[05]

Chapter five

Activities of the Sangha

-ooOoo-

MMonks always think that you have to learn to liberate and help beings to liberate or say otherwise is self and forgiveness. People often look at the form of performance that assigns the form of expression that the nature of Mahayana or Hinayana. It is easy for anyone to say that it is difficult for them to be self-sufficient, as well as to teach people the right words. Despite the compassion, the monks want to give degrees to others, he must achieve some results on the way. The arhat, the highest of the fruits, is often described as a indifferent, a "dry tree," without any attachment, apparently separate from the daily life. The truth is not, the above description is only on the meaning of the phenomenon applied to the case of a "shake off debt ceiling". But, Having no debt means nothing to do; And even if you are in debt, paying your debt does not mean you do not share it with the poor. The sense of self-sufficiency, diligence to learn the liberation of a monk is a victory, but his sense of forgiveness is parallel to exist.

As a member of the Sangha, the monk outside the effort to practice self-liberation, there is the obligation to build, promote the liberation of the Sangha, make Sangha identical with the Buddha and France, making full sense of the Three Jewels that he put his life in which rely. If the Three Jewels are the true nature of reality, the Three Jewels are the inherent of all sentient beings. There are things that beings are still confused by the Three Jewels, the monks have to help beings to express, and after all, it is just the natural operation of the unlimited power of Jewels only. In brief, the activities of a monk are to practice, to learn, to help fellow practitioners to advance and help all sentient beings move forward in Buddhism.

The activities of the Sangha are described in the Sutra, especially in the Vinaya, in the Maha Vagga and Culla Vagga in the Patimokkha and in the Sanghakamma ) ... Within the confines of this book, we present only the overview of the organizations and activities of the Sangha of the Buddha, ignoring cumbersome details or being suspiciously added. after the Buddha's passing away.

* * *

Monks and nuns soon separated from the wandering life of the monks at that time to gradually into the lifestyle of settling on the form in groups, the number is not uniform, but also many Bhikkhus asked the Buddha's permission to be withdrawn into the jungle for solitude, and was approved by the Buddha. Many of them went away to spread the Dharma, and many were living around the Buddha. Many of them live in the monasteries in many localities scattered throughout the countries of North India ... When the precepts became the living system of the convoy The place is different depending on the locality, but the whole is still the same, in accordance with the spirit of precepts.

1. Schedule each day

In the morning, after the practice, a form of collective walking and meditation, the monks go begging as well as the Buddha himself begs alms. Individuals, except for some elder monks or Buddha usually accompanied by attendants (according to the Buddha usually is the author of Ananda, sometimes Rahula Sun, or another author). They go all the way, in order of home, regardless of the rich, the poor, the poor to receive food offerings of homeowners. Almost done, they returned to their homeland or to somewhere to rest and lunch was the only meal of the day. After the meal, they gather things, sit and think for a moment and then go to a desolate place like an empty house, a large tree ... to sit in the lotus, practice meditation.

Unless there is an invitation from the owner and an influence on the Sangha, the law does not allow the monks to come to the hamlet too early or too late, so the monks often use the time before and after the alms to Visit somewhere to teach. According to many cases, the Buddha noticed early in the alms-gathering period that he often visited the Dhamma in the place of the foreigners, or in the congregation, in Vietnam. The 88th Sutra mentions that Phra Ananda went begging in Sàvatthi, when he returned to Pasenadi, Kosala, riding the elephant out of the city. operating. The Kinh Sutra, 98, tells that Venerable Sariputta after begging in Ragga (Rajagaha) to preach to Brahmin Dhananjari about illicit, unrighteous ...

By late afternoon, they return to their homes to listen to the Buddha, or the elders, to preach. At times, the Buddha felt tired, immediately give the elders. Aanda (Ananda) teachings to cheer up, excited listeners were praised by the Buddha (Center, 134); Venerable Sariputta lectures on the defilements, on the knowledge of the viewpoints of the monks, on the attitude and behavior of a monk to the initiates, to the lay followers in the practice. Department, 64)

After the Dharma, the monks often discussed with each other about the teachings, about the practice.You learn each other, learn each other; There is something difficult with the Buddha, or the elders to be escorted. The Noble Truth of the Birth (Jakata Nikàya) is about five hundred stories of the Buddha's predecessor, told by the Buddha to teach the monks, often the monks practice Dharma talks about a problem. Something, something ... And the Buddha came, heard and preached to listen. The Center, 43, tells that Venerable Sariputta preached to the Messenger Maha Kotthita on dhpannara, intellect, consciousness, sensation, pure consciousness, samsara. The 13th Sutra discusses the Dharma talks with each other about the Dharma, finally to ask Phra Maha Kaccayana (Mahatma Gandhi) to clarify the meaning.

Brethren of monks are often the place to consult with the king, prince, brahmins, wanderers, the good men and women ... Copious many cases of paganism is the result. After coming to consult the Buddha, many of the candidates to join the Sangha, many laypeople enlightened ...

In the evening, alternating soup, the monks sleep and wake up again sitting meditation and walking (Kinh). Actually, they only slept about four or five hours for twenty-four hours a day.

Such gatherings make up most of the time in a monk's day. The contents of the study of monks include the Precepts and Wisdom, which will be discussed in the next section. Here, we look at a number of activities, prominent organizations, specify the nuance of the Sangha such as Yashima, Goddess, Resident, Self, etc.

2. Sangha Kamma

Tăng Tăng là là là là là là là là là là là là là là là là là là là là là là là là The purpose and the cause of this organizational formation and procedure can be easily identified when one considers the form and content of its implementation.

Recounted that after robbing the throne of his father Bimbisàra, King Ajatasattu of Magadha declared war on Vajji. The king was sent to Vassakra (Vu Xa) to consult the Buddha about the power of Vajji to see whether the army can capture this country or not. Of course, the Buddha never wished to have a war so he cleverly asked Ananda to point out every point he made, which would determine the flourishing of the country. According to Venerable Ananda's answers, Vajji has responded to seven points, showing that the country was very stable. Vassakāra heard of the table with atatatattu canceling his advance. Seven points or seven conditions make a strong country that the Buddha immediately addressed to the monks:

- Frequent gathering, gathering to discuss the Dharma. 
- Converge in a spirit of harmony and dissolution in the spirit of harmony and work in the spirit of solidarity. 
- Do not abolish the old rules, do not promulgate new rules, in accordance with the published school. 
- Respect, serve the monks, senior monks, obey their teachings. 
- Not attracted by craving. 
- Make your place always a place of leisure. 
- Live on Mindfulness, create peace for fellow practitioners.

The details are clearly stated in the Sutra of the Nibbàna, clearly emphasized in the characteristics of harmony and purity in Sanskrit. The Bhikkhu-ordained Bhikkhu was formed to meet the above requirements, but the procedure of organizing the practice according to the contents of the Precepts is extremely necessary, that is the reason for the formation of So-and-so. This reason is more urgent than ever in another incident referred to by the Ascarians: The Chu-na recounts that when Jainism was Niganthan Naktaputta, the The disciples of this sect fought each other fiercely. Believing that, Ananda fear horror, asking the Buddha to teach the Dharma brings harmony in our monks. The Book of Wisdom tells us that when hearing this news, Venerable Sariputta gathered the monks, recalling the doctrinal disputes after the Buddha entered Nirvana.

Such events have shown that Sangha has grown up, especially in terms of quantity. It is necessary to have strict rules, regulations and procedures to manage the activities in order to maintain solidarity. harmony between the monks. It means that Sangha is supposed to perform in the large community activities of the Sangha in each of the aboriginal, local areas throughout North India at that time.

Sanghakamma is a compound word of Sangha and Kamma, Sangha or Sangha, Sangha, which is common to the disciples of the Buddha. Sangha is also understood to be a unit of monks living in the same realm (samsara), kamma or mät, ie action or all actions, ie behavior with intention. Smetana is also known as karma, meaning conscious action results in the action of the agent responsible. This action can be either personal (collective) or collective (corporate). Sangha here is understood in the sense of a monk community, living in a world, so that Y-ma means victory over the collective. From then on, Emperor-of-the-Day, commonly referred to as J-ma, is understood as a decision, dealing with things in a monk community. In a constitutional sense,

Again, the Meaning of Kamma is related to the three elements of body, speech and mind: An act of creating karma is to have the mind, the mouth, or the body. word, language, and network, from which practice other parts of the Noble Eightfold Path. In addition to directing the practice of Dharma as well as Dharma, the monk Yashmu manifested the action of a whole group. Individual actions are individual; It is difficult for the individual's mind to understand the consensus of the collective, only the spoken word is spoken in the collective, only the spoken statement is given to the collective, the collective statement; The verbal approval of a new action is considered collective, actionable. The word here is the word before the collective, a representative asked for a general opinion and expressed a general opinion. That is the form of progression Monks-And-so. Thus, in the monks' community life, all things related to the collective (and this almost always) collective and must be preceded by the Sangha in order to be voted, ie I must work on Melam. In many cases, it is necessary to perform the precepts: precepts, precepts, precepts, meditation, new life, division of life, etc. there are 131 Jesse cases. For the purposes of administering the procedure, the Sangha must meet the minimum quota, as appropriate: dividing widgets, and so on. Diary The Diary distinguishes 131 Jess. For the purposes of administering the procedure, the Sangha must meet the minimum quota, as appropriate: dividing widgets, and so on. Diary The Diary distinguishes 131 Jess. For the purposes of administering the procedure, the Sangha must meet the minimum quota, as appropriate:

- Sangha consists of four persons to do all the Dharma except for the cases of Upasampada, Apostasy and Abhàna (Paràvàna). Seasonal increase. They comment each other).

- Sangha consists of five persons to work all legal except the case of baptism, ordained in the city (Âvàsa), five monks are also allowed to perform Precepts-full ordination.

- Sangha is composed of ten people to work all legal except the case of the Sangha.

- Sangha is composed of twenty people to all legal measures.

When Jesse was executed with the full Quran, it was called Tăng Tăng Tăng... A representative of the Sangha will present the matter, Natti, and then consult with the Sangha, also known as Anussàvanà.Depending on the importance of more or less, the representative of the Sang, after the incident, will consult the Sangha one or more times, there are three types of Dharma Law:

- Natti Kamma: Only once is enough, no need to ask for ideas.

- Natti Dutiya Kamma: once acted and once asked for voting.

- Natti Catuttha kamma: once acted and three times asked for voting.

The only distinguishing feature in the 131 Super Lawyers (case, incident) are fourteen simple white, seventy eight white and thirty white, and four nine white.

After the representative asks Sangha to vote in the form of a question with a request for a favorable or not agree: who is silent acceptance, who does not approve, say. The event is accomplished if all the monks present agree to agree; If there is a negative opinion then the problem is considered unsuccessful. Keep in mind that the Sangha does not include those related to things (eg, monks are asking for something, or are being sinned).

In a nutshell, a Yemen considered accomplishments must meet four conditions:

- Enrollment is assigned to each of the categories.

- The school is clearly defined, in accordance with the law.

- The forms of smith are made correctly (single, white or white) depending on each type of spam.

- All present members agree, except for those who are in the same residence who are absent due to a valid reason to have a representative to report and have a request for adherence to the decision of the Sangha.

Organizing and implementing Sang-gia-ma is to make the Sangha strong. At the beginning of this chapter we have referred to the spirit of Sangha organization similar to the spirit of organizing a nation when it comes to the Buddha's questioning of Venerable Ananda Vajjì. The spirit that the Buddha wanted to bring to the Sangha was related to the spirit of organization in the political form of that time.In the Buddha's time, in addition to some countries that have advanced to the monarchy as Magadha, Kasala ... there are still many lands under the political regime. Tribal Councils of many famous tribes: Sakyas, Mallas , Licchavis, Vajjis, etc. However, the texts of the above-mentioned political institutions can not be found, but by the Mahaparinibbana, Lord Vassakra immediately believed that Vajja was very strong through the questions of the Buddha and Ananda's response, demonstrating that the spirit of political organization that the Buddha had made was very popular at the time. There are things, there are Sangha, the meaning of the common sense has changed and emerge clear nature of harmony.The procedure seems to be cumbersome, seemingly incompatible with a doctrine of no-self; But in terms of organization, the procedure is extremely necessary to guide the practice, to form a monolithic monk block as a template for each monk and for the masses of Buddhists (or not the Buddha death) to determine the old and then release the love, admiration, that the rules of his life. The major meanings are usually changed, and the clarity of harmony is evident. The procedure seems to be cumbersome, seemingly incompatible with a doctrine of no-self; But in terms of organization, the procedure is extremely necessary to guide the practice, to form a monolithic monk block as a template for each monk and for the masses of Buddhists (or not the Buddha death) to determine the old and then release the love, admiration, that the rules of his life. The major meanings are usually changed, and the clarity of harmony is evident. The procedure seems to be cumbersome, seemingly incompatible with a doctrine of no-self; But in terms of organization, the procedure is extremely necessary to guide the practice, to form a monolithic monk block as a template for each monk and for the masses of Buddhists (or not the Buddha death) to determine the old and then release the love, admiration, that the rules of his life.

In a purely Buddhist-like harmony, like the laws of Buddhism, every bias and ego tend not to develop, and they are easily discovered. For an individual, at some point in time, in harmony, in agreement with the precepts, there will be no restraint, even for any organization, that person is on the edge of the Enlightenment.

Uposatha

The bodhisattva or baptism is understood as a ceremony held twice a month, through which the monks gather to read the rules again and then consider what the offense. that repentance, pure net.

Before Buddhism appeared in India, the Vedas set two ceremonies for the hosts: Darsa (the one) and Pourramàsa (the first). Before the Soma ceremony, the householder had to go to the net, abstain from the net, abstain from work, abstain from sexual intercourse, live in a room where the fire was lit all night. This is called Vrata (vrata, Sanskrit, that is preparation, preparation, start). Vrata is also known as Upavasatha (Pàli: Uposatha) - Hajar - whose root is "Upa" meaning "near", close to the holy life, "Vas" is living. The Upavasatha (Uposatha) became the epitome of the Brahmins, and the meaning of the day became common throughout the mendicant sects, not the Brahmanical orthodoxy. Nigantha read Posadha and Pali read Uposatha. The Desana explains that Posadha is the meaning of the verb "Pus" meaning "to grow" and the verb "Dha" means "to put", "to maintain"; From there, Han translation is "Net Head", that is, raising the bar.

The Uposatha of the Mahàvagga II has it that the Bimbisara king of Magadha, the great lay disciple of the Buddha, realized that the non-Buddhist congregations They often gather at public holidays and lecture the people, very popular, admired. The king thought to himself, "The gurus (the monks) are together on the fourteenth, fifteenth or eighteenth of each month!" The king went to the Buddha and expressed his will. The Buddha approved and allowed the monks to meet on the days. But, due to the high level of meditation of the bhikkhus, the disciples of the Buddha, almost the time of their meeting is the silence and meditation. This incident later caused King Ajatasattu to say that on a full moon night, a thousand two hundred and fifty monks, there was the presence of the Buddha, The whole group sat quietly: "No sound, no sneeze or coughing! Udajibha, my son has tolerated such a quiet group!" (School of the Bible II).

The date of the baptism was so unfavorable that many of the hosts were traveling here, watching the preaching of the congregation to study and study the teachings of the masters. Perhaps due to this objective requirement and perhaps due to many cases of violation of morality, the monks need to maintain the strict rules, so the Buddha has to run: "monks, I allow the monks He was patimokka. "

Many documents state that before the Ba-la-lot-of-the-day preaching was considered predominantly on the Upasatha Day, the monks also gathered together, repeating the teachings of the Buddha, recounting His birth, read the verses, the Buddha's teachings should do, should not do ... Later, when the precepts are quite complete, the day Uposatha for the monks are pure days , the theory of gender.

To prepare the batter, some tasks need to be done: (*)

1. Clean up the ceremony.

2. Light the lantern.

3. Cover the carpet.

4. Prepare drinking water and wash it.

(The four parts can be done by the layperson of the abbot, or by one or more monks.

5. The transparency of the education, the net of monks absent for a good reason (ie the monk sent the words of the monk absent request for permission to be absent).

6. The purity of the monks in absentia (ie, the monks were sent to call that monks absent without breaking the precepts).

7. Season, the season: usually three seasons: winter, summer and rainy season. Each period has six or eight bát-slaps ...

Count the number of monks present.

9. Buddhist monks and nuns: Nuns to send people to the Sangha to teach, if convenient, Sangha send people to life ...

(*) Note: According to Nanamoli Thera, The Pātimokkha (English translation by Pàli), The Social Science Association Press of thailand, Bangkok 1966.

The ceremony is considered to be in accordance with the law if:

- Qualified to increase from four or more.

- You sit apart one arm.

- All monks residing in the same world must gather, if any one is absent, must be sent to education and preaching.

- All monks present must be completely pure, no one violates the precepts.

Culla Vagga IX said that once, in Sàvatthi before the Sangha many, Phra Ananda has invited the Buddha preaching world but the Buddha silent. After the third request of Phra Ananda, the Buddha said: "Hey, Ananda, the assembly is not completely pure." Elder Moggalàna (Section-inter-consortium) perform miracle; Observing the assembly and see a monk who is a rotten, violent morality, full of greed ... The elders have invited people who are not pure, out of the way, invite three times but Monks still do not move. Finally, the Elder should pull the monks out. Now the new syndrome is considered completely pure.

The Buddha said: "Behold, these monks, like the ocean, do not contain a corpse, a dead body, dead bodies, death can be thrown into the ocean, death, death and death. In the same way, the monks, whoever is rotten, lustful (non-virtuous), the monk will not live with him, please And when he comes in the midst of the Sangha, he goes away from the Sangha and raises them away from him. As the Buddha said: "Monks, it is impossible and it is not the case that the Tathagata conducts the bodhisattva and reads the Precepts in a not completely purified society."

Therefore, in order to attend the baptism, in the previous days, the Bhikkhus have to repent (Parisuddhi) all their wrongs to be able to declare themselves pure, worthy of hearing about. supposing

After being prepared and meet the above conditions, the ceremony is conducted. In the early years, the bodhisattva was made very simple but later on, the more complicated the form. We quote from the following part of the book "The Weakest Link" by the Most Venerable. Thich Tri Thuat, Vietnam Buddhist College published in 1991, in which, some details may be slightly different with other materials, but in general, the documents are not much different; Thus, we have a general idea of ​​bodhisattva activity:

"... The Venerable Matrimony Lawyer asked:

- Has the meeting been met?

"Duy na reply:

- The monk has met.

- Harmony?

- Harmony.

- Has the person who has not been fully ordained?

- Out. - The monks do not come to educate and preach not?

....

"The monk asked again:

- What is this meeting up for?

- The law of gender.

....

"White Mantle:

- Mahatma Gandhi, please listen: Today is the day ... month, the day of the bodhisattva, they increase the precepts. If the time is right for the Sangha, the Sangha agrees to disagree. This is the word effect.

"This is the season ... this season has ... the quarter-slap In this half, a quarter-slap is passing, there are two baptismal past and three periods The age-old and the dying are nearing, the Buddhadharma is going to annihilate, The virtuous ones, just enlightenment, one should concentrate diligently. The effort that you have attained Supreme Bodhi, in the other case is the other good, each person is in good health, try to improve, no need to pray, can not wait to be old! Today is over, life is reduced as the fish lack of water, no fun!

"All righteousness, now I will say Balaclava-carpentry. silence, because of the silence that I know the pure virtue, as a person asked what the truth must be answered in. Also, monks in them have been asked three times, remember I have not committed to disclose, monks accused the hope of the Buddha taught that the intentional language is the path of the monk. Monks do not remember carefully the sin, want to pure bar, Great and peaceful.

"All the virtues, I finished the section, now ask the virtue in this is not? (Three times.) The virtues in this bar, silent, I note.

Next is the reading of Ba-la-nom-a-lota, consisting of 150 dharmas, of seven kinds (will be discussed in the section on Gender). After each type of law, the Venerable said three times: "I have finished reading (...) French ... Now ask the virtue in this pure? ... The virtue in this bar, because of silence (ie, no one discloses his violation).

The form of the procedure for the implementation of a bodhisattva as well as the content of Ba-la-manga in the Buddha's time also varies according to the locality, circumstances and time of the Mahavagga Ministry. Year of the Ba-la-nom-right-of-a-kind theory is as follows:

1. Partial theory only, the rest of the theory that: "As the rise often hear."

2. Precepts and Four Bārājika, the rest of the theory that: "As often heard."

3. The theory section, the four bola-di, thirteen Sanghadi-sesa, the rest of the theory that: "As often heard.

4. The theory section, four bola-di, thirteen monks-old grandmother, and two Anyata.

5. The whole theory of Ba-la-mosaic-massage. The four precepts are brief and only permitted when they are in danger of being threatened: 1) by government, 2) by robbery, 3) by fire, 4) by floods, 5) by humans, 6) by inhabited species, 7) by mammals, 8) by serpents, 9) by other dangers threatening lives (such as collapsed houses ...) , 10) due to the danger of the life of the monks outside the previous reasons.

When there are not enough four monks, but only three, two or one, they are still prepared for the baptismal day, and wait to see if any monks come to provide enough In the Buddha's time, there were many monks who did not have a certain place of residence. If no one arrives, they will perform the Parisuddhi-Uposatha in the case of only two or three, by declaring each one of them to be pure; or practice the concept of gender (Adhittha uposatha) in the school with only one taste, by self-purification.

The bodhisattva, in the manner of the Buddha, is clearly to unleash the pure life of the monks, building the pure unity in the Sangha community, showing clearly the nature of Gender in the Three Precepts of the Three Precepts.

4. Animate (Vassavasa)

Part III of this book discusses the Vassa - vasa period of the Bhikkhunī disciple of the Buddha.Settlements were a common practice of Rain-Retreat, but especially in Buddhism, monks lived together in groups of five, seven, a few or several hundred. ... in the Âvàsa or Âmāma.

The retreat of Buddhism is significant for the time that the monks live in harmony and to improve the study as learning, discussing the teachings and practice meditation. Apart from the time of begging, the monks are not allowed to go out of the realm without the special charms, especially those that must precede the Sangha by performing the Sangha. -major Seasonal residence is also a time for lay Buddhists to practice the monks, learn, close to the living holy life. Buddhists at home often bring food, medicine, supplies to the monks ...

The period of residence is three months; Beginning from the first day of the month of Asadha (Asadha). According to Xuanzang's calculations, in the Oceans of the Western Hemisphere, it is May 15-5 in the Chinese calendar (or mid-June). People also distinguish between pre-settlement and post-settlement (less than a month); Residents are divided into middle-class residents (one month after the start of the post-settlement period) and post-occupancy (one month after the start of the middle). The only way to divide the cases of early or late immigration depending on the circumstances of the monks, whether to settle early or slow residence time is still three months.

The majority of monks usually do not live in a fixed place, they usually go somewhere; In the summer, you will be asked to settle in a convenient place near the place where you are practicing. Therefore, at a residence to organize settlements, the monks staying or semi-boarding, or homeowners offering facilities for a peaceful residence must prepare the release, supplies, estimated additional to be able to pick up some guests to settle down. The Buddha stated that each residence should have a lawyer as a lawyer y only to supervise the executive, handling cases of violation of the law.

Because settling is the time for the monks to live in harmony, pure to advance in the training so in addition to the conditions are too necessary (only allowed under two cases of absence: less than seven days and seven day to forty days, over forty days considered as demolished, not counted as a one-season retreat), you have to put aside some things to focus time study, practice, namely Meditation regulations. Even, A-ji also mentions the worshipers of the Thich like Anurudha, Nanda, Kimbila, Silence and sign when you need to express, not say the words during the holiday season.

Seasonal retreat is the longest time of the year where the meaning of study is most prominent. This is an important time in the year that the meaning of spiritual practice is most prominent. This is an important time, the time is convenient to progress, and the number of settlements is the age of the life of a monk. In the sense of always being diligent, the higher the religious age, the closer it is to the closest to realization.

5. The four (Pavàràna)

Self is a ceremony held in the last season of the season, Sanskrit (Pranvarna Sanskrit) is a Sino-Vietnamese version of Bát-hòa-la or Bát-lặc-Bà-lac-noa. Pràvaràna means invitation. The old Chinese translation is self-self (self: quid: power, later translated as arbitrary, occasional).

"The Sanskrit word Pràvaràna, translated as arbitrary, means to satisfy the belly, it also means to let others raise what they violate" (Sanskrit Bát-lặc- Ms.-lac-noa, micro-translation, According to hereditary insurance, hereditary minorities deliberate punishments. The Buddhist University of Taiwan, the Revelation of the Fourth, said: "Make them monks purified, others put on the crime of which they have committed, I repent of these sins with the monks "(charitable purification of the four offenses, counterparts monks and novices), and interpretation of the arbitrary words:" Do other people's feelings put on the show My fault is called arbitrary. "

Thus, Self-Purpose or Optional, or Option is a monk's case for the other monks to put up all the fault of their own so that they repent before them. Obviously this is a form of critique, which criticizes an individual and individual who takes up remorse, promises reparation, and promises reparation if he or she goes wrong.

The repentance (Parisuddhi) is performed regularly twice a day before the date of the bodhisattva, in which a self-criticism of self-criticism, self-criticism, self-criticism. Pavàràna is held once a year at the end of the holiday season, in which a monk criticizes the other monks. It can be said that repentance, and self-respect in turn means self-criticism and criticism.

Let's look at a passage about the Autobiography of Buddha during the early years of the Sangha in the Samyutta:

"On the full moon day of the bodhisattva and self, the Sun sitting outside, the monks sit quietly around him. Blessed monks around the monks and open the words: monks, the monks, now I invite the monks say, the monks have something criticized me or not, about the body, or about words? Then they rose five hundred Arahants.

"Sun-pseudo-Xa-benefit-phat upper salaryman hands to greet the Sun and said:" Well, we do not criticize the Buddha on the body or words. Lord Buddha, the road does not arise, the Sun makes birth; the road is unknown, the Blessed One made known; The road was not preached, the Sun preached. The Sun know the director, understand the virtue, skill of religion. And the Blessed One, the disciples now are religious practitioners and will achieve later. And Blessed One, I would like to ask the Blessed One to say, Blessed is anything criticized me or not, about body or words?

"The Buddha replied:" Saree-benefits, I have nothing to criticize your body or words.Så-benefit-phat, You are the great position ..., the decoration ..., the speed ..., the mind ..., the mind ..., Such as the King of King Switch, the main transport of the Dharma wheel was transported by his father; So, too, Sāriputta, the true One who transports the Supreme Being is transported by Me.

"Sun-benefit-phat light on:" Lord Buddha, the Sun does not criticize children about the body or speech. So the Blessed One, for the five hundred monks, the Blessed One has criticism about the body or words? The Blessed One said, "Six hundred monks, six monks, liberation, and the remaining are Tue liberation.

The self-endings are finished after Vangsiasa Buddha supplicated the Buddha's permission to read the Buddha's verse praised the four.

According to the above, we see self-activity in the first year, when the Sangha was established, including five hundred Arahants living around the Buddha. Self-sufficiency is a gentle, simple and meaningful of a collective bar, harmony. This is the activity of a community of those who have attained enlightenment, not bound by the General. Modes of content were added during the Quaternary and in all other activities because of many violations of precepts, lack of purity, and the prevention of such cases.

Kathina Feat.

Kathina is performed after the self-immolation, ending a resting season. The monks after three months of residence, advancement in the gathering, deserve to receive a new medicine is cocaine, in addition to three statutory.

The laws often lead to the cedar-initiation of yoga as follows: In the course of one of the quiescent periods, some monks rush to Sàvatth to meet the Buddha. The rainy season is not over, the road is muddy, all three people on each monks are wet; Walking is very difficult, causing fatigue. Seeing that, the Buddha said that from then on, after the season of residence, the monks should be in canteen for five benefits in a limited time is four or five months:

1. In addition to the three, the monks are stored cloth, medicine for more than ten days to prepare the cloth or medicine for new medical or medical life, ie cats.

2. There is no need to bring a third time as prescribed.

3. Be allowed to live in many homeownerships, provided they are not too long.

4. Be personally carried out by groups of four or more.

5. Go to the village before or after meals without notice to another bhikkhu.

Causal initiation is also covered by the Five Elements law that once the three Anurudhas were torn apart, the Elder could not sew a trifle in one day. Because it is not allowed to keep fabric for more than ten days, and when it is required, it must be in one day. In that way, the Buddha allows the Bhikkhuni to experience yoga. A-ji, 19, mentions the incident and adds that Ananda was ordained by the Buddha and eight hundred monks joined together in a day. After that, the Buddha taught A-na-law talk about the merits of y-yatana (actually the content of the lecture only refers to the practice of practice until the results of the arhats of a Monks should be medical ca-test).

The two stories are not clear yet, so we can conclude that this is the origin of the canticle of yoga. The advice given by the Buddha that cortical medicine should be given in two stories makes it possible to think of cocaine-based medicine that has existed since time immemorial. Again, the three men of Ananda rule were Buddha and eight hundred monks sewing for a day that can not be called cocaine because cocaine life is just one idea. only. If the latter is considered the origin of cetiya-yoga, then the meaning of y should be taught by the Buddha, why is the Elders of A-na law? Furthermore, the content of the sermon given by the elders did not specifically mention canticle.

The meaning that we clearly perceive of y-manna is the fact that many things in the precepts impede bhikkhus, so the Buddha instituted the practice of y Catechism is considered to loosen the laws. The posthumous yoga posture is considered to be a step forward in the virtue of a monk's practice of merit, deserved to be bound in the form of some precepts.

Katya, also known as Ksr, is the transcription of the Sanskrit word "Kathina", which means solid and durable. Catechism may be understood in the sense of perseverance in virtue, so it is translated as merit. Canaan is carrying one of the three statutes (supreme yoga, meditation, yoga and yoga). The use of medicine. feeling y, discharge y all have the effect of increasing-aging-ma.

The Buddha gave birth to cata-logan as said, so that the monks receive five favorable things, to expand some of the rules are not rigid. Yariya is also the means of offering of lay Buddhists to pay homage, admiration, merit contribution to the monks are studying. Since then, y-test is also meant to encourage the effort of the monks after each season of residence.

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Scattered in the previous chapters and in this chapter we see some basic features of the Sangha's life: the precepts of precepts, study, preaching, mesmerizing, sedentary, self-centered, etc. There are many other forms that we can learn more thoroughly through the Sutra, Vinaya ... Forms and content of life sometimes bring the complex, but look deeper, all show a poor life, pure, harmony, need; It is both the result and the preparation for the growth of the world, concentration, wisdom to bring about liberation.Sangha is an organization, and for the ultimate purpose of liberation, must remain in form, to use all means and measures to stabilize. Bound, cumbersome, if any, are just forms selected, convenient for practice, is the environment for people to cultivate their mind. This meaning is in the Universe.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.24/5/2018.