Here I have translated some of the beginning of the account of the First Buddhist Council found in the Pārājikakaṇḍa-aṭṭhakathā using the help of Artificial Intelligence:
"Who for countless eons, immeasurable, undertook time, most difficult. Exerted for the welfare of the world, the Protector—Homage to Him, the Greatly Compassionate One.
Unenlightened, not served by the Buddhas, the world of beings goes from existence to existence. Homage to Him, the destroyer of the net of defilements—ignorance and the rest—the Excellent Dhamma’s Lord.
Who is endowed with virtues—morality, concentration, wisdom, liberation, and the knowledge of liberation. The field for beings seeking the good—the Noble Sangha, I bow my head to them.
Thus, ever worthy of homage, paying reverence to the Triple Gem. I have attained abundant merit—by its power, may all obstacles be dispelled.
When this Dispensation stands firm, well-established is the steadfast one. That Vinaya I shall proclaim, unmixed, based on the experience of the ancient teachers.
And indeed by the assemblies of ancient teachers, whose stains were washed away by the waters of wisdom, possessed of purified knowledge and analytical insights, skilled in the exposition of the true Dhamma.
By those incomparable in ascetic practice, like banners of the Great Monastery. This Vinaya is presented systematically by methods, by the thoughts of the Fully Enlightened One’s lineage.
Though presented by the language of the Sinhalese island, yet because it is designated as such, it does not fully convey the meaning for monks in other lands.
Therefore, now I shall begin this exposition in accordance with the Pali tradition. Recalling well the command of the Elder, the glory of the Buddha’s dispensation.
And beginning this exposition, taking the body of the Great Commentary, as well as the Mahāpaccariya, and the renowned Kurundi and others.
The decisions stated in the Commentaries, holding firmly to the correct meaning. Therein, adhering to the Elders’ doctrine, rightly shall I begin this exposition.
May those with confident minds listen to me, the elders, monks, both new and middling. Reverently honoring the Dhamma of the Tathāgata, the torch of Dhamma.
The Dhamma and Vinaya spoken by the Buddha, which was likewise transmitted by his sons. They, relinquishing their own views, composed the ancient Commentaries.
Therefore, rejecting what is carelessly written, but upholding what is said in the Commentaries—for all training, revered by the wise, this is the standard here.
Then, abandoning mere dialectics, setting aside lengthy elaborations, having fully settled all decisions, avoiding any deviation from the texts.
Clarifying the meaning of the Suttanta’s words, in accordance with the Suttas themselves. So that this exposition too may be proper—therefore, it should be studied diligently.
Thinking, ‘Having gained a faction, they might soon cause the true Dhamma to disappear. So long as the Dhamma-Vinaya remains, only the Teacher’s instruction is authoritative.’
For this was said by the Blessed One: ‘Ānanda, the Dhamma and Vinaya I have taught and prescribed shall be your Teacher after my passing.’
‘Why should I not recite the Dhamma and Vinaya, so that this Dispensation may endure for a long time?’
'And because the Blessed One had said to me: “Kassapa, you will bear my hempen rag-robes, worn and threadbare,” thus sharing the robe’s use in common. And: “Monks, as long as I wish, I can enter and dwell in the first jhāna, secluded from sensual pleasures. Kassapa too, monks, as long as he wishes, can enter and dwell in the first jhāna.”
Thus, through such means—endowed with the nine successive attainments, the sixfold higher knowledge, and equal mastery in superhuman qualities—what further need had he? Surely, the Blessed One, like a king granting his own armor to his son who would establish the royal lineage, thought: ‘This one will establish the lineage of the true Dhamma,’ and so favored him with this unique distinction. Reflecting thus, he roused the monks to assemble for the recitation of the Dhamma-Vinaya.
As it is said: ‘Then the Venerable Mahākassapa addressed the monks: “Friends, once I was traveling on the road from Pāvā to Kusinārā with a great Sangha of five hundred monks…”’
The entire Subhadda episode should be understood in detail.
Then he said: ‘Come, friends, let us recite the Dhamma and Vinaya, lest false Dhamma shine forth and true Dhamma be obscured, lest false discipline shine forth and true discipline be obscured, lest those who speak false Dhamma become strong and those who speak true Dhamma become weak, lest those who speak false discipline become strong and those who speak true discipline become weak.’
The monks said: ‘Then, venerable sir, let the Elder select the monks.’
The Elder, excluding ordinary persons, stream-enterers, once-returners, non-returners, dry-insight practitioners, and many hundreds and thousands of monks who were not arahants, selected only those arahants who were masters of the entire ninefold Dispensation, bearers of the full range of the Tipiṭaka, attainers of the analytical knowledges (paṭisambhidā), of great power, mostly declared by the Blessed One as foremost in various categories (such as the threefold knowledge)—in total, four hundred and ninety-nine arahant monks.
Regarding this, it is said: ‘Then the Venerable Mahākassapa selected four hundred and ninety-nine arahants.’ But why did the Elder leave one spot open? To create an opportunity for the Venerable Ānanda.
For without him, the Dhamma recitation could not be done, and with him, it also could not [yet] be done. That Venerable One was still a trainee (sekkha) and needed to attain [arahantship]. Without him, it was impossible because nothing taught by the Buddha—such as the Suttas and related texts—had been received by anyone else in the Buddha’s presence. With him [still unenlightened], it was also impossible [due to his status].
If, despite being a trainee, he was so essential to the Dhamma recitation that the Elder should have selected him, why was he not selected? To avoid criticism.
For the Elder had great trust in the Venerable Ānanda. Indeed, even when boils arose on his head, he would advise him affectionately, calling him ‘young prince.’ This Venerable One was born into the Sakyan clan, the Buddha’s cousin (son of his uncle).
Some monks, suspecting favoritism, might have criticized: ‘The Elder passed over many arahants with the analytical knowledges and chose Ānanda, a trainee with those knowledges.’ To avoid such criticism, [he left a spot open] without Ānanda the recitation cannot be done, but I will act only with the monks’ consent.’
Thus, he did not select him. Then the monks themselves requested the Elder for Ānanda’s sake. As it is said: ‘The monks said to the Venerable Mahākassapa: “Venerable sir, this Venerable Ānanda, though still a trainee, is incapable of acting out of desire, hatred, delusion, or fear. Moreover, he has learned much Dhamma and Vinaya in the Buddha’s presence. Therefore, venerable sir, let the Elder also select Ānanda.” Then the Venerable Mahākassapa selected the Venerable Ānanda.’
Thus, with the monks’ approval, he selected him, and together with that Venerable One, they became five hundred elders.
Then the elder monks considered: ‘Where should we recite the Dhamma and Vinaya?’ They further reflected: ‘Rājagaha is a place of abundant support and ample lodging. Suppose we spend the rains-residence in Rājagaha and recite the Dhamma and Vinaya there, while preventing other monks from entering Rājagaha for the rains.’…
Renaldo
