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"For them, those teachings, well-grasped, lead to welfare and happiness for a long time. Why is that? Because, monks, the teachings were well-grasped." (MN 1.239) But that which one who has fully understood the aggregates, abandoned defilements, developed the path, penetrated the unshakeable, realized cessation, and whose taints are destroyed, learns merely for the sake of preserving the tradition, for the sake of maintaining the lineage, this is the effort of a storekeeper. In the Vinaya, a monk who practices well, relying on the accomplishment of virtue, attains the three knowledges, and because of the detailed explanation of these there. In the Sutta, one who practices well, relying on the accomplishment of concentration, attains the six supernormal powers, and because of the detailed explanation of these there. In the Abhidhamma, one who practices well, relying on the accomplishment of wisdom, attains the four analytical knowledges, and because of the detailed explanation of these there. Thus, one who practices well in these, in due order, attains this accomplishment distinguished by the three knowledges, six supernormal powers, and four analytical knowledges. In the Vinaya, however, one who practices poorly, due to the commonness of contact with allowed pleasant bedding and coverings and so forth, in prohibited contacts such as those with what is grasped, blameless... he becomes another. And this has been said: "As I understand the Dhamma taught by the Blessed One, the obstructive things declared by the Blessed One, when indulged in, are not capable of obstruction," from that he falls into immorality. One who is wrongly practicing in the Suttas, not understanding the meaning in "These four persons, monks, are found existing," and so on, grasps it wrongly. Regarding which it has been said: "By his own wrong grasping, he slanders us, and he digs his own grave, and he produces much demerit," from that he falls into wrong view. One who is wrongly practicing in the Abhidhamma, overrunning the contemplation of Dhamma, contemplates even the unthinkable, from that he falls into mental derangement. And this has been said: "These four unthinkable things, monks, should not be thought about, thinking about which one would be a partaker of madness and vexation." Thus, one who is wrongly practicing in these, in due course, falls into this failure of immorality, wrong view, and mental derangement. And by this much: "The attainment of the division of study, and also the failure, how a bhikkhu attains them, all that should be explained." This verse also has its meaning explained. Thus, having known the Pitakas in various ways, it should be understood that this Buddha-word is threefold according to them. How is it fivefold according to the Nikayas? All of this is divided into five kinds: Dīgha Nikaya, Majjhima Nikaya, Saṃyutta Nikaya, Aṅguttara Nikaya, Khuddaka Nikaya. Among these, what is the Dīgha Nikaya? The thirty-four suttas, such as the Brahmajäla, comprising three sections. Thirty-four suttas indeed, of which three sections are the collection; This is called the Dīgha Nikaya, the first in order. Why is this called the Dīgha Nikaya? Because it is a collection and dwelling place of suttas of long measure. Indeed, collections and dwelling places are called Nikayas. "Monks, I do not see any other single collection that is so much like the mind; that "Monks, these are animals; a group of horses, a group of pigs" and such are the proofs here, from the teaching and from the world. Thus, for the rest too, the meaning of the word 'group' should be understood. What is the Middle Collection? Of middle length, comprising fifteen sections, beginning with the Mūlapariyāya Sutta and so on, one hundred and fifty-two suttas. One hundred and fifty suttas, and two suttas, where it is; The Middle Collection, of fifteen sections comprised. What is the Connected Collection? Comprising the Devatāsaṃyutta and so on, beginning with Oghataraṇa, seven thousand suttas, seven hundred suttas, and sixty-two suttas. Seven thousand suttas, and seven hundred suttas; And sixty-two suttas, this is the Saṃyutta collection. What is the Numerical Collection? Arranged by increasing numbers of factors, beginning with Cittapariyādāna and so on, nine thousand suttas, five hundred suttas, and fifty-seven suttas. Nine thousand suttas, and five hundred suttas; Fifty-seven suttas, this is the count in the Aṅguttara. What is the Minor Collection? The entire Vinaya Piṭaka, the Abhidhamma Piṭaka, the Khuddakapāṭha and so on, the fifteen divisions previously indicated, excluding the four collections, the remaining Buddha-word. Excluding these four, collections, beginning with Dīgha; The other Buddha-word, is considered the Minor Collection. Thus, it is fivefold by way of collections. How is it ninefold by way of factors? All of this is of nine kinds: Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla. Therein, the two Vibhaṅgas, Niddesa, Khandhaka, Parivāra, in the Suttanipāta the Maṅgala Sutta, Ratana Sutta, Nālaka Sutta, Tuvaṭṭaka Sutta, and other Buddha-word named 'Sutta' should be understood as Sutta. All suttas with verses should be understood as Geyya. Especially in the Saṃyutta, the entire section with verses, the entire Abhidhamma Piṭaka, A sutta without verses, and any other Buddha-word not included in the eight categories, that is to be known as Exposition. The Dhammapada, the Theragāthā, the Therīgāthā, and the pure verses in the Suttanipāta that are not called suttas, are to be known as Verse. Eighty-two suttas connected with verses born of joy and knowledge are to be known as Utterance. One hundred and ten suttas beginning with the phrase ‘This was said by the Blessed One’ are to be known as Thus Said. Five hundred and fifty Jātakas, beginning with the Apaṇṇaka Jātaka, are to be known as Birth Story. All suttas beginning with the phrase ‘Monks, these four amazing, wonderful things are in Ānanda’ and connected with amazing and wonderful things are to be known as Wonderful Things. All suttas such as the Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājaniya, and Mahāpuṇṇama Suttas, which are questioned again and again after having obtained knowledge and satisfaction, are to be known as Analytical. Thus, there are nine kinds by way of categories. How are there eighty-four thousand kinds by way of Dhamma-aggregates? All this Buddha-word is – ‘Eighty-two thousand I received from the Buddha, Two thousand from the bhikkhus; Eighty-four thousand are my Dhamma-teachings that prevail.’ (Theragāthā 1027) Thus, by way of Dhamma-aggregates as explained, there are eighty-four thousand divisions. Therein, a sutta with a single theme is one Dhamma-aggregate. Where there is a sutta with many themes, the Dhamma-aggregates are counted by way of themes. In verse compositions, the asking of a question is one Dhamma-aggregate, the answering is one. In the Abhidhamma, each division of triad and dyad, and each division of mind-moment section, is one Dhamma-aggregate. In the Vinaya, there is the origin story, there is the summary, there is the word-by-word analysis, there is the intermediate offense, there is the offense, there is the non-offense, there is the demarcation; therein, each section, each is to be known as one Dhamma-aggregate. Thus, by way of Dhamma-aggregates, there are eighty-four thousand kinds. Thus, this Buddha's word, undivided, in terms of taste, is one kind; divided, in terms of Dhamma, Vinaya, etc., is of two kinds and more. By the assembly of masters, led by Mahākassapa, chanting the Buddha's word, they declared: "This is Dhamma, this is Vinaya; this is the first Buddha's word, this is the middle Buddha's word, this is the last Buddha's word; this is the Vinaya Piṭaka, this is the Suttanta Piṭaka, this is the Abhidhamma Piṭaka; this is the Dīgha Nikāya... and so on... this is the Khuddaka Nikāya; these are the nine divisions of suttas, etc., these are the eighty-four thousand Dhamma-aggregates." Having thus arranged this classification, they chanted it. Not only this much, but also other various kinds of collections such as summary collections, chapter collections, repeated phrase collections, one-item collections, two-item collections, etc., section collections, connected discourse collections, fifty-group collections, etc., these types of collections found in the three Piṭakas, having arranged them, they chanted for seven months. And at the conclusion of the chanting, [thinking] "By the Elder Mahākassapa, the teaching of the Ten-Powered One has been made capable of enduring for five thousand years," the great earth, filled with joy, as if giving applause, trembled, quaked, shook, and vibrated in many ways, up to the ocean's edge. And many wonders appeared. This is called the First Great Council. Which in the world: Made by five hundreds, therefore it is called Five Hundred; And because it was made by Elders, it is called Therikā. Now, while this First Great Council was taking place, by the Venerable Mahākassapa, who was questioning about the Vinaya, at the conclusion of such words as: "First, friend Upāli, where was the Pārājika laid down?" where it is said: "he asked about the incident, he asked about the origin, he asked about the person," when the origin was asked about, wishing to elaborate that origin from the very beginning, and wishing to relate by whom it was laid down, and for what reason it was laid down, all of this, the Venerable Elder Upāli said: "At that time, the Buddha, the Blessed One, was dwelling in Verañjā." enough. Thus, this was said by the Elder Upāli, and it should be understood that it was said "at the time of the First Great Council." By this much, the meaning of the phrases "by whom was this saying said, when was it said" is made clear. Now, as to why it was said, it is stated here: