[02]

Chapter Two

The establishment of Sangha

-ooOoo-

1. Teachers monks monks

The narrative speaks of the four signs of birth, old age, sickness, death, and salvation, which Prince Siddhattha saw in the four gates after the walk. We have to figure out the content of the Prince's thinking to finally make him decide to leave the throne, palace, wife ... children, what the world calls happiness to the path. On the Anoma River, after departing from his loyal servant Chandaka and the precious horse Kanthaka, the prince cut his hair and changed his mind to receive a nourishing kamikaze, He became a monk, a monk. Then, after six years of perseverance, the practice of practicing, living the hermit life, he became enlightened, became the great monk, living Sa-subject, leading the congregation of monks.

The Samana is often understood as a monk, a devotee of good deeds, a person who renounces evil karma, a person who is poor and has nothing for himself. ). But to understand more, it is necessary to mention a number of other words related to Satan.

From Sa-subject and Sa-subject images became so familiar in the Buddha, especially in developing countries in the South and Southeast Central, where the footprints of the Buddha in the years of growth , the practice and propagation of the Buddha, where today has become the Holy Land of the four Buddhists, the image of the monks of all the wandering wandering, begging everywhere, from the forest deep, high mountains, from the countryside to the cities of Calvary-la, Cát-Tát-la, Đằng-già, Ma-kiệt-momentum.

The image of a desolate wilderness is found all over the world, especially in ancient times, they are recorded in ancient stories, myths ..., there are hermits, sages, wizards, editors the saints, the saints, the saints, etc., and the fact that alms-gathering monks, though a feature of ancient Indian culture, are not alien to the rest of the world. During the Middle Ages in Europe, Catholic priests practiced alms. Saint Francois d'Assise (1182 - 1226) was the typical case: the founder of the Franciscaine family, the first wealthy merchant, decided to live in poverty, along with many followers. happy wandering alms.

But, going back further in the past by rereading the Vedas, scattered across the lake, we see the silhouette of the Rsi, but, of course, living separately, wandering homeless alms are not mentioned. In addition, why look for the image of the "departed from the family" in the Vedas when the Brahman originally intended life only at one stage, and the owner was What do you need to do to fulfill the role of a pious believer, in order to finally be in harmony with Brahman?

Up to the Upanisads, we see images of the monks begging, giving up life, and homeless life is considered the highest condition, the ideal to achieve the direct. Of the 108 sets of Upanisads, not counting those that can not be retrieved, there are seventeen sets of "to give up life" (Sanskrit). The implementing of this lifestyle are known by many nouns: Bikkhu, sannyasin, Parivarajaka, Avahate and Paramahamsa (according to lists of  Sukumar Dutt, Buddhist Monks and Monasties of India, George Allen and Unwin LTD, London, 1962). The Chandogya and the Brahadàrayaka explained: "The people who know Brahma renounce the desire for children, riches, wealth, and become Bhiksàcaryam Caranti." In the Mundaka, "Those who live in the forest, are purified by austerity, and those who know and are told become masters."

Scattered in the Upanisads, we encounter nouns, meanings that can be exchanged for one another;Sannyàsin (who completely deprived himself of everything), Parivaràjaka (homeless wanderer, no relative), Bhiksu, Bhikkhu (who does not own, lives by alms).

The Upanisads transform a Vedas living and practicing conception by dividing into three stages of life, not just one. It is "1) the effort to study the Vedas, 2) the habitat, 3) always live in the house of the teacher, who in the three stages of life will be blessed in the heavens. Those who firmly dwell in Brahman will attain immortality. "

Thus, it is difficult to determine "living without homelessness", "wandering, begging" ... which of the three stages and "staying firmly in the Brahma" is generally For three stages or should be a fourth stage?

Nevertheless, the beggar wanders mentioned in the Upanisads are just idealistic, unrealistic, and concrete models of a human being living in society. And this particular nature is later revealed, especially in the non-Vedas, Vedanga sects such as the Marxist clans or many other histories that history does not mention. That is not to mention some sets or some of the contents of the Upanisads written after the Buddha or Jainism have tried to highlight the image of the Mendicants. As mentioned above, in the Buddha's time, there were many Mendicant monks. In the meditation held in the city, people see each group of mansions of all kinds of sects, mixed with how many are drunk, begging ... due to lazy, by evading the law , psychological bias, etc. .. There are things, the monk Mendicants are often distinguished by the way, appearance, Attitude, calmness, serenity, especially those who often have bowls are carefully guarded, and later, together with the robes become the symbol of the lineage in the discipline. Highly prominent personalities, called "spiritual practitioners," are Samana (Samadhi). When a subject is highly respected, prominent in other Sa-objects is called the brahmana (Brahmana). But Brahman is also the noun for the highest level of society, only the Brahminist, so to distinguish it is called the Brahman according to Brahman- Samana Brahmana is the subject of Brahmanism, and the other Sa-subjects are called Satan only. together with the robe became the symbol of the lineage. Highly prominent personalities, called "spiritual practitioners," are Samana (Samadhi). When a subject is highly respected, prominent in other Sa-objects is called the brahmana (Brahmana). But Brahman is also the noun for the highest level of society, only the Brahminist, so to distinguish it is called the Brahman according to Brahman- Samana Brahmana is the subject of Brahmanism, and the other Sa-subjects are called Satan only. together with the robe became the symbol of the lineage. Highly prominent personalities, called "spiritual practitioners," are Samana (Samadhi). When a subject is highly respected, prominent in other Sa-objects is called the brahmana (Brahmana). But Brahman is also the noun for the highest level of society, only the Brahminist, so to distinguish it is called the Brahman according to Brahman- Samana Brahmana is the subject of Brahmanism, and the other Sa-subjects are called Satan only. Highlighted in other Sa-objects is Brahman. But Brahman is also the noun for the highest level of society, only the Brahminist, so to distinguish it is called the Brahman according to Brahman- Samana Brahmana is the subject of Brahmanism, and the other Sa-subjects are called Satan only. Highlighted in other Sa-objects is Brahman. But Brahman is also the noun for the highest level of society, only the Brahminist, so to distinguish it is called the Brahman according to Brahman- Samana Brahmana is the subject of Brahmanism, and the other Sa-subjects are called Satan only.

When the Buddha attained enlightenment, to educate sentient beings in the image of a Satan, they called him Mahā Samana and called his disciples monks as Sakyaputtàya Samanas). The Buddhist disciples call themselves Bhikkhu, which is very close to the word Bhiksu, which means wanderers, Mendicants, who leave home to enter into homeless life (Agàrasmà anagàriyani pabbajati). And, the community of Bhikkhu or a group of Bikkhu is called the Bikkhu Sangha (Bhikkhu Sangha).

From the Vedas, a group of monks called Sangha or Gana. These two words are used interchangeably to refer to the mendicant communities of any discipline. And finally, the Buddha's congregation recognized Sangha and the Janism condemned it as Gana. This name is later considered to be official of Buddhism and Jainism.

Monks and bhikkhus (or Bhikkhuni Bhikkhus, which we later call the Buddhist Church), which is a reality, a living organism, formed and developed in the social community. Now according to the principle of natural life. And as a living body, the monks, the monks or the Buddhist Church will grow, bringing its special nuance to the organization, personnel, activities, achievements ... Worthy of manifesting one of the greatest religions of mankind.

2. The formation of T -gang .

The Buddha talked about the thoughtful attitude of the Buddha before teaching the Dharma to the world, In truth, the truth is always manifested, human because of ignorance so not visible leg. physical.Now the Buddha has reached the truth so the truth is clearly expressed vividly through the image of the Buddha, through his method of disclosure:

"Through the Dharma that is skillfully performed, the Dharma is real, unrestricted by time, is the Dharma that the practitioner will work quickly, the Dharma can guide." (Anguttara Nikàya I, Increasing A-function).

The fruition that the Buddha attained, Nirvana, is described as absolute, ultimate, he is the Supreme, the Supreme.

"In the whole world, including the heavens, there is no one like Me, I am the Prophet of all the realms, I am the Supreme Teacher, I am the Perfect Buddha" (Maha Vagga I).

In the above paragraph, the words of the Patient, the Master refers to Wisdom, virtue, close to human beings. The Buddha is not the most powerful Lord Parameshvara or the most powerful god of the gods (Devadhideva) or the giver of liberation (Mokshadata). He is the leader, the guide (Maggadata). In that sense, he comes to man, opens the Church of the Sangha, transmits the ten directions of salvation to self-realization, liberating oneself.

The Buddha left the Bodhi tree, leaving Uruvela, heading for the Gange River, across the river, crossing the river to the right bank, continuing on to Baranàsi where nearby, at Miggadaya (Deer Park) - now Sàrnàth - The five Satori groups of Kodannà (Kieu-ceiling-like) are gathered after leaving the Buddha because he thought that he was decadent, can not bear the ascetic, but left the right path. Here, two months after the enlightenment, the Buddha turned the first Falun in this world. Kodannà and four buddhists of the Buddha preached the Dhamma, the true teachings, the supreme human closeness, practical, most specific to man. It is the Four Noble Truths, the life is suffering, the cause of suffering, the cessation of suffering and the way to end suffering. It is the Middle Way, away from all extremes, is the Eightfold Path - eight paths, eight ways to practice.

This first sermon, this message of human salvation, can be said to summarize the essence of the doctrine. The Buddha formed the content of training, lecture of the congregation later. A very long passage follows in the Mahàvagga, and its importance should be cited: (According to  Solange Berbard Thierry, "Le Boudhisme d'apès Les Textes Palis" )

"And the Blessed One once came to Baranas in the forest of Ispatana, the residence of the five monks, five monks seeing the Blessed One from afar." When they saw him, they said to one another, , the monk Googues is coming there, who is living in abundance, who abandoned his ambition that let go of materialism. Let us not take him, nor stand up for him, nor take the bowl and the linen for him. We only serve him a seat if he wants to sit. "

"But as the Blessed One approached, it was more difficult for the five monks to keep their decision, and they came before the Blessed One, who took the bowl and his outer garment, and prepared the seat for him. and he brought the water to wash his feet, and his feet, and his teeth, so he put his feet in. The Blessed One sat at the place prepared for him.

"Then the monks greeted the Blessed One, calling his name and declaring him to be the Beneficent." When they said this, the Blessed One said to them,

- "Monks, do not call the Tathagata is the gentleman, the monks, the Tathagata is the Supreme, is the Buddha wins the monks to listen carefully: the liberation from death I have taught you the Dharma. If you follow the teachings of the Tathagata, then soon you will share what it is because the young men we leave home to live the wanderings. This is the supreme achievement of noble aspirations. In this life, you will know the Truth, you will find the truth in front of your eyes. "

"When the Blessed One taught, the five monks asked him:" Friend, if he had not attained supreme perfection in the past, the fullness of Wisdom is the only thing that Hao has achieved, by his aspirations, ascetic practices, now he is living in materialism, is denied the ambition of the person and is let go under the ample, how can he claim What is the Ultimate Perfection, the fullness of Wisdom, that only the Perfect Grace? "

"Listen to the monks said so, said Sun:" Monks, Tathagas do not live ample; Not denying ambition and not letting go of materialism. The monks, Tathagata is noble, is Supreme Buddha. Monks, please listen carefully: liberation from death has been found.Tathagata teaches the Dharma to the people. If you follow the teachings of the Tathagata, then soon you will share what it is that our young people leave home to live the wandering life, that is the supreme achievement of ambition Noble. In this life, you will know the truth, and you will see the truth in front of your eyes. "

...

"Then the Buddha said to five monks as follows:" Monks, there are two extremes that spiritual practitioners must stay away. What are these extremes? An extreme is a life of pleasure, letting go of sensual pleasures and enjoyment: it is inferior, cowardly, contrary to wisdom, unworthy, hollow. Monks, the other extreme is a life of austerity: it is dull, unworthy, empty. The monks, Tathagas have separated from the two extremes and discovered the middle path, the bright eyes, the mind, the path leading to calm, wisdom, enlightenment, Nirvana. What are the monks, the Middle Way that Tathagata discovered, brighten the mind, clear the mind, leading to calm, wisdom, enlightenment, Nirvana? The Noble Eightfold Path consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. O monks,

"Monks, this is suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering, separation of what we like is suffering, meeting the one we do not like is suffering, not ours want to be suffering.In summary, the five aggregates are suffering.

"Monks, this is the Noble Truth: it is the thirst for existence that brings forth rebirth, accompanied by sensual pleasures, craving for sensual pleasures, craving for it, seeking everywhere pleasures, thirst pleasure, the desire to be, the desire for wealth.

"Bhikkhus, this is the Extermination: quench this desire, by the total abolition of desire, by eliminating desire, refusing it, leaving it, leaving no place for it.

"Monks, this is the Dao: the Noble Eightfold Path is Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

"This is the Suffering, that is, the monks, my eyes have seen the idea that no one has ever heard of." With Me, wisdom, wisdom, wisdom, wisdom opened. I do not understand this, but I have understood it, so here, monks, my eyes see those ideas that no one has ever heard of. , wisdom, wisdom, victory, wisdom opened like that.

That is it, the monks, my eyes have seen those ideas that no one had ever heard before. With me, wisdom, wisdom, wisdom, wisdom opened. This is the reason I have to understand it.This way, the monks, my eyes have seen those ideas that no one had ever heard before. I, intellectual wisdom ant, win, wisdom opened like that.

"This is the Destiny, that is, monks, my eyes have seen those ideas that no one had ever heard before. I have to understand this, I understand it, so here the monks, my eyes have seen those ideas that no one had ever heard before. , wisdom, wisdom, victory, wisdom opened like that.

"This is the Path, that is, the monks, my eyes have seen those ideas that no one has ever heard before. I have understood it, this is the way, the monks, my eyes have seen those ideas that no one had ever heard before. To me, wisdom, wisdom, wisdom, wisdom has opened up like that.

"And, these monks, when from the Four Noble Truths, I have not attained true insight and insight fully in three transitions and twelve actions, (*) the monks- I know that in heaven, the realm of the devil, the Brahma, among all sentient beings with the hermits and Brahmins, God, man, I have not attained the ultimate Buddha, the monks, when from the Four Noble Truths we achieve true wisdom and insight fully in three moves and twelve actions, then the monks, then we know that in In the heavenly realms, the divine realms and the divine realms, among all sentient beings with the hermits, brahmans, gods and gods, I have reached the supreme Buddha. Seeing that: I am liberated This is my last life, from now on, I will not be reborn again. "

"The Buddha taught like that and five monks joy, honoring his teachings."

(*) Note: 3 Transfers are Transfers - shows only the Four Embodiments;Encouragement - encourages understanding of the Four Truths; Passion - The Buddha himself realized (and advised his disciples themselves to realize the Four Noble Truths).12 onions: each move has 4 onions: suffering, practice, kill, direct; with 3 moves totaling 12 runs.

Next, the Buddha taught about impermanence, not self. In summary, in the first turn of the Buddha's premonition before the five monks of the Kodannas, he summed up all his teachings, from then on during the forty-four years He developed into detail, the system, especially the Four Noble Truths, the Three Laws, the Twelve, the subject that the Buddha observed under the Bo -to explain the entire universe of Buddhism, including epistemology, ethics ...

After this first sermon, Venerable Kiều-trần-as Result Result (the first of the four fruits) and all five monks are asking for refuge. For four consecutive days after which the Buddha taught the Five Aggregates and Unattainable, all five are attained. Arahantship is the supreme consequence of the disciples. These are the first disciples of the Buddha. This is the first Buddhist Sangha, the basis for the later Buddhist Church.

Later, at the Migadaya Garden, the Buddha also taught about the Four Noble Truths to Yasa, a young man and son of a baroness who fled across the Varana River (Bala). Buddha's eyes. Yasa attained Arahantship. The other four friends of Yasa, among the chiefs of Baranada, were Vimāla, Subāhu, Purnajit and Gavpipati. -at-can also go to the refuge, listen to the Buddha and are attained A-la-dan. At that time, the Buddha's congregation, besides the Great Enlightened One, included ten more Arahants.Those, also in Baranari, Lord Buddha, added in a few dozen, those in neighboring countries, were all friends and acquaintances of Phra Yasa, or of the arhats who had attained enlightenment. When the congregation consisted of sixty ariyas, the Buddha taught the monks:

"Monks, go away, go everywhere for the benefit and happiness of the many, for compassion for life, for the benefit and happiness of God and man. Let the monks, preach the noble teachings at the beginning and noble in the middle, noble in the end in mind and in the words. The pure life of the noble state. There are those whose minds are only obscured by a little dust, but if not liberated: those will understand the dharma. " (Mahàvagga I, 11 - Product)

The mission to develop Buddhism, life-saving teaching, specifically the policy to set up the title has been shown clearly. The people were familiar, had noticed, had respect for the disciples of the Buddha.Of course, the Buddha's disciples have become a basic force. I have seen two of the first disciples of the Buddha are two merchants at Uruvela, another typical case is Yasa's parents: two of them believe their son has left home to take refuge in the Buddha , immediately sought the Buddha to claim his son, but after the Buddha's prostration, the Buddha said the French to hear, both of them are asking for refuge, take up residence at home.

When the holy bhikkhus go to the four directions to the human body, the Buddha returned to Uruvela.At the Niranjara River, he met Uruvela Kassapa (Uruvela Kassapa) (*) who was with the five hundred practitioners here. After hearing the Buddha's sermon, Venerable Arahant, he introduced two children Nadi Kassapa and Gaya Kassapa leading each of them. Two hundred and fifty disciples came to the Buddha. These two and many students attained Arahant.

(*) Note: Among the disciples of the Buddha, there are many named Ca-lettuce. Three Ca-lettuce gods on the banks of this Ni-Boat are not Maha Kassapa, but later, when the Buddha passed away, replaced the Buddhist leader of the Church.

Then the third year (the second season) after Lord Buddha's enlightenment, Lord Buddha and his large crowd went north to Rajagaha, the capital of Magadha (Ma --),), staying in a hill near the city.

The Buddha and his congregation gained the faith and favor of the people in and out of Rajagaha. King Bimbisàra (Tan-sama-la) is surprised: the monk outside the city has many disciples, many of whom were the famous Sa-subject before coming to him; He called himself Buddha. The king has admired, just kind, came to invite the Buddha with his monk disciples into the boys. It turns out that Mahatma Gandhi, the Buddha, was the monk, former prince Siddhatth of Kapilavatthu, the ascetic who once had a king on the mountain Grudhakuta (Spiritual) and promised. will return to the king after evangelization. Now the king again to see the Buddha, heard the French, was asked about the full range of knowledge. The king admired, admire the Buddha, Take refuge and offerings to the Veluvana Forest in which the king builds sufficient facilities for the refuge, including lecture halls, rooms, supplies for the Buddha and the congregation to a thousand people. your. This is the first place to start a new period, a beginning of a permanent residence, different from the wandering lifestyle of the Sa-at that time.

In the month of Vesakhà (around April - 5 lunar months) is a month in the rainy season, as well as groups of wandering beggar alms at that time, stop begging activities to find accommodation for the season, the Buddha and the spear The shelter is located in Veluvana, where King Bimbisàra is fully equipped.

Two months after the season, at the begging of the rajagaha, Venerable Assaji met with Venerable Sariputta (Sariputta). Assissing the theory for Sariputta on Pratical Origination and then Sàriputta results in the completion of Tu-momentum. Sarriputta returned to describe the matter to his best friend, Mogallàna. Both of them, who had been the eldest, had been good at mastering the famous teachers, as disciples of Sajaya and before losing him, Sanjaya informed his two great disciples that they would be great disciples. of a Buddha. Now both of them have enlightened the Buddha Dharma, immediately brought his two hundred and fifty disciples to the refuge of the Buddha and joined the Sangha. Both of them had attained Arahantship after a few weeks. These two intellectuals, reputation reputation, has the reputation of the most in the row of Arahant disciples of the Buddha.

In the Vassa season, thousands of monks and nuns lived together in Veluvana, which was different from the other monks at that time. Probably due to the common life among the monks during this retreat, a few of the gentle rules in the form of "what to do, what not to do" may have been pointed out by the Buddha. And after two sorcerers, Sariputta and Mogallana, and two hundred and fifty disciples, the Buddha was really grown up, full of elements to become the greatest religion of the time.

The Buddha and his congregation have been famous throughout the faraway kingdoms. King Suddhodana (Kapilavatthu) or believe his son has become the enlightened leader of thousands of monks are spreading everywhere to spread the Dhamma, many are holy people, are widely admired.The king sent a delegation of a thousand people to Magadha requesting Buddha to return to his homeland. Thousands of people met the Buddha, heard the law, many of the Noble Truths, all apply to join the Congregation. The king sent another delegation of a thousand to request the Buddha; This time, as well as the last time, many of the Noble Triune fruit and all become monks, the Buddha.Finally, the king dispatched Kahayyayi, the son of a deity and was a close friend of Prince Siddhattha from his early childhood, to the request of the Buddha. It is Kalui who heard the Dharma, attained Arahantship, became monks, Buddhist disciples. But this time the Buddha decided to go with his monks to the north, across the Gange River, heading for Kapilavatthu.

In Kapilavatthu, from the king of Suddhodana to the court, after listening to the Buddha's sermon, they seek refuge in the Three Jewels, as the disciple of the Buddha. The King of the Triple Jewels, as a disciple of the Buddha. The Maha Pajāpati, attained Tu-momentum (Precious). Particularly the brother of the Buddha is Nanda, his son Rahula, Princes Bhaddiyà, Anuruddha, Ananda Bhaga (Brahma), Kimbila (Brahma), Devadatta and the hairdresser Upàli, some of the noble attainments, all of which were requested to join the Congregation, were approved by the Buddha.

The Buddha and his disciples left Kapilavatthu to return to the rainy season in Ragagaha, Magadha, but never far away, a false master of the treasurer Anatthapindika (Grade A) requested. The Buddha and the congregation went to Sàvatthi (Kosa-san) of Kosala to settle in the garden of Jetavana and prepare fully. Originally, Anathapindika had encountered the Buddha at Ràjagaha, prayed to Buddha to Sàvatthi to offer a peaceful settlement and was promised by the Buddha. Now the Buddha accepted the request, with the monks to pass through the city of Sàvatthi to settle in Jetavana.

In 504 BC, the fifth year after the Buddha's death, King Suddhodana (Suddhodana) was about to die, dying. The Buddha left Sàvatthi to return to Kapilavatthu to meet his father. At the bedside, the Buddha preached the Dharma and the king attained the Arahant before leaving the ceiling.

On this occasion, Mahapajāpati (Mahabodata-doana), the Buddha's model, begged to be ordained, joined the Congregation, established the monkhood, the Buddha decisively rejected . She shaved her head, wrapped in robes, followed the Buddha from Kapilavatthu to the Vaisalias (Pasha-ly). Finally, by Ananda Pharao, the Buddha pleaded for help, the new Buddha accepted her request and quoted the "Bowl of the Dharma", the content of which emphasizes the noble nature of the Sangha in guiding the Sangha. The life of a monks and nuns must respect. From here, the Bikkhuni Sangha, led and trained by the Mahapajapatas with the support of the monks, the maneuvering organization and skillful training of the Mahapajāpati, fast Many monks and nuns achieve A-la-drought, many are very prestigious for the people, with the court. We can find cases of fruit, the wonderful shelf of many monks in the Therigtha (Elderly Ni). Examples are the cases of the Vimàla elders, Ambapalì, Kìagotamì, Khemà, Dhammadinnà, Patacàre, etc.

It should also be noted that there are many comments by lawyers and scholars about the Buddha's difficult attitude when accepting the Bhikkhunī Sangha. Many texts of Madhyamágana, Anguttara, Gotamìsutta, many Vagga (Laws) recorded the Buddha's words as follows:

"Ananda, if the Bhikkhunī Sangha is not admitted to the Congregation, the Sangha can last for a thousand years, but because the Bhikkhunī Sangha is admitted, the Sangha will not last long. just five hundred years. "

Although there is no explanation, discussion is not enough to put forward comments on the attitude and teachings of the Buddha. Objectively, the problem must be considered at the level of accuracy of copying the Sutra, at the social point of view, in the situation of the self, family, society of women, in the sense of the latter. teachings such as cautiousness, psychological education, etc. Moreover, the number of five hundred or thousand years mentioned above may be only meaningful, symbolic, let alone a period of time compared to the previous life. The suffering of real people is not worth anything! Again, the Samyutta II (Comparison II, A-junction) further explains:

"The Dhamma does not disappear when the dharma has not appeared, and when the dharma statue appears, the Dharma disappears. meditation".

So, if the Dharma has lost, can be attributed to the presence of the nuns in the Church?

In the sixth year, after the Buddha's enlightenment, the precepts for the monks were formed more clearly. Venerable Upàli, the second time the Buddha returned to Kapilavatthu two years ago, is the eldest exemplary in virtue, analytical talents, the difference in precepts, has been taught by the Buddha taught about the precepts . By the tenth year (possibly the thirteenth year, according to some documents), the Vinaya completed three parts (Vagga): Pātimokkha, Mahà Vagga and Culla Vagga.The Vinaya is also modifying, adding - often more - in subsequent years, even after the Buddha's passing and then for centuries.

* * *

Laws are increasing because of obstacles encountered in the process of forming the Sangha, living among the monks, contact with the life of the Congregation. From the tenth year after the Buddha's enlightenment, the number of monks and nuns in the Congregation has reached five, seven thousand, divided into several groups of Sangha in many localities. From that point on we can think of millions of believer Buddhists at that time, compared to the total population of the Indian kingdoms at that time, from the 23rd parallel up to less than ten million at that time.

Thus, the Buddhist congregation and the Buddhist masses evidently grew up the most in comparison with other religions of the time. It can be said that the biggest religion of the time was the Brahminical religion, which had long existed before and still strongly influenced all other religions to the majority of the population, The spear, formed before the Buddha, developed in the Buddha and later the Buddha. Finally, Buddhism is rising, the equivalent of Jainism, and is tending to dominate.

Above is a sketch of the formation of Sangha. On the whole, the Buddha, the Dharma, the Sangha is one, so the Sangha is a necessity. But monks and nuns are born in the realm of life, living in the context of the conditioned dharmas, so they must meet difficulties, require ingenuity in organization and living ... these issues are to achieve two target:

1. Sangha must reach all members to attain holy fruits, liberation.

2. Sangha should preserve and spread Buddhism to save people, leading to the end of suffering, liberation.

Thus, the activities of Sangha are both personal and social. Both of these factors are not contradictory, but the realization of both is not easy. 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.27/8/2018.