka. The Dīgha Nikāya, a collection of thirty-four suttas beginning with Brahmajāla; the Majjhima Nikāya, a collection of one hundred fifty-two suttas beginning with Mūlapariyāya Sutta; the Saṃyutta Nikāya, a collection of seven thousand seven hundred sixty-two suttas beginning with Oghataraṇa Sutta; the Aṅguttara Nikāya, a collection of nine thousand five hundred fifty-seven suttas beginning with Cittapariyādāna Sutta; and the Khuddaka Nikāya, comprising fifteen divisions: Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavaṃsa, and Cariyāpiṭaka— this is called the Suttanta Piṭaka. Dhammasaṅgaho, Vibhaṅgo, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, and Paṭṭhāna— this is called the Abhidhamma Piṭaka. Therein – Because of its various special methods, and because of its disciplining of body and speech; by those skilled in Vinaya, this Vinaya is called "Vinaya." Indeed, here there are various methods, such as the fivefold Pātimokkha recitations, the seven sections of offenses like pārājika, the Vibhaṅga and its divisions; and special methods of subsequent regulations, serving to strengthen or relax practices; and because it prohibits bodily and verbal transgressions, it disciplines both body and speech. Therefore, because of its various methods, its special methods, and its disciplining of body and speech, it is called "Vinaya." For the sake of skill in the meaning of this word, it is said: – "Because of its various special methods, and because of its disciplining of body and speech; by those skilled in Vinaya, this Vinaya is called 'Vinaya.'" The other, however – Because it indicates meanings, because it is well-spoken, because it flows, and because it crushes (evil); because it protects, and because it resembles a thread, it is called "Suttanta." For it indicates meanings, such as those concerning one's own welfare and the welfare of others; and the meanings here are well-spoken, being expressed in accordance with the dispositions of those to be trained. And it flows with meanings, like a crop yielding fruit, it is said. It is. And it flows forth like milk from a cow; it is said to gush forth. And it is said to protect them well. And it is like a thread, for just as a thread is a measure for carpenters; so too is this for the wise. And just as flowers gathered by a thread are not scattered or destroyed; so too are meanings gathered by this. Therefore, for the skill in the meaning of this word, it is said – From indicating meanings, from being well-spoken, from hearing, and from flowing forth; From protecting, and from being like a thread, it is called 'sutta'.