Beruflich Dokumente
Kultur Dokumente
1. Mahvasa Ch III 2. Cullavagga Ch XI (Vin. II 283-292) 3. Samantapsdik Ch II (Vinaya Com.) 1. Mahthera Mahnma (MT. 687) ~500 CE 2. no name given, Ven. Upli? ~543 BCE 3. Buddhaghosa (Gv. 59) ~500 CE First I will give some background information regarding the First Council.
(also written Cavagga)
Buddhist Council
The English word council is used, but it is too general and does not convey the full meaning of the Pli words used. PTS Dictionary has for Sagti: (f.) [fr. sagyati; BSk. sagti] 1. a song, chorus, music 2. proclamation (cp. sagara), rehearsal, general convocation of the Buddhist clergy in order to settle questions of doctrine and to fix the text of the Scriptures 3. text rehearsed, recension
Buddhist Council
Sagti is used in more than 120 forms and more than 570 times in the Commentaries and Sub-commentaries, but in the Sutta-Piaka and Vinaya-Piaka its used: 6 times in Dghanikya 3 times in Apadna 1 time in Buddhavasa 2 times in Jtaka 1 time in Mahvagga, Vinaya 8 times in Cullavagga, Vinaya
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Buddhist Council
Another word Sagyan, is not in the PTS Dictionary, but there we do find Gyana (nt.) singing and sa or sam means together. It is used in more than 40 forms and more than 220 times in Com and Sub-com, but in the Sutta-Piaka and Vinaya-Piaka it is used:
26 times in Dghanikya 1 time in Itivuttaka 1 time in Mahvagga, Vinaya 11 times in Cullavagga, Vinaya 1 time in Prjika
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(D III 127) All you to whom I have taught these truths (dhamm) that I have realised by super-knowledge (abhi) should come together and recite them, setting meaning by meaning and expression by expression (sagamma samgamma atthena attha byajanena byajana sagyitabba), without dissension, in order that this holy life may continue and be established for a long time, for the profit and happiness of the many.
After that, the text says the 37 Enlightenment Factors are the things to be chanted and compared.
Ven. Sriputta then goes on to list around 230 teachings. As we can see, the idea of comparing teachings is not mentioned. So, more teachings are given and comparing them is not mentioned.
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Right View Wisdom Right Aspiration Right Speech Morality Right Action Right Livelihood Right Effort Right Mindfulness Concentration Right Concentration
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After the questioning on Vinaya and Dhamma was finished, Ven. nanda informed the monks that the Buddha gave permission to the Order to abolish the lesser and minor rules if it wished.
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(A I 178) He teaches Dhamma that is lovely in the beginning, lovely in the middle, lovely in the ending, both in letter and spirit; in all its fullness he preaches the divine life that is utterly pure. Well indeed for us if we could see Arahantas such as these.
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But as Poussin points out (p16, 1976) according to Vinaya, they should still be confessed. If Ven. nanda was aware of committing faults before he was Arahanta, he certainly would have confessed them before the Council began. Usually monks do that.
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The Buddha said this, while he was still alive. So there were monks following his instructions already.
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It is possible when the Pimokkha was about one third smaller (maybe around 150 rules A I 231) that the monks not only came together on Uposatha day for purpose of reciting the Vinaya, but also to recite, listen to and discuss Dhamma. Or maybe it was Vinaya one Uposatha and Dhamma the next Uposatha. M 118 the npnasati Sutta says:
On that occasion - the Uposatha day of the fifteenth, the full-moon night of the Komudi full moon of the fourth month - the Blessed One was seated in the open surrounded by the Sagha of bhikkhus. Then, surveying the silent Sagha of bhikkhus, he addressed them thus: "Bhikkhus, this assembly is free from prattle, this assembly is free from chatter. It consists purely of heartwood.
And he taught them the npnasati Sutta, in which he applied the methodology. No mention of Pimokkha.
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Conclusion
It looks like there are some problems with the record of the First Sagha Council, as we have it now, in the Theravda Tradition. Comparisons with parallel texts from other early Buddhist schools may solve some of these problems. New texts from other early schools of Buddhism have been found in recent years. If it was only a recitation of Pimokkha: it was certainly not the first; maybe it was the first (Vinaya) council AFTER the Buddhas passing, not absolutely the first council. In any case, we do not have to believe the record of the First Council to have unshakable Faith in the Triple Gem (one of the fruits of Stream-Entry).
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Conclusion
I believe the Buddha taught, all conditioned things are impermanent. The Tipiaka is and non-canonical texts are conditioned things. Therefore they must be impermanent and change over time. I believe the Ther maintained the Tipiaka very well. I believe it was passed on perfectly in the beginning. I have full faith that the Buddhas teaching can still be found in the Tipiaka, but not that every word is correct. This is scientific faith, faith with reason.
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