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The 顿墨辫补惫补峁僺补 gives a vivid description of the first Council. Buddhists of all schools are unanimous that the First Great Council (笔补峁环补尘补 惭补丑腻蝉补峁僩墨迟颈) was held immediately after the 惭补丑腻辫补谤颈苍颈产产腻苍补 of the Buddha.It is reasonably accepted that as soon as the cremation of the Master was over his disciples took immediate steps to collect his teachings to preserve the purity of the Dhamma. The texts dealing in the account of the First Council widely differ. The tradition preserved in the 11th Khandaka of the Cullavaggahas been accepted as authoritative. Among the extra canonical works the 顿墨辫补惫补峁僺补 and 惭补丑腻惫补峁僺补 written in 笔腻濒颈 are taken as reliable.

Causes for convening the Council:

It is asserted in the Cullavagga that one day, while Mah膩kasspa was on his journey from 笔腻惫腻 to 碍耻蝉颈苍腻谤腻 with five hundred monks, a naked ascetic of the 膧jiv墨ka sect met him on the way who gave him the news of the decease of the Master, which happened seven days ago. The news had different effects on different listners. Majority of them burst in tears as soon as they heard the news. But one thera named Subhadda, who had become a member of the 厂补峁僩丑补 in his old age, is overjoyed over the news. He adviced the others to refrain from expressing grief and called upon them to take the incidence as a relief. The Master always treated them as school boys, used to advice them 鈥渢his beseems you, this beseems you not鈥� and rebuked them for their improper behaviour. Now they are free to do whatever they like. This irreverent remark pained 惭补丑腻办补蝉蝉补辫补 deeply and made him alert of the coming danger for the purity and safety of the 厂补峁僩丑补 and the Dhamma preached by the Master.

According to 惭补丑腻惫补峁僺补, 惭补丑腻办补蝉蝉补辫补 received the garment of the Master after his demise and was recognisd by the Master himself as a leading person of the 厂补峁僩丑补. Kassapa was determined to fulfil the Master鈥檚 command. He felt necessity for convening a council.

The words of Subhadda are taken as the immediate cause for holding the First Council. The sources of the 惭补丑墨蝉腻蝉补办补蝉, Dharmaguptas, the 惭补丑腻蝉补峁単丑颈办补蝉, 厂耻诲补谤艣补苍补 Vinaya- 痴颈产丑腻峁�a补苍诲 the Vinaya Matrika Suttra are in agreement with Cullavagga XI.

It is 鈥�Subhadraka Mahallaka鈥� in the Sudarsana Vinaya Vibh膩sa and only Mahallaka in the Mahasanghika Vinaya. The Sarvastivadin Vinaya refers to an old and uncultured Bhikkhu without mentioning the name.

The sources in the 顿墨辫补惫补尘蝉补 and Dharmaguptika ignore the incidence of Subhadda.But it has been referred in the 惭补丑腻惫补峁僺补 along with other causes.

The account in the Tibetan Dulva and also that of Yuan Chwang state that, not only Subhadda but there were other persons who gave expression to the same outburst. According to 惭补丑腻惫补蝉迟耻, 惭补丑腻办补蝉蝉补辫补 stated that the Tirthikas (heretics), would take advantage of the Master鈥檚 passing away and find faults in the doctrine which has to be protested. So, it is the public sentiment of doubt and anxiety that necessiated 惭补丑腻办补蝉蝉补辫补 to bring a resolution for convening the council.

Place:

As regards the place of the First Council there is some dispute.

According to Cullavagga, the town of 搁腻箩补驳峁环补 was selected for the meeting of the council as it was richly provided with the four needfull things (catupaccy膩). But it does not mention the exact spot of the assembly.

The later 笔腻濒颈 documents like 厂补尘补苍迟补辫腻蝉腻诲颈办腻, 顿墨辫补惫补峁僺补and 惭补丑腻惫补峁僺补 said that the council was held near the Sattapa峁囜箛i cave of 搁腻箩补驳峁环补. 顿墨辫补惫补峁僺补 clearly said that, at the entrance of the Sattapa峁囜箛a cave, in the Magadha town Giribbaja (搁腻箩补驳补丑补), the first council was finished after seven months.惭补丑腻惫补峁僺补 also said of a splendid hall by the side of the 痴别产丑腻谤补 rock by the entrance of the 厂补辫迟补辫补峁囜箛颈 驳奴丑腻 and that a pandal was erected at the instance of King 础箩腻迟补蝉补迟迟耻 outside this cave. 惭补丑腻惫补蝉迟耻, the Lokattarov膩din Vinaya places the venue on the northern side of the Mount 痴别产丑腻谤补 or 痴补颈产丑腻谤补. However, the name of King 础箩腻迟补蝉补迟迟耻 is not mentioned in the Cullavagga.

In the 惭补丑腻辫补谤颈苍颈谤惫腻峁嘺 蝉奴迟谤补 of the Chinese sources, it is said that the synod was held at Kus墨nagara but it is not mentioned in other traditions.

In Aswaghosha鈥檚 account, the Indras膩l膩 cave of Mount 鈥楪峁璬hrak奴峁璦鈥� is mentioned as the meeting place. Dharmagupta sect considers the hermitage of the Bamboo forest (Veluvana) on the Mountain G峁璬hrak奴峁璦 in the town of 搁腻箩补驳峁环补.In the Tibetan D奴lvaor Vinaya Kh峁�udrakavastu it is supposed to have been taken place in the Nyagrodha cave. The 惭补丑腻蝉补峁単丑颈办补 Vinaya refers to the 碍峁�a迟谤颈测补 mountain of R膩ja峁環a as the main spot of the meeting.

There is no dispute about the fact that it is at 搁腻箩补驳峁环补 the First Council met. The question arises why 搁腻箩补驳峁环补 was selected for the council.It was evidently selected because, it was the then capital of Magadha where the councilors could find sufficient shelter and refuge, the accomodation was plentiful and there was no difficulty about supplies. The Tibetan Dulva emphasizes that King 础箩腻迟补蝉补迟迟耻 was a firm believer in Buddhism and that he would, therefore, make ample provision for food and lodge.The site of the cave, however, has not yet been definitely identified.

According to Dr. Sumangal Barua the mention of Veluvana and G峁璬hrak奴峁璦 in other sources is due to the fact that 厂补迟迟补辫补峁囜箛墨 驳奴丑腻 was not enough for the accomodation of five hundred Bhikkhus to pass the three months of 痴补蝉蝉腻惫腻蝉补.It may be the fact that, the boundary (蝉墨尘腻) of the venue was surrounded by the five mountains of 搁腻箩补驳峁环补.However all the Vinayas agree that the council was convened at 搁腻箩补驳峁环补.

Time:

The date of First Council is universally fixed in the first year of the Buddha鈥檚 惭补丑腻辫补谤颈苍颈产产腻苍补 during the first rainy season. Cullavagga states that the actual session was held during the middle month of the retreat of the monsoon.

The 顿墨辫补惫补峁僺补 clearly states that after the lapse of three months of the 惭补丑腻辫补谤颈苍颈产产腻苍补 of the Buddha, that is to say, at the fourth month and the second beginning of the rainy season Kassapa started collection of the Dhamma (Dhammasa峁僩aha).

The Dharmagupta, Haimavata and 惭补丑腻蝉补峁単丑颈办补 Vinayas state that the council was held a short time after the decease of the Lord.

This is based on the tradition that the lord passed away into 狈颈产产腻苍补 on the full moon day of the 痴补颈蝉丑腻办丑补. 惭补丑腻惫补峁僺补 speaks of that the theras under the leadership of 惭补丑腻办补蝉蝉补辫补 spent seven days in the funeral ceremonies and seven days more in the homage of the relics. After that they decided to spend the rainy season in 搁腻箩补驳峁环补 in order to make a compilation of the Dhamma. They reached 搁腻箩补驳峁环补 in the bright half of the month of 膧蝉腻岣穐补. After spending first month of the rainy season in repairing the dwelling place they announced to the King 础箩腻迟补蝉补迟迟耻 to hold the council.

惭补丑墨蝉腻蝉补办补 and 厂补谤惫腻蝉迟颈惫腻诲颈苍 texts placed the events in the rainy season following the Buddha鈥檚 death, which coincides with the Therav膩dins.

Major Participants:

It is generally accepted that the number of monks selected was five hundred, neither less nor more. 惭补丑腻办补蝉蝉补辫补 was no doubt the president of the assembly.

The Chinese pilgrim Yuan Chwang States that, the number of selected monks was one thousand and the other sources make it three thousand. The Dharmagupta Vinaya says that the monks who were assembled on the occassion and were present at the place of 惭补丑腻辫补谤颈苍颈产产腻苍补 of the Buddha at Kushinagar were choosen for the purpose.

According to 顿墨辫补惫补峁僺补 the selection was made by vote. Among seven鈥揾undred thousand Bhikkhus, who had assembled at the invitation of 惭补丑腻办补蝉蝉补辫补, the chief of the assembly and the exponent of the Dhutanga precept, only five hundred Bhikkhus were elected. The great congregation elected five hundred numbers of monks after proper investigation and consideration. 鲍辫腻濒颈 and 膧苍补苍诲补 took leading part in deciding all questions relating to the Dhamma and the Vinaya.

The 顿墨辫补惫补峁僺补 gives a vivid description of the participants. It is asserted that, the Bhikkhus who were present at the council were the original depositaries of the Dhamma and all of them had reached perfection in the doctrine. Kassapa was the chief propounder of the Dh奴tav膩da precept. 膧苍补苍诲补 was first among the learned (bahuss奴tt膩nam i.e. in many 蝉奴迟迟补蝉). 鲍辫腻濒颈 was chief in Vinaya. Anuruddha in the supernatural vision (dibbacakkhu), Va帽g墨sa in promptly comprehending (pa峁璱bh膩nab膩), 笔耻峁囜箛补 among the preachers of the Dhamma (Dhammakathik膩na峁�), Kum膩ra kassapa among the student of various tales (Vicitrakath墨), 碍补肠肠腻苍补 in establishing distinction (Vibhajjana峁�), Ka峁�峁環ita in analytical knowledge (pa峁璱sa峁僢hid膩). Besides, there were many other Bhikkhus who were original depositories of the Dhamma. Collection of the Dhamma and of the Vinaya and other duties were done by these Theras.

They composed the collection of the Dhamma by consulting learned 膧苍补苍诲补 and the whole Vinaya by consulting 鲍辫腻濒颈.As, it was colleted by the 鈥楾heras鈥�, it is called 鈥楧octrine of the Theras鈥� or 鈥�罢丑别谤别惫腻诲补鈥�. Both these, Thera 鲍辫腻濒颈 and 膧苍补苍诲补 had learned the Dhamma and Vinaya from the Lord himself and obtained perfection in the true doctrine. Having received the perfect word of the Buddha they were able to explain the 蝉奴迟迟补蝉 perfectly, what had been taught in the long expositions and also without exposition, the natural meaning as well as the complex meaning. Being the first among the teachers and being the best among the doctrines and being the first collection of the original depositeries of the Faith, this doctrine of the Theras is called the first or primitive doctrine and remained pure and faultless for a long time.

It is assumed that 惭补丑腻办补蝉蝉补辫补 was the president of the First council. But according to the 厂补谤惫腻蝉迟颈惫腻诲颈苍, 惭奴濒补-Sarv膩ativ膩din and 惭补丑墨蝉腻蝉补办补 Vinayas, 础箩帽腻迟补 碍补耻峁囜笉补苍测补 was the leading personage.The 惭补丑墨蝉腻蝉补办补, the Dharmagupta and the 惭补丑腻蝉补峁単丑颈办补 Vinayas mention the list of senior monks with their ranks who participated in the council namely, 础箩帽腻迟补 碍补耻峁囜笉补苍测补, 笔耻谤腻峁嘺, Dharmika, 顿补艣补产补濒补, 碍补艣测补辫补, Bhadrakasyapa, Mah膩ka艣yapa, 鲍辫腻濒颈 and Anuruddha.

The Cullavagga does not give any clear description of the manner of selection.It gives only the names of the three leading monks.

Most of the scholars give little historic value to the number of participants.Przlusky thinks that the qualifications of the participants were added later, changing gradually from an emphasis on senirioty to the possesion of merit e.g. arahatship etc.

Problems centering inclusion of 膧苍补苍诲补:

膧苍补苍诲补 was one of the first cousins of Lord Buddha. He was the personal attendant, the most intimate companion and followed him like a shadow till his final decease.He was the only monk who heard almost all the sermon of the Buddha. He could recite the Dhamma in its complete form. The narrative on the council of the Cullavagga, Khandaka XI, is devoted to 膧苍补苍诲补 as the vital figure.

A great dispute arose regarding the inclusion of 膧苍补苍诲补 in the number of councillors. It was because; he had not attained Arhathood which was a necessary qualification for the members to be included in the council. Due to his faithful service to the Lord that 膧苍补苍诲补 was never able to practice the Buddhist teachings to perfection, when the Master was alive.

In the Cullavagga, it is stated that the assembled monks strongly pleaded for 膧苍补苍诲补 to be included in the council, because, he was the only monk who heard practically all the sermons of the Buddha and of the high moral standard he had reached. Initially Kassapa was unwilling to admit 膧苍补苍诲补 in the council but at last he agreed to admit him. The presence of 膧苍补苍诲补 in the congregation was indispensable. 膧苍补苍诲补 had been described as 鈥�产补丑耻艣谤耻迟补鈥� in many texts.

After that, 膧苍补苍诲补 whole heartedly applied all of his energy (viriya) and put complete end to his defilements (腻蝉补惫补蝉).He reached the state of purity by becoming 碍丑颈苍腻蝉补惫补, i.e, Arahat. After attaining arhathood, the manner, how 膧苍补苍诲补 entered into the synod has been described differently in different texts.厂耻尘补峁単补濒补惫颈濒腻蝉颈苍墨 describes that; 膧苍补苍诲补 was shining like a fullmoon in a cloudless night, like a lotus blooming in the sunlight and his face was pure and radiant. According to 厂补尘补苍迟补辫腻蝉腻诲颈办腻, 膧苍补苍诲补 did not go with the monks. When they started talking about the empty seat reserved for 膧苍补苍诲补, considering that moment being the most suitable to enter, he appeared on his seat by air to show his psychic power.Dharmagupta Vinaya, Tibetan sources report that 膧苍补苍诲补 sadly departed to Vrji (痴补颈蝉腻濒颈) and there he attained Arhatship after hard meditation.

Allegations against 膧苍补苍诲补:

According to early 笔腻濒颈 traditions 膧苍补苍诲补 was call into question by the monks on several charges. In spite of his constant attendance to the Buddha and his scholarship, he was charged by 惭补丑腻办补蝉蝉补辫补 with a variety of offences and had to face a lot of criticism. Except 惭补丑腻惫补蝉迟耻, this is referred in the traditional accounts of most of the sects.

Some scholars are of the opinion that it is needless to questioning 膧苍补苍诲补 regarding his sins, especially when the main business of the council was over. Because attainment of Arahathood liberates a man from all fault he had committed.

The sins committed by 膧苍补苍诲补 are differently portrayed in different texts.

1. The Cullavagga states that, at the time of 惭补丑腻辫补谤颈苍颈产产腻苍补, the Buddha had permitted his disciples to withdraw the lesser and minor precepts. 膧苍补苍诲补 failed to ask the Blessed One clearly which were then the lesser and minor precepts (碍丑耻诲诲腻苍耻办丑耻诲诲补办补 厂丑颈办办丑腻辫补诲腻苍颈). As a result the 厂补峁単丑补 had to face a lot of problems in later times. The assembly was unable to identify the minor precepts which could be given up.

膧苍补苍诲补 explained that he was overhelmed with grief at the forthcoming death of the Master.

2. He stepped upon the garments of the Master while sewing it, as there was none to help him.

3. He allowed women first for the last vist of the body of the Master because he did not want to detain them. He also did this for their moral and intellectual upliftment. But the council thought, that the body of the Master had been defiled with their weeping tears.

4. He was charged why he did not request the Buddha to continue to live for one kalpa, when the Lord himself expressed such a wish. 膧苍补苍诲补 told that he was under the influence of 惭腻谤补, the evil one, who prevented him from requesting the Buddha to live long.

5. 膧苍补苍诲补 was charged for advocating in favour of the admission of women into the order. The Buddha did not want to admit women into the Order with the thought that the 厂补峁単丑补 may be in danger and hesitated to establish the 叠丑颈办办丑耻苍墨 厂补峁単丑补. Yet, after repeated requests of 膧苍补苍诲补, the Lord admitted the women into the order on eight conditions or 础峁�峁�丑补驳补谤耻诲丑补尘尘腻 which were laid down in the Vinaya 笔颈峁璦办补 [cf. Appendix 1].

Besides these five accusations mentioned in the Cullavagga, the 惭补丑颈蝉腻蝉补办补蝉 mention one more and the Dharmaguptas, the 惭补丑补蝉补峁単丑颈办补蝉 and the 厂补谤惫补蝉迟颈惫腻诲颈苍蝉 add another two which were not found in the 笔腻濒颈 canon.

6. 膧苍补苍诲补 failed to supply drinking water to the Buddha before his 笔补谤颈苍颈产产腻苍补 though he had asked for it thrice. 膧苍补苍诲补 replied that, at that moment they were five hundred waggons far from the river Kakustana and the water of the river was muddy.

7. The 惭补丑墨蝉腻蝉补办补s and the 厂补谤惫腻蝉迟颈惫腻诲颈苍 traditions mention that 膧苍补苍诲补 exposed the private parts of the Buddha to men and women. His reply was that, he perforned it only to make men and women realise the unsubstantiality of the worldly objects.

According to Cullavagga the trial of 膧苍补苍诲补 took place after the conclusion of the main purpose, whereas in the 顿耻濒惫腻 it comes before his admission to the council.

Recitation of the Dhamma by 膧苍补苍诲补:

膧苍补苍诲补 started his lecture with the words鈥斺�楾hus have I heard (贰惫补峁� me sutam)鈥�. This phrase as a whole is very significant. It is said that, 鈥榳hen 膧苍补苍诲补 uttered 鈥湻”共贯箖 me 蝉耻迟补峁�鈥濃�攖he audience rose in the air and wept for they heard again the very words of their deceased Master. The phrase not only implies the hearsay report but bears the vibration of the Master himself through 膧苍补苍诲补鈥�.

Like the Vinaya, Sutta was also collected with the mention of the occasion of the sermon and the person with reference to whom the preaching was given. 膧苍补苍诲补 recited the Bramhaj膩la Sutta, 础尘产补濒补峁�峁�丑颈办腻 Sutta and the Sama帽帽aphala Sutta. In the same manner he was questioned through the five 狈颈办腻测补蝉.

The different sources of 笔腻濒颈, Sanskrit, Tibetan and Chinese agree that Ananda recited the sutta in the First Council.

Buddhaghosa in his different commentaries explained the phrase 鈥�Evam me Sutam鈥�. According to Jean Przlusky-鈥榯he Master鈥檚 teachings had been transmitted orally and his immediate disciples recited the Buddhavacana in mnenonic form. To make the Master鈥檚 word clear, the 厂补峁単颈迟颈办腻谤补办补蝉 added with them an oral commentery or 鈥�Artha鈥�. 鈥楾hus have I heard鈥� emphasizes the codification of scriptures and systemizes the words of the Buddha. However the Dhamma is followed by Artha and the Suttas has been well recited by 膧苍补苍诲补.The 厂奴迟谤补蝉 recited by 膧苍补苍诲补 were approved by the council.

叠谤补丑尘补诲补峁囜笉补 applied on Channa:

Channa was the charioteer of the Buddha at the time of leaving the royal palace for ever, that is, on the day of his great renunciation (Mah膩bhinikkamana). The story of Channa has been described in the chapter XI of the Cullavagga. The last portion of the narration deals with 膧苍补苍诲补鈥檚 journey in search of Channa to apply the sentence of Bramhada峁呩笉a (highest penalty) to him. Channa was very arrogant in nature. He loved the Buddha very much and was proud of the relation, which he had from the Buddha鈥檚 childhood. He wanted to get special attention from other members of the 厂补峁単丑补 owing to his previous relation with the Master. This peculiar behaviour prevented him to carry out the 鈥楽rama峁嘺dharma鈥�, and he failed to maintain a position of standard.As a result, the penalty of 鈥�Ukkhepaniya Kamma鈥�-i.e. temporary suspension from the 厂补峁単丑补 was decreed by the Master in his life time.Afterwards for his other offences, the Buddha told his disciples before the time of his parinibb膩na to impose on him the 叠谤补丑尘补诲补峁囜笉补,-the highest penalty. No monk was allowed to keep any contact with him. It means a complete social boycott.

After the closure of the First Council, Ananda reminded the 厂补峁単丑补 to impose 叠谤补丑尘补诲补峁囜笉补 on Channa.

膧苍补苍诲补 was entrusted to carry out the operation of punishment. He went to meet the wives of the King Udena and had the conversation with this king on the way to 骋丑辞蝉颈迟腻谤腻尘补, a monastery of 碍补耻蝉腻尘产颈 where Channa was staying.When the sentence of 叠谤补丑尘补诲补峁囜笉补 was announced to Channa, he was absolutely broken out of sorrow. He changed himself at once and entered into meditation and within a short time obtained the qualification of an Arhat. Once became Arahat the punishment automatically ceased to be effective.

Proceedings of the First Council:

The procedure followed at the council was very simple.

1. At first a committee consisting of five hundred monks was formed by the method of election under the leadership of 惭补丑腻办补蝉蝉补辫补.

2. The place and time of holding the council were fixed.

3. The text of the Vinaya was settled under the leadership of 鲍辫腻濒颈 and that of the Dhamma under the leadership of 膧苍补苍诲补.

4. The trial of 膧苍补苍诲补 was done.

5. A particular sermon was confirmed with its place of promulgation.

6. Lesser and minor precepts were examined and necessary steps were taken.

7. The disciplinary action was taken against Channa.

The traditional sources of all concerned are unanimus that the initiative was taken by 惭补丑腻办补蝉蝉补辫补 and the entire business was conducted by him. The proceedings were adopted in a democratic way with approval of the councillors. The Theras took their seats according to their seniority.With the permission of the 厂补峁単丑补, the chairman of the council, 惭补丑腻办补蝉蝉补辫补, asked questions to other two leading figures 鲍辫腻濒颈 and 膧苍补苍诲补.

The Vinaya was recited first by 鲍辫腻濒颈 as the Buddha-厂腻蝉补苍补 stands totally on it. He was being asked by the questions related to the four 笔腻谤腻箩颈办补蝉 with the introduction of the matter, the occasion, the individual concerned, the amendments and who would be the guilty as well as who would be the innocent of these 笔腻谤腻箩颈办补蝉, infliction and condemnation of punishment to the convicted person etc. In this way 厂补峁単丑腻诲颈蝉别蝉补, Aniyata, P膩峁璱desaniy膩, Nissaggiya 笔腻肠颈迟迟颈测补, etc were recited.

The turn of 膧苍补苍诲补 came next. The faults of 膧苍补苍诲补 were talked about in the meeting.The 顿耻濒惫腻 places the checking before the meeting of the council. Whereas, the Cullavagga and the Vinayas of the 惭补丑墨蝉腻蝉补办补s and 惭补丑腻蝉补峁単丑颈办补蝉 state that鈥� 膧苍补苍诲补 had to meet the charges after the recital of the Dhamma and the Vinaya. He was also questioned in the same manner through the five 狈颈办腻测补蝉 of the Sutta 笔颈峁璦办补. The Suttas were also collected after questions with referrence to the ocassions and the the person or persons with reference to whom the preaching of the Buddha were given. The answers given by 膧苍补苍诲补 settled the corpus of the 厂耻迟迟补-笔颈峁璦办补. 膧苍补苍诲补 recited the Bramhaj膩la Sutta, 础尘产补濒补峁�峁�丑颈办腻 Sutta and the 厂补尘补帽帽补辫丑补濒补-厂耻迟迟补.

Buddhaghosa in his introduction to Samanta-p膩s膩dik膩, the A峁�峁璦kath膩 of the Vinaya gives a detailed account of the constituent parts of the Vinaya and the Sutta-笔颈峁璦办补 that were recited at the council.

The lesser and minor precepts were discussed in the meeting. 膧苍补苍诲补 forgot to ask the Buddha which were the 碍丑耻诲诲腻苍耻办丑耻诲诲补办补 precepts. So 惭补丑腻办补蝉蝉补辫补 with the permission of the 厂补峁単丑补 made it a resolution that no precept would be invalidated.

The most important achievment of the First Council is the compilation of the Canon. Actually, the Master鈥檚 words were memorized orally. Different sects describe the narrative of the council in their own way keeping the basic facts unaltered. Przlusky calls the first assembly 鈥楥apitulor assembly鈥�. Poussin remarks, this was a 鈥�笔腻迟颈尘辞办办丑补 assembly鈥�. Minayeff compares the reciters of the council with the members of Panchayats, as it were a tribunal to decide the charges against 膧苍补苍诲补 and the imposition of 叠谤补尘丑补诲补峁囜笉补 on Channa.

The sources of different traditions created problem regarding the authenticity of the council. Many texts have been written long time after the 笔补谤颈苍颈产产腻苍补 of the Buddha. 罢丑别谤补惫腻诲补 Tripitaka was written for the first time, in the 1st century B.C. in Ceylon during the reign of the King Va峁�峁璦g膩mani.

Mention of Abhidhamma 笔颈峁璦办补 was absent as a subject of discussion at the First Council.

Opinion against the dicisions of the Council:

The great Thera 笔耻谤腻峁嘺, one of the direct disciples of the Buddha, was absent in the First Council and was requested to agree with the results of the assembly. 笔耻谤腻峁嘺 appreciated the recital well sung by the Theras, but he said that he believed only in the words of the Master which he directly heard from his mouth.. Cullavagga reports this episode very briefly and the effect of 笔耻谤腻峁嘺鈥檚 remark remains unknown to us.

According to Asok膩vadana and Tibetan 顿耻濒惫腻, Gavampati and 笔耻谤腻峁嘺 voted against the decisions of the Councils.Cullavagga and all other 罢丑别谤补惫腻诲补 sources do not mention Gavampati.

The 顿耻濒惫腻 mentions that, 笔耻谤腻峁嘺 had convoked a clergy by ringing a bell and there assembled five hundred monks just before Mahakassapa鈥檚 meeting. It was the duty of Aniruddha to servey the assembly and to see who were absent. He saw that Gavampati who was residing on a 厂颈谤颈墨蝉补 tree was absent. 笔耻谤腻峁嘺 went there to invite him. But Gavampati refused the invitation. At the same time he felt sad thinking that there would be disputes and quarrels and the wheel of the doctrine will be turned back. Then, applying his supernatural power he consumed himself in a divine fire. 笔耻谤腻峁嘺 returned to the assembly and presented them the bowl and cloak of Gavampati for funeral rites.

The Chinese versions of Dharmagupta and 惭补丑墨蝉腻蝉补办补 Vinayas and the Vinayam膩trika S奴tra have fully described this happening and 笔耻谤腻峁嘺 has been mentioned as the most distinguished figure.

J. Przlusky and N.Dutt show that, 惭补丑墨蝉腻蝉补办补 referred 笔耻谤腻峁嘺 as one of the eminent teacher of that time.

Historical Authenticity of the First Council:

Prof. Oldenberg raised voice against the authenticity of the First Council. The irreverent remark of Subhadda is found in the Mahaparinibbana Sutta, but there is no mention of the holding of the Council. Both Oldenberg and R.O.Frank draw the conclusion that the Vinaya description of the council was originally found in the Digha Nikaya (Mahaparinibbana Sutta), and the narrative has been borrowed from it.

In connection with Oldenberg, Rhys David observes that the 惭补丑腻辫补谤颈苍颈产产腻苍补 Sutta was composd before the account of the First Council of 搁腻箩补驳峁环补 in the concluding part of Cullavagga. The author of the text was describing the death of the Master and not the history of the canon or of the 厂补峁単丑补.

Pousin does not accept the views of Oldenberg that the First Council to be unhistorical.The incident of the punishment of 叠谤补尘丑补诲补峁囜笉补 to Channa had happened earlier to the 惭补丑腻辫补谤颈苍颈产产腻苍补 Sutta. Thus according to Pousin, the 叠谤补尘丑补诲补峁囜笉补 belongs to an earlier stage of the Buddhist Vinaya and the 惭补丑腻辫补谤颈苍颈产产腻苍补 Sutta has been compiled in later time. He calls it an 鈥�enlarged 笔腻迟颈尘辞办办丑补 assembly鈥�. Rockhill also rejects the view of Oldenberg.

Minayeff thinks that the episodes of 膧苍补苍诲补 and Channa alone are historical.

J.Przyluski is of the opinion that 鈥淭he council was not convened to codify the canon. It was only a capitular assembly鈥�.

R.C. Mazumdar is of the opinion that the essentials of doctrine and discipline in nucleus form were already discussed in the First Council and as a result of which later well framed Tripitaka came into existence.

It may be concluded that the First Buddhist Council was held and Mahakassapa presided over the assembly in which Upali and Ananda took important part. Vinaya and Dhamma were recited by them. In no way, Abhidhamma-Pitaka was a subject of discussion at the First Council.