The cases of the minor rules (Khuddanukhuddakani sikkhapadani) and the monk Channa are slightly different. Each of these episodes consists of two parts: i) the Buddha's instruction, and ii) the execution of this instruction. The instructions on these two cases are mentioned both in the MPS(21)and the Cullavagga (22) while the account of their execution is only found in the CullavaggaOldenberg (23) came to the conclusion that the monks were no longer aware whether the Buddha's instructions had already been carried out or not. So they imagined fitting sequels to those-instructions in the form of suitable actions taken by the Samgha. This theory of Oldenberg is solely based on two presuppositions:

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　　   (21) MPS (VI.3).

　　   (22) CV XI. 12; XI. 9.

　　   (23) Poussin, Councils p. 22t note 64.

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i) The MPS is an earlier work which influenced the composition of the Cullavagga XI at a later date.

ii) The time-gap between the MPS and the Cullavagga is long enough to make the monks uncertain about the execution of the Buddha's orders.

But these presuppositions cannot be accepted. The entire Buddhist canon does not provide us with the slightest ground to suppose that the devoted disciples would be so indifferent to the instructions of the Buddha that they would not only neglect to execute them but would not even be certain whether the instructions have been carried out or not. It world be more reasonable to accept as fact the Cullavagga account that the monks lost no time to act according to the orders of the Buddha. The other objections to the theory of Oldenberg would be the same as what we have already pointed out regarding the chanting of the dhamma and vinaya, viz. i) the Cullavagga XI is as old as the First Council and the M PS is a comparatively later work; ii) the instructions of the Buddha being connected with the last days of the Buddha naturally find mention in the MPS while official actions taken on the basis of the instructions by the Samgha should belong to the category of krtya and as such are justifiably excluded from the MPS and included in the Cullavagga

Poussin's view and its criticism

Poussin does not subscribe to the view of Oldenberg and puts it aside as a mere hypothesis. (24) The path he treads is not entirely different from his predecessors; he develops a view which is an improved version of Minayeff's theory. Like Minayeff, he percieves multiple internal contradictions in the account of the Cullavagga XI, regards the chanting of dhamma and vinaya as a later product of imagination because of such contradiction but ascribes the other episodes to an authentic, earlier tradition. Actually the main thrust of his arguments is to prove the legendary nature of the account of chanting the dhamma and vinaya. He strongly believes in the legendary nature of this episode, and this attitude has influenced his summarisation of the CV XI, the

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　　   (24) Council, p.13.

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beginning of which may be quoted below:(25)

Kassapa suddenly appears on the scene, no one knows where and addressing himself to no one knows whom he relates how during his journey, he has learned the death of his master.

The expressions given in italics by me were used by Poussin to emphasise the vaguesess and suddenness of the rambling Cullavagga account, and thus to raise doubt about its authenticity. It is to be noted that this imperfect beginning was made to gradually lead us to the account of the chanting of the dhamma and vinaya in the Council.

He proceeds further to show that the account of the chanting does not fit well with the two other episodes narrated in the Cullavagga XI, viz. the account of the charges brought against, Ananda, and the discussion on the minor rules (khuddanukhuddakani sikkhapadani). We may first start with the episode of Ananda.(26)

The monks reproach Ananda with a number of faults which he had committed before his attainment of the status of an arhat. For example, they told Ananda: "You committed a fault for you had not enquired about the minor rules. Confess your fault. "Ananda confessed the faults which he had done either through forgetfulness or with a good intention. And all his replies end with the formula: "I do not see any wrong in that . Nevertheless out of deference to you (ayusmantanam sddhaya) I confess this sin."

Minayeff (27) questions the propriety of charges being brought against one who is an arhat.

Ananda has already become an impeccable saint, that is an arhat, and yet he submits to a trial; the assembly calls upon him to do penitence for some sins..... at any rate, it is a fact that the most ancient accounts

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