Buddhist councils

Buddhist councils for guidance and clarification of the authentic teachings of the Buddha ( 563-483 or 448-368 BC ) and their literal disclosure and the version in canonical form.

The resulting Buddhist canon is the foundation of teaching. Already with the second council, the division was created in Hinayana and Mahayana schools. In general, the Conservatives were more strongly represented on the councils, from the third they served mainly the determination of the Pali Canon.

After the first four councils, which were held at intervals of about three to five generations, was a long interruption. Only in modern times has been sustained by a further fifth council of the conciliar tradition of Buddhist early days.

Background

For the lifetime of the Buddha, it was unusual in India to lay down religious texts in writing. They were instead handed down orally through memorization, repetition and recitation.

After the Buddha's death an immediate canonization was considered necessary. For this purpose, ( a iconographically to-understand number ) met (according to Pāli canon, Cullavagga XI ( Vinaya Pitaka ) and DN 16) shortly after the death of Buddha 500 experienced monks. On the following councils new developments were discussed in the Buddhist community and the canonical texts defined. It developed convening heterogeneous currents that unfolded to their own schools and their own councils of often regional significance.

For the Great Vehicle ( Mahayana ) neither the canonized three baskets nor the Councils have such a great importance. Although the Mahayana has a rich canonical literature, no Mahayana council is known, and the diversity in the Mahayana is similar. Where individual schools of Mahayana have a central leadership, as Gelugpa, Jōdo Shinshu and Soto shū, there are approaches of binding guidelines and synodal deliberations.

For the recitation of certain texts, there were specialists, so-called " bhāṇaka ". Because Ānanda ( personal waiter and faithful follower of the sublime ) was interviewed at the First Council of the suttas and this was reciting, the initiation is most sutras ( suttas ): " Thus have I heard " ( Pali: " Evam me sutaṃ " ).

The individual councils

First Council ( Rajagriha )

The first Buddhist Council ( " Council of Five Hundred " ) to be convened ( 483 BC), according to tradition, immediately after the extinction of the enlightened ones. It was agreed that the upcoming rainy season (from June) would be the right time and a place was chosen the area in front of the Sattapanni caves ( "Seven Leaf caves ", named after the fragrant Seven leaf tree ) on the northern slope of the Vaibhāra - mountain at Rajagriha ( Rājagṛha, Pāli: Rājagaha ) where Ajātasattu, the Grand Duke of Magadha had built a pavilion-like canopy.

The tradition ( Cullavagga XI of the Vinaya Pitaka in the Pāli canon ) reported on this council was the " basket of discourses " ( Pali: " Sutta Pitaka ", ie the tenet of " dharma " ) and the " basket of monastic rules " ( Pali: " vinaya Pitaka ", ie the religious discipline of the monks and nuns ) has been compiled. The long-time close friend of the Buddha, Ananda, who was known for his excellent memory to which discourses ( Sutta ) have reproduced and Upāli, who was known for his excellent knowledge of the rules, the Vinaya ( the monastic rules ). The Abhidharma ( the "higher teaching", the scholastic system of teaching) it has not yet given at that time.

In Buddhaghosa's comment " Vinaya Nidana " to find more details. Another text, which reports about is called " Kāśyapasaṃgīti - sūtra " and is in the Chinese canon obtain ( Taishō 2027 ).

Second Council ( Vaishali )

The second council was held in Vaisali ( pali: Vesali ) about 110 years after the extinction of the Buddha instead. For this is an editor, at least of the Vinaya, secured. The main purpose of the meeting, however, was to bring the " heretics " of Mahasanghika to reason, which has not been reached, when they refused, the limitations of the "old " ( Stahvira ) to accept. For example, there was the issue of whether a monk salt (no: as food, yes: as medicine) should possess overnight.

The first schism of the Sangha occurs, the Mahasanghika school separates from the traditionalists. It is about the question of Mahasanghikas whether the Sutras and the Vinaya have already been established as final. This schism marks the first beginnings of Mahayana Buddhism.

Third Council ( Pataliputra )

A third council, headed by the monk Tissa Moggaliputta in which only the "old " ( = Theravadins ) took part, has during the reign and at the instigation of the Emperor Asoka ( uncertain: by 268 - uncertain: 232 BC) in Pataliputra ( now Patna ) occurred on the still last additions to the Pali canon (especially Abhidhamma ) have been made. However, the main purpose was a " cleansing" of the Sangha. In Vasumitra manuscript we find the description of five heretical points that should be clarified. There arise the Sarvastivadin and Vibhajjavadin schools.

Historically, it is not certain whether there were one or more "third party". In particular, the Theravada Dipavamsa describes a different course.

Soon thereafter to the Emperor's son, Mahinda, who brought Buddhism to Ceylon, where under King Vaṭṭagāmaṇī Abhaya (reigned 89-77 BC), the Pali canon was finally recorded.

The two fourth Councils (Sri Lanka and Kashmir )

Sri Lanka around 30 BC: It is said to have taken place in Tambapanni, today Aluvihara in Matale, a council whose purpose was the resignation of the canon, since all the monks did not have a sufficiently good memory to keep the whole text.

Kashmir first century: Usually applies outside the Theravada, however, the first or second century, at the suggestion of the Kushan ruler Kaniska, held council of Sarvastivada, either in Jalandhara ( Punjab ) or Kuṇḍvana (Kashmir ) was held, as a fourth. To have attended 500 monks led by Vasumitra. The main result is the comment Mahā - Vibhāshā ( "big exegesis ").

At that time there were already 18 schools of Buddhism. A leader in the Council were the Sarvastivadins. The wording of the texts had been established and had been carved on copper plates, which in turn have been kept in a reliquary. Plates and shrine were not rediscovered until today.

Theravada council from 1788 (Bangkok )

King Phra Phutthayotfa Chulaloke ( Rama I ) of Siam called 1788 a private council at Wat Phra Si Sanphet (the present Wat Mahathat ), to revise the declared purpose the Pali texts. Under excitation of Chulalongkorn ( Rama V ) Based on 1893-1894 appeared the first complete print edition in Thai font in 39 volumes in Bangkok, which in turn served as the model for Neumann's German translation.

It found particularly in Thailand and Burma instead of other smaller councils, the only of local importance, rather synods, but were.

Theravada Council of 1871 ( fifth council, Mandalay)

This was 1868-1871 under King Mindon Min in Mandalay instead. Under the direction of Mahathera Jagarabhivamsa, the Ew. Narindabhidhaja, and Ew. Mahathera Sumangalasami recited five months in 2400, the Tipitaka monks and nuns to come to an underlying text.

The fixed canon was inscribed on 729 marble slabs in the Kuthodaw Pagoda in Mandalay.

Theravada council from 1954 (sixth Ecumenical Council, Rangoon )

Held 1954-1956 to 2500 - year celebration of extinction, in Kaba Aye Rangoon, Burma, most recently defined a binding Theravada version of the Pali canon, the Chaṭṭhasaṇgīti Pitaka. As the assembly hall of the cave first council was recreated. It was attended by some monks from all countries of Theravada. The German monks Nyanatiloka and Nyanaponika participated. Since 2000, an outbound of Thailand dispute over the contents of the specified canon has broken out.

Pictures of Buddhist councils

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