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Attainment of Arahatship

Since the attainment of arahatship, the Venerable 膧苍补苍诲补 was commuted with the first Buddhist Council. We shall relate the event with reference to the Commentary on 厂墨濒补办办丑补苍诲丑补 vagga (顿墨驳丑补 狈颈办腻测补) on this subject.

After carrying out His untiring mission of bringing emancipation to the deserving, beginning from the First Sermon, the Dhammacakka, to the last discourse to the ascetic Subhadda, the Buddha passed away under the twin 蝉腻濒补 trees at the Mallas' pleasure park, near Kusinagara, in the year 148 of the Great Era. The utter cessation of the Buddha, leaving no remainder of the aggregates, took place on the full moon of May, early in the morning. The Malla princes held the funeral ceremony for seven days by placing flowers and perfumes around and about the remains of the Buddha in honour of Him. The week was called the 鈥楩uneral Festivities Week鈥�.

After these festivities, the body of the Buddha was placed on the funeral pyre but it would not catch fire in spite of the utmost efforts made by the Malla princes. Only on the seventh day, after the arrival and paying homage by the Venerable 惭补丑腻 Kassapa, the remains of the Buddha burnt by itself, as previously willed by the Buddha Himself. That second week was called the 鈥楩uneral-pyre Week鈥�.

After that, the relics of the Buddha were honoured by the Mallas for seven days with unprecedented festivities, by placing rows and rows of mounted spear-men as guards of the huge festive grounds. That third week was called the 鈥楻elics-Honouring Week鈥�.

After the three weeks had passed, on the fifth waxing day of 闯别峁�峁�丑补 (May-June), the distribution of the Buddha鈥檚 relics (presided over by 痴补蝉蝉补办腻谤补, the great brahmin teacher) took place. On that memorable day, there was an assembly of seven hundred thousand bhikkhus (at Kusinagara). At the assembly, the Venerable 惭补丑腻 Kassapa recalled the impertinent remarks made by Subhadda, an old bhikkhu who joined the Order after having been married, on the journey from 笔腻惫腻 to Kusinagara, on the seventh day after the demise of the Buddha. The old bhikkhu said to the other bhikkhus who were bewailing the death of the Buddha: 鈥淔riends, do not lament, do not shed tears unnecessarily. For now only we are free from the tyranny of that Bhikkhu Gotama who would say to us: 鈥榊es, this is proper for a bhikkhu鈥�, or 鈥楴o, this is not proper for a bhikkhu.鈥� Now we are at liberty to do what we like to do, and to ignore what we do not like to do.鈥�

Further, the Venerable 惭补丑腻 Kassapa saw that the Buddha鈥檚 Teaching, consisting of the Threefold Good Doctrine, would easily fall away after the demise of its originator, because wicked bhikkhus would not honour the Buddha鈥檚 words when the Buddha was no more, and their number could grow. 鈥淚t were well if we bhikkhus congregate and recite in unison all the Doctrine and the Discipline left by the Buddha. In this way the Threefold Good Doctrine would survive for long.鈥� thus reflected the Venerable 惭补丑腻 Kassapa.

Then he also remembered the special recognition shown by the Buddha to him.

鈥淭he Bhagav膩 had exchanged His great robe with mine. He had declared to the bhikkhus: 鈥�Bhikkhus, in abiding in the first 箩丑腻苍补, Kassapa is my equal; etc.鈥� thus extolling my power of 箩丑腻苍补 attainments with reference to the successively higher 箩丑腻苍补, which embraced the nine 箩丑腻苍补 attainments that require abiding at each of the progressive levels, as well as the five supernormal powers. Again, the Bhagav膩 had remained in mid-air, and waving his hand, declared, that 鈥榠n the matter of detachment to the four types of followers, Kassapa is unequalled,鈥� and that 鈥榠n the attitude of equanimity, Kassapa conducts himself like the moon.鈥� These words of praise are truly unparalleled. I must live up to these attributes in no other way but undertake to convene a Sangha Council for reciting the Doctrine and the Discipline for their preservation.鈥�

鈥淚nasmuch as a king appoints his eldest son, Heir-Apparent, conferring all his own regal paraphernalia and authority on the son with a view to perpetuating his sovereignty, so also the Bhagava had indeed praised me so lavishly, in such extraordinary ways, seeing that I, Kassapa, would be able to perpetuate His Teaching.鈥�

After pondering deeply thus, the Venerable 惭补丑腻 Kassapa related to the bhikkhu congregation the sacrilegious words of Subhadda, the old bhikkhu (stated above) and made this proposal:

鈥淣ow, friends, before immorality has gained ground and becomes an obstruction to the Dhamma, before infamy has gained ground and becomes an obstruction to the Discipline, before upholders of immorality have gained strength, before upholders of the Good Doctrine have become weak, before upholders of infamy have gained strength, and before upholders of the Discipline have become weak, let us recite in unison the Doctrine and the Discipline and preserve them.鈥�

On hearing his animated appeal, the congregation said to him: 鈥淰enerable Kassapa, may the Venerable One select the bhikkhus to carry out the reciting of the Doctrine and the

Discipline.鈥� Venerable 惭补丑腻 Kassapa then selected four hundred and ninety-nine arahats who had memorized the Dhamma-Vinaya (the three 笔颈峁璦办补蝉), and most of whom were also endowed with the fourfold Analytical Knowledge, the three 痴颈箩箩腻蝉, and the Six Supernormal Powers, and were designated as the foremost bhikkhu-disciples by the Buddha.

(In this connection, the selection of 499 bhikkhus indicates that one seat was reserved by the Venerable One for 膧苍补苍诲补. The reason is that, at that moment, the Venerable 膧苍补苍诲补 had not attained arahatship, and was still training himself to become an arahat. Without 膧苍补苍诲补, it would not be possible to hold the Council because he had heard all the discourses of the Buddha which comprise the five 狈颈办腻测补s or Collections, the Nine 础峁単补蝉 or Parts, and the doctrinal terms numbering, a total of eighty-four thousand.

Why, then, should 膧苍补苍诲补 be put on the list of the reciters by Venerable 惭补丑腻 Kassapa? The reason was that Venerable 惭补丑腻 Kassapa wanted to avoid criticism that he was partial to 膧苍补苍诲补 because there were other arahats endowed with the Fourfold Analytical Knowledge like 膧苍补苍诲补 while 膧苍补苍诲补 was still a sekkha, one still training for arahatship.

This criticism was probable, considering the fact that the Venerables 惭补丑腻 Kassapa and 膧苍补苍诲补 were very intimate. The former would address the latter in such intimate terms as 鈥楾his young lad鈥� even when the latter was about eighty years old with gray hair. (Refer to Kassapa 厂补峁儁耻迟迟补, C墨vara Sutta, Nid膩na Vagga). Further, the Venerable 膧苍补苍诲补 was a Sakyan Prince and a first cousin of the Buddha. For that reason, the Venerable 惭补丑腻 Kassapa, although knowing well that 膧苍补苍诲补 was indispensable to the project of the recitations, awaited the general consent of the congregation in selecting him.)

When Venerable 惭补丑腻 Kassapa informed the congregation about his having chosen 499 arahats for the purpose, the congregation unanimously proposed the Venerable 膧苍补苍诲补 to be selected on the Council in spite of his still being a sekkha. They said: 鈥淰enerable 惭补丑腻 Kassapa, although the Venerable 膧苍补苍诲补 is still a sekkha, he is not one who is likely to be misled into wrong judgment on any of the four unjust ways. Moreover, he is the bhikkhu with the greatest learning imparted by the Buddha both on the Doctrine and the Discipline.鈥� Then the Venerable 惭补丑腻 Kassapa put 膧苍补苍诲补 on the list of the reciters. Thus there were five hundred reciters selected with the approval of the congregation.

Then the avenue for the holding of the recitals was considered by the congregation. They chose 搁腻箩补驳补丑补 because it was a big city, big enough to provide daily alms-food to the big gathering of bhikkhus, and because it had many big monasteries where the bhikkhus could stay. They also thought about the need to disallow all other bhikkhus outside of the Council to spend the vassa in 搁腻箩补驳补丑补, where they, the Council, would reside during that period. (The reason for disallowing non-participating bhikkhus was because as the proceedings of the Council was to be conducted every day for a number of days, unless non-participating bhikkhus were officially disallowed from residence during the vassa, dissenters might interfere in the proceedings.)

Then the Venerable 惭补丑腻 Kassapa, by making his formal proposal as an act-incongregation, and getting the formal approval of the congregation, passed the Sangha resolution in the following terms:

Su峁噒膩tu me 腻惫耻蝉辞 Sangho yadi Sanghassa pattakalla峁� Sa峁単ho im膩ni pa帽cabhikkhusat膩ni sammanneyya 谤腻箩补- gahe 惫补蝉蝉补峁� vassant膩ni dhamma帽 ca vinaya帽 ca sang膩 yitu峁� na a帽帽ehi bhikkh奴hi 谤腻箩补gahe 惫补蝉蝉补峁� vasitabbanti, es膩 帽stti.

The gist of this is: (1) only five hundred bhikkhus, who were to recite the Doctrine and the Discipline, were to stay in 搁腻箩补驳补丑补 during the vassa and (2) that no other bhikkhus were to stay in 搁腻箩补驳补丑补 during the same period.

The above 办补尘尘补惫腻肠腻 or act of the Sangha-in-council took place twenty-one days after the passing away of the Buddha.

After the act was performed, Venerable 惭补丑腻 Kassapa made a proclamation to all the members of the congregation:

鈥淔riends, I allow you forty days to enable you to attend to any of your personal obligations. After these forty days, on no account will any excuses be accepted for failure to attend to the task of the recitations, whether for sickness, business concerning the preceptor, or parents or bhikkhu-requisites, such as alms-bowls or robes. Everyone of you is expected to be ready to begin the proceedings at the end of forty days.鈥�

After giving these strict instructions to the Sangha, the Venerable 惭补丑腻 Kassapa, accompanied by five hundred bhikkhu-pupils, went to 搁腻箩补驳补丑补. The other members of the Council also went to various places, accompanied by their bhikkhu-disciples, to assuage the sorrow of the people by means of discourses on the Good Doctrine. The Venerable 笔耻峁囜箛补 and his seven hundred bhikkhu-pupils remained at Kusinagara giving solace with their discourses to the devotees who mourned the demise of the Buddha.

The Venerable 膧苍补苍诲补 carried, as usual, the alms-bowl and robe of the Buddha, and went to Savatthi accompanied by five hundred bhikkhu-disciples. His following of bhikkhus increased day by day. Wherever he went, devotees lamented and wailed.

When, going by stages, the Venerable 膧苍补苍诲补 reached 厂腻惫补迟迟丑颈, news of his arrival spread through the city and people came out with flowers and perfumes to welcome him. They wailed, saying: 鈥淥 Venerable 膧苍补苍诲补, you used to come in the Buddha鈥檚 company, but where have you left the Buddha now and come alone?鈥� The people鈥檚 lamentation in seeing the Venerable 膧苍补苍诲补 alone was as pitiable as the day of the Buddha鈥檚 passing away.

The Venerable 膧苍补苍诲补 solaced them with discourses on the impermanence, woefulness and insubstantiality of conditioned existence. Then he entered the Jetavana monastery, paid homage before the Buddha鈥檚 Perfumed Chamber, opened the door, took out the cot and the seat, cleaned them, swept the precincts of the Chamber, and removed the withered flowers. Then he replaced the cot and the seat and performed the routine acts at the Buddha鈥檚 residence, as in the days when the Buddha was living.

Whenever he carried out these routine tasks, he would say, weeping: 鈥淥 Bhagav膩, is this not the time for your taking a bath?鈥� 鈥淚s this not the time for your delivering a discourse?鈥� 鈥淚s this not the time to give admonition to bhikkhus?鈥� 鈥淚s this not the time to lie on the right side in all the Buddha鈥檚 grace (like the lion)?鈥� 鈥淚s this not the time to wash your face?鈥� He could not help weeping in the hourly routine activities in the usual service of the Buddha because, knowing well the benefit of the pacifying quality of the Bhagav膩, he had a deep love for the Buddha, out of devotion as well as out of affection. He had not purged all the moral intoxicants; he had a soft heart towards the Buddha owing to the mutual deeds of kindness that had taken place between him and the Buddha over millions of former existences.

Advice given by A Forest-deity

While himself was suffering intense grief and lamentation over the loss of the Buddha, the Venerable 膧苍补苍诲补 was also giving much time to offering solace to the devotees who went to see him in sorrow on account of the Buddha鈥檚 passing away. As he was then staying at a forest in the Kingdom of Kosala, the guardian spirit of the forest felt sorry for him; and to remind him of the need to check his sorrow, the spirit sang the following verse to him:

Rukkham奴lagahana峁� pasakkiya
狈颈产产腻苍补峁� 丑补诲补测补蝉尘颈峁� opiya.
Jh膩ya Gotama m膩 pam膩do
Ki峁� te 产颈岣穒产颈岣穒办腻 karissati.

O Venerable One of the Gotama clan, resort to seclusion at the foot of a tree, immerse your mind in 狈颈产产腻苍补^[1] and abide in the 箩丑腻苍补 characterized by concentration on the object (of meditation) and on its characteristics (of impermanence, woefulness, insubstantiality). What good is there in your tittle-tattling with your visitors in your effort to solace them?

That admonition caused 蝉补峁僾别驳补 in the Venerable 膧苍补苍诲补. Since the passing away of the Buddha, he had been standing and sitting too much so that he was feeling out of sorts, and to get relief, he took a laxative prepared from milk on the next day, and did not go out of the monastery.

On that day, Subha, son of Todeyya the brahmin (then deceased) went to invite Venerable 膧苍补苍诲补 to an offering of a meal. The Venerable said to the youth that he could not accept the invitation that day because he had taken a laxative made from milk, but that he might be able to do so the next day. On the next day, Venerable 膧苍补苍诲补 went to Subha鈥檚 residence where he asked him a question about the Doctrine. Venerable 膧苍补苍诲补鈥檚 discourse, in reply to that question, can be found in Subha Sutta, the tenth discourse in the 厂墨濒补办办丑补苍诲丑补 Vagga of the 顿墨驳丑补 狈颈办腻测补.

Then Venerable 膧苍补苍诲补 supervised the repairs to the Jetavana monastery. When the vassa was approaching, he left his bhikkhu-pupils at the monastery and went to 搁腻箩补驳补丑补. Other members who were selected for the Council to recite the Doctrine-Discipline (笔颈峁璦办补) also went 搁腻箩补驳补丑补, at about the same time. All these members performed the uposatha on the full moon of 膧蝉腻岣穐腻 (June-July) and on the first waning day of the month they vowed themselves to remain in 搁腻箩补驳补丑补 for the three-month vassa.

搁腻箩补驳补丑补 had eighteen monasteries around the city at that time. As they had been unoccupied for some period, the buildings and the precincts were in a state of despair and neglect. On the occasion of the Buddha鈥檚 passing away, all the bhikkhus had left 搁腻箩补驳补丑补 for 碍耻蝉颈苍腻谤腻 and the monasteries remained unused and untended so that the building became mouldy and dusty, while there were broken panes and gaping wallings.

The bhikkhus held a meeting and decided that as according to the Vinaya laid down by the Buddha, more particularly on living places, the monastic buildings and compound should be repaired and maintained to proper condition. So they assigned the first month of the vassa period to the repairing and maintenance of the monasteries, and the middle month to the recitals. They attended to the repair work to honour the Buddha鈥檚 instructions found in the Vinaya rules and also to avoid criticism by the religious sects outside the Buddha鈥檚 Teaching, who would say: 鈥淭he disciples of 厂补尘补峁嘺 Gotama took care of the monasteries only when their Teacher was living, but when He is dead and gone, they neglect them and let the valuable assets donated by the four categories of followers go to waste.鈥�

After coming to the decision, the bhikkhus went to the King 础箩腻迟补蝉补迟迟耻鈥檚 palace. They were paid homage by the King who asked them the purpose of their visit. They told him that they needed men to carry out repair work to the eighteen monasteries. The King provided men to repair the monasteries, under the supervision of the bhikkhus. In the first month the job was completed. The bhikkhus then went to King 础箩腻迟补蝉补迟迟耻 and said: 鈥淕reat King, the repair work at the monasteries is completed. Now we shall convene the Council by reciting the Doctrine and the Discipline in unison.鈥� The King said: 鈥淰enerable Sirs, carry out your task freely. Let there be the joint operation of our regal authority with your doctrinal authority. Mention your needs and I will see to them.鈥� The bhikkhus said: 鈥淲e need a congregation hall for the Sangha to carry out the task.鈥� The King asked them the place of their choice, and they mentioned the mountain-side on Mount 痴别产丑腻谤补 where the great Sattapa峁囜箛i (Alstonia scholaris) tree stood.

A Grand Pavilion donated by King 础箩腻迟补蝉补迟迟耻

鈥淰ery well, Venerable Sirs,鈥� said King 础箩腻迟补蝉补迟迟耻 and he built a grand pavilion for the Council, as splendid as one that might have been created by Visukamma, the deva architect.

It had compartments for the efficient working of the Council, each with stairways and approaches, all the walls, pillars (and balustrades) beautifully painted with artistic designs. The whole pavilion would seem to outshine the royal palace and its gorgeousness would seem to put a deva mansion to ridicule. It presented itself as a magnificent mansion which attracted the eyes of its beholders, devas and humans alike, as a pleasant river bank attracts all sorts of birds. In fact, it had the impression of an object of delight which was the sum total of all delightful things put up together.

The Council Hall had a canopy laid with gems. Clusters of flowers of various sizes, shapes and hues hang from it. The flooring was inlaid with jewels which looked like a huge platform of solid ruby. On it were floral festoons of variegated hues forming a wondrous carpet as would decorate a 叠谤补丑尘腻鈥檚 mansion. The five hundred seats for the five hundred bhikkhu-reciters were made of priceless material, yet suitable for bhikkhu use. The throne, i.e. the raised dais, for the bhikkhu-elder in charge of posing questions, had its back leaning on the southern wall, facing north. In the middle, stood the throne or raised dais of the bhikkhu-elder in charge of answering the question, facing east, which was suitable for use by the Buddha. On it was placed a ceremonial circular fan, made of ivory. Having made all these detailed arrangements, the King informed the Sangha that all was ready.

It was the fourth waning day in the month of Savana (July-August). On that day, some of the bhikkhus went about saying among themselves: 鈥淚n this gathering of bhikkhus, one still stand with defilements鈥� which was plainly an allusion to the Venerable 膧苍补苍诲补. When these words of ridicule reached the Venerable 膧苍补苍诲补鈥檚 ear, he knew that no one else but himself was going about spreading the stink of defilements. He felt 蝉补峁僾别驳补 from those words. There were other bhikkhus who said to him: 鈥淔riend 膧苍补苍诲补, the Council will begin tomorrow. You still have to gain the higher stages of the Path. It would not be proper for you to participate in the proceedings as a sekkha (an ariya who is still training himself for arahatship). We would like you to be mindful in striving for arahatship in this good time.鈥� Arahatship Exclusive of The Four Postures

Then the Venerable 膧苍补苍诲补 thought to himself: 鈥淭omorrow, the Council begins. It would not be proper for me to participate in the proceedings as a sekkha (as a mere 蝉辞迟腻辫补苍苍补).鈥� He meditated on the body the whole night. Early in the morning, he thought of getting some sleep. Going into the monastery, he mindfully reclined on the cot. As his two feet lifted off the ground and his head had not touched the pillow, he attained arahatship in a split second, outside of any of the four bodily postures.

To explain this further: The Venerable 膧苍补苍诲补 had been meditating while walking up and down along the walk outside the monastery. Despite this, magga-phala (at the three higher levels) was still not attained. Then he remembered the Buddha鈥檚 words when the latter was about to pass away: 鈥溎�苍补苍诲补, you have done much meritorious actions. Meditate diligently. You will soon attain arahatship.鈥� He knew that the Buddha鈥檚 word never went amiss. He reviewed his meditation effort: 鈥淚 have been overzealous; this makes my mind distracted. I must strike a balance between energy and concentration.鈥� Reflecting thus, he washed his feet and entering his meditation cell, he thought of taking a short rest. With mindfulness, he reclined on the cot. As his two feet lifted off the ground and his head had not touched the pillow, during that fleeting moment he attained arahatta-phala, purified of all moral intoxicants.

Therefore, if someone were to pose a question: 鈥淲hich bhikkhu in this Teaching gained arahatship while outside of the four bodily postures?鈥� the answer definitely is 鈥淭he Venerable 膧苍补苍诲补.鈥�

膧苍补苍诲补 praised by 惭补丑腻 Kassapa

It was on the fifth waning day, in the month of Savana (July-August), the day after the Venerable 膧苍补苍诲补 had attained Arahatship, after finishing their meal, the reciters selected for the Council kept their alms-bowls and other requisites and congregated at the great pavilion to begin the recitation. (By the custom of the Indian Subcontinent, the period from the full-moon day of the month in 膧蝉腻岣穐腻 (June-July) to the full-moon day of the month in Savana is reckoned as one month. During that period of one month, the Sangha had attended to the repairing and maintenance of the monasteries. On the first day of the waning moon in Savana, they requested King 础箩腻迟补蝉补迟迟耻 to build a pavilion. The construction took three days. On the fourth day, the Venerable 膧苍补苍诲补 attained arahatship. On the fifth day, the proceedings of the Council commenced.)

Venerable 膧苍补苍诲补 attended The Council as An Arahat

He entered the pavilion when everybody was present. Donning his upper robe in the manner prescribed for bhikkhus when appearing before a meeting (or for going into the village), he stepped into the hall with a beaming face which looked as fresh as a toddy palm fruit just plucked, or a ruby placed on a white piece of velvet, or a full moon in a clear sky, or a paduma lotus blooming forth on being radiated with dawn鈥檚 sunshine. It seemed to radiate with the inner purity of the arahat. Its splendour proclaimed the arahatship of the possessor.

(In this connection, it might be asked: 鈥淲hy did 膧苍补苍诲补 enter the hall as if proclaiming his arahatship?鈥� 鈥淎n arahat does not declare his attainment of arahatta-phala in words but he may let the fact known to others, and this is extolled by the Buddha,鈥� thus reflected the Venerable 膧苍补苍诲补. He knew that the Council was prepared to let him participate in the proceedings because of his vast knowledge, even though he was still a sekkha. And now that he had attained arahatship, those other bhikkhus would be very happy to know about it. Further, he wanted to demonstrate to everyone that the Buddha鈥檚 last words: 鈥淲ork with diligence, the attainment of your set task鈥�, had proved most beneficial.)

On seeing the Venerable 膧苍补苍诲补, Venerable 惭补丑腻 Kassapa thought: 鈥淎h, 膧苍补苍诲补 as an arahat looks glorious. If the Bhagav膩 were living, he would surely laud 膧苍补苍诲补 today. Now I must say words of praise on behalf of the Bhagav膩.鈥� And he said: 鈥淔riend, 膧苍补苍诲补, glorious it is indeed that you have attained arahatta-phala, etc.鈥� He said these congratulatory words thrice aloud.

Proceedings of The Council

Therefore let us begin our recitals with the reciting of the Vinaya.鈥� Venerable 惭补丑腻

Kassapa then asked: 鈥淲hom shall we make the leading bhikkhu in reciting the Vinaya?鈥� 鈥淲e will make the Venerable 鲍辫腻濒颈 the leading bhikkhu.鈥� 鈥淲ould 膧苍补苍诲补 be incapable for it?鈥� 鈥溎�苍补苍诲补 would be quite capable for it. However, when the Bhagav膩 was living He had declared the Venerable 鲍辫腻濒颈 as the foremost among the bhikkhu-disciples who have mastered the Vinaya. Therefore, we would make the Venerable 鲍辫腻濒颈, after getting his consent, the leading bhikkhu in reciting the Vinaya.鈥�

The Venerable 惭补丑腻 Kassapa was the presiding bhikkhu at the First Council. He also took the responsibility of the questionings. The Venerable 鲍辫腻濒颈 took the responsibility of answering the questions on the Vinaya. Both took the special seats made for them and conducted the proceedings. Each of the rules of the Vinaya was put as a question consisting of the subject, the background story, the person that was the cause of the Buddha鈥檚 prescribing the rule, the original rule, the amendment thereto (if any), whither a breach of that rule amounts to an offence or not; and each question was answered fully under those headings. The Council then put them on record by reciting in unison, clothing the subjectmatter with such formal expressions as: 鈥楢t that time鈥�,鈥橧t was then that鈥�, 鈥楾hen鈥�, 鈥榃hen it was said鈥�, etc. to give cohesion to the matter. The recitals were made in unison: 鈥淎t that time the Bhagav膩 was staying at 痴别谤补帽箩补, etc.鈥� (This reciting of the words of the Buddha by the Sangha in a special assembly is called the holding of a Council, 厂补苍驳腻测补苍腻.)

When the reciting of the First 笔腻谤腻箩颈办补 was completed, the great earth trembled vehemently down to the sheet of water, that supports it as if applauding the noble historic event.

The three remaining 笔腻谤腻箩颈办补 rules were recited in the same manner, as also were the rest of the 227 rules, each framed as a question and followed by its answer. The whole of the text was entitled 笔腻谤腻箩颈办补ka峁囜笉a 笔腻濒颈, and was also known as Bhikkhu 痴颈产丑补峁単补, popularly referred to as 鈥�惭补丑腻 痴颈产丑补峁単补鈥�. It was prescribed as the official text that has since been taught (at the monasteries) from generation to generation. At the conclusion of reciting the 惭补丑腻 痴颈产丑补峁単补, the great earth also shook violently as before.

Then followed the 304 rules of the 叠丑颈办办丑耻苍墨 痴颈产丑补峁単补, recited in the form of questions and answers as before. This 叠丑颈办办丑耻苍墨 痴颈产丑补峁単补 and the 惭补丑腻 痴颈产丑补峁単补 together was known as 鈥榯he Ubhato 痴颈产丑补峁単补 of 64 recitals or 产丑腻峁嘺惫腻谤补蝉.鈥� This was prescribed as the official text that has since been taught from generation to generation. At the conclusion of reciting, the Ubhato 痴颈产丑补峁単补 the great earth also shook violently as before.

鲍辫腻濒颈 entrusted with The Vinaya 笔颈峁璦办补

The Council of five hundred reciters entrusted the approved version of the Vinaya 笔颈峁璦办补 to the Venerable 鲍辫腻濒颈 with the mandate: 鈥淔riend, teach this Vinaya 笔颈峁璦办补 to the disciples who come to you for instruction.鈥� When the reciting of the Vinaya 笔颈峁璦办补 was completed, the Venerable 鲍辫腻濒颈, having done his task, laid down the ceremonial circular ivory fan on the throne of the bhikkhu in-charge of answering the questions, descended from it, paid his respect to the bhikkhu-elders, and sat in the place marked for him.

After the reciting of the Vinaya, the Dhamma (i.e. the Suttanta and the Abhidhamma) was to be recited. So Venerable 惭补丑腻 Kassapa asked the Council of reciters: 鈥淲hich bhikkhu shall we make the leader in reciting the Dhamma?鈥� The Council unanimously named the Venerable 膧苍补苍诲补 for the post.

Then Venerable 惭补丑腻 Kassapa named himself as the Questioner, and the Venerable 膧苍补苍诲补 as the Answerer (Responding bhikkhu). Rising from his seat, rearranging his upper robe, and making his obeisance to the bhikkhu-elders, Venerable 膧苍补苍诲补 held the ceremonial circular ivory fan and sat on the throne prepared for the purpose.

Then the plan of reciting the Dhamma was discussed thus by Venerable 惭补丑腻 Kassapa and the participating 尘补丑腻-theras (bhikkhu-elders):

Kassapa: Friends, as there are two divisions of the Dhamma, the Suttanta 笔颈峁璦办补 and the Abhidhamma 笔颈峁璦办补, which shall we take up first?

惭补丑腻theras: Venerable Sir, let us start with the Suttanta 笔颈峁璦办补. (The Vinaya is mainly concerned with Higher Morality (adhi-蝉墨濒补); the Suttanta is mainly concerned with Higher Consciousness i.e. concentration (adhi-citta); and the Abhidhamma is mainly with Higher Wisdom (adhi-辫补帽帽腻). Therefore, the Council recited the Threefold Training of Mortality, Concentration and Wisdom in that order, it should be noted.)

Kassapa: Friends, there are four Collections (狈颈办腻测补s) of the Suttas in the Suttanta 笔颈峁璦办补; which of them shall we take up first?

惭补丑腻thera: Venerable Sir, let us start with the Longer Discourses (顿墨驳丑补 狈颈办腻测补).

Kassapa: Friends, the 顿墨驳丑补 狈颈办腻测补 contains 34 discourses (Suttas) in three divisions (vaggas), which divisions shall we take up first?

惭补丑腻thera: Venerable Sir, we shall start with the 厂墨濒补办办丑补苍诲丑补 Vagga.

Kassapa: Friends, the 厂墨濒补办办丑补苍诲丑补 Vagga contains 13 discourses, which discourse shall we take up first?

惭补丑腻thera: Venerable Sir, the Brahmaj膩la Sutta portrays the three grades of morality. It is useful for the abandonment of deceitful talk or hypocrisy on the part of bhikkhus which are detrimental to the Teaching. It also explains the 62 kinds of wrong views. It had caused 62 times of the shaking of the great earth when it was delivered by the Bhagav膩. Therefore, let us start with the Brahmaj膩la Sutta.

Having thus agreed upon the plan of verification, the Venerable 惭补丑腻 Kassapa posed appropriate questions on the Brahmaj膩la Sutta to Venerable 膧苍补苍诲补 regarding the background story, the person connected with the discourse, the subject matter, etc. Venerable 膧苍补苍诲补 answered every question completely, at the end of which the five hundred reciters recited in unison the Brahmaj膩la Sutta. When the reciting of the Suttas was completed, the great earth quaked violently as before.

Then followed the questioning and answering and the recital of the twelve other Suttas of the 厂墨濒补办办丑补苍诲丑补 Vagga, which was recognized as the title of the division and prescribed as the course of 笔颈峁璦办补 studies in respect of the Suttanta.

Then the 惭补丑腻vagga, which consisted of ten suttas, was next and followed by the 笔腻迟丑颈办补 Vagga, which consisted eleven suttas, each with the questioning an answering. Hence the thirty-four suttas in three divisions (Vaggas), whose recitals numbered twentyfour, were recorded as the Buddha鈥檚 words under the title of 顿墨驳丑补 狈颈办腻测补, the Collection of Longer Discourses. This approved version of the text was then entrusted to the Venerable 膧苍补苍诲补 with the following instruction from the bhikkhu-elders: 鈥淔riend 膧苍补苍诲补, teach this 顿墨驳丑补 狈颈办腻测补 to the pupils that come to you for instruction.鈥�

After that the Council approved the Majjhima 狈颈办腻测补, the Collection of Middle Length Discourses, after the usual questioning and answering, which took 80 recitals in all. Then they entrusted the approved version of the text to the pupils of the Venerable 厂腻谤颈辫耻迟迟补, saying: 鈥淔riends, preserve this Majjhima 狈颈办腻测补 飞别濒濒.鈥�

Then the Council approved the 厂补峁儁耻迟迟补 狈颈办腻测补, the Collection of Related Discourses, after the usual questioning, and answering, which took 100 recitals. Then they entrusted the approved version of the text to the Venerable 惭补丑腻 Kassapa, saying: 鈥淰enerable Sir, teach this 厂补峁儁耻迟迟补 狈颈办腻测补, the sayings of the Bhagav膩, to the pupils who come to you for instruction.鈥�

Then the Council approved the A峁単uttara 狈颈办腻测补, the Collection of Graduated Discourses, after the usual questioning, and answering, which took 120 recitals. Then they entrusted the approved version of the text to the Venerable Anuruddha, saying: 鈥淰enerable Sir, teach this A峁単uttara 狈颈办腻测补 to the pupils who come to you for instruction.鈥�

Then the Council approved the seven books of Abhidhamma, namely, the 顿丑补尘尘补蝉补峁単补峁嚹�, the 痴颈产丑补峁単补, the 顿丑腻迟耻办补迟丑腻, the Puggala 辫补帽帽补迟迟颈, the 碍补迟丑腻惫补迟迟丑耻, the Yamaka and the 笔补峁�峁�丑腻苍补, after the usual questionings, answerings, and recitals. At the end of the recital of these Abhidhamma texts the great earth quaked violently as before.

Then the Council recited: the 闯腻迟补办补, the Niddesa, the 笔补峁璱蝉补尘产丑颈诲腻 Magga, the 础辫腻诲腻苍补, the Sutta Nip膩ta, the 碍丑耻诲诲补办补辫腻峁环补, the Dhammapada, the 鲍诲腻苍补, the Itivuttaka, the 痴颈尘腻苍补惫补迟迟丑耻, the Petavatthu, the 罢丑别谤补驳腻迟丑补, and the 罢丑别谤墨驳腻迟丑腻, after the usual questioning and answering. These thirteen Books collectively were called the Khuddaka 狈颈办腻测补, the Collection of assorted compilations.

According to the bhikkhu-elders who had memorized the 顿墨驳丑补 狈颈办腻测补, it was said: 鈥淭he Khuddaka 狈颈办腻测补 was recited and approved along with the Abhidhamma 笔颈峁璦办补.鈥� But according to the bhikkhu-elders who had memorized the Majjhima 狈颈办腻测补, these 13 books, together with the 叠耻诲诲丑补惫补峁僺补 and the Cariya 笔颈峁璦办补, making 15 books altogether, were named as the Khuddaka 狈颈办腻测补 and are classified as the Suttanta 笔颈峁璦办补, (These statements are based on the Commentary on the 厂墨濒补办办丑补苍诲丑补. A 叠丑腻峁嘺惫腻谤补 or a 鈥榬ecital鈥� is the length of time that took to recite a piece of the text, which by our modern clock time, would be about half an hour. The naming of the principal bhikkhu-elders, namely, the Venerable 惭补丑腻 Kassapa, the Venerable 鲍辫腻濒颈 and the Venerable 膧苍补苍诲补, in their respective offices, are on record in the Vinaya C奴lavagga Pa帽casatikakkhandhaka.)

Thus the Venerable 膧苍补苍诲补 was a principal bhikkhu in the First Council, in answering most competently all the questions concerning the Dhamma which comprised the Suttanta 笔颈峁璦办补 and the Abhidhamma 笔颈峁璦办补.

(This is the account of important role played by the Venerable 膧苍补苍诲补 at the First Council.)