Beginer Buddhist Course Syllabus By Ancient Pali Canon (Ganthadhura And Vipassanādhura)

After june 2017, this topic will update on this link.
See also Should Lay Buddhists Teach the Dhamma? and How to find the right Dhamma teacher?

I concluded this subject from cakkhupālatheravatthu in dhammapadaṭṭhakathā and vinayapitaka and commentary. My every topics base on Māhāvihāra Theravāda Buddhism. You can see pali source in Māhāvihāra Theravāda Buddhism cannon.

Cakkhupāla lived with upajjhā, who must graduated in bhikkhuparisūpaṭṭhāpaka course, to practice himself to be graduate in nissayamuccaka course, by memorization method (mukkhapatha).

What is nissayamuccaka course, that every monk, like cakkhupāla, must be done, before choose his way in ganthadhura or vipassanādhura?

There are 2 course of beginner, layman/novice course and nissayamuccaka course.

1. layman/novice course

In the introduction of khuddakapātha-commentary said about that 'At 1st saṅgāyanā, 500 bikkhu had concluded some little texts, that popular to teach the newbie in buddhism. It was called kuddhakapātha. It content 9 texts: saraṇa, sikkhāpada, dvattiṃsākāra, kumārapañha, maṅgalasutta, ratanasutta, tirokuṭṭa, nidhikaṇḍa, mettasutta'.

Note: this is the reason the why all theravāda country always teach to memorize these 9 sutta first. They teach follow to 1st saṅgāyanā commentary's syllabus.

2. nissayamuccaka course

(for person who has done the first course) In ovādakasikkhāpada-commentary wrote about 7 titles course syllabus:

1. Bhikkhu must skillfully memorized bhikkhu and bhikkhuni pāṭimokkha, fluently, be firmly fixed in the mind, understand clearly, word by word, meaning by meaning, and the whole story.
2. Bhikkhu must skillfully memorized 4 bhāṇavāra (about 4 multiple of mahāsatipaṭṭhānasutta), fluently, be firmly fixed in the mind, understand clearly, word by word, meaning by meaning, and the whole story.
3. Bhikkhu must understand every saṇghakamma.
4. Bhikkhu must learn kathāmagga (abbrev of bikkhu advising such as cūḷalāhulovādasutta).
5. Bhikkhu must learn 3 sutta for 3 biṇḍapāta jobs: vivāha, maṅgala, and avamaṅgala.
6. Bhikkhu must understand clearly through samathayānika way or vipassanāyanika way.
7. Bhikkhu must live with upajjhā at least 5 years.

These 7 titles must be done, to be nissayamuccaka. Nissayamuccaka can go everywhere without upajjhā.

When cakkhupāla had done nissayamuccaka course in 5 years, then he made the decision between ganthadhura, or vipassanādhura.

Ganthadhura and Vipassanādhura

In cakkhupālatheravatthu declared Ganthadhura and Vipassanādhura as:

Ganthadhura is job of  nissayamuccaka or higher, who memorized tipitaka and learn commentary such as 1 nikāya, 2 nikāya, or whole tipitaka.

Vipassanādhura is job of  nissayamuccaka or higher, who has not enlighten, then trow every stuff, go to live without 5 kāmaguṇa, then do udayabbayañāṇa and higher, with a purposeful mind (can trow away their life to enlighten) to go to enlighten.

Both need to memorize tipitaka more than nissayamuccaka, too. Ganthadhura memorize books, but Vipassanādhura memorize their sutta and commentary, that they use to meditate.

See: http://unmixedtheravada.blogspot.com/2016/09/tipitaka-memorization-is-rule-of-monks.html

cakkhupālatheravatthu

pabbajissāmevāhaṃ, tātāti tassa viravantasseva satthu santikaṃ gantvā pabbajjaṃ yācitvā laddhapabbajjūpasampado ācariyupajjhāyānaṃ santike pañca vassāni vasitvā vuṭṭhavasso pavāretvā satthāramupasaṅkamitvā vanditvā pucchi – ‘‘bhante, imasmiṃ sāsane kati dhurānī’’ti? ‘‘ganthadhuraṃ, vipassanādhuranti dveyeva dhurāni bhikkhū’’tiฯ ‘‘katamaṃ pana, bhante, ganthadhuraṃ, katamaṃ vipassanādhura’’nti? ‘‘attano paññānurūpena ekaṃ vā dve vā nikāye sakalaṃ vā pana tepiṭakaṃ buddhavacanaṃ uggaṇhitvā tassa dhāraṇaṃ, kathanaṃ, vācananti idaṃ ganthadhuraṃ nāma, sallahukavuttino pana pantasenāsanābhiratassa attabhāve khayavayaṃ paṭṭhapetvā sātaccakiriyavasena vipassanaṃ vaḍḍhetvā arahattaggahaṇanti idaṃ vipassanādhuraṃ nāmā’’tiฯ ‘‘bhante, ahaṃ mahallakakāle pabbajito ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmi, kammaṭṭhānaṃ me kathethā’’tiฯ athassa satthā yāva arahattaṃ kammaṭṭhānaṃ kathesiฯ

so satthāraṃ vanditvā attanā sahagāmino bhikkhū pariyesanto saṭṭhi bhikkhū labhitvā tehi saddhiṃ nikkhamitvā vīsayojanasatamaggaṃ gantvā ekaṃ mahantaṃ paccantagāmaṃ patvā tattha saparivāro piṇḍāya pāvisiฯ manussā vattasampanne bhikkhū disvāva pasannacittā āsanāni paññāpetvā nisīdāpetvā paṇītenāhārena parivisitvā, ‘‘bhante, kuhiṃ ayyā gacchantī’’ti pucchitvā ‘‘yathāphāsukaṭṭhānaṃ upāsakā’’ti vutte paṇḍitā manussā ‘‘vassāvāsaṃ senāsanaṃ pariyesanti bhadantā’’ti ñatvā, ‘‘bhante, sace ayyā imaṃ temāsaṃ idha vaseyyuṃ, mayaṃ saraṇesu patiṭṭhāya sīlāni gaṇheyyāmā’’ti āhaṃsuฯ tepi ‘‘mayaṃ imāni kulāni nissāya bhavanissaraṇaṃ karissāmā’’ti adhivāsesuṃฯ

How to find the right Dhamma teacher

I tried to follow everything from the nissayamuccaka-course which I described in this answer, when I was still in a monk-hood by myself; and I had a low-quality teacher for about five years; before I found a perfect teacher from pa-auk forest monastery (this monastery also published other English-language Dharma articles here) who have all of the qualities listed below, that were specified in the tipitaka and commentary.
I met the pa-auk teacher too late, so I am being a layman now. However, it was my previous effort and experience which gave me the confidence to choose pa-auk to be my kammaṭṭhāna teacher.
The qualities of a teacher, and the operating procedure to choose and to apply with the teacher, have been briefly described in Chapter 4 of the Path of Purification.
Furthermore, in my opinion, the significant quality of a teacher is paṭisambhidā: because all ariya must have paṭisambhidā, at least in his kammaṭṭhāna. So he should have these qualities:

1. His teacher descent, he must derived from a tipitaka memorizer (buddha-sāvaka, suta-buddha; V.N. Mahāvagga Nissayamuccnakathā).
2. His enlightenment, he must achieved at least upacāra-samādhi and balava-vipassanā (4 paṭisambhidā; V.N. Mahāvagga Nissayamuccnakathā).
3. His tipitaka memory, he must graduated through at least nissayamuccaka-course (V.N. Pācittiyakaṇḍa Ovādakasikkhāpada's commentary).
4. His tipitaka understanding, he must not cut tipitaka off or make tipitaka conflict each other. Because tipitaka was memorized by single commentary teacher group at 1st saṅgāyanā, so it must be a single package that compatibility with each other (pro in tipitaka relation, dhamma-paṭisambhida&attha-paṭisambhidā).
5. His pali skill, he must understand pali in advance (nirutti-paṭisambhidā).
6. He must be a genius one (paṭibhāna-paṭisambhidā).

Furthermore, in tipitaka and commentary tradition, since mahākhandhaka of vinaya mahāvagga is completed authored by upāli in 1st saṇgāyanā, all layman's teachers must have all of these qualities, that concluded by upāli in bhikkhunovādakasikkhāpada's commentary (which I translate below as follows):

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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(I still find it difficult to reference the tipitaka and commentary using english resources: there's no translation, very long pages, confused categories, cutting some parts off the tipitaka, cutting commentary off from pali canon, etc.)

Related topic: https://buddhism.stackexchange.com/questions/3163/should-lay-buddhists-teach-the-dhamma

Ancient Buddhist Study System

There are three study types in alagaddūpama sutta.

The pali and it's sequence, of that sutta, same to kīṭāgirisutta, that I re-translated in this answer.

By kīṭāgirisutta, you must choose a right teacher, that I answered in this answer.

Also, there is a layman-beginner course, in this answer, too. But that course is what the skillful teacher, in this answer, will teach you, so you shouldn't do it yourself alone. Why? Because I have doing it for 10 years, but I still not even achieve appanā-jhānā. In comparison, my current teacher from pa-auk, who just started to study buddhism since 6 years ago. However, he is one of pa-auk teacher now, because he study buddhism from a professional teachers who have all qualities in this answer, from pa-auk.

Right way will give you a shortcut way.

The knowledge, experience, and proficiency are very important, so Tipitaka Memorizer Ariya is required

Even though the monks, full-time practitioner, still required the Buddhist Meditation Professors, why do lay people think they can understand Tipitaka by themselves and enlighten without teacher's taking care? Are they already have memorized Tipitaka enough to taking care of themselves?

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The knowledge, experience, and proficiency are very important.
People cannot manage their listened to others' perspectives, so they hate to listen to the others' perspectives.
People will know how to understand the others' perspectives by the Buddhist Meditation Professors' advisement, then they can be happy to listen to the others' perspectives.
"People's heart is a deep ocean of secrets." The methods to heal and meditate people's heart are so complicated as well, so Tipitaka Memorizer is required to teach those complicated methods like a doctor who took care of his patient.

The similitude is the chemist who has recited, memorized, and learned about the periodic table and the formulas from the past chemist generation to generation.

If the science students want a science teacher, the professor is required, not just want, for Buddhist students.
In Vinaya-Pitaka Mahakhandhaka, Bhikkhu can't live alone without his teacher. Buddha blames and makes a law that a bhikkhu must lives with a Tipitaka Memorizer every day until he can finish Nissayamuccaka Course. Even though he already finished the course, he still has to live with Tipitaka Memorizer until his ordination time is five years old.
It's legal punishment as "dukaṭa-āpatti" for the new Bhikkhu who sleep without his professor in the same monastery every morning, each new offense per day.
Even bh.Potthila, Tipitaka Memorizer, he still needs Tipitaka Memorizer Ariya to teach him the method to enlighten.
In the path of purification and Atthakathā said it required Ariya teacher to teach the meditation and go to meet him about one time per week. And it is better if that Ariya is Tipitaka Memorizer because Tipitaka Memorizer Ariya has more tips and tricks from Buddha than normal Ariya.
The path of purification Part II—Concentration (Samádhi) CH. III TAKING A MEDITATION SUBJECT page 94 ^(online):

1. Because of the words beginning, “Ánanda, it is owing to my being a good friend to them that living beings subject to birth are freed from birth” (S I 88), it is only the Fully Enlightened One who possesses all the aspects of the good friend. Since that is so, while he is available only a meditation subject taken in the Blessed One’s presence is well taken.
2. But after Buddha final attainment of Nibbána, it is proper to take it from anyone of the eighty great disciples still living.
3. When they are no more available, one who wants to take a particular meditation subject should take it from someone with cankers destroyed, who has, by means of that particular meditation subject, produced the fourfold and fivefold jhána, and has reached the destruction of cankers by augmenting insight that had that jhána as its proximate cause. But how then, does someone with cankers destroyed declare himself thus: “I am one whose cankers are destroyed?” Why not? He declares himself when he knows that his instructions will be carried out. Did not the Elder Assagutta [99] spread out his leather mat in the air and sitting cross-legged on it explain a meditation subject to a bhikkhu who was starting his meditation subject, because he knew that that bhikkhu was one who would carry out his instructions for the meditation subject?
4. So if someone with cankers destroyed is available, that is good. If not, then one should take it from a non-returner, a once-returner, a stream-enterer,
5. an ordinary man who has obtained jhána,
6. one who knows three Piþakas, one who knows two Piþakas, one who knows one Piþaka, in descending order [according as available].
7. If not even one who knows one Piþaka is available, then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious. For a teacher such as this, who knows the texts, guards the heritage, and protects the tradition, will follow the teachers’ opinion rather than his own. Hence the Ancient Elders said three times, “One who is conscientious will guard it.”
   Now, those beginning with one whose cankers are destroyed, mentioned above, will describe only the path they have themselves reached. But with a learned man (Tipitaka Memorizer), his instructions and his answers to questions are purified by his having approached such and such teachers, and so he will explain a meditation subject showing a broad track, like a big elephant going through a stretch of jungle, and he will select suttas and reasons from here and there, adding [explanations of] what is suitable and unsuitable. So a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject, and by doing all the duties to him.
   If he is available in the same monastery, it is good. If not, one should go to where he lives.

What is the life of a monk really like?

Pay everyday's attention to:

1. listening meditation lesson from tipitaka-memorizer.
2. observing the 91,805,036,000 vinaya-rules.
   1. keeping to violate the prohibited rules, such as denying money, denying sex activity, etc.
   2. keeping to do the procedure rules, such as memorizing bhikkhunissayamuccaka-course, go to bowl, keeping the monk robe, etc.
3. keeping the balancing between the virtual, the concentration meditation and the insight meditation to enlighten nibbāna.
4. develop the knowledge from bhikkhunissayamuccaka-course to tipitaka-memorizer.

Why should one not address a venerable as friend?

Controlling the process lead to every goals

When the course of study are very hard to graduate, or when the work very hard to take the goals, the teacher/manager need the very strict & many enough rules to control the process work follow in the plan to goals.
The 7 goals of buddhism are the hardest job in the world: 1. keeping own advantage, 2. keeping social advantage, 3. keeping public advantage, 4. keeping present advantage, 5. keeping future advantage, 6 going to anupādisesa-nibbāna, 7. keeping the buddha's teaching for the public advantage in the future until 5,000 years old. This 7 goals appeared in many sutta, such as in 10 purposes of monastic legislation.
That is the reason why the buddha, the dhamma's manager, gave 91,805,036,000 rules, just in vinaya-pitaka, for the monks. Also, 63,000 dhamma-khandha in suttanta and abhidhamma, included āvuso/bhante in this question. I still not included their ancient commentary, which is larger than the present commentary.

Guru, teacher, means respect, doing hard

There are upajjhācāra-vatta for the student in VN mahāvagga, mahākhandhaka, which do service the teacher more than āvuso/bhante calling.

Student need intimacy and trust to learn the hardest teaching

I often see in the movie that when some student very respect to some professor, they will use "professor" word to call the professor.
Why? They realize that the professor will love them and give them all of his knowledge.
This is still going nowadays.

Teacher maybe not arahanta

Tipitaka allowed the un-enlightener, who graduated bhikkhuparisūpaṭṭhāpaka-course, to teach the new monk. So, he can hate/angry his student, because he is not anāgāmi-ariya. When the teacher bias like that, just a little impolite word can let him stop the teaching. When the teaching is not taught like that, the buddhism will go to the end.

All reason above connect together in kammṭṭhānagahaṇaniddesa

The path of purification, kammṭṭhānagahaṇaniddesa.

The right culture give the previous right master, the previous right master give the next right master

The explanation from the previous generation to the next generation, will specify the future.
If Einstein didn't describe his complicated formula, who can understand his complicated formula?
Tipitaka and commentary are very hard than Einstein's formula. Because even we understand Einstein's formula, we may not understand the whole concept of tipitaka and commentary, even tipitaka and commentary often said "the buddha taught very clear, very beautiful syntax". But why we still confuse in tipitaka and commentary meaning. Why?
Because we still not trust enough in the previous teacher, such as commentary--the tipitaka-memorizer, to learn from them step by step.
For the example of problem, nowadays, people believe in reading study system, then they try to read tipitaka and commentary by themselves. But tipitaka and commentary began in oral reciting study system. So when the readers try to read by themselves, they will miss many meaning and relativity of words/phrases/sentences/paragraphs/suttas/canons. Because reading study system and reciting study system are very difference in many dimension, such as structure, referencing, definition-doing, etc.
So, when the reader just read, they will miss many core of tipitaka and commentary.
How about the thailand in a book compare to thailand in travelling? Is the travelling give the traveler deeper dimensions, right? That is the difference between just the reading and the reality experience. Reading can give you a summary of tipitaka and commentary, but reciting can give the deeper information, quicker understanding, easier study, and more.
This is the reason why the monks still keep the oral study system follow ordering of buddha in vinaya-pitaka, through 2600 years. It doesn't mean we
just only recite follow the order, but actually we found the truth that reciting study system is the better way to study tipitaka and commentary. For the example, thailand discarded reciting study system about 100 years ago in colony war, today I have to ask the very deep question about pāli canon from burmese master, which the reciting study system still going on, because no one in present thailand can understand my question with my description, even my teacher who already read the whole translated tipitaka and commentary. But the burmese pali tipitaka memorizer who study from his previous teacher, can understand my question without any description.
why? The right culture give the previous right master, the previous right master give the next right master, which thai loose them 100 years ago.

Question:

Here is a quote from MN 26:

One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. However, they addressed me by name and as 'friend.'
So I said to them,

'Don't address the Tathagata by name and as "friend." The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma.

I can understand why the Tathagata might not be addressed by name; but why not as "friend"?
Perhaps similarly, from the Maha-parinibbana Sutta:

And, Ananda, whereas now the bhikkhus address one another as 'friend (āvuso)', let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir (āyasmā)' or 'your reverence (bhante)'.

What's the need for, what's the benefit of, the "reverent" form of address? Or what's the harm, if any, in the "friendly" mode of address?
If you can, I'd appreciate answers:

• From canonical sources (e.g. suttas or commentary)
• From post-canonical sources (e.g. later, or modern, articles or dhamma talks)
• From personal experience
• and/or which apply to lay people (when addressing monks, or teachers or other venerables)

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Edit:
I think that ruben202's answer is ample evidence that it is so, in the culture and in the suttas and other scriptures.
I'm not sure I understand why, though. For example:

• A venerable is a friend -- or are they not?
• Is the behaviour (or mode of address) mere ritual?
• Is there said to be a benefit, some purpose, some effect: for society, for the individual's state of mind or karma, or even for the venerable?

I imagine one benefit may be orderliness in the classroom: giving the venerable an opportunity to speak; another benefit is that it might be somehow associated with "faith" (i.e. being willing to listen without yet knowing); is another obedience for some good reason?
The whole question seems to me a bit associated with some identity-view and so thicket-of-views.
The only answer I can think of is a reference to the sutta (reference required) where the Buddha said that people need some teacher or leader, and he (having none) would take the Dhamma as his -- but that's speculation, whereas I'm asking for answers based on references or experience.

cr. https://buddhism.stackexchange.com/questions/25218/why-should-one-not-address-a-venerable-as-friend/25220#25220

What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?

My conclusion from tipitaka and commentaries:
All tipitaka canons and commentaries, except kathāvatthu the forth of abhidhamma, began before 1st saṅgāyanā, but catagorize at 1st saṅgāyanā (see: DN.Commentary.)
But some tipitaka canons had done at 1st saṅgāyanā, some at 2nd, some at 3rd, and just vinaya-history in parivāra had done after 3rd saṅgāyanā (because vinaya have serious rule about the qualification of vinaya-successor, so list of vinaya-memorized successor's names were required, in parivāra, that began in upāli-thera school).
What canons were done at 1st?
Because of unanimous decision of 500 saṅgha at 1st saṇgayanā, that saṅgha must not add/cut/change any buddha's words off teaching. So this canons must done in 1st saṇgayanā:

1. Buddha's literal canons, that was learn & memorized by ānanda, upāli:
   • 7 vinaya-pitaka (except sattasatikakhandhaka in cullavagga), parivāra-content (except vinaya-history), 4 nikāya, buddha's literal canons in kuddaka-nikaya.
2. Sāriputta's literal canons, that was learn & author by sāriputta-mahāsāvaka and memorized by his students, who were in 1st saṇgayanā instead of sāriputta, who died before 1st saṇgāyanā. Buddha chose to support sāriputta as the best teacher (etadagga) like himself. So no one can change his speech, too. So his canons should had done in 1st saṇgayanā, too:
   • Sāriputta's literal sutta in 4 nikāya, sutanipāta, sāriputta-theragāthā, niddesa, paṭisambhidāmagga, sāriputta-apadāna, cariyāpitaka, 6 abhidhamma-pitaka, Mahāaṭṭhakathā (The great commentary).
   • In my opinion I think buddha-apadāna and many jātaka are memorized by sāriputta, too. Because of buddhavaṃsa's and cariyāpitaka's characters. And in nidāna of DN.Commentary. also have an conversation between ānanda (dīghabhāṇaka) and sāriputta's students (macchimabhāṇaka) at first saṇgāyana about the categorization of KN. & buddhavaṃsa & cariyapitaka that should include in suttanta or in abhidhamma.
3. The other sāvaka's & sāvikā's speech, that were memorized by some saṇgha in 1st saṇgāyanā:
   • Sāvaka's & sāvikā's speech that were memorized by ānanda: Itivuttaka, The remaining speech in 4 nikāya.
   • Sāvaka's & sāvikā's speech that were told by the owners: Some thera/therīgatha, Some thera/theri-apadāna.
   • Sāvaka's & sāvikā's speech that were told by their students: Sāriputta-theragātha/therāpadāna, Moggallāna-theragātha/therāpadāna, etc.

What canons were done at 2nd?

1. Some thera/therīgatha, Some thera/theri-apadāna (some thera died after 1st saṇgāyanā such as ānanda, kassapa, anuruddha, upāli, etc.)
2. Sattasatikakhandhaka in cullavagga and just sattasatikakhandhaka's commentary. (In my opinion arahanta, in 3rd saṇgāyanā, did not author 3rd saṇgayana history anymore because they realized that it will be over responsibility of future-generations-vinaya-memorizers).

What canons were done at 3rd?

1. Kathāvatthu and just kathāvatthu's commentary.
2. Commentary about 3rd saṇgāyanā history.

What canons were done after 3rd?

1. Vinaya-history in parivāra.
2. None-Pali commentaries' translation and extension (andhaka-aṭṭhakathā, kauanadī-aṭṭhakathā, pañcarī-aṭṭhakathā).
3. Visuddhimagga and Abhinava-aṭṭhakathā (the combination of commentaries. It is just old commentaries in new package. Buddhaghosa wrote that he never add/edit anything. He just remix fussy/duplicate texts and translate siṇhala commentaries to pali language).
4. Abhidhammatthasaṇgaha, abhidhammāvatara, and many summary-commentaries.

**Related Answer:**
 - Beginner's Buddhist Course Syllabus By Ancient Pali Canon (Ganthadhura And Vipassanādhura)
 - Layers of pali literality already being in buddha-living-period. 

Wrong arguments behind the relatively late dating of Khuddaka Nikaya and Abhidhamma Pitaka

For the layer of pāli-canons timeframe, please see: What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?
The arguments began from misunderstanding of students/scholars in reading study system, especially from the western world, see The Case of Dhammakaya (Thai: กรณีธรรมกาย) by P.A. Payutto.
Reading study system make students/scholars understand teaching discontinuous, incomplete, through the buddhist study course.
You can see through below cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.
So, there are many misunderstand appearing from the past and still going on now, below.
I have the evidences in pāli-canons for each below example, if someone request to me, I will add them to this answer as soon as I can.

for the example:

(a) The introduction of dhammasaṅgaṇī's commentary, by the tipitaka-memorizers, said:

sāriputta studied just the brief abhidhamma teaching from buddha. Then sāriputta taught his advance literary abhidhamma to his large number of students.
(Sāriputta's student was included upāli because some paṭṭhāna-words appear in Vinayapitaka Parivāra, and some abhidhammas' description appear in vinaya, too. So, in gosiṅgasāla-sutta said many famous bhikkhu go to listened sāriputta's teaching, and in A.N. Ekaka. buddha announced sāripuuta is the best of teacher who can teach the listener for enlightenment as alike as himself. But sāriputta's literary abhidhamma didn't appear directly in 4 first nikāya of suttanta because even though ānanda often went to listen sāriputta, but he was not sāriputta's close student. When the 1st saṅgāyanā began, the most of sāriputta's teaching, still kept by sāriputta's students, not by ānanda. So, the fact appeared in commentary which said that many canon in K.N. were taught by sāriputta. Another, K.N. and Abhidhamma are easier to memorize than suttanta, by technical, too. So, the very big amount of abhidhamma and K.N. in oral study sysytem are not an argument to said "abhidhamma began very late after buddha time".)

But the beginner students just read through commentary then misunderstood and distort it as "commentary said buddha taught abhidhamma".

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(b) The introduction of kathāvatthu's commentary, by the tipitaka-memorizers, said:

The forth member, of sevent abhidhamma canons, were authored in 3rd saṅgāyanā.

But the beginner students just read through commentary then misunderstood and distort it as "abhidhamma authored in 3rd saṅgāyanā".

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(c) In VN Pañcasatikakhandhaka, 1st saṅgāyanā saṅgha, the original commentary teachers, made the unanimous decision to keep, to modify not/to add not, all the buddha's speech rules in the Vinaya, even the lesser and the minor rules. If there are something to describe about vinaya, it must appear in the other's context, such as the upāli's sikkhāpadavibhaṅga/upāli's parivāra/commentary/etc., without any modify buddha's speech.
But the beginner students just read through some sutta, then misunderstood and distort it as "there were just 150 vinaya rules in vinaya pitaka".

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(d) Commentary said in introduction of D.N.'s commentary:

Ānanda showed to kassapa, at 1st saṅgāyanā, that he did not modify anything of every sutta which he was presenting to 1st saṅgāyanā saṅgha.

But the beginner students just read through the english translation version of 4 nikāya, which translated only some part, then misunderstood and distort it as "some sutta in 4 nikāya maybe authored after 1st saṅgāyanā".

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(e) Vinaya pitaka and DN's commentary, the tipitaka-memorizers, said:

1st saṅgāyanā saṅgha gave each nikāya and commentary to 5 arahanta-groups at 1st saṅgāyanā meeting cave, upāli school got vinaya-pitaka, ānanda school got dīghanikāya, etc, to recite for the received nikāya, and there were somebodies in each school memorized more than 1 nikāya, too. Then about each 100 years later their relayed students met each other school members again to recite them together, 2nd and 3rd saṅgāyanā, again. Each saṅgāyanā, they did it on the same rule in (c) and (d).

But the beginner students just read through the western scholars' thesis, who never recite and memorize tipitaka, then misunderstood and distort it as "saṅgāyanā was the meeting to edit tipitaka." And "tipitaka become blurred through the time, because of oral study system".

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You can see through above cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.

Three-fold is for the beginner and the eight-fold is for the end

The three-fold is used in Tipitaka when the listener asking for the step by step teaching, but the eight-fold is used when the listener already trained and asking "why I still not enlightened after trained the three-fold?", so it's called "the higher three-fold training", not only "the three-fold".
The three-fold is the training, Sikkhā. The sequence training is required for the begīnner practitioner to train something. No weight trainee can hold the 100 kg up at first. See Sutta. Ma. U. Gaṇakamoggallānasuttaṃ. Buddha also blames the skipper step as the blank attainer, Moghapurisa, in MN KīṭāgiriSutta and AN Sattakanipātā DhammaññūSutta as well.
The eight-fold is the noble training to enlighten the noble cessation, Nirodhāya AriyaMaggaSikkhā. It's the top of training and only the trained people can use at first, i.e. King AjātaSattu who has a good education person, or Aññākoṇḍañña. Most people can't enlighten even listened to the four noble truth thousands of times. So, after one practiced above three-fold, and he still not enlightened, he is going to asking for "what was wrong? Why I who training very hard still be an ordinary person?" then the Buddha will teach him the higher three-fold that starting with the right attitude, SammāDiṭṭhi in AriyaMagga, ie. Aññākoṇḍañña who ordained a long time ago before he was going to enlighten in SN DhammacakkappavattanaSutta which focusing only the noble eight-fold path.
The practitioner is training the three-fold for the perfect right attitude, so Buddha teaches the trained practitioner the right attitude especially if the trained practitioner still not enlighten after attained Jhāna.
This is why the noble truth, AriyaSacca, often appears at the end of Sutta, such as MN MahāsaṭipaṭṭhānaSutta, DN SāmaññaphalaSutta.
Therefore, the practitioner should practice following the sequence of threefold training then after attained Jhāna, but the practitioner still not enlighten the cessation, the practitioner should focus on practicing the right attitude in four noble truth.
However, the practitioner should practice following the qualified master to keep the time of training. Most of the alone readers died before enlighten because they lose most of the time in discussing Tipitaka. I just explain the thinking of the master. I do not advise you to practice or read Tipitaka without the support of the qualified master.

---

If one wants to understand this answer clearly, reciting and memorizing Suttas which I quoted above are required because the answer has already appeared in both Tipitaka's and Atthakatha's Pali context like Buddha ordered "He proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing." The reader should use the same method to understand entire those beginning middle and the end "six further qualities he should not live independently: ... when the two pātimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule."
It is extremely easy to understand and deconflict the misunderstood of the only reader when one study Tipitaka follow to the ancient Tipitaka study system with the Jhana-attainer who recited and memorized of what he is teaching. It is harder but it is very useful. I recommend Pa-Auk. I know one Thai Tipitaka memorizer and he chose Pa-Auk to graduate his study.

mahāvihāra theravāda buddhists

Where can I find more about mahāvihāra theravāda buddhists teachings?

Mahāvihāra theravāda buddhist=The Orally Recited Memorizing Tradition. Tipitaka orally keep from buddha to 1st-3rd saṇgayanā saṇgha. Mahindathera and his students go to singhala island at mahāvihāra. Then in about 450 ABE, tipitaka, that we using nowadays, wrote here in mahāvihāra. And we still keep tipitaka study tradition by orally reciting tradition follow to theravāda's tipitaka and commentary after that wrote, from mahāvihāra teacher to mahāvihāra student, from mahāvihāra teacher (whe has been a student) to burma student and thai student.
Course syllabus of the The Orally Recited Memorizing Tradition that wrote in commentary from 1st saṇgayanā, was translated in this answer: buddhism.stackexchange.com/a/22917/10100 . Also, you can found the rule in mahākhandhaka in mahāvagga of vinayapitaka, too. But no one translated it to english for free, right now.

The reason of taking note "making bed", "driving", etc.

The specified topic "making bed", is for checking the current situation of the practitioner. The practitioner specifies the current situation to analysis it and to look for the proper solutions that matched with the topic.
What are the proper solutions for the making bed practitioner?

1. Realize the current situation, making bed, state.
2. Finish the making bed event in time.
3. Realize the schedule of events.
4. Concentrate the breath to avoid the unwholesome events, out of the necessary and wholesome event on the schedule.

When the practitioner practices the above analysis proficiently, whole processes above are going to run automatically in time without any conflict.
Above is just the example event and solutions. The practitioner can find more solution in The path of purification Chapter 1,2,3,4, and 8, MN. MahāsatipaṭṭhānaSutta's Commentary.
If the practitioner doesn't want to use so much time to study the text above, the attained-jhāna Tipiṭaka Memorizer teacher, who is Ariya, is required because he can make the specific course syllabus for each practitioner in his head. By this way, the practitioner doesn't study the Pāli by himself.

Oral tradition in Commentary

We have Nikaya-Memorizers from 0 BE till now. Monks have the rules to memorize Sutta when growing up.
DN Commentary:

etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ, pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā ‘‘idaṃ vinayapiṭakaṃ nāmā’’ti ṭhapesuṃ . vinayapiṭakāvasānepi vuttanayeneva mahāpathavikampo ahosi. taṃ āyasmantaṃ upāliṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti.
...
tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti, evaṃ tivaggasaṅgahaṃ catutiṃsasuttapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā ‘‘ayaṃ dīghanikāyo nāmā’’ti vatvā āyasmantaṃ ānandaṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti.
tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ – ‘‘imaṃ tumhe pariharathā’’ti.
tato anantaraṃ satabhāṇavāraparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ – ‘‘bhante, imaṃ tumhākaṃ nissitake vācethā’’ti.
tato anantaraṃ vīsatibhāṇavārasataparimāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ – ‘‘imaṃ tumhākaṃ nissitake vācethā’’ti.
tato anantaraṃ dhammasaṅgahavibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānaṃ abhidhammoti vuccati. evaṃ saṃvaṇṇitaṃ sukhumañāṇagocaraṃ tantiṃ saṅgāyitvā – ‘‘idaṃ abhidhammapiṭakaṃ nāmā’’ti vatvā pañca arahantasatāni sajjhāyamakaṃsu. vuttanayeneva pathavikampo ahosīti. Translation:

As I've explained, 500 bhikkhus in first council recited 80 Bhanavara of Khandhaka (VN.Bhikkhu,Bhikkhuni,Maha,Cula) and 25 Bhanavara of Parivara together, then called it Vinaya-Pitaka. At the end of reciting, the land shook. 500 bhikkhus in first council ordered Upali "Teach VinayaPitaka to your students, Avuso".
...
500 bhikkhus in first council recited 64 Bhanavara in systematized language which included 34 Sutta 3 Vagga step by step (SilakkhandhaVagga, Mahavagga, Pathikavagga) together, then called it DigaNikaya and ordered Ananda "Teach DigaNikaya to your students, Avuso".
Then 500 bhikkhus in first council recited MajjhimaNikaya 80 Bhanavara together, and
they ordered Sariputta's students "Keep it, Avuso".
Then 500 bhikkhus in first council recited SamyuttaNikaya 100 Bhanavara together, and
they ordered Kassapa "Teach SamyuttaNikaya to your students, Bhante".
Then 500 bhikkhus in first council recited AnguttaraNikaya 120 Bhanavara together, and
they ordered Anuruddha "Teach AnguttaraNikaya to your students, Avuso".

The Rule

in commentary according to V.N. Mahākhandhaka:**

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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Related topic: https://buddhism.stackexchange.com/a/22917/10100 https://buddhism.stackexchange.com/a/23663/10100

Doubts in Buddhist Teachings Abandonment Method

Abhidhamma is the answer for doubting person (vicikicchā-mind-factor just arise with pure moha-mind).

Commentary said that in 3 pitaka:

1. Vinaya-pitaka is for alobha-meditation.
2. Sutta-pitaka is for adosa-meditation.
3. Abhidhamma-pitaka is for amoha-meditation.

Why?

One must leaves every lay's asset, lobha's object, for observing vinaya in vinaya-pitaka. So, vinaya-pitaka is for alobha-development (ordinate to observe monk's sīla).

One must leaves every kāma-loka's senses by jhāna, for living like bhrahmma-deva, like anāgami done. Kāma-loka's senses are causes of dosa, too. Therefore anagāmi, who abadoned paṭiga-anusaya (dosa), abandoned next life in kāma-loka, too. And sutta is very less description, very short, and very less question, when compare with abhidhamma, because buddha taught sutta for the listeners who had experiences in upacāra-jhāna, appanā-jhāna, or upacāra-jhāna-like (ditthi-caritta [uggaṭitaññu & vipacitaññu]). Samahitam cittam yathabhutam pajanati (Good concentrating practitioner will see the truth). So, suttanta-pitaka is for adosa-development (concentration-meditation).

Buddha taught abhidhamma to sāriputta very long description and sāriputta taught paṭisambhidāmagga & niddesa very long description, too. Also, there are millions questions in those canons. Because buddha and sāriputta taught abhidhamma-pitaka for the listeners who have a ton of questions, low concentrating in meditation object, and too much doubts. So, abhidhamma-pitaka is for amoha-development (wisdom/understand-meditation).

So, if you want the answers for every doubts, full-course abhidhamma-study is required by your doubt. Everything in abhidhamma must can analysis their own reasons (causes and effects). So, your doubts can not doubt anymore, after you understand throughout abhidhamma.

Should Lay Buddhists Teach the Dhamma?

Yes, if he as enough knowledge.

The required lowest graduation:

Qualities of enlightened lay teacher for lay people:

1. Enlightened sodāpatti-phala, at least.
2. Proficient to recite and to understand 9 pāṭha, the whole K.N. khuddaka-pātha, and their commentaries.
3. Proficient to recite and to understand the whole K.N. Itivuttaka, and their commentaries.
4. Enough understand to judge/to decide about 8 precepts.
5. Enough understand to judge/to decide about abhidhamma in his kammaṭṭhāna. This abhidhamma knowledge will come with his meditation and his enlightenment, no need to study. However, more abhidhamma knowledge is required for teaching the other qualities below, so lay teacher must study this part, such as Cittagahapati did.
6. 5 years experience in buddhism.

I sum above qualities myself from the profile of lay-etadagga, such as Khujjuttarā, Cittagahapati.
However, the pāli canon never focus on lay teacher, because the ariya-lays very respect bhikkhu. So, they often invite bhikkhu to teach, first. But khujjuttarā can not invite bhikkhu into the king's palace, so she must recite & recollect tipitaka herself to teach inside the king's palace.
Another, if lay teacher will teach bhikkhu, he need this Qualities, that was writen in commentary according to V.N. Mahākhandhaka:

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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Related topic: https://buddhism.stackexchange.com/a/22917/10100

What is the reason why Buddhist monks don't work to support themselves? Do the monastic rules prohibit them from working?

It may be hard to find a comparative monastic tradition in the west although there are some monastic in Christianity currently most are really assimilated and intertwine with the Church which bears its existence in charity; so it's not practical to compare these with Buddhist monastic tradition. However, if we go back in history there were monastics in Christianity completely detached from the church, for example, the desert fathers ( Christian ascetics in Egypt and Syria ) were completely detached from the church, but following the Apostel's command that 'a person unwilling to work should not eat' they lived by the labour of their hand.
So, the question, in short, is why do Buddhist monks rely on alms for sustenance?
I don't mean to sound sarcastic, but for many observers, it's perplexing to see a young and strong monk asking for sustenance from old and ragged and gray women.

Gharāvāsa (layman) = ghara (house) + vasa (living) = the person who live in the house with 5 kāmaguṇa, the cause of disturbance, such as color, sound, smell, taste, and touch. And if you even read M.N. Mūlapaṇṇāsaka mahādukkhakkhandhasutta, 5 kāmaguṇa also included the lay-style-job for sustenance, too.

Samaṇa (monk) = sama (peace) + ṇa (person) = the person who live in peace, freedom from 5 kāmaguṇa.

Reasons for laying down the course of training for monks; Purposes of monastic legislation (vinaya):

“Because of this, monks, I will lay down a training rule for the monks for the following ten reasons:

A. For the advantage of saṅgha:

1. for the comfort of the excellence of the unanimous Order.
2. for the comfort of the Order.

B. For each monk's personal advantage:

3. for the control of shameless persons.
4. for the living in comfort of well-behaved monks.

C. To be the protector:

5. for the restraint of the cankers in the present; for the prevention of temporal decay and troubles.
6. for warding off the cankers in the hereafter; for protection against spiritual decay and troubles.

D. For the faith of the community:

7. for the confidence of those who have not yet gained confidence.
8. for the increase of the confidence of the confident.

E. For the advantage of buddha's teaching:

9. for the lastingness of the true doctrine.
10. for the support of the discipline.

So, buddha made the rule such as money-getting-disallowing rule for the monks.