Dear friends,
Here is a draft of the final introduction to the Vinaya Piṭaka, this time to volume 6. This essay, found below, introduces the Parivāra, which is essentially an addendum to the first five volumes of the Vinaya. The previously published introductions can found as follows: to the monks’ rules here, to the nuns’ rules here, to the Khandhakas part I here, and finally to the Khandhakas part II here.
As I have mentioned on previous occasions, this introduction needs to be read in conjunction with the general introduction to the Vinaya Piṭaka, which is available here. It gives the basic background that is necessary to properly understand the current essay.
As always, anyone interested is most welcome to comment. All constructive criticism is received with gratitude. Once again, I’d like to thank you in advance for your support and kind suggestions. Thank you!
Upgraded with edits and suggested changes, 24 and 25 November 2024
Introduction to the Parivāra, “The Compendium”
The present volume is the last of six, the total of which constitutes a complete translation of the Vinaya Piṭaka, the Monastic Law. This volume consists of the Parivāra, “the Compendium”. In the present introduction, I will do a brief survey of the contents of volume 6 and make observations of points of particular interest. For a general introduction to the Monastic Law, see volume 1.
The word parivāra normally means “entourage”, as in a king’s retinue, or “accompaniment”, as in side dishes to the main part of a meal. In the present context, it would then seem to mean something that “accompanies” the Vinaya proper, that is, the Sutta-vibhaṅga and the Khandhakas. As to its content, the Parivāra is a detailed and condensed systematization of the most important rules and regulations of the first five volumes of the Vinaya. It is to reflect this context that I have chosen to render Parivāra as Compendium.[1]
The Parivāra is significantly later than the rest of the Canonical Vinaya. As we shall see, the work speaks of the arrival of the Tipiṭaka in Sri Lanka and gives a long list of Vinaya Masters at the Mahāvihāra,[2] the most important monastery in Sri Lanka in the early centuries after its arrival there. Oskar von Hinüber estimates that it was composed at the earliest in the first century CE.[3] I. B. Horner (BD, p. ix) quotes Rhys Davids and Oldenberg as follows:
“… [T]his work [the Parivāra], an abstract of the other parts of the Vinaya, is in fact a very much later compilation, and probably the work of a Ceylonese Thera.”[4]
The work as a whole has no discernible structure. Each chapter has its own inner logic, but there is no obvious connection between the individual chapters. The overall impression is of a work that has been haphazardly assembled over time, with new material simply added to the end on an ongoing basis.
Still, the Parivāra has its own peculiar style. Most of the material is presented in a question-and-answer format,[5] and occasionally as questions without answers, as in Pvr 20. This, combined with its systematic organization of the Vinaya material, suggests that the Parivāra was used as a manual for students. This is what I. B. Horner has to say of the matter:
“Indeed, to provide a manual for instructors and students may well have been a reason for its compilation.”[6]
It may even be that it was used to test advanced students, such as those who were preparing to be Vinaya teachers. This is suggested especially by Pvr 20, delightfully named “The sudorific verses”,[7] which consists of a series of Vinaya conundrums that only especially knowledgeable monastics would be able to solve. The questions look a bit like an entrance exam to an elite university! The solutions are only found in the commentaries.
Overall, I refer more often to the commentaries in this volume than I have in the previous five. The reason for this is the significant number of cryptic passages throughout the Parivāra.
Because the Parivāra is mostly a systematic presentation of material from the rest of the Vinaya Piṭaka, it does not contain much that is new. Occasionally, however, the Parivāra does add details not found elsewhere. This is especially noticeable in Pvr 16, “The subdivision on the Robe-making ceremony”, where important details fill in the otherwise incomplete description at Kd 7. Similarly, Pvr 14 and 15 add details not found elsewhere in the Vinaya. These are examples of the Parivāra acting as a kind of early commentary. This, then, is a secondary function of the Parivāra.
To restate what we have seen so far, I would propose that the Parivāra can be regarded as having at least three distinct purposes:
- It is a concise restatement of the content of the earlier parts of the Vinaya Piṭaka
- It contains questions to be used for testing students
- It is an early commentary that explains passages in the first five volume of the Canonical Vinaya texts.
Before I move on to the content of the individual chapters, I need to briefly comment on the mnemonic verses at the end of each chapter, the so-called uddānas. As we found for the Khandhakas, the uddānas do not always fully reflect the content of the chapter they belong to. For instance, the uddāna that immediately follows Pvr 9, summarizing the content of the Parivāra up to this point, is missing references to chapters 3 and 6, while chapter 8 is called “invitation ceremony” instead of the expected “observance-day ceremony”. Careful study of these anomalies may help us reconstruct the historical development of the Parivāra, and as such this area deserves detailed investigation.
Another noteworthy aspect of the uddānas is that they do not always conform to what we find in the earlier volumes of the Vinaya. For instance, in the first two chapters of the Parivāra, which are concerned with the Pātimokkha rules and their analysis, we would expect the uddānas to be the same as what we have in the Sutta-vibhaṅga. Yet this is not always the case. Here is a comparison of two parallel uddāna verses, each containing a list of the first ten bhikkhu nissaggiya pācittiya rules:
| Sutta-vibhaṅga (Bu Np 1–10): | Parivāra (Bu Np 1–10) |
|---|---|
| Ubbhataṁ kathinaṁ tīṇi, dhovanañca paṭiggaho; Aññātakāni tīṇeva, ubhinnaṁ dūtakena cāti. |
Dasekarattimāso ca, dhovanañca paṭiggaho; Aññātaṁ tañca uddissa, ubhinnaṁ dūtakena ca. |
| Three on the ended robe season, And washing, receiving; Three on those who are unrelated, Of both, and with messenger.[8] |
Ten, one day, and a month; And washing, receiving; Unrelated, and that one, for the sake of; Of both, and with messenger.[9] |
The differences are found in line 1 and 3, both in the Pali and in the translation. As can be seen, the differences are quite substantial, including different names for the same rule. Similar differences exist for other rules, including Bu Pc 11–30.
Why are there such differences in texts that ostensibly hail from the same tradition? Could it be that the tradition is not the same after all? Or that it is mixed? Or might it be that the uddānas in the Parivāra are a recent addition to a work that was never recited orally? Unfortunately, I will have to leave the exploration of these interesting questions for another occasion.
Now let us turn to a brief overview of the content of the 21 chapters of the Parivāra.
Pvr 1.1–2.16
Pvr 1 and 2, which are each divided into sixteen sections, vāras, are the two longest chapters of the Parivāra. They would have been much longer except for the heavy abbreviations, yet even in their current form, they account for almost 40% of the Parivāra’s total page count in the PTS edition. They are a summary and classification of the content of the Sutta-vibhaṅgas, the first three volumes of the present translation series. Pvr 1 concerns the Mahā-vibhaṅga, whereas Pvr 2 is about the Bhikkhunī-vibhaṅga. Both have a question-and-answer format.
[Pvr 1.1][pli-tv-pvr1.1], “Questions and answers on the monks’ Pātimokkha rules and their analysis”, classifies the rules according to a standard set of Vinaya criteria. These include whether the rules are main or subsidiary, whether they are universally applicable or not, whether they apply to both Sanghas or only one, whether they are moral transgressions or otherwise, etc. Some of these classifications are more perfunctory than meaningful. For instance, the question is raised of what the Monastic Code is, with the reply being that it is the training rules.[10]
The last question for each rule is “Who handed it down?”, to which the reply is a long list of teachers, starting with Upāli who recited the Vinaya at the first Council.[11] It then lists another four teachers, all based in India, ending with Moggaliputta. According to the Pali tradition, Moggaliputta presided over the so-called third Council, which effectively authorized the school of Buddhism that initially flourished in Sri Lanka and later in much of South-east Asia, and which is now known as Theravada Buddhism.[12]
The same list continues with another five names, headed by Ashoka’s son Mahinda, who were the monks that brought the Tipiṭaka from India to Sri Lanka.[13] Then follows another 29 monks who are described as the Vinaya masters of Sri Lanka with the following words: “These mighty beings of great wisdom, knowers of the Monastic Law and skilled in the path, proclaimed the Collection of Monastic Law on the island of Sri Lanka”.[14] This succession of Vinaya teachers, and especially Moggaliputta and Mahinda, deserves careful study. The overall pattern, including the full list of Vinaya masters, is repeated for every offense in the Pātimokkha. The amount of repetition is huge.
Pvr 1.1 also includes an interesting passage on the little understood term abhivinaya, and by extension the related word abhidhamma. Here is that passage:
“What is the Monastic Law (vinaya) there? What is concerned with the Monastic Law (abhivinaya) there?” The rules (paññatti ) are the Monastic Law. Their analysis (vibhatti) is concerned with the Monastic Law.[15]
Vibhatti is just an alternative to the term vibhaṅga, both words being derived from the same underlying root and prefix, vi + bhaj. Here is the commentarial explanation:
The definitions ( padabhājana) are called vibhatti; for vibhatti is a name for the analysis (vibhaṅga).[16]
We have seen in the introduction to volume 1 that the Vibhaṅga is an early commentary on the Pātimokkha rules, and as such it is “about” those rules. A reasonable rendering of the prefix abhi-, then, is “about”, with abhivinaya becoming “about the Vinaya”.
If we extend this understanding to abhidhamma, we get the meaning “about the Dhamma”, which would then be a reference to a commentarial kind of literature. This suggests that in the earliest period the new abhidhamma material was considered a commentary on the Dhamma. Rather than being the ultimate expression of the Dhamma, it was understood to be a secondary kind of literature.
I will briefly summarize the content of the remainder of Pvr 1 and 2. The next section, Pvr 1.2, “The number of offenses within each offense”, lists every class of offense that may be committed under each rule, including any derived offenses mentioned in the Vibhaṅga material. The next five sections follow in a similar vein, listing a variety of matters in relation to each offense. Section 1.8 then repeats the content of the previous six sections. The text is so repetitive as to be almost entirely abbreviated away. This is even more true of next eight sections, Pvr 1.9–1.16, which are an almost verbatim repetition of the previous eight, with only a marginal change in wording.[17]
In Pvr 2.1–2.16 the entire process is repeated for the Bhikkhunī-vibhaṅga.
Pvr 3–6
Pvr 3, “The origination of offenses”, sets up an elaborate scheme of how the three doors of action—body, speech, and mind—in various combinations serve as the origination of offenses. In the opening verses, which are largely a homage to the Buddha, we encounter the word Parivāra, the only time it occurs in the text itself. It is then said that those who are virtuous and love the Dhamma should train in this Compendium. Following the opening verses, the main content of this chapter is little more than a list of the various originations and which Pātimokkha rules they are associated with. Pvr 4, “More on the origination of offenses”, continues the discussion of Pvr 3, adding material on the relationship between the originations and other aspects of the training, such as the classes of offenses, the kinds of failures (vipatti), and the kinds of legal issues.
This focus on the origination (samuṭṭhāna) of offenses is a hallmark of the Parivāra. Whereas the rest of the Vinaya Piṭaka hardly makes use of this term,[18] it is found over a thousand times in this text. Although intention, and therefore the nature of the origination of an offense, is a factor in a significant number of Pātimokkha rules, it is here presented from a largely theoretical perspective. We can perhaps sense a shift in the priorities of the Sangha in the centuries after the Buddha passed away. It seems that parts of the Sangha were becoming more involved in academic pursuits and less in the practical implementation of the path to awakening.
Pvr 5, “The legal issues and their settling”, concerns the four kinds of legal issues, adhikaraṇas, especially the causes for their arising and the means for settling them. This chapter is particularly dry. Much of the content is taken up with abstract relationships between the seven principles for settling legal issues.
Pvr 5 is closely connected to Kd 14, for instance in its use of the triad wholesome, unwholesome, and indeterminate, which is otherwise only found in the Abhidhamma and the later parts of the Sutta Piṭaka. Further on, Pvr 5 uses the expression yasmiṁ samaye, “on whatever occasion”, in a way that is reminiscent of the Abhidhamma. The parallel expression in the Suttas is instead ekaṁ samayaṁ, “on one occasion”, and in the Vinaya tena samayena, “on that occasion”. The influence of the Abhidhamma on the Parivāra is unmistakable.
Pvr 6, “Offenses in the Chapters”, is a short chapter in verse, stating the number of classes of offenses found in each khandhaka. Interestingly, it says that no offenses are laid down in Kd 21. This must mean that the offenses of wrong conduct ascribed to Ānanda at the First Council were not considered offenses proper.[19] It was presumably understood that the Council elders did not have the authority to lay down new regulations.
Pvr 7
Pvr 7, “The numerical method”, is one of the longest and in some ways the most interesting chapter of the Parivāra. Its structure is almost certainly modeled on the Aṅguttara Nikāya, with each section containing a collection of lists or statements (as opposed to suttas) arranged according to the number of items they contain, ranging from one to eleven. And so, there are altogether eleven sections.
Let us consider the nature of these numbered lists. To frame the discussion, I will assume, as discussed above, that much of the purpose of the Parivāra is to educate students. We can then group the lists into three distinct categories, which may be described as follows:
- These lists consist of riddle-like items, presumably to be solved by students of the Vinaya.
- Here there is no proper list, but instead a statement declaring that there are x items of a certain kind. Possibly a student was then supposed to elaborate on those items.
- These lists simply state what the items are.
To make it a bit clearer how this works in practice, here is an example of each category:
- “There are offenses one commits at the right time, not at the wrong time. There are offenses one commits at the wrong time, not at the right time. There are offenses one commits both at the right time and also at the wrong time.” (Pvr 7:25.4)
- “There are three kinds of illegitimate cancellations of the Monastic Code.” (Pvr 7:27.1)
- “When a monk has three qualities a legal procedure may be done against him: he is shameless, ignorant, and not a regular monk.” (Pvr 7:29.3)
What is interesting about these three categories is that members of the same category tend to appear together in groups. Moreover, these groups do not occur randomly within each section (ones to elevens), but instead in a fairly regular pattern. Here is a table to help visualize the general distribution of the three categories over the eleven sections:[20]
| 1s | 2s | 3s | 4s | 5s | 6s | 7s | 8s | 9s | 10s | 11s | |
|---|---|---|---|---|---|---|---|---|---|---|---|
| Cat. (1) | ✗ | ✓ (Ⅰ) | ✓ (Ⅰ) | ✓ (Ⅰ) | ✗ | ✗ | ✗ | ✗ | ✗ | ✗ | ✗ |
| Cat. (2) | ✓ | ✗ | ✓ (Ⅱ) | ✓ (Ⅱ) | ✓ (m) | ✓ (Ⅰ) | ✓ (Ⅰ) | ✓ | ✓ | ✓ (Ⅰ) | ✓ (Ⅰ) |
| Cat. (3) | ✗ | ✓ (Ⅱ) | ✓ (Ⅲ) | ✓ (Ⅲ) | ✓ (m) | ✓ (Ⅱ) | ✓ (Ⅱ) | ✗ | ✗ | ✓ (Ⅱ) | ✓ (Ⅱ) |
Based on this, we can make the following observations:
- Category (1)—lists with riddle-like items—always occurs at the beginning, or it does not occur at all. If we assume that this chapter developed over a period of time and that new elements were added at the end of sections, we can say that the earliest version of Pvr 7 consisted of category (1) lists. The riddle-like questions would have ensured a significant involvement from the students.
- Category (2) was added next. Here the students are still involved, in the sense of having to recall the individual items. But the involvement is somewhat reduced from the first category, where students need to apply their imagination.
- Category (3) is consistently last, with the partial exception of section 5. In this category, the students are merely given a list to be memorized, without any further involvement or testing.
- Sections 1 and 5–11 were not part of the earliest version of Pvr 7. It would seem that new sections were added until there was a total of eleven, matching the structure of the Aṅguttara Nikāya.
Given these considerations, it seems possible that the impetus for creating the Parivāra, or least Pvr 7, may have been the new idea of testing students’ Vinaya knowledge with riddle-like questions. As time went on and the initial impetus faded, new material was added that did not have the same innovative value. These were the category (2) statements. Lastly, we have the category (3) lists, where the students’ involvement is reduced to memorizing the items. As we carry on our investigation of the Parivāra, we shall see that these three categories, especially (1) and (3), are reflected also in other chapters.
Now let us consider the content of these numerical lists. Although I have not attempted any systematic study of this, it seems likely that Pvr 7 is an inventory of all things related to the Vinaya, some of it quite tangential, that can be classified according to a numerical system. This is no doubt one reason why some of the sections are long and repetitive, sometimes even pedantic in their insistence on covering everything at the cost of readability.
Most of the content of Pvr 7 is taken from the first five volumes of the Vinaya Piṭaka. Occasionally, however, it does include content that is not found anywhere else in the Pali scriptures. For instance, we find a rather quirky paragraph on the five benefits of sweeping (Pvr 7:63.58), and the unexpected list of five gifts without merit (Pvr 7:63.54). Then there is the occasional coinage of new terminology, such as anusandhivacanapatha , “the sequence of statements”, which is related to the proper performance of saṅghakamma (Pvr 7:64.16). Then there are a few lists that are otherwise just found in the Suttas, such as the āghātavatthūni, “the ten grounds for resentment” (Pvr 7:126.1). The vast majority of the material, however, is closely tied to the rest of the Vinaya.
Pvr 8–15
Pvr 8, “Aspects of the legal procedures”, describes a number of saṅghakammas in terms of their beginning, middle, and end. There is nothing new in this short chapter.
Pvr 9, “The ten reasons for the training rules”, is another short chapter, in this case setting out the ten reasons the Buddha laid down the training rules, the sikkhāpada. This chapter shows how these reasons are so closely related that they are essentially one and the same.
Pvr 10, “Verses on the training rules”, is a collection of 79 verses, beginning with a list of the places where the Pātimokkha rules were laid down. It then looks at the four kinds of failures and matches them to the different classes of rules. This is followed by a detailed classification of the Pātimokkha rules, in accordance with their class and whether they are held in common or not between the monks and the nuns. Finally, each class of rule is explained. The chapter ends with a few inspiring verses, including some that are not found anywhere else in the Canonical literature (Pvr 10:80.1).
Pvr 11, “The four legal issues and their resolution”, is a technical chapter on these topics. It begins with the legal issues, covering their reopening, their causes, offenses committed because of them, and connections between them. The chapter then turns to consider the seven principles for the resolving of legal issues, starting with some connections between them, before moving on to their causes. This is followed by further analyses of the legal issues. Overall, the content is dry and largely rehashes material found in Kd 14.
Pvr 12, “The verses on how to accuse properly”, is a short chapter on the proper way of accusing another monastic of an offense. This is expanded on in Pvr 13, “The process of investigation”, in which the process to be followed by an investigator is set out, focusing on the examination of the accuser and the accused. We then have a short section on the appropriate behavior of the parties to an accusation, before the chapter ends with a description of the dangers in false accusations.
Pvr 14, “The short chapter on conflict”, continues in much the same vein by setting out the right attitude of an investigator of a conflict. Much of the content, especially the concept of an investigator, adds to what we find in the Khandhakas. By way of illustration, here is an aspect of the duties of an investigator:
“He should gladden those who are confused, comfort those who are frightened, restrain those who are fierce, and expose those who are impure.” (Pvr 14:4.1)
The theme of conflict is also the topic of Pvr 15, “The great chapter on conflict”. As in Pvr 14, the main concern of this chapter is to set out the qualities of one who is involved in settling a conflict. This chapter repeats much of the material of Pvr 13 on the process of investigation.
Pvr 16
Pvr 16, “The robe-making ceremony”, starts with a few useful definitions that clarify what is meant at Kd 7, which contains the main exposition on the robe-making ceremony. Next comes a section that uses the Abhidhamma method of conditionality to show the correct sequence in which the different parts of the robe-making ceremony should be performed. This use of conditionality is almost unique to a Canonical text outside the Abhidhamma.[21] Moreover, it is somewhat discordant that such a practical ceremony should be framed using such abstract terminology. It is hard to discern any real reason for bringing in the Abhidhamma, except perhaps as an attempt to magnify the importance of the Parivāra by associating it with a framework that was gradually gaining in influence and prestige.
Pvr 16 continues with a technical discussion on how the various aspects of the ceremony condition each other, followed by further definitions and explanations of how the ceremony is to be performed. The chapter ends with a discussion on the ending of the robe season.
Before moving on to the next chapter, some versions of the text have the phrase parivāraṁ niṭṭhitaṁ, “the Parivāra is finished”.[22] It seems likely that the text at some point ended here.
Pvr 17
Pvr 17, “Ven. Upāli questions the Buddha”, is a longish chapter that collects all the questions of Upāli in one place. As the Sangha’s foremost Vinaya expert, Upāli is known for his regular questioning of the Buddha, as can be seen throughout the Khandhakas.[23] This chapter, however, does not simply assemble his existing questions, but adds a large number of its own, mostly presenting a variety of Vinaya material as if it originated through Upāli’s questioning. This chapter, then, is another extensive collection of assorted Vinaya material.
Pvr 17 has fourteen subchapters with the following content:
- 1–3 are mostly concerned with monastics with various bad qualities and the consequences this has from a Vinaya perspective, (Pvr 17:1.1–51.1)
- 4 sets out various Vinaya-related activities and how these can be done either legitimately or illegitimately, (Pvr 17:54.1)
- 5 is broadly concerned with accusations and how to deal with them in an appropriate manner, (Pvr 17:87.1)
- 6 concerns ascetic practices, (Pvr 17:126.1)
- 7 is a mix of topics, (Pvr 17:131.1)
- 8 concerns the relationship between monks and nuns, (Pvr 17:147.1)
- 9 describes what sort of monk should not be appointed to a committee and what sort of monk is considered ignorant, (Pvr 17:169.1)[24]
- 10 describes the sort of monk who is unqualified to resolve legal issues and then discusses schism in the Sangha, (Pvr 17:186.1)
- 11–13 discuss the karmic consequences for a schismatic and of doing one’s duties for the Sangha in a biased fashion, (Pvr 17:201.1–236.1)
- 14 has a variety of topics, but with an emphasis on whom one should pay respect to, (Pvr 17:240.1).
Pvr 18–21
Pvr 18, “The origination of offenses”, is another chapter on the origination of offenses and is closely related to Pvr 3. As I’ve noted above, the origination of offenses has an outsized presence in the Parivāra compared to the rest of the Vinaya Piṭaka.
Pvr 19, “Verses on offenses, training rules, and legal procedures”, is a collection of 109 verses focused for the most part on offenses and Pātimokkha rules. The verses have a question-and-answer format, some of them presented as Vinaya conundrums similar to what we have seen in Pvr 7. In the last one-and-a-half subchapters, legal procedures are a major topic.
Pvr 20, the chapter marvelously named “The sudorific verses”—that is, the sweat-inducing verses—consists of a series of 43 cryptic Vinaya questions. Of all the questions in the Parivāra, these are by far the most difficult. Perhaps they functioned as a test for those aiming for the highest distinction in Vinaya scholarship. Here is a sample:
“A monk, by means of begging, builds a hut,
Whose site has been approved, which is the right size,
where no harm will be done, and which has
a space on all sides.
How, then, does he commit an offense?” (Pvr 20:8.1)
Although this question is framed in terms of Bu Ss 6, the answer, says the commentary, is found in the origin story to Bu Pj 2, in which there is an offense of wrong conduct for building a hut made entirely of clay at Bu Pj 2:1.2.11.
Pvr 21, “Legal procedures, why the Monastic Law, resolution of legal issues”, begins with a summary of the five ways in which legal procedures fail. This is followed by three subchapters on the reasons why the Buddha laid down the training rules and other Vinaya procedures. The final subchapter is about the resolution of legal issues.
The above is no more than a brief overview of the content of the Parivāra. There are number of issues that deserve further attention, but that will have to wait for another time. Apart from those mentioned in the text above, here is a short list of such issues:
- It would be helpful to study the non-Vinaya content of the Parivāra, such as the cha sāraṇīyā dhammā , “the six aspects of friendliness”.[25] This would aid our understanding of how this collection evolved.
- Occasionally the Parivāra contradicts the content of the other parts of the Vinaya, such as stating that a nun with ten years’ seniority may give the full ordination.[26] Such contradictions seem too blatant to have happened by accident. So, why are they there?
- The Parivāra sometimes includes rules not found anywhere else in the Vinaya Piṭaka. For instance, there is the following rule for nuns: “When, being unsure, she conceals [an offense], she commits a serious offense.”[27] Where do such rules come from?
- We find occasional differences in vocabulary and spelling between the Parivāra and the earlier books of the Vinaya Piṭaka. One such instance is samādisati in the Sutta-vibhaṅga, whereas the equivalent in the Parivāra is saṁvidahitvā instead.[28] A systematic survey of such differences, with a discussion of their origins, would be helpful.
- All seven books of the Abhidhamma are mentioned in the Parivāra.[29] Such details are helpful to help us establish the relative chronology of the Canonical texts.
Here is the definition of compendium from Oxford Dictionaries online: “A concise but detailed information about a particular subject, especially in a book or other publication”. ↩︎
At Pvr 1.1:3.56–19.4. ↩︎
Hinüber, 2000, § 42. ↩︎
Rhys Davids, 1881, part I, p. xxiv. ↩︎
Only a few chapters do not have this format, namely, Pvr 3, 9, 14–15, 17, and in part 13 and 21. The total page count of these is less than 20% of the Parivāra. ↩︎
BD, vol. VI, p. x. ↩︎
In plain English, “the sweat-inducing verses”. ↩︎
At Bu Np 10:2.4.11. ↩︎
At Pvr 1.1:116.1. ↩︎
At Pvr 1.1:3.34. ↩︎
At Pvr 1.1:3.56–19.4. ↩︎
The third Council is described in the Vinaya commentary, the Samantapāsādikā. ↩︎
At Pvr 1.1:5.1–6.4. ↩︎
Ete nāgā mahāpaññā, vinayaññū maggakovidā*, vinayaṁ dīpe pakāsesuṁ, piṭakaṁ tambapaṇṇiyāti* . (Pvr 1.1:19.1) ↩︎
Ko tattha vinayo, ko tattha abhivinayoti? Paññatti vinayo, vibhatti abhivinayo. (Pvr 1.1:3.32–3.35) ↩︎
Sp 5.2: Vibhattīti padabhājanaṁ vuccati; vibhattīti hi vibhaṅgassevetaṁ nāmaṁ. ↩︎
The main difference in wording can be exemplified by Bu Ss 2: “offense entailing suspension for making physical contact with a woman” at Pvr 1.1:44.1 vs. “offense entailing suspension that is a result of making physical contact with a woman” at Pvr 1.9:15.1. ↩︎
It is found twice in the Samatha-kkhandhaka at Kd 14:14.6.1. ↩︎
See Kd 21:1.10.1 –1.10.23. ↩︎
The numbers in parentheses indicate where in each section this category occurs. A (Ⅰ) means this category occurs first, a (Ⅱ) that is occurs second, and a (Ⅲ) that is occurs third. Sometimes, especially in section 4, the same category may occur more than once in the same section, but the latter occurrences are usually minor. The (m) means the categories are mixed. ↩︎
There are few references to such conditionality in Paṭisambhidāmagga, a late Abhidhamma-style text of the Khuddaka Nikāya, and in the Peṭakopadesa, a para-Canonical text. The conditionality in question are the 24 conditions spoken of in the summary of conditions at the beginning of the Paṭṭhāna, the last book of the Abhidhamma. ↩︎
This is found in the PTS version and in SRT. ↩︎
Specifically at Kd 9–10, 12, 17, and 19. ↩︎
The committees referred to are those set up to resolve disagreements in the Sangha under the seven principles for settling legal issues, specifically the fifth principle of majority decision, yebhuyyasika, see Kd 14:14.19.1. ↩︎
At Pvr 7:81.19. ↩︎
At Pvr 7:135.26. ↩︎
At Pvr 2.2:2.4. ↩︎
Respectively at Bu Ss 6:3.5.1 and Pvr 4:42.3. ↩︎
At Pvr 1.1:7.2. ↩︎
Well, perhaps “a kind of early commentary” would also make sense. 
, I picked the glyphs that worked on my desktop machine, but mobile browsers seem to have issues with them.