Layers of pali literality already being in buddha-living-period

Layers of pali literature already being in buddha-living-period.

There are many pali literature in buddha's time, such as buddha's literature, sāriputta's literature, mahākaccāna's literature, upāli's literature, etc. Because every mahāsāvaka have there own students.

But the most influential literature are buddha's literature and sāriputta's literature.

4 nikaya are buddha's literature, most of the others cannon are sāriputta's literature, because he is the one who buddha said "sāriputta is the best teacher who can teach like me". So everyone always go to meet sāriputta to listen his teaching, in his literature. But if someone need buddha's literature, they will go to meet buddha or ānanda, who is the best in sutta memorizing.

So, abhidhamma is difference from sutta, because commentary said "abhidhamma is memorized by sāriputta". And the other buddha's sāvaka book also have literature look like sāriputta's literature because everyone in buddha-living-period often go to learn dhamma with sāriputta (see:mahāgosiṅgasālasuttaṃ).

7 Vinaya-pitaka, is memorized by Upāli and his students. He also author some path of parivāra because buddha said in tipitaka (a.n.) "Upāli is the best vinaya-memorizer" (vinayadharānaṃ yadidaṃ upāliฯ).

Suttanta-pitaka is memorized by Ānanda. But in 1st saṅgayanā, 500 arahanta decide to separate whole sutta to 4 nikya.Then they gave each nikya to a group of 4 etadagga and his student to especially memorize it.

Who are the members, of group of 4 etadagga? Ānanda and his students (tn), Sāriputta's students (mn), Kassapa and his students (sn), Anuruddha and his students (an). (The others have learned and memorized dhamma, too, but buddha said "ānanda is the best", so everyone need him in 1st saṅgayanā).

Abhidhamma-pitaka, paṭisambhidāmagga, niddesa, buddhavaṃsa, cariyā-pitaka, except kathāvatthu of moggalliputta, is learned by Sāriputta, But then they are memorized by every arahanta, because everyone in buddha-living-period often go to listen Sāriputta (see:mahāgosiṅgasālasuttaṃ).

Origin: http://www.tipitaka.org/romn/cscd/s0101a.att0.xml

What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?

My conclusion from tipitaka and commentaries:
All tipitaka canons and commentaries, except kathāvatthu the forth of abhidhamma, began before 1st saṅgāyanā, but catagorize at 1st saṅgāyanā (see: DN.Commentary.)
But some tipitaka canons had done at 1st saṅgāyanā, some at 2nd, some at 3rd, and just vinaya-history in parivāra had done after 3rd saṅgāyanā (because vinaya have serious rule about the qualification of vinaya-successor, so list of vinaya-memorized successor's names were required, in parivāra, that began in upāli-thera school).
What canons were done at 1st?
Because of unanimous decision of 500 saṅgha at 1st saṇgayanā, that saṅgha must not add/cut/change any buddha's words off teaching. So this canons must done in 1st saṇgayanā:

1. Buddha's literal canons, that was learn & memorized by ānanda, upāli:
   • 7 vinaya-pitaka (except sattasatikakhandhaka in cullavagga), parivāra-content (except vinaya-history), 4 nikāya, buddha's literal canons in kuddaka-nikaya.
2. Sāriputta's literal canons, that was learn & author by sāriputta-mahāsāvaka and memorized by his students, who were in 1st saṇgayanā instead of sāriputta, who died before 1st saṇgāyanā. Buddha chose to support sāriputta as the best teacher (etadagga) like himself. So no one can change his speech, too. So his canons should had done in 1st saṇgayanā, too:
   • Sāriputta's literal sutta in 4 nikāya, sutanipāta, sāriputta-theragāthā, niddesa, paṭisambhidāmagga, sāriputta-apadāna, cariyāpitaka, 6 abhidhamma-pitaka, Mahāaṭṭhakathā (The great commentary).
   • In my opinion I think buddha-apadāna and many jātaka are memorized by sāriputta, too. Because of buddhavaṃsa's and cariyāpitaka's characters. And in nidāna of DN.Commentary. also have an conversation between ānanda (dīghabhāṇaka) and sāriputta's students (macchimabhāṇaka) at first saṇgāyana about the categorization of KN. & buddhavaṃsa & cariyapitaka that should include in suttanta or in abhidhamma.
3. The other sāvaka's & sāvikā's speech, that were memorized by some saṇgha in 1st saṇgāyanā:
   • Sāvaka's & sāvikā's speech that were memorized by ānanda: Itivuttaka, The remaining speech in 4 nikāya.
   • Sāvaka's & sāvikā's speech that were told by the owners: Some thera/therīgatha, Some thera/theri-apadāna.
   • Sāvaka's & sāvikā's speech that were told by their students: Sāriputta-theragātha/therāpadāna, Moggallāna-theragātha/therāpadāna, etc.

What canons were done at 2nd?

1. Some thera/therīgatha, Some thera/theri-apadāna (some thera died after 1st saṇgāyanā such as ānanda, kassapa, anuruddha, upāli, etc.)
2. Sattasatikakhandhaka in cullavagga and just sattasatikakhandhaka's commentary. (In my opinion arahanta, in 3rd saṇgāyanā, did not author 3rd saṇgayana history anymore because they realized that it will be over responsibility of future-generations-vinaya-memorizers).

What canons were done at 3rd?

1. Kathāvatthu and just kathāvatthu's commentary.
2. Commentary about 3rd saṇgāyanā history.

What canons were done after 3rd?

1. Vinaya-history in parivāra.
2. None-Pali commentaries' translation and extension (andhaka-aṭṭhakathā, kauanadī-aṭṭhakathā, pañcarī-aṭṭhakathā).
3. Visuddhimagga and Abhinava-aṭṭhakathā (the combination of commentaries. It is just old commentaries in new package. Buddhaghosa wrote that he never add/edit anything. He just remix fussy/duplicate texts and translate siṇhala commentaries to pali language).
4. Abhidhammatthasaṇgaha, abhidhammāvatara, and many summary-commentaries.

**Related Answer:**
 - Beginner's Buddhist Course Syllabus By Ancient Pali Canon (Ganthadhura And Vipassanādhura)
 - Layers of pali literality already being in buddha-living-period. 

pabhassaraṃ cittaṃ=beautiful consciousness=no unwholesome cetasika=radiant consciousness

But in sutta context, buddha teaching about flow of citta from pabhassaraṃ cittaṃ to no pabhassaraṃ cittaṃ. So we must specify it especially to bhavaṇga.

Sutta context is definitely clear. We must just memorize pali to understand more.

why resultant-consciouness neither wholesome nor unwholesome ?

Because resultant-consciousness is resultant of wholesome-consciousness or unwholesome-consciousness.  They are grouped in dhammasaṇginī. Buddha use kamma to group consciousness (wholesome, unwholesome, resultant, neither kamma nor resultant).

But cetasika in abhidhammatthasaṇgaha are grouped by anuruddha (1000 B.E.). He use consciousness-accompaniment-ability of cetasika, in the sensuous spheres, to group cetasika.

You must separate author's method to learn each book. Buddha and Anuruddha thinking the same, but each book teaching by difference method. No one wrong.

anuruddha's method:

1. 13 cetasika that able to accompany with consciousnesses in every spheres.
2. 14 cetasika that able to accompany only with consciousnesses in immoral consciousness sphere (unwholesome-consciousnesses).
3. 25 cetasika that able to accompany only with beautiful sphere (wholesome+resultant+neither kamma nor resultant consciousnesses in kama-sphere, rupa-sphere, arupa-sphere, and wholesome+resultant consciousnesses in sphereless).

By Anuruddha's method, we can count cetasika unique. It is easier way to learn, but Anuruddha's method is vipassana less. Dhammasaṇginī method is vipassana full. We can memorize Dhammasaṇginī to do vipassana meditation, though we learn it some part. But in abhidhammatthasaṇgaha, we must memorize the whole of abhidhammatthasaṇgaha to do vipassana meditation.

Amazing Buddha! He really know how to teach for enlightenment.