The Founding of the Sangha during the Buddha's time. The Founding of the Sangha during the Buddha's time. It must be said that the Sangha is a great contribution to the Buddha's life-saving vow, and the Sangha has replaced the Buddha to spread the color of his truth, which is still alive today. Today the Sangha has flourished not only in one country but also in the whole world. INTRODUCTION Buddhism since its appearance in India has left countless benefits. Through many ups and downs of history, Buddhism still exists today and has spread to many countries around the world. There were times when Buddhism also encountered tragic events, many classes of people gave up their impermanent bodies to hope for the Buddha's truth to last forever in this world. Since the Buddha turned the Dharma wheel for the first time in the Deer Park (Migadaya) with the teaching of the Four Noble Truths, that has been the historical milestone that started his work of propagating the Dharma and for all his disciples. His righteousness is always remembered. Since it was the first sermon of the Buddha, it was the very foundation of the Buddhist system of teachings. From that sermon, I don't know how many people from ordinary people's kidneys have become a saint. In the life of the Buddha, it can be said that the formation of the Sangha was an important turning point. Because of the formation of the Sangha, he received many people from different classes in the Indian society at that time. Many became monastic disciples of the Buddha and attained enlightenment. It is worth mentioning that it is from the Sangha that the Dharma is widely spread to everyone. Since then, the disciples of Ni tri through generations have spread to countries around the world. Today, the Sangha is present in many countries around the world, but the formation of the Sangha at the time of the Buddha still leaves a better historical mark on the disciples of Ng. Regarding the research method, the writer of this article uses the descriptive-analytic method, the method of referring to the documents of the predecessors to rewrite the main points in the formation of the Sangha during the Buddha's time, besides also use other methods to make the article more vivid and flexible. In the life of the Buddha, it can be said that since he founded the Sangha, he has marked an important milestone in the work of spreading the Dharma. It is for the formation of the Sangha that great Arahants have appeared. They are not only a model of the practice of morality and virtue, but also a field of merit for sentient beings to plant their roots of happiness. Thanks to the Sangha, the Dharma has spread widely and it is from there that the Buddha's teachings have spread everywhere until now. Without the Sangha, the teachings of the Buddha could not reach sentient beings conveniently. It must be said that the Sangha is a great contribution to the Buddha's life-saving vow, and the Sangha has replaced the Buddha to spread the color of his truth, which is still alive today. Today the Sangha has flourished not only in one country but also in the whole world. CONTENT 1. HISTORICAL BACKGROUND IN INDIA IN THE TIME OF BUDDHA 1.1. RELIGION India is one of the cradles of ancient civilizations. This place is a civilization in the upper reaches of two large rivers, the Indus (Indus) and the Gange (Ganges). Here has formed a developed agricultural civilization. It is because of agricultural civilization that India is a country with a culture leaning towards worshiping many gods as well as mystical views about the universe. The Indian Aryan people residing in the Punjab nagys area are prosperous, especially in terms of ideology, they are very prosperous. Therefore, this people produced the first canon, that is, the Rig Veda. They divided the society into four castes: Brahmins (Brahmana - monks), shastriyas (Shastriya - royal family, warriors), Vessa (Vaisya - common people, workers and farmers) and Thu-dala (Sadra - slave, low-level labor), in which the Brahmin caste is the ruling class. The fact that the Brahmin class was promoted and enjoyed all the rights and privileges in society created many different philosophies or religious practices and even contradicted each other. A troubled society with many castes and many sects made the people of the Vesak and Thudala castes extremely miserable. Many anti-Vedic thoughts and especially the formation of the Sixth Master of the outside religion: 1. Purana Kasapa (Phu-lan-na Ca-lettuce), according to skepticism. 2. Makkhali Gosala (Malgage-Lee Kosala), according to the doctrine of course, believes in the inevitable and ultimate liberation of man. 3. Ajita Kesakambali (A-Kyda Kesakham-blah), pure Materialism and extreme Hedonism. 4. Pukudha Kaccayana (Budana Ca-chien-Dien), advocates the mind permanent, immortal. 5. Sanjaya Bellathiputta (Tan-na-da-Pillane-tu), Adhering to inspiration, intuitive intuition. 6. Nigantha Nataputta (Ni-Kien-Thou Nha-de-Tzu), ie Mahavi-de, leader of Jainism, advocates asceticism, has reincarnation, karma. The doctrine is very authoritative, having some similarities with Buddhism. 1.2. POLICY Not only was the place of many different religious ideas, but India in the time of Shakyamuni also had an autocratic monarchy politics. There are two countries that still have the republican capitals of ancient times, Kosala (Kieu-sat-la) and Magadha (Ma-kita). The country of Kosala is in the north of India, the city is Sravatsti (Savati) and the country of Magadha is in the south of the River Gange, the city is Rajagrha. These two countries are the center of Indian civilization, with developed economies and dense populations. In the Northeast, there were many clans stationed around the capital, creating a state of heroic groups at that time. The Buddha's family was the Sakya (Shakyamuni), based in Kapilavastu (Kapilavastu), this area is now divided by the India-Nepal boundary, at that time bordering the Kosala country to the east. north and was a vassal state of this empire. Translation by Tran Phuong Lan, Historical Buddha, Ho Chi Minh City Publishing House, (2000), pp. 34 – 35. The Republic of Malla is very large with two kings ruling in Pava and Kusinàrà. Kusinara is described as an unimportant place but it was here that the Master passed away in ultimate Nirvana. Sdd, p. 35. The Republic of Licchavri with its capital Vesàli (Visaly) and the Republic of Videha (Videha) with its capital Mitthilà (Mithi-la) have joined the Vajji (Bamboo) federation. There was a time when several other tribes were associated. In addition to monarchies and republics, there are also important tribes such as the Koliyas (Ko-ly), in the southeast of the Sakya republic, the capital is Ràmagàma (or Koliyanagara). Further afield are the Moriyas, whose capital is Pipphalivana, bordering the Koliyas, to the east. Finally, the Kàlamas family, the capital Kesaputta, lies in the west-facing corner between the Ghafgra and Ganges rivers. Sdd, p. 36. Although there are many kingdoms, republics, and tribes, life is very peaceful. Anyone can freely cross the common border between these different polities. But that does not mean that society is free of contradictions. 1.3. SOCIAL In ancient times, the Indian people respected the ritual of sacrifice and reverence. At first, they appointed a patriarch or patriarch to hold the priesthood, called the priesthood. Gradually the priesthood became a profession, so it was replaced by the priest (Brahmin). The clergy considered self-sacrifice to be paramount. The four classes under the collective economic system, From father to son, the slave class was forever enslaved, forming an unjust social organization. The class division has created social stratification, the rich-poor divide. The poor can't study, can't participate in important ceremonies, and can't even strive because they can't cross class boundaries. That is why they had to live peacefully in poverty and destitute. At that time, apart from the powerful gods accepted by the religious tradition, there was not a real person, a historical, noble person who was close to everyone. A man full of love for his fellow human beings appeared. He does not add new doctrines and ideas, but only tolerates and harmonizes with the practice of self-realization of the truths and offers a way to save people's suffering. After attaining supreme enlightenment, he preached the Dharma and especially established the Sangha for the sake of the life of the Dharma. That is Shakyamuni Buddha, the Arahant of the Perfectly Enlightened One. 2. THE FOUNDATION OF THE BUSINESS OF BUDDHA 2.1. THE FORMATION OF UNION 2.1.1. The First Five Disciples After attaining enlightenment under the Bodhi tree, the Buddha intended to enter Nirvana because his teachings proved profound and wonderful, but the capacity of sentient beings was still low and difficult to achieve. Enlightenment as quickly as he was. At that time, Brahma asked the Buddha to live in the world to teach the Dharma to save birth. Because he thought that sentient beings were still immersed in the ocean of suffering, he stayed in the world to preach the Dharma. He immediately thought of his two teachers, Mr. Ávala Kālāma and Mr. Uddka Ramaputta, but Brahma informed the Buddha that both of them had passed away not long ago. He immediately thought of his five friends when he was still practicing ascetic, which were his group Annata Kondanna (Kieu Tran Nhu), Bhaddiya (Baddily), Vappa (Decades of energy), Assaji (A. low-brass) and Mahanama (Manam-koi), they were able to enlighten his teachings, so he went to Deer Park where they practiced to preach; The content of the sermon is the Four Noble Truths. “In this moment, ten thousand worlds move, vibrate, move violently. And an immeasurable, generous light shines forth in the world, surpassing the power of the gods" Translated by Most Venerable Thich Minh Chau, The Samyutta Nikaya V, chapter 12, chapter II, Zhuan Falun, p. 611.. After listening to the Buddha preach the Four Noble Truths, prejudices and delusions were broken, transcendent wisdom appeared, these five were enlightened, and entered the fruition of Arahantship. Those were the first five disciples of Shakyamuni Buddha. Thus, the Three Jewels were formed from here: the Buddha's treasure was Shakyamuni Buddha, the Dharma treasure was the Four Noble Truths and the Sangha was Kieu Tran Nhu's group. When the Buddha attained enlightenment, going to teach sentient beings in the image of a recluse, people called him Great Samana (Maha Samana) and called his disciples the Sakyaputya Samanas (Sakyaputtaya Samana). ). As for the Buddha's monastic disciples, they call themselves Bhikkhu (Bhikkhus), are mendicants, with a homeless, familyless life. 2.1.2. Sensing Yasa and Yasa's Friends From the Deer Park, the Buddha went to Benares (Para-complaints), where he taught a young man, Yasa (Da-sa), the son of a merchant. rich man, president of a union in Benares, silk merchant. Yasa is a pampered young man who is so satisfied with his orgy life that his mind becomes empty. Translation by Tran Phuong Lan, Historical Buddha, Ho Chi Minh City Publishing House, (2000), pp. 174. He was fed up with the lavish family life, seeing the boredom of the worldly life in this young man, the Buddha gave him a lecture on "acceptance" Id, p. 175, are easy-to-understand issues such as giving, observing the precepts, the heavenly realm, and the disadvantages of sensual pleasures. He obtained the "Dharma eye without ceiling and separation", which means that "anything subject to the law of arising is subject to the law of destruction". Soon after becoming a monastic disciple, Yasa attained Arahantship. Four more friends of the Venerable Yasa who are also among the bourgeois are Vimala (Phikkhu), Subahu (Tu maid), Purnajit (Phu-lan-cana) and Gavampati (Old-Batdhi) also asked to take refuge, listening to the Buddha's dharma, both attained Arahantship. At that time, in addition to the Buddha, there were ten Arahants in the congregation. Also at Benares, the Buddha met a few dozen more, these people in neighboring countries, are close friends of the Venerable Yasa, or the newly attained Arahantship. When the congregation had sixty arahants, he taught his disciples to go and teach each one in one place, not two people on the same path, out of compassion for the world, for the sake of the world. for gods and humans to preach the Dharma everywhere. Thus, when his disciples had sixty Arahants to teach sentient beings, the Sangha was formed. With the mission of spreading the Dharma, which advocated the establishment of the Sangha, was carried out, of course the lay disciples of the Buddha were also very important. It is worth mentioning that the two merchants that the Buddha met in Uruvela were the first disciples, but the ones who asked for refuge and ordained at home were Yasa's parents. Lay people are an indispensable force. In the Buddha's transition also means for children to join the Sangha. It was the case of Rahula (Rahula) that made King Pure Sanskrit very surprised because Ruhula was too young compared to the disciples in the Sangha. In the spirit of avoiding trouble later, the Buddha has issued a number of regulations that do not allow some cases to join the Sangha (applicable to both monks and nuns), also known as the thirteen old age. 2.2. THE FORMULATION OF THE SHIRTS 2.2.1. Veluvana (Truc Lam Monastery) In the early years, the Buddha and his monastic disciples were wandering monks and lived by begging and often spent the night in tree stumps in small groves. There are also bhikkhus who live in leaf huts or live in caves. By the third year after the Buddha's enlightenment, the number of his monastic and lay disciples was numerous and won the favor of the masses. King Bimbisara of Magadha took refuge in the Buddha and donated the Veluvana (Truc Lam) forest, in which the king built full facilities to use as a monastery, including lecture halls, rooms, and all sorts of things for Buddhism and Buddhism. groups of a thousand people. This is the first residence, the beginning of a period of permanent residence. By the month of Vesakhà (about April - May of the lunar calendar) is in the rainy season, the Buddha and the monks came to settle down in the second summer here. 2.2.2. Jìvākārāma (Bhikkhu monasteries) The prestige of the Buddha and Sangha is increasing, many people come to ask for refuge in the precepts. Wealthy homeowners also learned about the Dharma and, knowing the benefits it brought, many donated their land to build monasteries for the Buddha and the monks. Many monasteries have sprung up, among them is Jivakarama (Vihara), located on the outskirts of Rajagadha city, the person who donated this monastery is Jivaka, a famous physician and surgeon. name of the Buddha. 3.2.3. Jetavanàràma Vihara Jetavanarama, in Savathi, this vihara is the bourgeois Anthapindika, who donated the garden that he bought from Prince Jetavana and his tree. Ky-da donation. Therefore, people often call it the Lonely Lifetime. After that, the rich man built a number of massive monasteries with all kinds of rooms, lecture halls, kitchens, warehouses, toilets, promenades, open-pit wells, wells with lids, showers, bathrooms, lake... It can be said that the Ky Vien vihara is the largest vihara of the present time, it is also here that the Blessed One lived for 25 summers and many important sermons were given by him in this place. 2.2.4. Ghositàràma This temple in Kosambi was built by the sage Ghosita and two colleagues, Kukkuta and Pavariya. Perhaps this monastery was built the largest and most stable. This monastery was the continuous residence of the monks until more than a thousand years later, it was destroyed by the Huns invading Kosambi. In the past, this place was also the place where the Buddha taught many important sutras. In addition to the monasteries mentioned above, there are other large and small monasteries scattered all over India such as Ambapali – Vana, Markathrada in Vesali; Udambari-Karama is on the Sappini River, Kukkutarama, Pavaxikanivana are in Kosambi; Nigrodharama (Ni-cauda) in Kapilavatthu; Isipatana (Loc Uyen) in Baranasi ... These monasteries today only have names, some of them still have the old ground, some architectural traces that archaeologists have recorded. In the past, it was at these monasteries that the monks gathered together to practice. In the months of the summer retreat, many people have witnessed the path and fruition, and it is also there that outstanding saints have come to teach sentient beings, bringing many benefits to gods and humans. 2.3. THE FORMULATION OF NUTRITIONAL 2.3.1. First bhikkhuni Year 524 BC. Translation by Tran Phuong Lan, Historical Buddha, Ho Chi Minh City Publishing House, (2000), pp. 271., which is the sixth year after the Buddha attained enlightenment, King Pure Sanskrit passed away. Buddha discussed with the royal family and brought Mahanama, brother of Venerable Anurudha, to be king. After arranging the royal court, the Buddha and his disciples went to the Nirodha forest, outside the city of Kapilavatthu. Ms. Pajapati (Ma-ha-Ba-sà-ba-de) came to pray to the Buddha for women to be ordained to practice and live a life without family. After three times refused the request of his mother, the Buddha and the Sangha returned to Vesaly. She led 500 female bodies of the Sakya clan, shaved off her hair, and dressed in gold to Vesaly to ask to be ordained. Finally, due to Venerable Ananda's pleas for help, the Buddha accepted her request and outlined the "Eight Noble Truths", the content to promote the noble nature of the Sangha in guiding the education of the nuns. that a bhikkhuni must respect all his life. Thus, Ms. Mahapajapati was the first disciple of the Buddha. 2.3.2. Contents "Eight of the Dharma" 1. Bhikkhu-stilts nuns must be only the Bhikkhu-stilts that ask for strict precepts. 2. Bhikkhu-stilts every half-month must come to the residence of the Bhikkhu-stilts to perform a ceremony to invite the teacher. 3. Bhikkhu-stilts once a year, they settle down. If there are no monks in the area, it is absolutely not allowed to set up your own fetters. 4. Bhikkhu-stilts are not allowed to commit crimes or say mistakes of Bhikkhu-stilts. On the contrary, a bhikkhu has the right to say the fault of a bhikkhuni. 5. Bhikkhu-stilts, if they have committed a crime, have to ask for repentance in front of two sets of Bhikkhu-stilts and Bhikkhu-stilts in the nearest Bo-slap period. 6. Bhikkhu-stilts nuns have been ordained for a hundred years, but when they are hungry, they still have to reverently pay their respects, fold their hands in greeting. 7. Bhikkhu-stilts after the season of residence must come before the Bhikkhu-stilts to ask for their unsatisfactory work, regardless of whether it has been or seen, heard or doubted. 8. Bhikkhu-stilts have something to ask the Bhikkhu-stilts that if for some reason the Bhikkhu-stilts do not answer, do not ask more (Law of Four Parts: Nuns must not defame the Sangha). Cao Huu Dinh, Buddha and saints, Ho Chi Minh City Buddhist Association, (PL. 2538 - DL 1994), pp.82 -83. Maitreya Pajapati and the Sakya women happily accepted the above eight dharmas. Since then, the Order of Bhikkhunis was established, led and educated by Mahapajapati, with the support of the monks, and with the skillful training of Mahapajapati, the nunnery grew rapidly. Many bhikkhunis attained Arahantship, many were very prestigious among the people and the court. We can find cases of their attainment of fruition and their amazing verses in the Therigatha series. 3. THE PRINCIPLES AND ACTIVITIES OF THE Sangha 3.1. THE CONFIGURATION OF THE PATIMOKKHA The Sangha is growing every day, but most of them are holy. It was not until the thirteenth year, in the church that there was a monk Tu-dena who lost the holy life, that the Buddha formulated the precepts to serve as a stronghold to protect the status of the monks. In the Sangha, there is also a group of Six Groups of Bhikkhu-stilts who often cause disunity and make many mistakes. Depending on the seriousness and lightness of the offenses, the Buddha gradually makes the precepts and rules for the monastic life. The Patimokkha of the Sangha includes 225 or 227 precepts, the Ni 311 precepts (according to the Theravada or Southern tradition) and the Sangha includes 250 precepts, the Ni 348 or 350 precepts (according to the Mahayana or Northern tradition), 10 precepts for novices and novices (according to the Northern tradition). Thus, according to the spirit of the precepts that the Buddha formulated to prevent possible violations that affect the pure life of the Sangha and also to protect each individual who walks on the path. practice. 3.2. ACTIVITIES OF THE GROWTH 3.2.1. Daily schedule In the morning, after walking, the Buddha and the monks went for alms. You go through the streets, in order from house to house, regardless of rich or poor, rich or low, to receive food offerings from the owners. The law does not allow the monks to enter the village too early or too late, except in the case of an invitation by the householder, but must communicate with them. Monks often use the time before and after the alms round to stop by and preach the Dharma. Having finished their alms round, they returned to their residence or somewhere to rest and eat the only meal of the day. After the meal, they packed up everything, rested for a while at a big tree or an empty house to meditate. Towards late afternoon, they returned to their residence to listen to the Buddha or the Elders preaching the Dharma. After the Dharma period, they often discuss the teachings and practice experiences with each other. In the evening, between each watch, they slept and then woke up to meditate and walk. In fact, you only sleep about four or five hours a day, The rest of the time is devoted to practice. The content of practice includes Precepts - Concentration - Wisdom. 3.2.2. Uposatha is understood as a ceremony held periodically twice a month on the dark day (the first day) and the white day (the full moon day), through which the bhikkhus gather to read the The main teachings such as: Four Truths, Dependent Origination, No-Self..., but after the precepts were formed, the monks gathered to read and recite the precepts and then consider themselves guilty of any transgressions. Bodhisattva Day, according to the method of the Buddha, is to unify the pure life of monks, build unity in the Sangha community, and clearly demonstrate the fundamental nature of Precepts in the Three Schools of Precepts. Tue. 3.2.3. Settling down (Vassavasa) The Buddhist retreat season is a time for monks to live in harmony with pure animals, study, discuss the Dharma and practice meditation. This ceremony is applied in three months of the rainy season, starting from the full moon day of the month of Sravana (about the 15th day of the 5th lunar month). During this time, the monks limited their movement to avoid trampling insects, and because of the difficulty of begging for alms in the rainy month, the monks stayed at a place where they studied. Whether settling sooner or later, the settlement period must be three months. Also thanks to these three months of settlement, many have witnessed the saints in the four sravakas. 3.2.4. Tu Tu (Pavâna) Tu Tu is a ceremony held on the last day of the summer retreat season. That day, a bhikkhu asked other bhikkhus to bring up his mistakes so that he could repent before them. Thus, is a collective form of criticizing an individual and the individual admits his faults, expressing regret for his mistakes. This is a special way of life in the Sangha community during the Buddha's time and until today. 3.2.5. Life in Cathina (Kathina) Life in Cathina robes is done after the Fourth of July, ending a season of seclusion. The bhikkhus, following three months of seclusion and advancement in the path of practice, deserve to receive a new robe, the cathina robe, in addition to the three prescribed robes (upada-la-sang (upper robe). ). In residence, the Bhikkhu-stilts should live in cathina robes for five benefits: 1. In addition to the three y, the Bhikkhu-stilts are stored cloth, y over ten days to prepare to use the cloth or y to sew. y or new life y, ie y cathina 2. No need to wear three y y at once as prescribed 3. Allowed real life in many donors, as long as it's not too late 4. Eat food separately in groups of four or more. 5. To enter a hamlet before or after a meal without prior notice to another bhikkhu. The Buddha invented the cathina robes so that the monks could receive five favorable things, in order to expand some of the rules, proving that the precepts were not rigid. Phone number, p.150. The forms and contents of activities sometimes have cumbersome and complicated features; but looking deeper, all show a poor lifestyle, purity, harmony, diligence; both the result and the preparation for the growth of morality, concentration, and wisdom to lead to liberation. 4. THE HOLY SPIRIT RESULTS OF THE AN ANGEL 4.1. THE FOUR RESULTS OF DISCIPLINES In Indian society at the moment, there are many religions, many sects, but only those who let Buddhists practice the eightfold path have really been successful. That is the Four Fruits of the Discipline, Depending on the number of fetters that are eliminated, the practitioner in turn attains the saints. 4.1.1. Tu-da-complete (Sotapatti): This result is called Tu-da-complete (Sotàpanna) or preliminary results, the person has eliminated three lower fetters: Body view, doubt, world mute. Tu-da-completed fruit is also known as stream-entry (entering into the holy line) or Seven-return, which means that there is a maximum of seven rebirths in order to remove the defilements in the mind and then be able to attain A. -la-han. 4.1.2. Sakadagami: This fruit is Sakadagamin (Sakadagamin), also known as the One-returned One, who has eliminated the first three lower fetters and confused the two fetters of greed and hatred. , there will be one more birth and death to practice new results of Arahantship. 4.1.3. Anagam (Anagami): This result is called Anagamin (Anagamin), this position has eliminated the five lower fetters (body view, doubt, prohibition, greed, anger). Anahama is also known as Non-returner, which means no longer returning to the human realm but being reborn in the Formless Realm or the Formless Realm, from there cultivating and achieving supreme results. 4.1.4. Arahant (Arahat): At this fruit, the practitioner is called an Arahant (Arahat), who has completely eliminated the ten fetters, namely the five lower fetters mentioned above and the five upper fetters. craving for existence, craving for non-being, conceit, agitation, ignorance), craving for existence: liking for existence, liking for Form; craving for non-existence: wanting to not exist, wanting to be in the formless realm; arrogance: pride, attachment to the attainment of attainment; agitation: agitation, confusion; ignorance: still confused because of the five upper part of the fetters. The Arahant also known as the Unborn (or the Unborn: no more rebirth, the end of samsara) is the ultimate realization, Nirvana. The Buddha and arahants often describe the end of samsara with the inspirational sentence: "Birth is over, holy life is accomplished, the to-dos have been done, the burden has been laid down, from here on there is no going back to this state.” No more coming back to this state means no more rebirth, and no rebirth means liberation, but liberation is Nirvana. 4.2. Tam Minh - Luc Thong Buddha always upholds the Arahants. He himself has repeatedly declared that Arahantship is the ultimate, ultimate fruition, liberation, peace of mind, attainment of Nirvana. He also claimed that his disciples can have great powers such as the Three Intelligences, the Six Intelligences, etc., which are supernatural powers and wisdom that he attained under the Bodhi tree. 4.2.1. Tam Minh In Buddha it is called Tam Dat, in Arahant called Tam Minh Buddhist Research Institute, Sino-Vietnamese Buddhist Dictionary, Social Science Publishing House, 2004, p. 1112.. Knowledge of clear dharma is called Minh. Also known as Wisdom or Wisdom because of knowing everything clearly and clearly. Tam Minh includes: - Strong intelligence: seeing, knowing all of his past life in the three worlds such as where he was born, doing what karma... - Thien eye: seeing, knowing all the essence of the universe and its structural causes. - Thorough knowledge: knowing the origin of suffering and the method to eliminate suffering to be liberated from samsara. 4.2.2. In Buddhism, a practitioner attains Arahantship, removes defilements, and is liberated from six magical powers. Doan Trung Con, Dictionary of Buddhism, General Publishing House of Ho Chi Minh City, 2005, p.246. - Celestial clairvoyance: is the vision that sees all living beings in the vast world at present. - Celestial ear communication: is the ear power heard everywhere, including the reputation of humans and other species. - Forgiveness of mind: It is the mind that knows the thoughts and needs of others. - Tuc network communication: is the intellectual capacity to know his previous lives. - Divine power: There are two meanings: one is to have the power to be as free as you want, the other is to go wherever you want in a moment, without being obstructed by tangible things. - Thorough understanding: is wise wisdom, no longer bound by afflictions, that is, liberation from birth and death. Only the Arahants, the Paccekabuddhas can witness, and the first three holy fruits cannot be achieved. Thus, all bhikkhus and nuns who practice according to the Buddha can obtain the holy fruits, depending on their capacity and practice. The saints are a proof of true Dharma practice, not just empty talk. The practice must go through the effort of practicing meditation and the efforts of the meditator himself. It is the result of the Buddha's teachings and the foundation of the monks in the Sangha. CONCLUSION 1. The influence of the Sangha on the thought of class equality It can be said that the formation of the Sangha today has left an echo for Indian society. With compassion and compassion for all sentient beings, the Buddha did not rush to enter Nirvana to stay in the world to propagate the Dharma. The World-Honored One received many people from many social classes, such as the Sasatya class, the Brahmin class, to the poorest people in society. Many people of the lowly and lowly caste, after taking refuge in the Buddhadharma, not only become typical personalities who are respected and admired. Special figures such as Angulimala, formerly a notorious murderer but after becoming a monk, were also revered by King Prasanna. Such as Sunita the cleaner, Svati the fisherman, Nanda the cowherd, Upàli the barber, Ambapàlì the prostitute, Vimala the prostitute, Pùrna the son of a slave woman, Chapa the son of a slave woman. being a hunter, these are typical examples to speak of the spirit of class equality in the society of Buddhism. 2. The influence of the Sangha on the idea of ​​gender equality A great influence of the Buddhist Sangha is the revolution in gender, at that time there were countless countries in the world where there were countless injustices. oppression, gender discrimination, especially the idea of ​​"respecting men and women". However, the Buddha accepted the woman's ordination even though she knew that with the condition and character of the woman it was very difficult to practice the holy life. He gave the Eight Noble Truths to the woman, because in that situation, the first woman to apply for ordination was Ma-ha-ba-sa-ba-de, she was the queen of King Pure-sanction and the mother of Buddha. The Buddha did not give respect to men and women for the sake of the Eight Noble Truths, but he had the means to avoid trouble in later spreading the Dharma. Besides, when a woman leaves home and practices, she can also witness the same results as a man. If we do not accept women into the Sangha, we will ignore very good women who are able to attain Arahantship. A society full of injustice, ignorant sentient beings and confused karma, so the promotion includes the creation of a good society, ethical people, with a healthy lifestyle, towards the subject. We strive to build an ideal society in the spirit of peace, happiness, non-violence, and non-hatred, that is, to live in the spirit of the four immeasurable hearts: love, compassion, joy, discharge according to the Buddha's teaching. That way of life is not only applicable to people in the society of the Buddha's time, but until now it is still the ideal gold standard for mankind for each social period, especially today.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/12/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.