[09]

Chapter nine

Sangha with society

-ooOoo-

SAfter seven weeks enjoy the happy Nibbana static, the Buddha decided to bring the whole religion for life. Bodhi, the Buddha taught the two traders Ballika and Trapusha. Later on, Ballika went to the Buddha to take the precepts, joined the congregation and attained Arahantship. Trapusha is the life of a layman at all times. This affirms the fundamental meaning of Sangha's relationship (of the founder, leader, supreme representative of the Buddha) to society: bringing the Dhamma to society to call people with the elderly, or to all people in accordance with the Dharma that live peacefully. The Buddha refused to re-enter Nibbana immediately after the witness that returned to the world is due to great compassion to save sentient beings from rebirth karma. So the relationship of Sangha to society is due to compassion.

The image of a monk begs alms, receives offerings, sermons for everyone; The image of ordinary people offering the monks, listening to the teachings, starting faith in living the Dharma, clearly highlighted the relationship between monks and society in terms of two material meanings. and spiritually.

It is also necessary to discuss the opinions of some who are not familiar with Buddhism, claiming that alms is a form of lazy labor, that the non-production of the Sangha is a burden to society. Such a view is indeed lacking dialectical, indecent, superficial.

First of all, we have to consider the material and spiritual living conditions of the society in which the monk has his mourning and his personal circumstances. As known, the Sa-band, alms mourners have appeared in India long before the time of the Buddha and this event lasted until later in many parts of the world. Home laypeople continue to offer offerings to the monks, proving that the desire to hear the Dharma, offered to the masters is a practical requirement of society. Everyday people often refrain from some money, some entertainment to satisfy the spiritual needs such as reading, watching movies, arts, sports ... or other less practical needs, less benefit. The need to listen to teaching, counseling, expressed selflessness, loving kindness, grave respect, especially the need to be freed, It is indeed noble and very practical. In addition, if society spends an amount of money to offer to monks in response to a noble need for spiritual fulfillment, it is a "fair" reward.

On the other hand, the Sangha comes to society, as has been said, due to the motives of compassion, the sacred duty. They have abandoned all private, only living poor, pure, diligent practice "for the benefit of beings," do not expect surplus, do not know private profit. Moreover, in the Sangha of the Buddha, many monks are kings, kings, officials, great merchants, wealthy households; the means to make use of the money available to feed themselves and many other monks, but they have abandoned everything, made the selfless for the ultimate purpose: liberating themselves and liberating them born.It is a noble and social sacrifice that requires a reward.

After all, if a society is so poor that no one can make a donation, if the offering to the Sangha really hinders the benefactors, the alms can actually deform the form. It is symbolic, and it is the monks themselves who produce their own labor, as in some places, some of which have appeared at distant monasteries, where the monks planted themselves picking and picking that day for their daily meals.And in this case, the reverence, faith, generosity of the layman is difficult to express more, the mental requirements as mentioned above is more difficult to meet.

Itivuttaka (Buddhist Theory) has the words of the Buddha: "There are three classes of people appear in life, bringing happiness to the masses, for peace for Heaven and for him.

The Buddha explained that the three classes were Tathagata, his Arahants, and the monks. In short, monks and nuns appear in society for their benefit.

Dhamma teaching creates peace and happiness for the people in society is a meaning of victory, but at the same time, Sangha also outlined for society a lifestyle, a specific activity, sometimes bring the material nature for everyone to minimize the obstacles, the suffering in society.

Sangha goes to the heart of society to spread the Dharma. The society is still suffering, karma is blurred, so the propagation includes the creation of a good society, including moral people, with good communication between people and people, with good life strong, material and spiritual security.

First and foremost, the Sangha advocates the development of a morally moral society in the spirit of compassion, compassion, equanimity, peace, non-violence, no hatred, no jealousy, no cheating island ... This is the ethical view that has been accepted by mankind until now but has not been properly implemented because the mind has not been gathered, has not been controlled.

Monks go to each house, the crowd to preach the teachings of the Buddha, raised ethical moral lessons may have been very popular but due to compassionate, gentle, words of You can easily enter the heart, easily obey.

But the fundamental obstacle to the life of Hindu society at that time was the caste division, the violent spirit, the false representation of the leader .... any society at all times. The Buddha and his disciples expressed a clear, correct view of these mistakes.

The composition of the Sangha includes all kinds of people, all levels show the spirit of equality, reconciliation of Buddhism, different from all the "stigmas" in life then and quite popular to this day through the Classification, color, composition, family, family line ...

"Not by birth but by brahmins, 
not by birth but by becoming a human being." 
Being a good person is due to his behavior, 
becoming a brahmana due to his behavior. " (Tap, 136)

A young Brahmin wise intelligence was sent to other Brahmins to question the Buddha's policy of equality of the Buddha. By questioning, the Buddha has concluded that all levels of society are equal in all respects:

"... Again, if a person is a murderer, a robber, an adulteress, or has committed other felonies, he will die if he is a suitor , if it is Brahman, it is not the Dalai Lama.

"In that case, no matter what level of people, the destiny for each one is the same.

- "If he avoids sinful fate, he will be reborn in the heavens if he is a brahmana, but if he is of a lowered status he will not be like that.

"Gaudy Gotama, no matter what class, then in such cases, everyone is good.

"And have a brahmin declared that they can develop compassion, no anger, no evil, and others of the same rank?

"Gaudy Gotama, no! All four levels can be like that.

- "Only the Brahmins can go to the river and clean the dust and those of other caste can not?

"Gaudy Gotama, no! All four levels can do that.

"Again, for example, a king assembles a number of people of different caliber and orders the Brahmins, Assassins to fire wood, pine, lotus or bass. And the people of the other class also set fire to these things, and what do you think will happen? The fire of the high-born will burn, and the fire of the low-born Will not burn bright?

"Mercifully speaking, no matter how high a firefighter you are, fire burns as well.

"For example, there are two young Brahmins, one educated and one uneducated." Who will be chosen to make offerings or be invited to attend?

"Of course, educated people are invited, because choosing to invite uneducated people is of no benefit!

"But, as if the learned person was evil evil, while he did not have good education, virtue?

- "Then first choose to invite those who do not have the education, because choosing evil people evil will benefit nothing!

"Assalayana, he was originally based on the rank order, and then he abandoned the caste line that chose knowledge and eventually he turned to my thinking, Net as well! "(Nave)

Note: (*) Indian society at that time had four classes: the clergy (Brahman), the emperor, the merchant, the peasants, and the peasants. The highest is Ba-la-subjects, the lowest is mandala.

Kaccayana also criticized the caste divisions in society, repeating the Buddha's teachings to Madhuraràja.

Compassion, nonviolence, which is praised in many religions, but perhaps most evident in Buddhism.Many Buddhist scriptures mention compassion, non-violence. This is discussed in Chapter IV, here we mention two teachings of the Buddha of compassion:

"Kindness, extended to the first, also to the second, third, fourth, upper, lower, scattered throughout the heart from infinity, not angry, not hated, covering the world Infinite Love "(Central I, Tang Chi II, III).

"In the species of love, if the heart from the blessed is boundless, let alone in all places" (Book of Wisdom, vol. 2).

The Buddha for compassion, nonviolent advocacy, peace. He arranged for a halting war between the Sakya and Koliya; It was he who had indirectly interfered with King Ajatasattu when he was about to conquer the land of Vajji. He was negotiating the release of King Ajatasattu when he was arrested during the battle between Magadha and Kosala.

The social and national leaders have a great influence on the happiness of the people. The Buddha and the great disciples often acted as advisors to the kings of Bimbisara, Ajatasattu, Pasenadi, Suddhodana, Sanskrit), Madhuraràja (Malayalam) on matters of philosophy, ethics, water treatment, etc.

The ideal leader, according to the Buddha, must be like a Cakkavatti, full of virtue, virtue, rule of the Dharma, bring happiness to the whole people. Here, the descriptive accounts of the happiness of the ideal state by the Dhamma are not discussed, but only the respect for the Dharma, full protection of the whole people of the leader. The Dhyana Nikaya, 26-Cakkavattisutta) recorded the Buddha's teachings:

"People must follow the Dhamma, the law, the law, think about the law, praise the law, the law, the law, the French, the French legal protection of women, police officers, Assist, layman, village, town, Sa-subject, Ba-la-subjects, to birds, animals ... "

In Jataka Nikàya I, II, III, V, the Buddha mentioned the ten virtues, ie the ten duties of a king that we can apply to any leader to this day. . In essence, the texts of the Sutras differ slightly, but the main idea can be summarized as follows:

1) Generosity, compassion; 
2) Keep the precepts: no killing, no exploitation, no robbery, no imprisonment, no deception, no alcohol; 
3) For the happiness of the people, willing to sacrifice their lives, fame and life for the people; 
4) Integrity, honesty, serious expression of your duties, do not lie to everyone; 
5) Gentle, peaceful; 
6) Strict, correct, simple life not luxury, control yourself; 
7) No hatred, jealousy; 
8) Do not use violence; 
9) Patience, selfless, sympathetic to people; 
10) Not harsh, must be in harmony with the people.

The A-junction, vol. 42, records the ten virtues of the leader as follows:

1) Integrity, generosity; 
2) Hear the words of others; 
3) To give merit to the people; 
4) collecting taxes correctly; 
5) The room must be serious; 
6) Not drinking wine; 
7) Hardworking, serious; 
8) Serious, fair hearing; 
9) Meeting with the police; 
10) Keep your health.

Good leaders, good government will build good society. But it is still the effort to build the lives of the people. A member of society wants to live happily, must be conscious of building their own lives.Acupuncture IV and the Fourth Maximated Acupuncture The Buddha instructed a Brahmin youth named Byagghapaja (Baxcase) that want to have peace in life, there are four conditions:

1) Prepare adequate knowledge; 
2) asset stabilization; 
3) Have good teachers; 
4) Living according to your income.

Chapter III of the Buddha told the story of the Buddha told the head Anathapindika about four things of the happy person:

1) There is stability in the family economy, full money earned by the right way, honest; 
2) Spending on self, family, parents and good deeds; 
3) No debt; 
4) Live straight, clean, do not commit bad things about body, speech, mind.

The Buddha also teaches that in the four kinds of happiness, the fourth happiness (the spirit) is the highest, while the first three happiness (material) is not equal to 1/16 happy fourth.

The Four Noble Truths is the method of propagation of the Buddhas, the Bodhisattvas, but also the method of communication between people and to collect the righteousness of the mind, in accordance with morality. These are:

1) Giving gifts (giving gifts when needed); 
2) the language of photography (soft words); 
3) Benefits of photography (doing good for people); 
4) Co-photographer (close, co-operate with people).

Communication, duty, human conduct are fully analyzed in the Singalavada. Kinh is copied in many places, in many places, recorded in the Ministry, A-levels 11, Central 33 ... some details are slightly different, but the content is consistent. The story of a young Brahmin, Singala very rich, very direct, filial piety. Since his father died, Singala followed his father's instructions, every morning in the six Eastern, South, West, North, Upper and Below. The Buddha entered the city of Ragja alms, saw him worshiping, and taught him a very important moral lesson about the dangers in life, the correct relationship between people and then corrected. Change the meaning of the worship of the six directions.

"If a noble lay disciple eliminates four harms in action, if he does not commit the four corrupt motives, if he does not use the six means of attrition, if he does not In these fourteen things, when he celebrates the divine life, he is ready to conquer both lives, he will win in this and the next life, and after the body is disintegrated, he will be reborn in the realm. happy sky "

The Buddha explained further: Four harmful actions in the act are killing, stealing, fornication, speaking out; The four motives of bad deeds are greed, hatred, illusion, fear; The six ways to drain assets are: alcohol, laughter in the street, gambling, gambling, dealing with bad guys, lazy.

All fourteen are bad. The Buddha also carefully analyzed the harm caused by alcohol, lecture more about the cause of waste of property, about how bad friends, good friends.

The next part of the Sutra is to express the meaning of the sacramental worship, the main meaning being the duty, the relationship, the behavior between parents, teachers, spouses, masters and workers. the monk, the monk and the follower:

"How should a lay disciple be worshiped in the six directions?" North only friends, Under the guidance of only the helpers, the upper Only the monk.

"A child must treat his parents in the East in five ways: because of his parents care from childhood, he must take care of parents in old age of parents, must fulfill the duties that day In the past, parents had to keep their family traditions, to protect the property they inherited, to worship their ancestors (to take care of the funeral). Deal with your child in five ways: to prevent him from doing bad things, to advise him to do good, to teach him a profession, to choose the rightful partner for the child, to let him inherit the property at the appropriate time Phuong Dong must be worshiped and kept like that.

"A pupil must treat his teacher in the South, in five ways: to stand up and greet him when he comes, to help him, to pay attention to the teacher, to take care of the teacher; To be treated like that, the teacher in the South must treat his pupils in five ways: to teach the students good things, to teach the students to remember things I teach students to learn the art, to speak well about students with their fellow students, must always protect and protect students. Southern should be worshiped, kept such. .

"A husband must treat his wife in the West, in five ways: to respect her, to love his wife, to be faithful to his wife, to give his wife a house, to look after his wife, To be married by a husband, the wife of the West must treat her husband in five ways: to take care of the housework, to cleanse the servants, to take care of them He must be skilled in all things. The West must be worshiped and kept like that.

"The master must treat his servants in the lower way in five ways: to give them the proper work, to provide them with enough food and wages, to take care of them when they are sick. They should share their good food and give them regular holidays. , be content with the boss, work well and spread the good reputation of the owner. Southern Method should be worshiped and kept like that.

"A noble person needs to treat the hermits, the brahmans of the upper body in five ways: gentle gestures, gentle words, subtle thoughts, not closed when they come, worship To be treated like this, the hermits and Brahmins in the Upper Man must treat him in six ways: stop him from doing bad things, encourage him to do good, to have heart from him to teach him what he has not heard, encouraging him to do what he has learned and show him the way to the heavens. The upper one should be worshiped and preserved. like "(the Ministry)

The last part of the Sutra discusses the virtues needed to achieve success in life: virtue, gentleness, humility, peace, courage, wisdom, self, altruism, generosity, equality. .

On another occasion, seeing a Brahmin celebrating the Fire Festival, the Buddha corrected the meaning of the fire:

1) Basic fire, ie wealth to serve parents; 
2) Fire dwelling, only to spend in family, friends, relatives; 
3) Blessed Fulfillment, only the wealth directed to the offerings to the religious.

The Buddha and the monks come to each of the teachings of the dharma in many different situations.Sutra records many cases of the Buddha and his disciples to the poor, the sick, the dying, the mourners, the paralyzed, even to women who are writhing for deliverance. Difficulties ... The Sariputta, Moggallana, Ananda, Punna ..., the female monks Mahapajapati, Patacara ... are known as the lectures of many thousands of people into the lay faithful or the spear the sacred fruit. The whole of what they teach to the masses is not just theories, logic, analysis, but specific ways to avoid suffering. real, indirect ways ... These are the eloquent evidence of the practical nature, education,

The immediate goal of the Sangha is to build a society of pure devotees, true Buddhists. There is the new Three Jewels are respected, the maintenance, and the way to release suffering is easy to do. From the perception of life is suffering, resolve to liberate, a man orientated to the Phat, France, monk - refuge the Three Jewels - vow to rely on the Three Jewels:

1) Buddhist Reflections (Buddham saranam gacchàmi) 
2) Dhammam saranam gacchàmi 
3) Refuge Sangham (Sangham saranam gacchàmi)

Since he consciously refrained from the Buddha or from the monks, he became a disciple of the Buddha who lived at home, did not renounce his family - he was a lay follower - , or Pregnant-di (Near the female) belong to four disciples: 1) monks; 2) monks and nuns; 3) Pros-she-rules; 4) Pregnant-di.Since then, the Buddhists have received the teaching and support of the Church and have the duty to preserve the Church.

Refuge is accompanied by the five precepts. Layman of the Five Precepts:

1, do not kill. 
2. Do not steal. 
3. Sexuality. 
4. Do not speak evil words, lies. 
5. Do not drink alcohol.

On certain days during the lunar month (1 st, 8th, 14th, 15th, 23rd, 30th), Buddhist lay people call the day of the precepts (Uposattha) There are three more, plus the eight world (ie Bat Quan Trai world).

1. Do not eat non-food (do not eat outside the meal). 
2, No make up, no perfume, no festival, arts. 
3. Do not lie high bed, wide projection.

Eight precepts of laypeople on the day of the precepts are eight of the ten precepts of the samadhi, who are preparing the monks to be monks. So on the day of the boys, lay practitioners live the religious life, holy of a monk. On this day the lay people often go to the monastery to be near the Buddha or the monks, to hear the Dharma, to contemplate life in the Sangha.

The relationship between the Sangha and the society takes the form of giving, ie, form of giving and receiving. The Bhikkhus give the Dharma and receive the offerings; Hosts receive the Fa and donate the item. A secondary meaning should also be said that while receiving the material respect of the owner, the monks are motivated in the effort to practice, worthy of the faithful of the owner. In terms of value, the sake of the Sangha is more noble, expressed by compassion, non-profit. The Buddha also taught that giving the Dharma, many useful Dharma is worth more than generous gifts, many useful things.

The Buddha told Anathapindika: "The master, the holy disciples, patronize the monks by offering food, food, preparation and medicine." And according to the operating principle of the Dharma, when receiving the Dharma, lay people must cultivate the practice, propagate the Dharma. It is said that there is a deep Buddhist movement among the lay people. Citta Macchikasandika, the head of a lay community of thousands, who is studying the Dharma, was praised by the Buddha.

"The Noble Truth," a list of some of the lay men and women praised by the Buddha as the most prominent Buddhist lay people, is as follows:

Men:

Victory for the First Refuge: Ballikà and Trapusha. 
The victory over generosity: Anàthapindika. 
Winning Lecture: Hatthaka Àlavaka. 
The victory of food offerings to the monks: Mahananusakka. 
Win on the offerings of items: Ugga Vesalika. 
The victory over the Sangha increase them: Hatthigamaka Uggàta. 
The victory over solidarity: Jivaka Kamàrabgacca.

Lay women:

Victory for the First Refuge: Sujàta Sevanidhità. 
Victory over Giving: Visakha Migaramta. 
The victory over polygamy: Suppavàs Koliyadhità. 
Victory for Patient Care: Suppiyà. 
Glory at intimate conversation: Nakulamàtà. 
Victory for solidity: Kali in Kulagharikà.

Of course, the list of names of male and female Buddhist laypeople, the above mentioned should be much longer, the fate of each of them is only relative and the order is not the same. according to the importance of each. The above are also at least the result of the Sacred Fruit, have a higher position, attained A-la-drought, tastes later joined the Congregation, ordained monks and attained Arahant.

Below, we list the biographies of some of the laypeople who are often referred to in the Bible and most have been scribbled in this book.

Anàthapindika (Anathapindika)

He is a false head of state in Sávatthi, Kosala. He met the Buddha at Ragagaha of Magadha and invited the Buddha to Sàvatthi. He returned to Sàvatthi, bought land and built the monastery known as Jetàvana (Thang Lam or Ky Hoan) with full facilities and offerings to the Buddha and monks. He is the greatest benefactor, the most devout, every day he provides facilities, food for five hundred monks, in addition to alms to countless poor people, sick. His generosity was so great that his massive fortune almost dissipated with unbroken manifestations.

The Buddha preached many business for him, he witnessed the results. He was eager to learn and invent, debated and won many pagans, defending the teachings of the Buddha. When he was about to die, Venerable Sariputta came to teach him. It is said that after the last breath, he was born to the Tusita (evening) and that evening he appeared to pay homage to the Buddha.

Bhallikà and Trapusha (Belarussian, and Deethe-lady)

They are the first two refugees to take refuge in the Bodhigaya (Bodhigaya). When the Buddha was attained, they led the convoy of goods passing by, seeing the Buddha meditating, feeling his majesty, immediately offered a feast and honey. The Buddha sermon for the two he heard, he immediately requested refuge. The Buddha accepted, giving a handful of hair that they kept carefully as a sacred treasure. Trapusha was still a lay follower. Bhallikà, and Bhikkhu-ordained Bhikkhus, and attained Arahant.

Bimbisara (Qin-sa-la-la)

King Magadha (Ma-master-momentum). The king had come to worship the Buddha when the Buddha was a priest ascetic at Uruvela and had asked the Buddha to stop rajagaha for the king after the devotion he witnessed. The king has made offerings to the Buddha and we Bhikkhu Veluvana (Truc Lam) is the first monastery of the Sangha, shaping a new way of life has settled, with a concentration of summer residence. The king is a lay followers, attainment Results, wholeheartedly support the elderly, help the means to the Dharma expansion. The king is Prince Ajatasattu hear the incitement of Devadatta (Grandma-maxi) against the king to win the throne. The expulsion, but the king did not punish Ajatasattu, abdicated to Prince Siddhartha. Later, Devadatta again incited King Ajatasattu damage his father. So King Bimbisara was imprisoned, imprisoned to death.

Ajatasattu

The king of Magadha, son of Bimbisara. Devadatta is a bad monk, who was the cousin of the Buddha, wanted to replace the Buddha who led the Church should incite the king to harm his father and the Buddha, he was still calm, the king was scared, Get Devadatta away. Shortly after, according to the advice of his guard Jìvaka, the king came to the Buddha repentance, sincere hear the French. The Buddha loving the king, teaching the king, the king proved very intellectual, seek refuge in the Buddha and proved to be the powerful advocate of the Sangha. The Buddha once told me that if he did not commit a crime, he would have been saved. Later, he was kidnapped by his daughter Uduain to win the throne (Udinin was born on the day King Bimbisara died in prison).

Pasenadi

The king of Kosala (Kiều-la-la-la), who was good with the King of Suddhodana (Sri Sanskrit) of Kapilavatthu. In order to make more friends, the king sought to marry a Sakya princess of the Buddha.Sakya, self-made, selfish, sent to a disguised slave woman. When the king discovered the truth is very angry, intended to make war with Kapilavatthu, the Buddha must stand out, reconcile. The king is a faithful layman, wholeheartedly helping to support the Sangha, often come to ask the Buddha and his disciples about the teachings, on water treatment ..., become very close friends with Sang- old. Later, he was robbed by Virùdhaka (son of the king and slave Kapilavatthu). The king had to run to Rajagaha to be treated kindly by King Ajatasatta and finally died there.

Jivaka

When he was born in Ragagaha, he was put in a basket and dumped in the rubbish dump by Abhaya for medical and architectural education at Takkasila. When he came back to Ragagaha, he was very talented. He healed King Bimbisara and became a physician. He also often come to the Buddha and we monks, and also became a physician specializing in visiting the Buddha. He heard the French, very religious. He also came to the healing of King Candaprudyota in Ujjayim. He built a large monastery, Jìvaha monastery in Ambavana and offered to the Buddha and monks. He also went to the healing abbot to help the poor from the arrivals (documented to indicate that he was an unofficial son of King Bimbisara, documented that he was the daughter of a female artist).

Mahanama (Ma-ha-nam)

He belongs to the Sakya clan of the Buddha, the brother of Anurudha (Ananda-law or Ananda-long-moment). He was praised by the Buddha as one of the faithful, the first layman. He was told by the Buddha many times about the virtues and practices of lay people. Throughout his life of pure devotion, practicing the Dharma, his end of life was a shining example of compassionate, nonviolent and courageous laypeople. After the Buddha's passing away, the king of Virùdhaka of Kosala sent troops to attack Kapilavatthu, killing many of the Sakya people. He came to the king, and died in his place under water. Thinking that he could not do such a thing, the king was content. He stepped into the water, lowered himself, tied his hair to the stump under the water and died. The king picked up his corpse, learned of his compassion, his bravery, the king greatly admired,

Visakha Migāramāta (Bhikkhu-samurai)

She was a female layman was praised by the Buddha as the best female layman of alms. She was born in Badrika in Ariga. She met the Buddha when she was seven years old, immediately expressed her faith. Growing up, she followed her parents to Saketá and married her husband, Migāra, the son of a chief of the Sávatthi. The couple live happily in Sàvatthi. She sensed that her father-in-law was a devotee of the Nihon-sect that made him a devout Buddhist. She lived happily, was respected people: beautiful beauty, old still healthy, fresh, full of children and grandchildren. Every day, she copies five hundred monks at home and then she goes to hear the Buddha sermon. She supplies many items, medicines, food for the elderly. She built a large dispensary to offer to the Buddha, which is the nickname Migaràmata in Purnaràma,

Ambapàli (Mango Garden Girl)

She was born under a mango tree in the flower garden of the king of Vesali, found by the gardener and raised. Growing up she was very beautiful, karmic career that pushed her to practice her profession and become rich and famous. Then she was introduced into the palace of King Bimbisara and had a son with the king, gave birth to a prince named Vimāla Konanda, who later became a monk and attained Arahant. She built a large nursing home in the garden, Ambapalìvana and offerings to the Buddha.Later she applied for ordained monks, effort to practice and attain A-la-drought.

* * *

These are just a few of the typical cases in which many of the lay devotees, devoted to the Sangha in a tradition of Indian support, offer all the religious monks. The above guidelines are meant to show that Sangha has truly entered the society to educate, guide and work to build a society that minimizes suffering, facilitates the realization of liberation by Teachings of the Buddha. Seniors are truly respected, well-respected, and have actually benefited society. The relationship between Sangha and society is practical, strict.

Of course, except in some cases the monks after receiving the Dharma, went to the forest to hide, live in the hut in the cave ... living by living by planting, picking, Most of the other monks live on the offerings of lay Buddhists by means of supplies, food, medicine or even accommodation. The contribution of lay people is also enormous enough to create a lasting and lasting relationship.

Society may change over time, according to local, from which the form of offerings, lectures, activities may change. But as long as Buddhism exists in this world - in some way, it can be said that as long as the beings are suffering, the Sangha still exists. The meaning of teaching, suffering, practice, alms, offerings, meaning the relationship between the Sangha and society still exists.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.28/8/2018.