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beginning with "There are these four wondrous and marvelous things, Ānanda," are to be known as Abbhutadhamma. All the Suttas that, having gained joy and satisfaction, are asked about, such as the Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājanīya, and Mahāpuṇṇama Suttas, are to be known as Vedalla. Thus, these are the nine divisions by category. How are there eighty-four thousand sections of Dhamma? All of this is the word of the Buddha. "Eighty-two thousand I received from the Buddha, two thousand from the bhikkhus; Eighty-four thousand are the teachings that have arisen in me." Thus, according to the sections of Dhamma explained, there are eighty-four thousand divisions. Therein, a Sutta with one connection is one section of Dhamma. Where there are many connections, the sections of Dhamma are counted according to the connections. In questions asked in assemblies, one section is a division of Dhamma, in answers, one. In Abhidhamma, each division of triads and dyads, and each division of consciousness, is a division of Dhamma. In the Vinaya, there is the basis, there is the matrix, there is the section on the meaning of words, there is offense, there is no offense, there is intermediate offense, there is the cutting off of triads. There, each compartment should be understood as a division of Dhamma. Thus, in terms of divisions of Dhamma, there are eighty-four thousand divisions of Dhamma. Thus, all this word of the Buddha, at the time of the Council of Five Hundred, by the group of masters headed by Mahākassapa, "This is the Dhamma, this is the Vinaya, this is the first word of the Buddha, this is the middle word of the Buddha, this is the last word of the Buddha, this is the Vinaya Piṭaka, this is the Suttanta Piṭaka, this is the Abhidhamma Piṭaka, this is the Dīgha Nikāya…pe…this is the Khuddaka Nikāya, these are the nine limbs beginning with suttas, these are the eighty-four thousand divisions of Dhamma," having determined this distinction, the council was held. Not only this, but also other kinds of collections appearing in the three Piṭakas, such as the collection of summaries, the collection of verses, the collection of repetitions, the collection of ones, twos, etc., the collection of sections, the collection of connected discourses, the collection of fifties, etc., having determined the distinction, the council was held in seven months. At the conclusion of the council, "This dispensation of the Ten-Powered One has been made capable of lasting for five thousand years," as if giving approval with joy arisen, this great earth, making the water its boundary, shook, quaked, trembled, and vibrated in various ways. And many wonders appeared. Thus, in this council, this Abhidhamma is, in terms of Piṭaka, the Abhidhamma Piṭaka, in terms of Nikāya, the Khuddaka Nikāya, in terms of limb, grammar, in terms of divisions of Dhamma, a certain number of thousands of divisions of Dhamma. While the monks were maintaining it, formerly one monk, sitting in the assembly of all those of the same view, Bringing forth a sutta on the Dhamma, he spoke on the Dhamma thus: "The aggregate of form is undeclared, four aggregates may be skillful, unskillful, or undeclared; ten sense bases are undeclared, two sense bases may be skillful, unskillful, or undeclared; sixteen elements are undeclared, two elements may be skillful, unskillful, or undeclared; the truth of origin is unskillful, the truth of the path is skillful, the truth of cessation is undeclared, the truth of suffering may be skillful, unskillful, or undeclared; ten faculties are undeclared, the faculty of displeasure is unskillful, the faculty 'I shall know what has not yet been known' is skillful, four faculties may be skillful or undeclared, six faculties may be skillful, unskillful, or undeclared." Thus he gave a Dhamma talk. In that place, a certain bhikkhu sat, and said, "Dhamma-speaker, you bring forth a long sutta, as if encircling Mount Meru. What is the name of the sutta?" "It is called the Abhidhamma Sutta, friend." "Why do you bring forth the Abhidhamma Sutta? Is it not proper to bring forth another sutta spoken by the Buddha?" "By whom was the Abhidhamma spoken?" "It was not spoken by the Buddha." "Have you, friend, learned the Vinaya Piṭaka?" "I have not learned it, friend." "Because you do not uphold the Vinaya, I think you speak thus, not knowing." "Only the Vinaya, friend, has been learned." "Even that is badly learned by you, having learned it while sitting at the edge of the assembly, dozing; for when ordaining or conferring higher ordination on those like you, there is regret." "For what reason?" "Because even the Vinaya has been badly learned; for it was said, 'There is no offense there, not desiring to disparage. Please, friend, first learn the Suttanta or the verses or the Abhidhamma, afterward you may learn the Vinaya.' Having made an opportunity in the Suttanta, he asks about the Abhidhamma or the Vinaya; having made an opportunity in the Abhidhamma, he asks about the Suttanta or the Vinaya; having made an opportunity in the Vinaya," "Do you not know even this much?" Even with this, the opponent is defeated. But the Mahāgosiṅga Sutta is even more powerful than this. There, the general of the Dhamma, the Venerable Sāriputta, went to the Teacher to announce the questions and answers exchanged, and while announcing the Venerable Mahāmoggallāna's answer, he said: "Here, friend Sāriputta, two monks are engaged in Abhidhamma talk, they ask each other questions, and having been asked, they answer each other's questions, and they do not become confused, and their talk proceeds according to the Dhamma. Indeed, friend Sāriputta, a monk of such a kind would adorn the Gosiṅga Sālavana." The Teacher, without saying, "Those who are skilled in Abhidhamma are outside my dispensation," raised his neck, which was like a golden linga, and filling his great mouth, which was as beautiful as the full moon, and emitting a voice like Brahmā, gave approval to the Venerable Mahāmoggallāna, saying, "Good, good, Sāriputta! As Moggallāna would explain, so he explained correctly, for Moggallāna, Sāriputta, is a speaker of the Dhamma." It seems that only monks skilled in Abhidhamma are called speakers of the Dhamma; the rest, even though they speak of the Dhamma, are not speakers of the Dhamma. Why? Because when they speak of the Dhamma, they mix up action and result, the analysis of form and formless, and other aspects of the Dhamma. But those skilled in Abhidhamma do not mix up other aspects of the Dhamma. Therefore, whether a monk skilled in Abhidhamma speaks of the Dhamma or not, if he is asked a question, he will answer it. This one alone is called a speaker of the Dhamma in the ultimate sense. With this in mind, the Teacher gave approval, saying, "Well spoken by Moggallāna!" One who rejects Abhidhamma strikes a blow at this wheel of the Conqueror, rejects the knowledge of omniscience, turns back the Teacher's knowledge of self-confidence, deceives the audience who are eager to listen, and places a barrier on the Noble Path. In the eighteen grounds for separation, if one is found, he is liable to Ukhhepanīya or Tajjanīya Kamma. Having performed that Kamma, he should be dismissed, saying, "Go, live as a glutton." But if he should say thus: "If the Abhidhamma is spoken by the Buddha, just as in thousands of suttas, 'At one time, the Blessed One dwelt at Rājagaha,' the introduction is arranged in this way, so also should its introduction be arranged." If he rejects it, saying, "The Jātaka, Sutta Nipāta, Dhammapada, etc., do not have such an introduction, therefore, these are not spoken by the Buddha," then he should be answered further thus: "Wise one, the Abhidhamma is the domain of the All-knowing Buddhas alone, not the domain of others. For the Buddhas, the descent is manifest, the birth is manifest, the enlightenment is manifest, the turning of the Wheel of Dhamma is manifest. The Twin Miracle is manifest, the descent to the triple world is manifest, the fact of teaching in the deva-world is manifest, the descent from the deva-world is manifest. Just as it is impossible and unreasonable for a wheel-turning king to steal an elephant-jewel or a horse-jewel, and harness it to a common cart for travel; or to steal a wheel-jewel and hang it on a scarecrow for travel; or to put a jewel-jewel capable of illuminating a league into a cotton basket for carrying. Why? Because they are royal treasures; even so, the Abhidhamma is not the domain of others, but the domain of the All-knowing Buddhas alone. The teaching should be taught according to their way. For the Buddhas, the descent is manifest… …the descent from the deva-world is manifest. There is no need for an introduction to the Abhidhamma, wise one." Indeed, when thus spoken, the opponent cannot cite a harmonious example. However, Tissa Bhūti Thera, resident of Maṇḍala Ārāma, to show that this Abhidhamma is the Great Bodhi Introduction, cited this passage: "In whatever dwelling I, monks, dwelt immediately after my first enlightenment, in that place I dwelt." Having brought forth a discourse, he spoke. For a 'ground' is of ten kinds – the ground of aggregates, the ground of sense-bases, the ground of elements, the ground of truths, the ground of faculties, the ground of dependent origination, the ground of mindfulness meditation, the ground of absorption, the ground of name, the ground of phenomena. Among these, the Teacher, at the Great Bodhi-mandala, penetrated the five aggregates without a ground, and for these three months, he dwelt only in the aspect of the aggregate of feeling. He penetrated the twelve sense-bases, the eighteen elements without a ground. For these three months, he dwelt in the aspect of feeling in the sense-base of phenomena, and only in the aspect of feeling in the element of phenomena. He penetrated the four truths without a ground,