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

If Dhamma is realised, it is obvious this question is unanswerable because each Nikaya has inauthentic Dhamma in it.

The Samyutta Nikaya is the most authentic (but includes minor inclusions of Anguttara non-sense). This is why the first three sermons and the real teachings of dependent origination are in the SN.

The Majjhima Nikaya is mixed with 'heartwood' plus later Jataka ideology.

The Anguttara is loaded with Brahmanistic mumbo-jumbo.

The Digha Nikaya is the least authentic & shameful.

The Udana can be funny but has many fantastic stories in it.

The Sutta Nipata has good teachings but the language sounds different to the Buddha of the Nikayas.

The Dhammapada is obviously a compilation of various verses.

The Abhidhamma is ineffective and excessive. Venerable Sariputta would not have spoken or composed such excessive & unnecessary words.

The Jataka and Past Lives of the Buddhas and Disciples is contrary to the original teachings.

It is obviously by the study of doctrines and language that either the Nikayas were compiled at a later time or, otherise, suttas were added to the Nikayas at a later time.

What should be analysed is the genre/content of individual suttas rather than each Nikaya.

This may not exactly be the answer that you're looking for, but it's related. It doesn't say at which council, but it speculates on the chronology of different parts of the Pali Canon, from an academic viewpoint.

On this page and this page, you can find the "Chronology Of The Pali Canon" by Dr. Bimala Churn Law.

Here, it is written in the beginning:

Rhys Davids in his Buddhist India (p. 188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:--

1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books.

2. Episodes found, in identical words, in two or more of the existing books.

3. The Silas, the Parayana, the Octades, the Patimokkha.

4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas.

5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha.

6. The Sutta Vibhanga, and Khandhkas.

7. The Jatakas and the Dhammapadas.

8. The Niddesa, the Itivuttakas and the Patisambbhida.

9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa.

10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti.

But later, after in-depth analysis, the author comes to the conclusion:

The results arrived at concerning the chronology of the Pali canonical literature are presented in the subjoined table:

(1) The simple statements of Buddhist doctrines now found, in identical words, in paragraphs or verses recurring in all the books.

(2) Episodes found, in identical works, in two or more of the existing books.

(3) The Silas, the Parayana group of sixteen poems without the prologue, the atthaka group of four or sixteen poems, the sikkhapadas.

(4) The Digha, Vol. l, the Majjhima, the Samyutta, the Anguttara, and earlier Patimokkha code of 152 rules.

(5) The Digha, Vols. II & III, the Thera-Theri-Gatha, the collection of 500 Jatakas, the Suttavibhanga, the Partisambhidamagga, the Puggala-pannatti and the Vibhanga.

(6) The Mahavagga and the Cullavagga, the Patimokkha code completing 227 rules, the Vimanavatthu and Petavatthu, the Dhammapada and the Kathavatthu.

(7) The Cullaniddesa, the Mahaniddesa, the Udana, the Itivuttaka, the Suttanipata, the Dhatukatha, the Yamaka and the Patthana.

(8) The Buddhavamsa, the Cariyapitaka and the Apadana.

(9) The Parivarapatha.

(10) The Khuddakapatha.

But there is no table available listing each sutta with its date of writing.