Exploring the Path - Pāli Course

In this selected short Cintīsutta, taken from the ‘chapter on three’ (Tikanipātapāḷi) in the Aṅguttaranikāyo, the Buddha qualifies the conduct of a wise, worthy person and someone of the opposite category.  Thus the Cintīsutta presents an enhancement of the Paṭhama-asappurisasutta¹ by describing the three characteristics and signs of people one should associate with or keep away from.

The previous Introduction terminated with the historical account of the Venerable Ānanda having achieved Arahantship and thus being permitted to join the First Council, the Paṭhamadhammasaṅgīti.

Then the Venerable Mahā Kassapa himself took the seat of the questioner and it was decided that the Venerable Upāli was to be questioned on the Vinaya. The Venerable Upāli² had received the title of being foremost amongst those who strictly live according to the regulations laid down by the Buddha.

Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ³ yadidaṃ Upāli⁴

Thus questioned by Venerable Mahā Kassapa himself (sakattānaṃ), the complete Vinaya was then presented by Venerable Upāli, seated in the respective expounder’s chair. All others, who were conversant with the procedure repeated in conformity after him.

… Upālithero vinaye, sesadhamme asesake;⁵

ānandattheramakaruṃ, sabbe therā dhurandhare.⁶

Mahāthero sakattānaṃ, vinayaṃ pucchituṃ sayaṃ; sammannupālithero ca, vissajjetuṃ tameva tu.

Therāsane nisīditvā, vinayaṃ tamapucchi so;

dhammāsane nisīditvā, vissajjesi⁷ tameva so.

Vinayaññūnamaggena,⁸ vissajjitakamena te;

sabbe sajjhāyamakaruṃ,⁹ vinayaṃ nayakovidā. …¹⁰

The Venerable Ānanda was then chosen to be questioned on the Dhamma because he was foremost in being well-versed, having listened to the majority of the suttas in the presence of the Buddha, having a word-perfect memory, and having a thorough understanding. When the Venerable Ānanda had been asked to serve the Buddha as his personal attendant, he had requested eight boons, amongst which were: having the privilege to accompany the Buddha whereever he went, having whatever remained unclear to him explained, and having every discourse repeated which had not been heard by him personally. Because of his diligence and his devoted service, the Buddha expressed his appreciation in the following way:

Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ, satimantānaṃ, gatimantānaṃ¹¹, dhitimantānaṃ,¹² upaṭṭhākānaṃ yadidaṃ Ānando.¹³

Bhikkhus, the one who is foremost among my Bhikkhus in being learned, in maintaining a good memory, in comprehending fast and in providing service, this is Ānanda.

The famous quote Evaṃ me sutaṃ, which launches so many suttas, indicates and refers the texts of the complete Suttapiṭaka that the Venerable Ānanda heard himself personally. Thus being questioned by the Venerable Mahā Kassapa during the First Dhamma Council about the time, the place and the content of the suttas of the Buddha, Evaṃ me sutaṃ should remind one of the efforts of those knowledgeable Theras who kept the teaching alive in its pristine purity.

... Aggaṃ bahussutādīnaṃ, kosārakkhaṃ¹⁴ mahesino;

sammannitvāna, thero dhammamapucchi so.

Tathā sammanniyattānaṃ, dhammāsanāgato¹⁵ sayaṃ;

vissajjesi tamānandatthero dhammamasesato.

Vedehamuninā tena, vissajjitakamena te;

sabbe sajjhāyamakaruṃ, dhammaṃ dhammatthakovidā. ...

... The authorised Thera proceeded to question everything about the Dhamma,

Him the highest of those having heard most, the protector of the treasure of the Great Saint,

Then in this way authorised, Ānanda, seating himself in the respective seat, took it upon himself to expound the complete Dhamma,

Then all others, who were knowledgeable and skilled of the Dhamma and its meaning, repeated after the sage from the Vedeha-country. ...

In this way the Dhammasaṅgīti lasted seven months, during which the whole of the Vinaya and the Dhamma was recited by those five hundred Bhikkhus who were sufficiently endowed with high wisdom and had well versed memories about the Vinaya and the Dhamma. It is due to this First Council, and the five subsequent councils which were arranged any time hesitations about the clarity of the teaching arose, that the valuable Dhamma and Vinaya has been maintained for the benefit of the whole world in its origin.

... Evaṃ sattahi māsehi, dhammasaṅgīti niṭṭhitā;

sabbalokahitatthāya, sabbalokahi tehi sā. ...

... Thus at the end of seven months was the Dhammasaṅgīti completed,
For the benefit and advantage of the whole world, by those resolute for the whole world’s good. …