The Third Council, Assembly [Sanggiti]

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It is believed that there were 1,000 bhik᷂khus[monks] considerably erudite in dhamma [teachings of Buddha]. Those were assumed to have attained an arahatship [the worthy one], completed doctrinal validity like abhiňňa 6 [six kinds of supernormal power], and pat᷂isam᷂bhidā 4 [the four discrimination, analytical insight]. We are not so certain what format it was conducted in the third assembly or council. Presumably, it, perhaps, was done in the similar approach akin to the first and the second ones – that was set out by an inquirer [puccha], and reciter [visajjanā]. In this occasion it is believed that Moggallīputratissa Thera was the inquirer whereas Majj᷂᷂h᷂antika Thera, and Mahādeva Thera were the reciter.

In the Sutta it describes vividly the beginning of the event from collating Vinaya [monastic rules] first started from pathamapārājika [major offence – the first of the two divisions of the Suttavibhanga of the Vinaya], assembling matters vatthu [objects], nidāna [accounts, tales], puggalapaňňatti [legislation in accordance to persons], and anupaňňatti [sub-lagislation]. Then, in the second stage there was the beginning of dutiya-pārājika [a grave offence involving expulsion from monkhood; defeat], rendered and collated until the completion of pārājika assembly. In the next stage the collation and clarity of 13 disciplinary rules of sangghādisesa [an offence entailing initial and subsequent meetings of the Sanggha; A formal meeting], 2 disciplinary rules of aniyota [undetermined offence], 30 disciplinary rules of nissag᷂᷂gīya-pācit᷂tīya [an offence entailing expiation with forfeiture], and 92 disciplinary rules of pācit᷂tīya [an offense entailing expiation, considered as a ‘minor offence’].

Once the vinaya collation and clarity was completed, the sutta [discourses] was introduced into play in the same approach; began with dighanikāya [the long discourse] which consisted of 34 long discourses, majjhimanikaya [the middle length discourses] which consisted of 152 discourses, sangyut᷂tanikāya [the connected discourses] which consisted of 7,762 discourses, anguttaranikāya [the discourse arranged in accordance with numbers] which consisted of 9,557 discourses, and lastly khut᷂dhakanikāya [the miscellaneous discourses] which consisted of 15 short discourses for instance the ‘mukkhapat᷂ha’.

In the last process of the third assembly, it is believed (especially by Theravādin traditions) that there was the new kind of collection introduced – Abhidham᷂ma [higher doctrine or metaphysic doctrine]; The completion of the ‘tipit᷂aka’. The Abhidham᷂ma, for the first time is believed to comprise of 7 doctrinal books, and it is also believed that it is an additional literature composed by senior monks in this assembly in order to clarify doctrinal principles which mostly appear in the sutta. It is noteworthy to put, at least, names of those books in this space, for people who may want to seek more details in the future.

•   Abhiddhamma Sangghaha [A compendium of Abhiddhamma] consisted of 14 potions

•   Vibhanggha [Division] consisted of 18 portions or chapters. The book is believed to have three potions in each chapter: Suttantabhājaniya, Abhidhammabhājaniya, and Paňhāpucchaka, the last title literally meaning ‘list of questions’. Note that there is a commentary to the Vibhangga, by the title of Sammohavinodanī , attributed to Buddhaghosa.

•     Dhatugāthā [the analysis of elemental phenomenon] consisted of 14 portions. This book is believed to be composed to provide a systematic analysis of the element of physical phenomenon and discusses mainly the mental characteristics found in converted and earnest persons.

•    Pugglapaňňatti [legislation based upon person’s accounts, designation of person] consisted of 6 legislation. As its name suggests; the work is concerned with the classification of human individuals whom it groups into types accordance to how many of between one and ten qualities they possess.

•     Kathāvatthu [Book of disputed points] consisted of 7,100 portions. This book is believed to hold an assumption it was compiled by Moggaliputra Tissa himself after the assembly. The works also was compiled in 23 chapters and is a digest of disputed points of doctrine.

•     Yamaka [Book of pairs] consisted of 12 chapters. It is described the pair miracle power believed to be conducted by the Buddha.

•     Mahāpat᷂t᷂hana [The great book of causal relations] consisted of 7,400 portions of doctrinal principles and explanations of 24 modes of relations between things, mental and material. It is a highly technical text, giving detailed analysis of doctrine of conditionality or Dependent origination [Paticcasamuppapada].

The process of this council was royally supported by the most prominent Buddhist figure in Buddhist history, Emperor Asoka, the Great. However, it is believed that in this compile of big scripture, the ‘kathāvatthu’ book primarily is not accepted as Buddha’ authentic words by later scholars. It is believed to be composed by Moggaliputra Tissa as previously mentioned to clarify obscured principles and concepts. It is also asserted that dhamma was inscribed into proper books [perhaps palm leaves] for the first time. Over all of the process, the council was conducted after the demise of the master around 234 years and it is believed to take 9 months to complete. Evidence from Emperor Asoka the Great’s inscription states that “after he ascended the throne for 17 years the ‘sanggīti’ [council, assembly] was royally supported. By that time, Moggalīputta Tissa was 72 years of age and he was the leader of operation.” The third ‘sanggīti’ entailed an immense positive consequence for Buddhism as it is believed to constitute firmly in India. On the one hand, the doctrine was also sent and spread to other part of Asia for the first time.

The Second ‘saŋgīti’

The second convocation of the Buddha’s teaching was sometimes around a century after his demise. The reason of conducting the second ‘saŋgīti’ from both traditions is identical, which, however, finally marked the beginning of the progress of philosophical division in Buddhist history. It is claimed the account of a group of Vajjīputra bhikkhus [a group of ascetics or monks from Vajjī kingdom] who claimed to practice some ten doubted miscellaneous precepts [dasavatthu], and interpreted those monastic rules that there are originally set by the Buddha for example;

•   It is accepted for bhikkus to preserve salt in animal’s horn suffice to consume as long as possible
•  Vajjīputra bhikkus claimed that after the sun has surpassed about two inches beyond noon-time [I guess when the sun is exactly above your head called ‘noon’. Unfortunately there was no proper time-monitored machine at the time] bhikkhus are still allowed to have meals. [Note that the issue regarding numbers of meals of bhikkhus is still debatable currently. The exact rule concerning this issue by the time Buddha is so far unclear.] 
• Bhikkhus are allowed to possess money and gold. [This monastic rule is believed to be added up later when Buddhism became popular in many traditions.] 
• And, drinking soft intoxicated level of beverage is accepted etc. [No comment]

There were, at least, eight senior theras [the elders] for instance, Sabbakāmī bhikkhu, Sālāha bhikkhu, Khuj᷂jasobhita bhikkhu, Vāsabhagāmika bhikkhu, Revata bhikkhu, Sam᷂bhūtaňān᷂avāsī bhikkhu, Yasakākan᷂d᷂aputra bhikkhu, and Sumuna bhikkhu addressed the issue and initiated the second convocation of the doctrine. In this occasion, Sumuna phikkhu is believed to act as the inquirer of those 10 miscellaneous precepts [dasavatthu] abused by a group of Vajjīputra bhikkhus in middle of monastic community. The assembly is believed to have 700 bhikkhus altogether attaining the event. The location of the second ‘saŋgīti’ appeared to be at Vālikāram [Valika monastery] in the city of Baisālī. It was sponsored by King Kālāsoka which the process took 8 months to complete.

Note that a false interpretation of some miscellaneous monastic rules by monks after merely a century of the Buddha’s demise has led to the second ‘saŋgīti’. Evidence shows that there had been several attempts to soften the strictness of monastic rules and vinaya set by the Buddha even when he was still alive. It is such a natural response of some particular kind of human-being who lack potential to abide the rules. This happens also in most doctrines and sets of belief called ‘religions’. Therefore, the incident gave the first mark of actual division inside Buddhism which later led to actual separation, and shortly after Buddhism is claimed to at least divide into 18 schools.

The Buddhist general convocation [saŋgīti]

The history of Buddhist doctrine general convocation [saŋgīti]

The ‘saŋgīti p. – saŋgāyanā s.’ literally means ‘a rehearsal; a Council; general convocation of the Sangha [community of disciples] in order to settle questions of doctrine and to fix the text of the scriptures’. It has been conducted more than ten occasions in various countries in Buddhist history. The significant is that to assemble and collect the scattered teachings of the Buddha systematically and consequently it became a practical collection known as ‘tipit᷂aka’.  However, through a long history of Buddhism merely several occasions of ‘saŋgīti’ have been accepted by Buddhists. The conditions of acceptance are varied – geography, location, legitimacy, personalities and intention. 

     Additionally the ‘saŋgīti’ is an endless process. Many traditions claimed legitimacy and authority to conduct this considerably benevolent act. Buddhism eventually divided into two main doctrines or schools [Theravada and Mahayana] shortly after the death of the Buddha. These two prominent schools always have a disagreement toward the idea of ‘saŋgīti’ together – both never accepted the legitimacy of one another. However, herein, we should observe the ‘general convocation’ of Theravada school, for it is the school acknowledged as an orthodox doctrine which derived directly from the origin of Buddha. 

1. The first ‘saŋgīti’

The operation is believed to be conducted three month after the death of the Buddha. The main reason of the first ‘saŋgīti’ is from an account of Subhadda bhikku – an old disloyal disciple [claimed the Theravadins].  According to the claim appears in the Pali canon, shortly after the death of the master, Subhadda bhikku expressed his pleasant response upon the Buddha’s death by disparaging and disagreeing with some of the miscellaneous monastic rules [the vināya]. Mahākassapa bhikkhu, one of the senior monks, strongly concerned about the deterioration of the original monastic rules legislated by the Buddha. He then called for an assembly of 500 Buddha’s disciples who claimed to be enlightened [ārahat – literally, the worthy one] to set on the ‘saŋgīti’. The operation then was conducted at sat᷂tavan᷂nagūhā [cave of seven colors] at vebhārapabbata mountain foothill near the city of Rājacriha in the Kingdom of Magada [north eastern part of ancient India].

In the assembly, Mahākassapa was the president of the operational authority carrying the role of settling the vinaya [monastic rules] queries – Ananda acted as the dhammakathika [rehearsal of the discourses] and Upalī bhikkhu acted as the vinaya reciter.  Possibly, the only imagination we can assume of how it was conducted in terms of methodology is that 500 enlightened bhikkhus were questioned regarding what sort of teachings they had heard from the Buddha. They then recited what they had learnt altogether. The doctrines and principles were collated and fixed if teachings could not meet a rational agreement. It is believed that the first ‘saŋgīti’ was sponsored by King Ajātṥatrū. The operation took 7 months to complete.

I will talk about the second ‘saŋgīti’ tomorrow.