The process of forming the Vinaya.

These ethical rules have a very important place in most religions. Laws or regulations are necessary for any member of society. In every family, if there are no rules, that family will be in disagreement; If a country does not have water, then that country will be rebellious. In Buddhism too, the precepts play a very special role. Gender is considered the lifeblood of the Sangha.

Thus, in the life of the Sangha, most of the rules are to protect the bhikkhu's unwholesome actions, speech, greed, hatred or delusion. He does not act as a cultivator, damaging the prestige of the monks and lay Buddhists. Gender is one of the three classes of learning, precepts, and wisdom - the Visuddimagga or the Road of liberation (Vimuttimagga), bringing beings to the shore happily freed.

In the three classes, the leading gender. Gender is at the first place and especially emphasized because gender is the foundation of all spiritual accomplishments. It was the Buddha who affirmed to his disciples that precepts are the foundation of spiritual progress. 'Human beings are born, humanity to develop Tue'. Perfection in the world marks the first stage in the development of the spiritual life of the disciple. The Buddha's encouragement to our disciples on the issue of adherence to the precepts is found in the Nikāaka, when the Buddha teaches to the individual, but sometimes he preaches to the whole mass. This shows that precepts are the basis of meditation. The first task of the practitioner is to practice the precepts to practice, to adjust the posture of virtuous conduct in the spirit of precepts,

In order to establish discipline, of course there must be a long process of formation and development. The process is sequentially occurring according to each event in the life of the Sangha, taking experience from this fact, the Buddha created the Dharma. 

1. Early years of the Buddha's career 

After attaining enlightenment under the Bodhi tree, the Buddha continued to sit there and enter deeply into the seven-day state of consciousness. . After meditation, he left the Bodhi tree and went to another tree to admire the dharmas he had realized. For five weeks the Buddha was still sitting there.

At this point he began to doubt whether he should teach the Dharma he had just enlightened to others. Because his teaching is subtle and profound, it is feared that others would not be able to understand the meaning even if he preached to them. From this doubt, he began to hesitate about carrying the Dharma wheel. Recognizing this reflection, Sahib Sahibati came to pay homage and invited the Sun Buddha to lecture: "Lord, please tell the Buddha to teach the Dhamma, ask the Sage to preach the Dhamma. There are those who are born with a less dusty vision who will understand the dharma (s) because of not being able to hear the Dhamma. "[1] 

After listening to the great Buddha three times, so the Buddha began to use Buddha labels to observe. He observes the lotus flowers in the lake that the flowers have risen out of the water, and the flowers are in the water, but all of them will rise up out of the water and blossom. Sentient beings, too, have a dull mind, slow to flood, but there are people who have smart intelligence, they can receive teachings to practice and attain enlightenment. After observing this, Lord Buddha agreed with the request of the great Brahman that he would preach the dharma, save sentient beings: "The doors of immortality are opened to those who have listened. Let them renounce the devil, this Brahma, with the thought of harm, I did not preach great dharma to the great man. "[2]

After the Buddha decided to transport the dharma wheel, he immediately thought of who would be the first to preach his teachings. He thought of two old teachers that are Alala kalama and Uat Lamphat, but believe that these two have died. Finally, he decided to go to Deer Park, Māgadāva, where he had practiced asceticism with the five Tran Dynasty Brothers as the Dhammacakkhappavatana, transporting the wheel Dhamma and Sangha. This special event marked the first time in human history that Buddhism was full of Buddha, Dharma, and Sangha.

After the Four Noble Truths, the five Bhikshu began to take part in the Four Noble Truths and continued the Buddha's discourse on the doctrine of non-self, expressing the selflessness of the five aggregates, temporary, suffering from clinging to the five aggregates, the five bhikkhu monks in turn arisen Arahats, the end of the suffering of samsara. 

Continuing the Buddhistization of Ya Xa, the wealthy young man of Sardhin Benares. Yasas' wife and parents became lay Buddhist. The four close friends of Ya Xa also went out to the Buddha, and fifty other friends also vowed to be ordained, and they also became the first Arahants among the disciples of the Buddha. [3] At this time, the Sangha totaled sixty in the contemporary Buddhist Church.

As we know, in the early Buddhist Sangha lived in harmony, purity, so there are no rules or rules that are established. During this period, although there is no systematization of the codes of conduct, the Sangha community lives in the spirit of harmony, assists each other on the path of cultivation to attain liberation. . Thus, at this stage is called the 'Anarchy' stage.

The community of them now relies mainly on the teachings of the Buddha to apply the practice, the system of precepts is not clear, but it is only found in the texts of some things that bishops should. To do so, and not to do so, these suttas are called suttas. Although there are no precepts, at that time, bhikkhus have attained great spiritual accomplishments based on the teachings of the sutras. They are the noble ones, Arhats who have succeeded in conquering all the afflictions, smuggled or bound in their minds. They know how to apply the teachings of the Buddha's mouth to establish personal life as well as to build the Sangha to become pure and harmonious. [4] It is necessary to set up a system of precepts,

An interesting dialogue found in the Mahaparinibbāna Sutta [5] of the College shows us why the Buddha did not formulate the precepts in the early stages of the Sangha. Ananda expresses the hope that the Blessed One will not enter into nirvana until he has said something concerning at least the order of the monk. "The Blessed One will not pass away, if he does not yet have the words of a rabbinical teaching for them." (Buddha, A nan, Why did the future say something related to the order of increasing them before entering nirvana?

"Ananda, what kind of bhikkhu are you expecting me? Hey Ananda, I have preached the Dharma, there is no distinction in the outside, for this Ananda, for the Dharma, Tathagata is never the master still holding hands. Hey Ananda, who thinks: 'Tathagata is the leader of them, monk!' or 'they are bhikkhus under the teachings of the Tathagata' in this time Ananda, he will have the word of religion for them rate. Hey Ananda, Tathagata does not think: 'I am the leader of them-rate; or 'they are bhikkhu under my teachings' in this time Ananda, how did the Tathagata have the words of religion for them rate? "[6]

"Therefore, behold, Ananda, be your lamp unto yourself, take refuge in yourself, do not take refuge in anything else. Use the Dharma as a lamp, use the Dharma as a refuge, do not rely on anything else. "[7] A curious contradiction to what Assad said," I accept the religious underbelly. the guidance of the Blessed One. A contradiction in which we can discover the beginnings of a change in the character of the Buddhist church. When we find out about the above paragraphs we clearly see that in the early period is quite long, in the first 13 years, the Buddha never introduced a precept to apply in the practice of the Sangha at the time now 

However, we also find the contradiction in the Buddha's verse in the following verse: "Oh, danda, dhamma and law are the words I say ..." Although there is inconsistency in the Buddha's words, this It is easy to understand because the Buddha wants the disciples not to rely on the Buddha, but to rely on himself, happy or suffering is self-created. On the other hand also asserted that, business and law only Buddha proclaimed the theory and invention, no one else can do this. It is, however, asserted that in the early stages of the monastic ordination there were no regulations, only the general rules of right conduct.

At that time, the Blessed One mentioned the precepts in simple form, and the most common forms, with the purpose of controlling the six senses, and the three karmas becoming pure, in the form of a poem, As follows: "Friendly language, oral self-will, the body of the evil, try to lead the net business, the market, the human beauty. "He who guards his speech, restrains his mind, commits no wrong by his body, and thus keeps these roads of action clean." [8] Or in the form of right speech karma and righteousness of the Noble Eightfold Path. 

2. The initiation of ordination in the early Buddhist Order (The Early Buddhist Ordination)

In the early stages, the procedures for ordination to become bhikkhus are quite simple. At this time, the ordained persons were only legitimized by the Buddha, when he saw that his disciples had sufficient conditions and had the capacity to absorb the teachings that he had received into the Sangha. According to the texts of the Vinaya, those who affirm the Buddha's eminent mind, or those who have been found by the Buddha to be adventurous, allow him to become a monk by simply saying, "Come here, monks, also explain the Dhamma, live and practice virtue to end suffering." (Ehi bhikkhu, svakkhato dhammo caro brahmacariyam samma dukkhassa antakiriyaya.) Or he just use these two simple words is "bhikkhu" (bhikkhu), or "bhikkhavo" (etha bhikkhavo) depending on the number of persons or persons.

According to the Mahavagga, those who, after the Buddha was called by the Buddha, called themselves 'Thich Nhat Hao', and became members of the Sangha, began to advise them to go to different places. to spread the Dharma. At this stage, the first sixty bhikkhus have divided each other in each direction, not to go together to carry out the mission of propagating profit according to the advice of the Buddha: "Come and preach, . For happy happiness for beings, for happy happiness for gods and humans. Do not go two people in the same direction. Speak with your ability and your courage to benefit from the goodness, the goodness and the goodness. "[11] For compassion for life, for the end of suffering in the end. birth of beings,

The Sutra and the Vinaya say that in order to preach the Dhamma, the monks traveled extensively, from the countryside to the city, from the upstream to the lowland, for nine months each year and stopping. to seduce to settle in three months of rainy season. At this point, the bhikkhus begin to choose a suitable place to set up a settlement, this is the appropriate time for you to bhikkhu body, cultivate the mind, . After the end of the three months of residence, the monks returned to teach the Dharma again. According to the scriptures, bhikkhus are allowed to buy only six personal belongings: a bowl, a bowl, a set, and a filter.

While conducting missionary work, missionary monks face new difficulties, especially when a new aspirant wishes to become a bhikkhu as well as to participate in the Sangha. When there are such cases, bhikkhus must return to the Buddha to receive them into the Sangha. After some time, the Buddha saw that there were some difficulties for the bhikkhus to go on the path of Dharma and to receive the disciples, from which he permitted the reception of devotional devotees without presentation to the Buddha. . "O bhikkhus, let me say, from now on in all directions, in every country, let yourselves be ordained, go up to the higher place." [12] Because at that time, Everyone is in one direction, can be quite far Buddha, if going back to meet the Buddha will be an inconvenient problem.

The procedure for acquiring a new disciple is as follows: first remove the beard, put on the right shoulder, then bow at the feet of the bhikkhus, kneel, clasp hands and chest Three Jewels: 

Buddham Saranam Gacchami - I take refuge in the Buddha. 
Dhammam Saranam Gacchami - I take refuge. 
Sangham Saranam Gacchami - I take refuge in Sangha. [13] 

After reading these vows three times in front of a teacher, he officially became a Buddhist monk. This is also a simple form of ordination to receive new mentality to become a new religion to become a new bhikkhu. This method is known as acceptance by taking refuge in the Triple Jewels. [14]

From then on, the number of bikers per day becomes much. The Sangha of the Buddha was originally only five, and then 60 and now became a large Sangha. As the Sangha has grown up, it is essential to have some new procedures necessary to meet the appropriate for each stage. A more complicated form of bhikkhu ordination is prescribed. Immediately once, and three times the action of the mass, the new. Bishops must be four or more people to complete the new action.

Thus, there are three stages in the development of the ordained procedures during the early stages of the Buddha. First, in the very first stage, in the very early years of the Buddha's propaganda, when a member wanted to join the monk, the Buddha simply told him, Ehi bhikkhu ... bhikkhu), the natural beard of self-shedding, three bowls full of water and water filter and become bhikkhus. When the Sangha has developed, the Buddha advised the bhikkhus to go on the path of sermon, and when there were those who were desirous of leaving the religion, they led him to the Buddha to accept them to join the Sangha. Gradually, there are difficulties occurring as remote roads, It is inconceivable for the Buddha to allow the monk to accept his own disciples and to use a ritual " Jewels. This is the second stage.

Later on, as the number of members in the Buddhist Sangha increased, the Buddha wanted to establish a solid foundation for the Sangha in which every bhikkhu group was required to have at least four members. This leads to a new procedure called 'Four Bishops,' which means that the Sangha must be four or more, one who can not be called the Sangha. From this point of view, in order to become a bhikkhu, it is required to perform the ritual in front of the four in a certain area, called the Fourfold. In the third stage, when the Buddha felt the Sangha they required a more formal organization, he upgraded the rite of "the Triple Jewel" as a way of accepting and replacing it with a policy of Sangha. Use the four phoenixes. This ritual is still to this day. [15] Thus, the three precepts in Buddhism: 'The future of bhikkhu' 'Refuge Three Jewels' and 'White Stripes'. There is also the type of ordination mentioned in the Buddha's time: the immoral deeds of the monks under the age of 20, as in the case of La Sala who was reared by Sariputra.

Bhiksuni must have 10 monks (called masters, shortcomings), and bhikkhuni must be enough bilingual to increase the number of full 20, at the center of Buddhism, and five monks at the frontier, but in which there must be somebody who is fluent in law. Specific councils instructed in the ordination ceremony in the central Ganges River are prescribed as ten bhikkhus. Remains of far-flung towns (this includes all territories beyond the Ganges valley), the number of monasteries in the order of five, among which five must have a guru the law.

In maintaining the high ethical standards of the Sangha, there are specific provisions on the Sangha's submission. Specifically, do not allow unscrupulous people or those who break the law of the state. They are soldiers, criminals and so on. Men with disabilities, disabilities or illnesses and addictions are not allowed to join the Sangha. (This is clearly stated in the 13-year-old vinaya law). From these rules, the entire Buddhist monastic system does not have any morally impaired or defective person in any matter whatsoever in the body. Thus, the Buddhist Sangha is a community of people who are full of the three aspects of physical education, physical education, sexuality and education, and become a well-organized center for the study and cultivation of the Buddha's teachings. teach. [16]

The nature of the Buddhist Sangha is 'harmony and purity'. The members of the Sangha have to practice and live in harmony in the virtuous life, fellow students, fellow initiates, together to help share the experience of spiritual practice, books on the path of enlightenment exit. Equality in the Sangha has been recognized as one of the most fundamental and meaningful virtues. In the Sangha, bhikkhus respect each other, especially to the noble ones. However, in the sangha there is no hierarchical distinction, the person, everyone has the same rights and obligations. It is democratic in nature and its structure. 

This attitude of the Sangha at the beginning indicates that in addition to the spread of Buddhism, the preservation of the Buddha's teaching is considered an important function of the Buddhist Sangha. Other notable features of the sangha include spiritual equality. Anyone who is rich or poor, regardless of class in society, can all enter the sangha and practice the Buddha's teachings to achieve the same goal of liberation. Even the Buddha, he did not think that he was the leader of the Sangha.

And the enlightened one is not the only one who realizes that all of them are capable of it. This idea is reflected in the eight characteristics of the Sangha, corresponding to the eight characteristics of the ocean. Purity is the pure purity of the mind as the practice of precepts involves the development of insight that leads to ultimate liberation. This meaning is compared with the following eight characteristics: 

1. As the sea deepens day by day, so too, learning in the Sangha gradually developed. 
2. As water in the sea never goes beyond the shore, so too, the Buddha disciple never breaks the precepts. 
3. As the sea never contains corpses, and always throws them ashore, so too, the Sangha always forces and expels those who commit extrajudicial killings.
4. As the water of the rivers no longer has its own name when it comes to the sea, so when joining the Sangha, people will give up their names, clans and are called only bhikkhus. 
5. As salty water exists throughout the sea, too, the liberator will penetrate the Sangha members. 
6. As the water flowing into the sea does not increase the sea level or decrease, so even though many members enter Nirvana, the Sangha does not increase or decrease. 
7. As many treasures are stored in the sea, too, the dharma is found in the Sangha. 
8. Like the big fish just living in the ocean, too, the famous, preeminent disciples live in the Sangha.

These are the eight virtues of the Sangha, also called the noble qualities of the Sangha (aṣṭa adbhuta-dharma), which are explained in its specific nature. [17] 

3. The time and reason for the Buddha to establish the rule of sīla 

As the Sangha gradually grows in number to form a growing community of them, the certainty will be There are complexities that take place, that is, there are members who have acted awkwardly, or made mistakes. Whenever there is an unintended event, what is presented to the Buddha, at which point he begins to establish a rule, and a form of punishment appropriate for criminal acts, such as a barrier to neutering in the future.

Traditionally, the Buddhas only established the precepts when necessary, when there were sufficient causes and conditions. This means that when there is a phenomenon of illicit occurring which adversely affects the activities of the Sangha, the Buddha immediately established a corresponding world order to prevent the illegal possession of another.

As we know, as the growing community grows, it brings with it issues of living, eating, wearing and living in daily life. So the internal chisels have started. As it turned out, it was time to set up legal rules to deal with issues arising in the life of the Sangha. This time is no longer the same time as the initial period, but there began to be legal evils happening in the life of the Sang. This stage is no longer a 'no-rise' period with the sincere and earnest disciples of the Buddha who accompanied him on the path of Dharma. For the most part, they directly influence the Buddha, into the Sangha living in harmony, mutual respect, and marked spiritual progress.

However, there may have been internal turbulence in the Sangha, causing the great disciples of the Buddha to speak out. Thus here, Gotama Buddha, at the request of Venerable Sariputta, discussed the successes and failures of the Sangha of the six past Buddhas, from the Vajrayana to the Buddhas and the Divine Detailed details of the contributing factors to these ups and downs. In addition to fully teaching the dharma, the full set of rules or rules in the Patimokkha Order is considered extremely important to the successful establishment of the Sangha. [18]

Accordingly, Venerable Sariputta brought forth the experiences of the Buddhas in the past and asked the Blessed One to set up precepts and precepts of the three senses to guide the disciples. The Buddha was silent, and said that I knew what to do in due time, and that I should not do anything when it was not the time. He taught: "Hey, Venerable, I know what time to do, now is not the time so I do not restrain. Whenever in the Sangha there is work for fame, because of the smuggled happens, the Tathagata is the new regime. "[19]

"Do not hurry, do not hurry, Sariputta. I do not know what to do in time, do not do what is not. Sariputta, the precepts are set to wait until the manifestations appear in the Sangha. It is still too early, Sariputta, when the Sangha are still safe in the way of life, still achieve spiritual progress, still many great achievements, and still grow in the life of learning. Relics of the Sangha, the Sangha does not have any immoral, no danger, no stain, pure in the morning, true to the nature of the Sangha. "[20] Clearly not here to maturity to the Buddha Restriction. But through the above discussion we find that all the Buddha's work actions must have enough causes and conditions.

In the text of the Master of Divine Worship, the book says: "The author of the Book of the Buddha: White Buddha, the wrong view later will defame that if the Tathagata is the most decorated, why wait? Are you guilty of crimes and then do the crime? The Buddha said: "If we restrain ourselves before the offense, then the people will defame me." They said: "I do not make a crime to coerce the precepts." It is not the most decorated, so the Tathagata has no compassion, no benefit, not wrapped beings. Like a child who says he will give birth to a child that day, he can not believe it is not true. If you really see the child you believe. Likewise, this Manjushri: "Sin has not done yet, heaven does not see how to be able to? So you need to see criminals, then the new regime. Mr. Van Nhu Loi,    

The Buddhist regime in the spirit of "arbitrary custom" and the amendment must also have time and flexibility in each country. Depending on the grace of grace, immutability is dependent on grace, the precepts are not rigid, need flexibility and wisdom, but must be consistent with the spirit of business and law.

There are many theories about the time of the establishment of the Buddha. The Pā Luậti Law says that 20 years after the Buddha's birth, he became a monk. Another document says that in the 13th year, Edward J Thomas in "The Life of the Buddha through Legend and History," the fifth year after the Blessed One . In the 13th year after the Blessed One he began to regain consensus. Although time is different but the cause is only one. That is when in the Sangha they happen to be legal illegal pirate, the Buddha began to rule. In particular, Sudinna had sexual relations with his wife, the story reached the Buddha's ear, after clearly verifying his new-founding. And so,

Then, the Buddha said 10 reasons to set up: 

1. To increase them to the prosperity 
2. To increase them to be safe 
3. To curb the monks hard to restrain 
4. To the monks living to be safe 
5. to control the gonor or right now 
6. to stop the illegal or right now 
7. to bring the faith to the unbeliever 
8. to make a good credit growth Have faith. 
9. To the Dhamma to exist. 
10. To be accepted in the direction of liberation. 

These are the ten reasons for the Buddha to establish the precepts, creating the legal basis for the application of the complete and pure practice of meditation. [22]

The 10 reasons for this can be divided into three main categories. The first and second concerns external issues: 1) to ensure peace and prosperity in the Sangha community, and 2) to promote and protect the faith of lay Buddhists. Those are the monks who depend on their support in the offerings. (The stories of the origins of various precepts depict the devout Buddhists who have attitudes towards the bhikkhu for their misdeeds in the fast-paced life, and they complain, the true monk, is the head of the Tathagata that go to work it? 

The third relates to internal thought: This rule is to help curb and prevent the arising of personal infertility in Buddhist monks. Thus, the rules aim not only at the protection of the worldly and pagan motives, but primarily from the creation of peacefulness and well-being for the individual practitioner. This last feature quickly became apparent to anyone who seriously tried to obey the precepts. Practicing strict discipline will help the practitioner practice and cultivate mindfulness, prudence in the three senses, speech, mind, perfecting the moral qualities and the training of the mind. [23]

According to the world, when one becomes a monk, the first thing that is needed is that he must uphold and practice the precepts. A new bhikkhu must be purified at this stage to help prevent unwholesome things, not to create opportunities for the arising of mental, behavioral and speech impurities. It would be good if anyone strives to maintain this state of purity by establishing and dwelling in the precepts, purity, and other disciplines of the Sangha. Sometimes he violates one or several precepts in the legal world has to be sincere repent before increasing to the net return pure. If the bhikkhu practiced the Pure Land, he also showed his devotion in the worship of the Buddha's teachings. [24]

Thus, the Vinaya system has been developed as an indispensable tool for all legal values ​​applied in the meditation practice. It is worth to prevent the offense as in the general text of the teachings established by the improper and unworthy acts of a bhikkhu, which are sometimes also applied. For Buddhist laypeople, or as detrimental to the spiritual progress of the monks. 

Thus, the precepts are in its systematized and legitimate form, established to protect the monastic life and thereby contribute to the development and realization of the spirit set forth in the scriptures. With a decreasing moral standard in the life of the sangha, strict and serious attachment in the spirit of precepts becomes more necessary than ever.

Although it is said that the rules were established from the 13th after enlightenment of the Buddha and the formation of orders of the Sangha. As mentioned above, since there is no legal presence in the first thirteen years of the Buddhist Church, because there are no similarities like Pārājika or Saṇghādisesa occurring in the Sangha. But there are also minor problems in the Sangha, such as the disagreements between a monk observing the Law and a monk who prays at Kosambi, , or issues related to the establishment of the Order. According to Edward J Thomas in his book: The life of the Buddha as legend and history is in the fifth year after the Buddha became enlightened with the practice of "garuda" (garudhammā) and the rodeoship of Rahura ... This shows that, not in the early 12 years,

The worries of the great disciples such as Sunnah, Sariputta on the existence of the Buddha Dharma are discussed in the above section, which clearly shows that the problem is related to existence. The Sangha is not without reason. Maybe they do not have enough patience or anxiety, when they see the bad thing happening. That does not mean that the Buddha did not anticipate, but each of his actions was to follow the evolution of life, not force or impose any problem on the disciples, but to They develop naturally, as the nature of Buddhist precepts is natural according to nature, the precept is right with liberation. It can be seen that the Buddhist precepts are highly legal, and support the attainment of good deeds, leading to fullness of meditation and wisdom.

Thus, the process of forming the precepts takes place over a long period of time, drawing from the actual experience taking place in the Sangha life for the Buddha to establish. The complete system of Buddhist precepts is the crystallization of the two qualities of compassion and wisdom of the Buddha. The spirit of gender is always open but serious, and intellectual. Features such as intelligence, price, maintenance and offense are always applied intelligently and smoothly. Gender is the basic moral foundation, the door to the path of liberation. Therefore, gender always makes the practitioner step up to the higher level, more complete. As a result, people with intellectual property and intellectual property is always full sex, as in the School of Confirmation. "Religion of Gotama, wisdom is made by virtue to be pure, morality is the intellectual purity. Where there is virtue, there is wisdom; any place with wisdom, there is a virtue; people have a certain level of intelligence; Some people have intellectual virtues. Virtue and wisdom are considered supreme in the world. Phra Gotama, as well as hand wash hands, feet to wash feet ... 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.18/7/2018.