[02]

Chapter two

Establishment of a Sangha.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

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1. The Church measures monks and  nuns

T is a  legend about four signs: birth, old age, sickness, death (suffering) and monk (liberation) that Prince Siddhattha (Siddhartha) sees at four gates after walking for a while Shortly about the content of Prince Reflection to finally make him decide to leave the throne, palace, wife and children ..., which the earth calls happiness to reach the road. On the Anoma River, after retiring, loyal servant Chandaka (Xa-an) and the precious horse Kanthaka, the prince cut his hair, changed his prince to receive the decadent cloak, He became a monk , a monk. Then after six years of perseverance, hard work, living a hermit's life, he became enlightened, became a great monk, the life of Satan, the leader of the congregation.

Monks (Samana) are often interpreted as a monk, a diligent (good) person, the last one to give up evil karma (ie fake), the poor, nothing for him (wrong). But to better understand, it is necessary to mention some other words related to Sabbath.

The Sanskrit word and the monk's image became so familiar during Buddha's time, especially in developing countries to the south and southeast of the central area, where Buddha's footprints were recorded. in growth years. His practice and propaganda, which today has become a mecca of four-way Buddhists, images of monks of all living sects and wandering alms appear everywhere, from deep forests , high mountains, from rural to urban areas in Bhikkhu-def, Ca-thi, Cau-Tat-la, Dang-old, Ma-da ...

The image of an abandoned hermit is seen all over the world, especially in ancient times, they are recorded in ancient, mythical stories ..., they are hermits, sages, Witches, witches Thuy, Tien, Thanh, .... and the wandering monks of the monks are a characteristic of ancient Indian culture, still not strange, to other parts of the world. In medieval times in Europe, Christian monks also accepted almsgiving. St. Francois Keyboardssise (1182 - 1226) is a typical case: this founder of Franciscaine is the son of the most wealthy, wealthiest merchant, decided to live in poverty, along with many disciples. Almonds wandering alms.

But, return to the past by rereading the Vedas, dispersing the way we see the darkness of the Knights (Rsi), but absolutely, the separation, the wandering without the house, living by giving alms mention. What's more, why look for images of "leaving familiar families" in Vedas when Brahman initially advocated life at a single stage, and the owner had to fulfill his duties? Do to fulfill the role of a pious believer, in order to finally get along with Brahman?

Coming to Upanisads, we see images of alms monks, abandoning life and homeless life are considered the highest and most ideal conditions to achieve religion. In 108 Upanisads, regardless of irreplaceable sets, there are seventeen sets of discussions about "renouncing life" (Sannyasa). You make this life known by many nouns: Bikkhu, Sannyàsin, Parivarajaka, Avahate and Paramahamsa (according to the list of  Sukumar Dutt, Monk and Indian Buddhist Monastery, George Allen and Unwin LTD, London, 1962 ). ). Chandogya and Brahadàrayaka further explained: "Those who know Brahma, give up the desire to have children, wealthy, possessive and become monks (Bhiksàcaryam Caranti)".In Mundaka, it says: "Those who live in the forest, are purified by austerities, and those who know and are told, will become beggars".

Scattered in Upanisads, we meet nouns, which means exchangeable; Sannyàsin (who completely deprived everything), Parivaràjaka (wandering people without a home, no relatives), Bhiksu, Bhikkhu (who does not own, lives with alms).

Upanisads has transformed a Vedas concept of life and practice by dividing three stages of life, not one. It is "1) Working hard to study Vedas, 2) Evading, 3) Always living in a teacher's house. Those who follow these three stages in life will be blessed and born in heaven. However, anyone who consistently relies on Brahman will achieve immortality. "

Therefore, it is difficult to determine "living a homeless life", "wandering, pleading" ... of any of the three periods above and "generally being steadfast in Pham Thien" . Should the three good periods be the fourth?

Anyway, the alms tribes mentioned in Upanisads are just ideal models, lacking the real, concrete nature of a person living in society. And this particular property was later expressed, especially in denominations outside the Vedas system, Vedanga is a faction of Kinh or many other factions whose history is not counted. That is not to mention some sets or some Upanisads were written after Jainism or Buddha tried to emphasize the image of monks. As mentioned above, at the time of Buddha, there were many monks and nuns. In the diagnosis held in cities, people see every monk of every denomination, mixed with many lazy nomads, beggars ... by avoiding the law. ,Due to bias, etc. Monks of monks are often distinguished by their ways, shapes, attitudes are leisurely, calm, serene, especially those who often keep bowls. Be very careful, and then, with y become a symbol of lineage in the subject. Those who stand out with high moral character are called "diligent people in spiritual life", ie Samana (Sat). When a Sa-mon is respected by many people and stands out in other subjects, it is called Brahmin (Brahmana). But She-la-Mon is also a noun to refer to the highest level of society, only the Brahmin followers, so to distinguish, they call the Monk according to Lady-la. Discipline is Sa-Mon-Brahman (Samana Brahmana),

When the Buddha was enlightened, he went to educate sentient beings in the image of a monk, calling him a great master (Maha Samana) and calling his disciples the Son of Monks (Sakyaputtàya). Samana). And the disciples of the Buddha called themselves Bhikkhu (Bhikkhu), very close to the Bhikkhu (Secret Number, Number above), meaning a wanderer, a monk, a person leaving the house to go into a homeless person (Agàrasmà anagàriyani pabbajati). And, the community of monks (Bhikkhu) or just a group of Bikkhu is called Bikkhu Sangha (Bhikkhu-stilts, ni and ni).

From the Veda, a group of spiritual practitioners is called Sangha or Gana. Both words are used later to refer to monks' communities of any discipline. And, finally, the assembly of the Buddha proclaimed himself the Sangha and the Ky-na (Janism) association claiming to be Gana. This name was later considered official by Buddhism and Jainism.

Bhikkhu-stilts and Bhikkhu-stilts (or Bhikkhu-stilts which we later call the Buddhist Church) are a reality, a body that lives, forms and develops in the social community. then follow the principle of natural life. And as a living body, monks, monks, or Buddhist churches will develop, bringing special nuances to organization, personnel, activities, achievements ... worthy of showing devotion. The largest cult of mankind.

2. The formation of T  -antenna  .

Kinh talked about the hesitant attitude of thinking about the Buddha before teaching the teachings for life, On the original, truth always manifests itself, people because of ignorance prevent it from seeing clearly. physical. Now that the Buddha has reached the truth, the truth is clearly expressed in the image of the Buddha, through his opening method:

"Dharma can be cleverly opened by the Buddha, Dharma is a reality, not limited by time, it is Dharma that anyone who practices will be effective, Dharma can lead the way" (Anguttara Nikàya I, Tang Nhat A- jaw).

The fruit that the Buddha achieved, Nirvana, described as the ultimate, supreme fruit, He is the Mind, the Supreme Being.

"Worldwide, including heaven, no one is equal to me. I am the false Tri of all realms, I am the supreme Taoist, I am the perfect Buddha" (Maha Vagga I).

In the above paragraph, the words of Tri and Dao mean to refer to Wisdom, Virtue, close to people. The Buddha is not the strongest Supreme Lord (Parameshvara) or the strongest God of the gods (Devadhideva) or the charming liberator (Mokshadata). He is the rank of Master, guide (Maggadata). In that sense, He came to man, opened the Church of the Sangha, spread the ten saving directions for all to do it, freeing themselves.

The Buddha left Bodhi, left Uruvelà, headed for the Gange River, upstream from the river, crossed the river to the right bank, continued to Baranàsi, nearby, at Miggadaya (Deer Park) - now Sàrnàth - the year of the Kodannà Sabbath (like Kieu-tran) is assembling after leaving the Buddha because he thinks that he is rotten, cannot bear the suffering and leave the Path. Here, two months after enlightenment, Buddha turned the first wheel of France in this world. Kodannà and four of them cultivated the Buddha's sermon, the true and ultimate doctrine closest to humanity, the most practical and specific to humans. It is the Four Noble Truths, recognizing life as suffering, the cause of suffering, the cessation of suffering and the way to end suffering. It is the Middle Way, away from all extremes,

This first sermon, this man's saving message, can summarize the essentials of the doctrine. The Buddha shaped the teachings and teachings of the congregation later. A rather long passage in Mahàvagga, and its importance should be cited: (translation of  Solange Berbard Thierry, "Le Boudhismeimaeprès Les Textes Palis" )

"And the Sun returned to Baranasì in the Ispatana forest, home to five monks. In the monks, the Buddha came from very far away. When he saw him, they said to each other:" Hey Sage. , Co-talk monk is going there, it is a person living well, who gave up his ambition but let go of the material. We must not invite him, do not stand up to greet him, and do not support bowls and gowns for him. We just give him a seat if he wants to sit. "

"But the closer the Blessed One is, the harder it is for monks to keep their decisions. They come before the Blessed One. He holds bowls and robes outside, and prepares a seat for him. He brings water to him. washing feet, prices and blows, that he could hold him: and he sat down where he prepared for him, and sat down, he put his foot on the shelf.

"Then the monks greet the Blessed One, call His name and declare Him as Righteous. When they say so, Blessed tells them:

- "The monks, do not call Tathagata a righteous. The monks, the Tathagata are the ultimate, the Dark triumphs over the Buddha. The monks listen carefully: the liberation from the death of Tathagata You follow the teachings of Tathagata, then you will soon share what is because young people leave their homes to live a wandering life, which is the supreme achievement of lofty ambitions. Even in this life, you will know the truth, you will know to see the truth right before your eyes. "

"Listen to the Buddha's teachings like this, the first five monks ask him:" Hey Sage, if you have not attained ultimate perfection, then perfect wisdom is what only the new Sage achieved, by his ambition and austerity, Now that he is living in material, denying his ambition and letting himself become abundant, how can he claim to be Perfection supreme, the fullness of Wisdom is something that only great perfectionists can get? ".

"Hearing the five monks say that, the Sun replied:" The monks and Tathagata do not live abundantly; not denying ambition and not letting go of material things. Bhikkhu, Tathagata is noble, is the supreme Buddha. Monks, listen carefully: liberation from death has been found. Tathagata teaches the Fa to them. If you follow the teachings of Tathagata, what you will soon share because our young people leave home to live a wandering life, which is the supreme achievement of ambition. Noble. Even in this life, you will know the truth, you will see the truth right before your eyes. "

...

"After that, the Sun told the monks as follows:" Monks, there are two extremes that spiritual practitioners must stay away from. What are those two extremes? An extreme is a passionate life, letting go of joy and joy: it is inferior, despicable, contrary to wisdom, unworthy, empty. Monks and other extremists are an austere life: it is boring, unworthy, empty. The monks, Tathagata are far away from those two extremes and discover the middle path, the bright eyes, the mind, the path to peace, wisdom, enlightenment, Nirvana. Bhikkhu, the middle path that Tathagata discovered, bright eyes, bright mind, led to peace, wisdom, enlightenment, Nirvana? That is the eightfold Path, including: Right view,Right thinking, Right words, Mindfulness, Mindfulness, Right efforts, Mindfulness, Right concentration. The monks, that is the middle path that Tathagata discovered bright eyes, bright mind led to peace, enlightened wisdom, Nirvana.

"The monks, this is Truth: miserable, old is suffering, suffering is suffering, death is suffering, divided in the way that we like suffering, encountering what we dislike is suffering, not I myself want to suffer, briefly, the five aggregates are suffering.

"Bhikkhu, this is the Truth: it is the desire to lead to rebirth, accompanied by sensual pleasures, craving for craving and craving, it continues to seek everywhere to aspire, desire, thirst longing, longing for wealth

"The monks, this is Kill: extinguish that desire, by completely destroying desires, by eliminating desire, rejecting it, getting rid of it, no room for it.

"The monks, this is the Truth: it is the eightfold Path, ie mindfulness, mindfulness, right speech, the right career, the right effort, right mindfulness and right mindfulness.

"This is the Truth. Like this, the monks, I have seen previous thoughts, no one has ever heard. For me, wisdom, wisdom, wisdom and wisdom have opened up. Misery This need to understand it, this Misery I understand it, like this, the bhikkhus, I have seen thoughts that no one has ever heard before., intellectual, intellectual, intellectual, intellectual Wisdom has opened like that.

"This is the Truth. Like this, monks, I have seen them myself, but no one has ever heard of them before. For me, wisdom, wisdom, wisdom and wisdom have opened up. This volume needs to understand it, I understood it in this volume, so, these monks and monks, I saw these thoughts myself, but no one had ever heard of them before. intellectual wisdom, victory, wisdom has opened up like that.

"This is Truth. Therefore, this bhikkhu, My eyes have seen thoughts that no one has ever heard before. For me, wisdom, wisdom, wisdom and wisdom have opened up. I need must understand it, kill it One, I understood it, like this, the monks, I have seen thoughts that no one had ever heard before, intellectual, intellectual, intellectual, open minded. like that.

"This is Truth. Like this, monks, I have seen them myself, but no one has ever heard of them before. For me, intellect, intellect, wisdom, wisdom (feeling This must be understood, this Emperor needs to understand it, in this way I understand it, like this, the monks, I have seen thoughts that no one has ever heard before. , intellectual, intellectual, intellectual and mindfulness have opened up like that.

And I know and see that: I am liberated forever. This is my last life. From now on, I will no longer be reborn. "

"Therefore, Religion teaches like that and five monks are happy, honoring His teachings."

(*) Note: 3 moves are Thi switch - only show the Four Kings; Encourage - encourage to understand the Four Noble Truths; Evidence - The sun recognized itself (and advised its disciples to recognize the Four Noble Truths). 12 actions: each action has 4 actions: suffering, practice, destruction and orientation; with 3 transfers of a total of 12 actions.

Next, the Buddha taught about impermanence, non-self. In short, during the first rotation of the Buddha's wheel before the five bhikkhus, the group of false religion, like the ceiling (Kodannà), he summarized all of his teachings, from then on. In forty-four years of Chemistry (often said to be forty-five years of preaching), he developed into details, systems, especially the Four Noble Truths, the Three Dharma, the Ten Dhammas, the theme that the Buddha observing under Bo -story, explaining the whole universe of Buddhism, including epistemology, morality ...

After this first lecture, Venerable Kān-Trần-Trần was enlightened (the first result of four fruits) and all five monks were asked to take refuge. Four days in a row, the Buddha taught the Five Aggregates and the No-Self, the five arhat are the final result of the disciples of the Buddha. This is the first five disciples of Buddha. It was the first Buddhist Sangha, Sangha, the basis for later Buddhist Church.

Later, at the Migadaya Garden (Buddha), he also talked about the Four Noble Truths for Yasa (Da-Amnesty), a young man, his first son in Baranasì, left the house to cross the River Varana (Balana). Buddha's eyes. Yasa obtained Arhat. Four more Venerable Yasa's friends, in the head of Baranasì are Vimàla (Bhikkhu-la-la), Subàhu (Tu-grandma-maid), Purnajit (Lan-la-ca-na) and Gavàmpati (Old Lady -bah- bah-base) also requires refuge, listening to the Buddha Dharma and attaining one's fruit. After that, the Buddha Association, in addition to the Great Enlightenment, also had ten more Arhat. These people, also in Baranasì, Buddha added a few dozen more, these people in neighboring countries, friends, relatives of the Venerable Yasa, or of A-la-Han have just achieved results. When the Congregation consisted of sixty Arhats, the Buddha taught monks:

"Monks, go and go everywhere for the benefit and happiness of the majority, because of compassion for life, for the sake and happiness of Heaven and Man. Together, monks, teach noble teachings from the beginning and noble Mid, noble at the end of mind and in words, preach perfect perfection, life There are people whose minds are obscured only by one little dust, but if they are not freed: they will understand the law. " (Mahàvagga I, 11 - Product)

The task of developing Buddhism and teaching life-saving teachings, in particular, the policy of establishing the Sangha title has been clearly demonstrated. Familiar people, paying attention, respect the disciples of the Buddha. Obviously, the disciples of Buddha became a fundamental force. We have seen that the first two lay followers of the Buddha were two merchants in Uruvela, another was Venerable Yasa's parents: the two of them often believed that their children had left their homes. to flee. He went to the Buddha to ask his son to return, but after bowing to the Buddha, was told by France, both asked for refuge, to leave home.

When the bhikkhus of the saints circled the four directions to turn, the Buddha returned to Uruvela. Arriving at Niranjara (Ni-inter-Boat), he met Venerable Uruvela Kassapa (high-frequency vegetable-speaker) (*) with five hundred disciples. After listening to the Buddha's sermon, Sun Jia achieved Arhats, immediately introduced two children, Nadi Kassapa (Na-lettuce Lettuce) and Gaya Kassapa (Old-da Ca-lettuce). ) is leading each person. Two hundred and fifty disciples came to rely on the Buddha. Two and many disciples achieved Arhat.

(*) Note: Among the disciples of the Buddha, there are many names like Ca-lettuce. These three Ca-lettuce religious people on this Ni-Lien river are not venerable mahākāapayapa (Maha Kassapa) but then, after the Buddha's death, the Buddha changed to lead the Church.

Then, in the third year (the second retreat) after the enlightenment of the Buddha, the Buddha and his great disciples moved north to the city of Ragagaha (Wang Xa), the capital of Magadha (Maha). -da), stay in a hill near the city.

The Buddha and his congregation gained the trust and favor of the people in and out of Wang Xa city. The Tan-grandma-sa-la (Bimbisàra) was surprised: monks outside the city had many disciples, many of them were famous monks before coming to Him; He called himself Buddha. The king admired and was curious, and invited the Buddha and his monks and nuns to become boys. It turns out, the Dai-Sa holder, Buddha, was Sa-mon, originally Prince Siddhattha of Kapilavatthu, an ascetic monk whose king once had an audience at Mount Grudhakuta and was promised to return to meet the king later witnessed. Now the king was able to meet the Buddha, listen to the Dharma, be consulted on all aspects of knowledge. The king admired and admired the Buddha, ask for refuge and offer forest Veluvana (Truc Lam), in which the king builds full facilities to use as a temple, including lecture halls, rooms, and supplies the Buddha and the congregation for one thousands of you  This is the first residence, opened a new phase, starting settlements, other than wandering lifestyle of Satan mon group at that time.

In the Vesak month (April to May of the lunar month) is the month in the rainy season, as well as the monks wandering and pleading for alms at that time, stopping the almsgiving to seek shelter for the end of the season Buddha and monks. -kheo settled in Veluvana, where King Bimbisàra was fully prepared.

Two months after this retreat, multiplying a true gangui qifu in Rajagaha (Vajra), Venerable Assaji (Ace-pedestal or Ma Thang) met the venerable Sariputta (Xa-benefit-ph-ph). The theory of Assajì gave Sàriputta the theory of dependent origins and then Sariputta witnessed the results of Tu-da-full (reserved). Sariputta immediately returned to describe the case to his best friend Mogallana (Contact Section). Both are presidents, who have learned well through past masters, are disciples of Sajaya, and before losing Sanjaya, have informed their two great disciples that they will be disciples mighty. of a Buddha. Now that both have enlightened the Dharma, they have taken two hundred and fifty disciples to rely on the Buddha and ask to join the Sangha.Both false religions have achieved Arahant after a few weeks. These are the two most famous, reputable, and prestigious creatures  in A-la-Han's disciples. Sariputta was chosen by the Buddha as the eldest son, often called the General Dharma Dharma, along with the god Mogallana, greatly contributing to the construction of Conferences and education. and reach the holy fruit.

During the settlement season (Vassa), thousands of monks living together at Veluvana are a distinctive feature from other Samaritan groups at that time. Perhaps due to the coexistence of monks during this retreat season, some precepts have a gentle nature in the form of "what to do, what to do" may have been raised by Buddha. And after the two Venerable Sariputta and Mogallana and two hundred and fifty disciples joined the Congregation, Buddhism was really strong and full of elements to become the largest religion at that time.

Buddha and his congregation echoed throughout the kingdoms near and far. King Suddhodana of Kapilavatthu often believed that his son became an enlightened being leading thousands of monks who were spreading everywhere to spread the dharma, many were Saints, admired by all. The king immediately dispatched a delegation of one thousand people to Magadha to ask the Buddha to return to his homeland. Both a thousand met Buddha, listening to the dharma, many people had the Holy fruit, all asked to join the Congregation. The king sent another group of one thousand people to ask Buddha; This time as well as the last time, many people have attained sacred fruits and all have become monks, staying with Buddha.Finally, the king sent Kaludayyi, the son of a great god and a close friend of Prince Siddhattha since childhood,  Come and ask Buddha. It is Kàludàyi who listens to the Dharma and attains Arhat, becomes a monk, a Buddha disciple. But this time the Buddha decided to go with his men and women to the north, across the Gange River, toward Kapilavatthu.

In Kapilavatthu, from King Suddhodana to the court, after listening to the Buddha's sermon, he asked to rely on the Three Jewels, to become a disciple of the Buddha. The king attained refuge in the Three Jewels, as a disciple of the Buddha's house. The king achieved the result of Tu-da-jaw (the first hybrid, the second saint), the model of Buddha, Maha Pajāpati, achieved Tu-da-Complete. Specifically, the younger brother of the Buddha is Nanda (Nan-da), his son is Rahula La (La-hau-la), the Prince Bhaddiyà (Bahamian), Anuruddha (Abau-da-da) , Ananda (A -nan), Bhaga (Baaz), Kimbila (K-god-la-la), Devadatta (Thich-grandma-da-la) and a wig maker, Upàli (Uu-ba-ly) , some Saints of the Fruit, all asked to join the Congregation, approved by the Buddha.

The Buddha and his disciples left Kapilavatthu to return to settle in the rainy season in Rajagaha, in Magadha, but could never go far before a great government head called Anatthapindika. The Buddha and the Congregation came to Sàvatthi (Kosa) of Kosala (fishing-slap-la) to settle in the garden of Jetavana (Kyama) and have fully prepared. Anathapindika initially had a predestined relationship with the Buddha in Rajagaha, praying to the Buddha to Sàvatthi to donate to a settlement and was promised by Buddha. Now the Buddha accepted the request, and the monks returned to Sàvatthi city to settle in Jetavana.

In the year 504 before the Western calendar, the fifth year after Buddha's enlightenment, King Suddhodana was about to die, about to die. The Buddha quickly left Sàvatthi to return to Kapilavatthu to meet his father. At the top of the bed, the Buddha preached and the king achieved Arhat before leaving the ceiling.

On this occasion, Mrs. Mahapajàpatì (Three-three-soap-three), a model of the Buddha, begged to be ordained, to join the Congregation, to establish a monk and nun, the Buddha definitely refused. . She shaved her head, wore a plate, followed the Buddha's feet from Kapilavatthu to Vaisalì (Pho-amn-ly). Finally, because Ananda's author asked for help, the Buddha accepted her request and pointed out "The Noble Eightfold Path", aimed at supporting the Sangha's nobility in guiding the religion. sex for nuns. a Bhikkhu and a Bhikkhu for a lifetime must respect. So, from here, Bikkhuni Sangha (Bhikkhuni Sangha) led by Mahapàjapatì and educated with the support of cikc Bhikkhu-stilts, Mahapajàpatì's smart handling and training, grew rapidly.Many monks and nuns gain arhats, many are very reputable to the masses and the court. We can find the case results, interesting verses of many monks and nuns at Therigàthà (see N elders). For example, the cases of Vimàla, Ambapalì, Kisagotamì, Khemà, Dhammadinnà, Patacàre, etc.

The idea also needs to be noted that many of the lawyers and scholars later commented that the Buddha had shown a strict difficult attitude when accepting a nun in the congregation. Many scriptures of Vagga's Madhyamàgana, Anguttara, and Gotamìutta have recorded the Buddha's words as follows:

"Hey Ananda, if the nuns are not accepted into the congregation, the holy word can last for a long time, maybe a thousand years. But since the nun has been received, the holy word will not exist. long time, only five hundred years ".

Whatever the explanation, the discussion is not enough to comment on the Buddha's attitude and doctrine. Objectively, the problem must be considered in the accuracy of the scripture copying, according to the social point of view, in the context of the self, family and society of the woman, in the sense behind the teachings. As cautious, psychological education, etc. the number of five hundred or a thousand years above can only be hypothetical, symbolic, not to mention that time period compared to the previous life. when the suffering of the real is not significant! Again, Samyutta II (Samyutta II, A-jaw II) further explains:

"The Dharma does not disappear when the Dharma has not yet appeared, and when the Dharma Dharma appears, the Dharma is lost. The French reason is because the Church does not respect Buddha, Dharma and Sangha, and lacks training in mind and meditation. .

So, if France is lost, can it be attributed to the presence of Nunnery in the Church?

In the sixth year, after the enlightenment of the Buddha, the precepts for monks were formed more clearly. Venerable Upàli, renouncing the Buddha's return to Kapilavatthu two years ago, was an exemplary elder, gifted to analyze, distinguished the precepts and the Buddha paid attention to teaching the precepts. . By the tenth year (probably the thirteenth year, according to some documents), Tibetan law has been completed consisting of three parts (Vagga): Pātimokkha (Bala-balm), Mahà Vagga (Dai's product). ) and Culla Vagga (skits). Vinaya has also been modified, subtracted - often more - in the following years, even after the Buddha died and then for centuries.

* * *

The precepts are increasing due to obstacles encountered in the formation of the Sangha, living among the monks, in contact with the life of the Congregation. From the tenth year after the enlightenment of the Buddha, the number of monks and nuns was up to five or seven thousand, divided into many Sangha groups in many localities. Since then, we can think of the number of followers of Buddhism reaching millions of people at that time, compared with the total population of Indian kingdoms at that time, from latitude 23 and above to less than ten million at the time.

Therefore, the Buddhist Church and the Buddhist public clearly developed to become the most advanced compared to other religions at the time. It can be said that the largest religion at that time was Brahmin religion, long-lived and still had a strong influence on all other religions, for most people, then Ky-Naan, was form before the Buddha's time, developed at the time of Buddha and even after Buddha's time. Finally, Buddhism is emerging, equivalent to Jainism and tends to prevail.

Above is a sketch of the formation of the Sangha. In principle, Buddha, Dharma and Sangha are one, so the Sangha formed is an inevitable thing. But the Sangha formed in the world, living in the context of mixed dharma, so it was difficult, requiring organization and skillful living ... these issues were aimed at achieving two goals:

1. The Sangha must advance to the fact that all members have attained the sacred treasure, liberated.

2. The Sangha must preserve and spread the Buddha-dharma to save, leading people to the end of suffering and liberation.

Thus, the Sangha's activities are both personal and social. Both of these factors are in principle, not contradictory, but the implementation to achieve both is not easy.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.13/5/2019.