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Answer – Those Khandhakas, venerable sir, are of two kinds by division into sections: the Mahāvagga (Great Chapter) and the Cūḷavagga (Minor Chapter). Question – Friend, how many Khandhakas are included in the Mahāvagga? Answer – In the Mahāvagga, venerable sir, ten Khandhakas are included, namely: the Great Khandhaka, the Uposatha Khandhaka, the Rains-residence Khandhaka, the Pavāraṇā Khandhaka, the Leather Khandhaka, the Medicine Khandhaka, the Kaṭhina Khandhaka, the Robe Khandhaka, the Campeyya Khandhaka, the Kosambaka Khandhaka. The Great Chapter. Question: Friend, in the Great Chapter there are many discourses, which of them is the initial discourse? Answer: Venerable sir, in the Great Chapter, the discourse on the Bodhi is the initial one. The Great Chapter Question about the Great Bodhi Question: Therefore, friend, from that point onwards I will question you. Friend, at the time of his first full enlightenment, where did the Blessed One dwell, for how long, and in what manner? Answer: Venerable sir, the Blessed One, having been first fully enlightened, dwelt at the root of the Bodhi tree for seven days in one posture, experiencing the bliss of liberation. Question: Then, friend, what kind of Dhamma did the Blessed One contemplate, and what kind of solemn utterance did he utter? Answer: Then, venerable sir, the Blessed One contemplated dependent origination in direct and reverse order during the first watch of the night, the middle watch of the night, and the last watch of the night, and uttered three solemn utterances. The Goatherd's Banyan Question: After that seven-day period, friend, where did the Blessed One dwell? Answer: After that seven-day period, venerable sir, the Blessed One dwelt at the root of the Goatherd's Banyan, for seven days in one posture, experiencing the bliss of liberation. Mucalinda Question: After that seven-day period too, friend, where did the Blessed One dwell? Answer: After that seven-day period, venerable sir, the Blessed One sat at the root of Mucalinda for seven days in one posture. Question: After that seven-day period too, friend, where did the Blessed One dwell? Answer: After that seven-day period too, venerable sir, the Blessed One sat at the root of the Rājāyatana tree for seven days in one posture, experiencing the bliss of liberation. Question: After that seven-day period too, friend, where did the Blessed One dwell? Answer: After that seven-day period, venerable sir, the Blessed One dwelt again at the root of the Goatherd's Banyan. Question: While the Blessed One was dwelling in that Goatherd's Banyan, friend, how did a thought arise in his mind? Answer: While the Blessed One was dwelling in that Goatherd's Banyan, venerable sir, in seclusion To him, secluded, a mental thought arose, connected with the profundity of the Dhamma. This Dhamma I have attained is profound, difficult to see, difficult to comprehend, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is gladdened by attachment. Brahmā Sahampati Question – How, friends, was there at that time the request of Brahmā for the teaching of the Dhamma, and the Buddha's promise? Answer – May the Blessed One, sir, teach the Dhamma, may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes, who perish through not hearing the Dhamma. There will be those who understand the Dhamma. Thus, sir, was Brahmā's request for the teaching of the Dhamma. “Opened are the doors to the Deathless for them, Let those with ears release their faith. Thinking of vexation, I did not speak The sublime Dhamma among humans, O Brahmā.” Thus, sir, was the Blessed One's promise for the teaching of the Dhamma. Indeed, the world is perishing… May the Blessed One, sir, teach the Dhamma… Opened are the doors to the Deathless for them, Let those with ears release their faith. Question – How, friends, after the Blessed One made this promise to teach the Dhamma, where, what kind of Dhamma, and to whom did he first teach the Dhamma? Answer – In Bārāṇasī, sir, at Isipatana in the Deer Park, he taught the Dhammacakkappavattana Sutta to the group of Brahmins, with the five bhikkhus as their chief. Question – And, friends, while that Dhammacakkappavattana Sutta was being taught, whose comprehension of the Dhamma occurred in the human world? Answer – The comprehension of the Dhamma, sir, occurred for Venerable Koṇḍañña. Question – How, friends, did the first going forth and full ordination occur in this Buddha's dispensation? Answer – In this Buddha's dispensation, sir, the first was the "Come, bhikkhu" ordination. May I, sir, obtain the going forth in the presence of the Blessed One, may I obtain the full ordination. Come, bhikkhu, well-proclaimed is the Dhamma, lead the holy life for the complete for the ending of suffering. Question – And for the other four of the group of five, friend, when was the realization of the Dhamma? Answer – On the first day, venerable sir, for Venerable Vappa, on the second day, venerable sir, for Venerable Bhaddiya, on the third day, venerable sir, for Venerable Mahānāma, on the fourth day, venerable sir, for Venerable Assaji, was the realization of the Dhamma. Question – And for all of those five monks, friend, when did the attainment of arahantship occur? Answer – For all of those five monks, venerable sir, on the fifth day of the fortnight, while the Anattalakkhaṇa Sutta was being taught, the attainment of arahantship occurred. Question – When, friend, by the Blessed One, were the monks sent forth to wander here and there for the purpose of teaching the Dhamma? Answer – When the fifty-four companions, led by Yasa, venerable sir, had gone forth, the Blessed One sent the monks forth to wander here and there for the purpose of teaching the Dhamma. Going for Refuge Question – When, friend, by the Blessed One, was ordination and higher ordination by means of the three refuges allowed? Answer – When the fifty-four lay companions, led by Yasa, venerable sir, had gone forth and were wandering here and there for the purpose of teaching the Dhamma, by the Blessed One, by means of the three refuges, both ordination and higher ordination were allowed. I allow, monks, that you yourselves now, in those various directions, in those various countries, should ordain and give higher ordination. Question – By the Blessed One, friend, for the monks to accept a park, where, in what place, was it allowed? Answer – By the Blessed One, venerable sir, for the monks to accept a park, it was allowed in Rājagaha. King Seniya Bimbisāra of Magadha, venerable sir, gave the Veḷuvana park to the community of monks led by the Buddha. In that place, venerable sir, it was allowed. This, venerable sir, the Veḷuvana park, I give to the community of monks led by the Buddha. I allow, monks, a park. Question hā – And how, friend, did the ordination and full admission of the two chief disciples come about? Answer – For the two chief disciples, venerable sir, there was ordination with the words "Come, monk." Clear indeed, friend, are your faculties. For whom, friend, have you gone forth? Who is your teacher? Whose Dhamma do you approve? There is, friend, the great ascetic, the Sakyan son, who has gone forth from the Sakyan clan. What does the venerable one's teacher proclaim? What does he teach? Whatever phenomena arise from a cause, of these the Tathāgata has declared the cause, and also their cessation. Such is the teaching of the great ascetic. Enough, friend, do not go further. These two companions, monks, are coming: Kolita and Upatissa. This pair of disciples will be mine, the foremost, the excellent pair. May we, venerable sir, receive ordination in the presence of the Blessed One, may we receive full admission. Come, monks, the Dhamma is well-proclaimed. Lead the holy life for the complete ending of suffering. Question – Where, friend, was an preceptor permitted by the Blessed One? Concerning whom, in what matter, was it permitted? Answer – In Rājagaha, venerable sir, concerning many monks, it was permitted. Many monks, venerable sir, without preceptors, without teachers, uninstructed, unadvised, ill-clad, ill-robed, not well-composed in their deportment, went for alms. In that matter, venerable sir, it was permitted. Question – Where, friend, was a dukkaṭa offense prescribed for not behaving properly towards a preceptor? Concerning whom, in what matter, was it prescribed? Answer – In Rājagaha, venerable sir, concerning many resident pupils, it was prescribed. Many resident pupils, venerable sir, did not behave properly towards their preceptor. In that matter, venerable sir, it was prescribed. Question – When, friend, did the Blessed One reject full admission by the three refuges, and permit full admission by a ñatti-catuttha kamma? Answer – When the Brahmin Rādha, venerable sir, went forth, the Blessed One rejected full admission by the three refuges. having drunk, ordination by a motion with four announcements was allowed. Who among you, monks, remembers the service of that brahmin? I, venerable sir, remember the service of that brahmin. Good, good, Sāriputta, for good men, Sāriputta, are grateful and mindful of what has been done. How, venerable sir, shall I ordain that brahmin? That ordination, monks, which I allowed by the three refuges, I reject it from today onwards. I allow, monks, to ordain by a motion with four announcements. Question – Where, friends, did the Blessed One prescribe a dukkata offense for one who ordains an applicant who has not requested it, concerning whom, in what matter was it prescribed? Answer – In Rājagaha, venerable sir, it was prescribed concerning a certain monk; a certain monk, venerable sir, immediately after ordination, behaved improperly; in that matter, venerable sir, it was prescribed.