[03]

Chapter three

The formation of the monastery

-ooOoo-

As we seek great direction, the Buddha declared: "I will bring the light of wisdom to the darkness of ignorance, to liberate life from old age, death and all suffering." .

Compassionate, the Buddha instead of enjoying nirvana happiness after he attained, he returned to the world, sending the message of suffering to humanity. He is the Muni (tranquility), became the teacher to teach people to destroy ignorance. He taught his congregation as the monks and nuns of the four directions (Catùdìsa Bikkhusangha), who always instructed his disciples to "for the sake of the good and the happiness of the many."

Since then, Buddhism has come into being. Socially, socially, socially. Organization and activities of the Sangha quickly escaped the meaning of giving up the life, living the wandering, loneliness of the contemporary sects to take on another form, in line with the mission to liberate the struggle. life.

Now, we look at the form of living of the Sangha, from the wandering life, from a place where a tree, a rock, a cave to a hut, a house to a nexus, a monastery; that is, the process of settling into a settled life.This is a special form of Buddhist monkhood in comparison to other contemporary congregations.

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The above section of the book mentions wandering life with alms, a common activity of the monks of all denominations. Obviously, we have to realize that Saeed's alms is not going home, meeting each other to ask for a piece of alms by pity for the poor sick, not relatives; Even more is not a pursuit due to lazy, incompetent lack of effective labor to feed themselves. On the contrary, alms here is to perform a virtuous virtue. It is the acceptance of a poor life, no private property, no material desire, alms to create conditions for others to express from the mind, to release their own property to give, share material For others, it is not to mention a good, positive,

The weather in India does not allow the monks to beg alms round the year. The rainy season usually starts mid-June and lasts for three months. The sky was full of rain, the rain was pouring down, the water flooded the streets, the water rose high, rivers and lakes became large. Snake insects crawling along the way, roadside, tree stump, patio, pavement, etc. The cultivation and trading also stalled. In general, all normal activities are impeded, slow or stopped to wait for the rainy season. As a result, the alms-giving monks also stopped their travels to shelter somewhere. The rest of the rainy season, Brahmins called Dhruvasìla, Jainism called Pajjusama, and Buddhism called Vassa. Thus, rainy season retreat was a common practice for congregations.

But Brahmins and Jains do not talk about "living together" during the rainy season. The Brahmanical books are said to "live in one place" (Ekatra), or "fixed place" (Dhruvasìla). Jainism allows the master (Acoraphadhijana) to live together. In the days of the establishment of the Sangha until the Sutra included one thousand two hundred and fifty monks, before the first rainy season in Veluvana of King Bimbisàra, They still live like other congregations.

Most monks are Arahants, living alone or in small groups in the forest, in the caves, in the huts, which are the Arannakas.

As the congregation became more crowded, some of the precepts of the congregation with the form of "should do", "should not do ...", sometimes the monks from the places gathered around the Buddha to hear him teaching and reading the precepts. And when the congregation was overcrowded, the gathering in one place became inconvenient because of the distant roads, because the meeting place was not enough space ... so the Buddha allowed the monks depending on the region, gathering Together in groups, there is a long time, the law to read the rules, learn each other ... especially since the Buddha set the season is required - due to the many monks still go to the village. In the rainy season, when the religious groups of the sects were hiding, causing widespread public opinion among the masses, the common sense of the monks' living coincided with that of the monks. in the season.

In preparation for settlement, the monks have to manually build the tent to do. A set of tents nearby, may have large rooms for meetings, with private rooms or huts in the grounds. All are constructed of lightweight materials, such as wood, bamboo, mud, soil, leaves ... The private tents can be put together in a suite, can be raised up to a guard. or two levels, the type of residence as presented is called Âvasa, in the countryside, in the forest. A kind of abode called Âmāma is a large, spacious, spacious, well-established city, located in a large, beautiful garden, donated by the lay followers for a time. permanent or permanent. The large clinics, known as Veluvana (Truc Lam), Jetavana (Ky Vien or Thang Lam), etc. are all the same.

The  But as the latter, the rainy season more and more with the number of monks and built firmly, more comfortable. The monks after three months of residence, retired from the place of residence and then return to the old residence, where you find convenient, have appropriate friends ...

Each Âvasa or As a rule, the area of ​​a residence is calculated in square. We distinguish two types of boundaries: the natural world and the realm. Natural landmarks such as rivers, large trees, rocks ... 1 km wide if the area has people's homes; or more, about two kilometers in the forest; or less than a hundred meters if it is in a danger zone (like a beast). The realm of the world is formed through the proceedings of the Sangha. If the place is spacious, including a lecture hall, room ..., the circle consists of two layers; Outer area is called the world, each surface nearly twenty kilometers, including the house residents (about the abode of monks and nuns, the world is only about two kilometers each). Round in the hall cover,

Resettles can be small or large depending on the group of monks living together (Âvàsika). To become a part of monks living, having rights, discipline ... then the minimum number must include four monks and not limit the maximum, the number of monks can up to several thousand.

The monks living in each country, individually, as determined themselves as the so-called Sangha old monk, Xa monastery, sa-Xa-Cham, Sangha Xa-protection .... Many units, big and small, are so due to the number of monks have been overcrowded, there are Tend to rise, go to places to spread the teachings, development of the Sangha in any area, It is the Sangha of the four, unified. A monks can go from one unit to another, living and gathering, and in principle, new units must arrange arrangements, creating good conditions for new monks to come. This is a very common occurrence in the Buddhist Congregation.

Initially, a residence only need to equip the minimum facilities such as seats, shelters, roofs, walls ... Due to poor policy, begging alms residence should have no furniture, no kitchen Later, the number of monks are more crowded, there are many sick, there should be lay people to cook, the offerings of the layman more and more should have a place to store furniture. Life in each residence is relatively more comfortable than before.

 It is often damaged or stolen when unoccupied. In order not to rebuild the place, the monks often return to the old place in the next rainy season. To be well-preserved, they must take turns to stay in custody; and because of the convenience, some stayed in long-term residences. Since then, the way of life has been shaping up.The Āmāma (abode of the city), often layed out by the lay followers, is generally spacious, comfortable, and even some of the assistants gather more and more monks. The new monks arrive at a time is not a little should be arranged, prepared in advance and have to mobilize personnel, Utilities, organizing activities for the residence season. Therefore, some monks in charge of this work, must live here are settled before and after the settling season and may last from year to year.

Here, the activity of the congregation has changed in form. The settlement has formed alms but still alms are always respected. The Âmāma is everywhere. It is possible to glimpse the scene of the Vekuvana monastery in Rajasthan given by King Bimbisàra: The King asked for permission from the Buddha and was approved for many assistants (Âràmika) and the chief minister (Âràmika-pesaka) ) to look after, work for the clinic. This group of people was called a "Pilinda-chicken" in the village.

At that time there were dozens of large-scale dispensaries organized for the Buddhist community: Veluvanàràma near Rajagaha; Pubhàràma in the East of the Vaisala; Jāvakārama in Rājagaha;Ambapali-Vana in Vesali (Pi-amnesty-ly); Markathrada is near Vesali; Udambari-Kāràma (also known as Paribbàja Kāràma) is located on the Sappini River, Kukkutàràma; Chositàràma; Badaritàràma, Pàvàrikàniavana; Ghosavati-àràma are in Kosambi, Jetavanàràma in Sàvatthi, Nigrodhàràma in Kapilavatthu, Isipatana ( Deer Park) in Baranàsi (Balala) etc.

Of these, three famous pilgrimages were recorded by archaeologists: Jivakàràma, Jetavanàràma and Ghositàràma. The other monks only find the name, some only left the old ground, a little trace of architecture. The following are some of the above mentioned monographs, according to Sukumar  Dutt (Buddhist Monks and Monasteries of India - G. Allen and Unwin LTD., London, 1962 ).

Jàvàkàràma (United States)

It is a mango garden on the outskirts of Rajagaha (Rajasthan) not far from the foot of Mount Gradhrakuta (Lord Buddha often retired to this mountain when he came to Rajagaha). The Jìvaka, a well-known medical practitioner of the Buddha's time, offered this monastery. There are stories of Jìvaka in Pali in Theravada suttas and Sanskrit in Sarvastivada. Mahavagga VIII (Theravada) states that Jìvaka was the son of a Rajasthan ruler named Slavatī, who was thrown into a trash can, picked up by Prince Abhaya (Jìkava means "living person" , perhaps when the baby was picked up, Abhaya said.Jikāva was sent to study medicine at Takkasilā, the center of contemporary studies. Jiuvaka returned to Wang Xa, very famous for his profession, very rich. He came to the care of the Buddha and worshiped him. He also taught him some of the Bhikkhuni disciples of the Buddha. His gift to the congregation was this large monastery, built in a large mango garden (Jatuvaka's sutra, the technique of Jìvaka was the wife of a merchant's wife to King Bimbisàra. put the baby in a basket, sealed it and send it to the king, the king handed over to Prince Abhaya, also the king's son, raising ...).

Archaeologists excavated and found the ground floor of the complex. It was a large area, in which there were two large oval blocks separated by a wide yard. In front of a large oval row. There are also large and small suites in the front and sides, arranged vertically and horizontally. Before and after, there was a large yard. Surrounded by a covered wall. Outside, close to the wall, the fruit is left vaulted with pottery. There are also some iron nails, bricks, animal figurines, earthenware pots. The walls may have been built of stone bricks mixed with mud, and the roof probably covered with paintings.

Jetavanāràma

The complex is Anáthapindika (Anathapindika), the largest and most famous of all. It is here that the Buddha spent nineteen seasons of residence (documented as twenty five occupancy).

The anthropindika was the Settha of Sàvatthi, who had come to Rājagaha to work in the first year of the Buddha's propagation. He came to his brother-in-law's house, saw the place where he was busy preparing the house, taking care of the party, and asked if the family was preparing his son to offer Buddha and monks, his disciples. That night, he could not sleep; The next morning, he woke up very early, when it was not clear he was rushed to the Buddha. For the first time, he admired the Blessed One, at which time he awoke and was walking in the cold morning. He approached his bow, introduced himself and asked the Buddha and his disciples the next day to place him to the son, the Buddha accepted. The next day, during the offering, he invited the Buddha and the monks to Sàvatthi, where he was staying, to settle the rainy season next year. A petition is also accepted.

On the road to Sàvatthi, meet Anàthapindika also exclaimed: "Hey, please prepare the monastery, the monastery, please be ready to material things, a Buddha appeared in the world. "(Culla Vagga VI, 4.8).In Sàvatthi, he searched for a suitable place to house the Buddha and the Bhikkhuni Order and finally found that Prince Jeta's garden was the best one he asked. The owner of the garden was too rich, did not need the money but also joked that raised a price too high. Anàthapindika is ready and ready to meet the price conditions. But Prince Jeta changed his mind, refused to sell the garden. The matter must be brought before the lawyer and Anáthapindika is in agreement with the purchase of the garden.He carried gold carts all over the land as covenant conditions, only where the trees were not spread, He came to inquire about the intent of the owner because the covenant does not mention this point.Appreciated by the sincerity of the chief, Prince Siddhartha ignored the above details, donated always the trees (so that in the Kinh often recorded in the beginning of the Sutra, the Dependent Origination of the Buddha's teachings is "in the garden Anathapindika, the tree of Prince Udayadha (Grade-II, Life-Expectancy, or Elementary Life-Expectancy), then builds a monumental complex, full of amenities: rooms, lecture halls, kitchens, warehouses, toilets, strolls, open wells, wells with lids, beaches, bathrooms, lakes ..., each built into many. (These are all recorded in Mahà Vagga III, 5,6).

Jetavana is still a detention center for hundreds of years. In the fifth century AD, when Phat Hien visited China to visit Jetavana, this place was still a small detached house, built on the old foundation, and the mages also had conversation with them. monk here Two hundred years later, the magician Xuanzang arrived at Jetavana, then all but two stone pillars, twenty-five feet tall, by King Asoka (reigning reigning 264 - 227 BC calendar) at the eastern gate of the mansion.

It should also be noted that when referring to Jetavana, one has not forgotten a nearby residence of a prominent patroness, the dedicated guardian of the Buddhist congregation, Migāramātà. While staying in Sàvatthi, the Buddha stayed in Jetavana and also here.

Ghositàràma

This dispensary is located in Kosambi (Kieu-di-di) by Ghosita builder. Ghosita and his two colleagues, Kukkuta and Pàvàriya, all adored the monks. One day, hearing the Buddha and his congregation coming to Sàvatthi, the three did not shy away from the road, crossing to the north, to Kosala, to Sàvatthi to see the Buddha and listen to the Fa. They became disciples of the Buddha and returned, each of whom built a large dispensary to donate to the Buddhist congregation cdho, inviting the Buddha and the monks to Kosambi to preach.

Perhaps the largest, most durable building built by Ghosita. Here the Buddha preached many important business. This monastery was also a continuous residence of monks until more than a thousand years after being destroyed by the Hungarians invading Kosambi.

In 1955-1956, Allahabad University sent G. R Sharma, head of an archaeological excavation organized by the Institute, excavated in Kosambi (now Allahabad district) and found the remains of this monastery.

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As mentioned, the Âvasa and  It is normal for a monks in Avasa or Ārmma to go to another Sangha. That certainly hinders the arrangement. Again, once a consensus has been reached, the organization is a unit of the Sangha. The members are closely connected with each other in the activities, gatherings, mutual understanding, learning, guidance, Since then the advancement is more favorable and when moving to the form of settlement, the monks to monks in the unit more difficult. This is the basis of the Lena, or monastery or institute.

First of all, Lena means a separate place, Sanskrit called Layana, which changes the word of the verb Lì, meaning shelter. Later it is difficult to distinguish the content of the words Âvara, Âmàma, Lena are some words of the Lena type such as Vihàra, Addhaya, Pàsàda, Hammiya, Guha ... All used to refer to the shelter, The first is a wooden shack, bamboo, leaves in the forest to avoid wind and rain, hot and cold animals in the season of a monk. Vihara is used to refer to all the huts in the vicinity of the monks, a group of monks, meaning no different from Âvasa was discussed. Vihara in the Buddha's time was probably not as great as the Ārāma, for in the Culla Vagga IV it was mentioned that one of the chiefs at Rājagaha had built sixty Viharas in one day.

Some other words are used to refer to Lena synonymous with Vihara. Addhaya, Pàsàda, Hammiya, Gùha ... often differ only slightly in terms of architecture: Pàsàda is a large structure; Hammiya as well as Pàsada, but the top floor is a building like the last floor of a tower; Guha is a large stone architecture or stone bee ... simulated natural caves. Two forms of distinction are the brick-built vihraas that are largely in northern India and the large, laterite stone hills in South India. Both are monasteries, big academies.

It can be said that the term used to refer to the abode of the above-mentioned monks much more and the meaning of each noun has changed over time a lot. People often do not care to distinguish each type of residence of the Buddhist congregation, because no matter what kind of residence, the activities, learning practice, propagation is still enough.

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The development on the form, manifested by the establishment of many abodes, including such types is not really to improve the material life of the monks, not even to promote Buddhism. although these two ideas are not absent from the minds of some Buddhists due to the respect of a practical religion that suits them. This is just a natural formation of a community always full of fresh youthfulness. The life of the monks in the Congregation is always expressed simple spirit, simple silver, high, poor. It is clear in the "four y" that the Buddha ordered the new monks during the ceremony. Suffering: using algae clothing, living alms, sleeping under the tree, taking cure extract from herbs. A Buddhist monks always remember the Buddha warned that although it can be sheltered in a sheltered home, but such a residence is very dangerous, easy to cause rot down the road to gather. In the case of offerings, the monks are allowed to receive just enough clothes, food, accommodation, medicine ... in the spirit of wealth, frivolity, tran1h all luxuries. The Buddha taught:

"... As you shave off your beard, you should do the same, leave the property, leave the family, shave your hair, wear a robe, leave the family live life. homeless." (Middle Ages 38, 49, 90)

The disciples of the Buddha's ordination have known how many people from the luxury lifestyle living poor life, transparency: Xa-benefit-phat, Section-kien-affiliated, Da-amnesty, Ratthapāla), La-la-la, Great-ca-lettuce, Ananda, etc. How many have asked the Buddha's permission to live alone in the forest ... It is thanks to living alone in the forest that the monks feel peace of mind Buddhism is easy. In the Theragatha, we see so many poems that praise life close to nature. The following are some of the verses, according to Kimura taiken (The Original Buddhist Commentary  ).

"The wind blows the soil cool, the sky is clear, the mind is calm, our heart is calm, the tree shines, the streams bending around, the gibbon hoar." fun.

"A trail of desolate raindrops, looking up at the sky, lightning, thunder.

"A bhikkhu goes into the mountain of meditation, and all the pleasures of the world are not equal to this solitary joy.

"In the late night the rain falls, the forest is dark, the beast roars.

"A monk moves into a mountain of meditation, and all the pleasures of the world are not equal to this silly joy.

"In the deep forest or in the cave, my heart is calm, not afraid, not sad." Meditation ponders - Worldly fun is not with this tranquil joy .. "(Theragatha)

Thus, living in the abbot of the monks is for wanting to enter the world of salvation, want to study with the teacher, with you, in accordance with the development of an organized religion. But almsgiving is the basis of a Buddhist monk.

Due to the settlement, the Buddhist growth has been, the support of the masses. The monks brought the Dharma into life, the routine and teaching of the Sangha now has a great impact on society. Buddhism, due to its activities in the heart of society, contributes some novelties to Indian civilization and culture and to humanity. And, it can be said that Buddhism has formed a new culture.END=NAM MO SAKYAMUNI  BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.24/5/2018.