[09]

Chapter nine

Sangha with society.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

-ooOoo-

SAfter seven weeks of enjoying the quiet Nirvana happiness, the Buddha decided to bring the religion to life. On the side of Bodhi, the Buddha preached to two merchants, Ballika and Trapusha. Later, Ballika went to the Buddha to take the great precepts, join the Congregation and attain Arahantship.Trapusha spent his whole life in the gentle life of a lay layman. This fact defines the basic meaning of the relationship of the Sangha (the founder, leader, supreme representative of Buddha) with society: bringing the Dharma to society to call people to with Sangha, or for everyone to follow the Dharma and live peacefully. The Buddha refused to re-enter Nirvana immediately after witnessing it and returned to the world because of the great compassion that wanted to save sentient beings from karmic reincarnation. So Sangha's relationship with society is due to that compassion.

The image of a bhikkhu who begs for alms, receives offerings, preaches for everyone; images of ordinary people offering monks, listening to his teachings, starting beliefs and living according to the dharma, clearly highlighted the connection between Sangha and society about two material meanings. and spirit.

Tuong also needs to discuss the opinions of some people who are not familiar with Buddhism, saying that alms-making is a form of non-labor, lazy, that the non-production of Sangha is a burden for society. Such a view is indeed a lack of dialectic, indecent, superficial.

First of all, we must consider the physical and spiritual situation of the society with the monk's alms and his personal circumstances. As you know, the Sa-mon monks and almsmen have appeared in India for a long time, before the Buddha's time and this incident continued forever until now even in many parts of the world. The lay people continue to make offerings to the monks, which proves that the desire to hear the dharma, offered to the masters is a practical requirement of society. Every day people often take away some money, some entertainment to satisfy the spiritual needs such as reading, watching movies, arts, sports ... or other needs less realistic, less beneficial. The need to hear teaching, exhortation, to be shown to be altruistic, compassionate, respectful, especially the need to be liberated,indeed noble and very practical. Moreover, if society spends an amount of material to offer to the monks in response to a response to the noble needs of the spirit, then it is a "fair" reward.

On the other hand, the Sangha came to society, as mentioned, due to the motive of compassion and sacred duty. You have abandoned all private property, living only poorly, clean, diligently practicing "for the benefit of sentient beings", those who do not expect to be redundant, unaware of private profits. Moreover, see in the Sangha during the Buddha's time, many monks are kings, kings, officials, great merchants, and rich people; you have the means to be able to use the money you have to feed yourself and many other bhikkhus, but you have left everything, have done anatta to the ultimate goal: to liberate yourself and free them. born. It is a noble sacrifice, and socially, there must be good repayment.

After all, if a society is so poor that no one can make offerings, if the donation to the Sangha really hinders the contestants, qifu gangui can deform the form, only it is symbolic, and it is the monks who must produce and feed themselves by their own labor as some places, some time there have appeared distant monasteries, where the monks themselves grow cultivating, gathering and taking care of their daily meals. And in this case, devotion, faith, alms of the lay people are difficult to show more, the above-mentioned spiritual requirements are more difficult to meet.

The Itivuttaka (Buddha Theory So) recorded the Buddha's teaching: "There are three kinds of people who appear in life, bring happiness to the majority, for peace to God and for him."

The Buddha explained that the three classes of people were Tathagata, his Arhat disciples, and the monks and nuns studied. In short, the Sangha appears in the heart of society because it is for the sake of life.

The sermon to create peace, spiritual happiness for people in society is a meaning of victory, but at the same time Sangha also outlines a society, a specific activity, sometimes brought Physical character for everyone to minimize obstacles and suffering in society.

Sangha goes into the heart of society to spread the Dharma. The society is still suffering, the karma is dull, so the enlightenment includes the creation of a good society, of moral people, with good communication between people and people, with a healthy life strong, physical and mental stability.

First of all, Sangha advocates building a stable moral society in accordance with the spirit of compassion, compassion, joy, peace, peace, non-violence, no hatred, no hatred, no deception. Island ... This is a moral position that has been accepted by mankind until now but has not done properly because the mind has not yet been gathered and yet to be controlled.

Bhikkhu-stilts go to every house, every crowd to preach the Buddha's teachings, raise moral lessons that can already be very popular but because of the way of compassion, meekness, and words of easy to get into people's hearts, easily obeying.

But the fundamental obstacle to the life of Indian society at that time, the class division, was the spirit of violence, the expression but the wrongness of the leader ... Actually also the obstacles of Any society, at all times. The Buddha and his disciples have expressed a clear, correct view of those mistakes.

The composition of Sangha includes all kinds of people, all levels prove the spirit of equality, harmony of Buddhism, different from all "discrimination" in life then and quite popular until now through differentiate caste, color, position, family, family ...

"Not because of being born but a Brahmin, 
Not by being born but a forerunner. 
Becoming a convenient man is due to his behavior, 
Becoming a Brahmin is due to his behavior. ". (Scriptures, 136)

A young Ba-la-wisdom who was sent by the other Brahmin to the Buddha's problem of the equality of the Buddha. By turning questions, the Buddha came to the conclusion that all social levels are equal in all respects:

- "... Again, if a person is a murderer, stealing, adultery, or committing other felonies, when he dies, he will be born if he is a Siddhartha , is Bhikkhu-amnesty-multi, is Thu-da-la (*); but if he is She-la-Mon, he will not be like that?

- "White virtue talks, no! In such cases, no matter what level people are, the fate for each person is the same.

- "If the person avoids the felonies, he will be reborn in heaven if he is a Brahmin; if he is lower in the cult, wouldn't it be?

- "Bach Duc Co-talks, no! No matter what rank you are, in such cases, everyone will enjoy good results.

- "And is it a Brahmin proclaiming that they can develop compassion, not anger, not evil, and people of other caste are not like that?

- "White virtue talks, no! All four levels can be like that.

- "Is it only the Brahmin who can go to the river and clean up the dirty dust and the people of other caste cannot?

- "White virtue talks, no! All four levels do it.

- "Again, for example, a king gathered a number of people of different levels and ordered the Brahmin, Assassins-profit groups to fire with wood, pine, lotus or bass. And the people of other caste also gathered fire with these things, and he thought what would happen, the fire of those born with high caste would burn, and the fire of those born with low rank Will not burn bright?

- "The White Horse talks, no! No matter how low a high-class fire-fighter, fire burns equally.

- "For example, there are two young Brahmin brothers, an educated person and an uneducated person. Who will be chosen to be a worshiper or invited as a guest?

- "Of course, the educated person is chosen to be invited, because it is beneficial to choose uninvited people!

- "But, what if the educated person is evil and evil, while the person who does not have good knowledge, virtue?

- "Then first choose the uneducated person, it is beneficial to choose evil people!

- "Hey Assalayana, you originally relied on the same line as the caste, then you gave up the class that chose to take knowledge and finally turned to My way of thinking that all four ranks are the same net! " (Nave)

Note: (*) The Indian society at that time had four classes: Clergy (Brahman), King of the General (King of Religion), Trafficking (Bhikkhu Da Da), and Farmers (Da La), The highest is Ba-la-Mon, the lowest is Thu-da-la.

Venerable Kaccayàna also strongly criticized the class division in society, reiterating the Buddha's ideas when preaching to King Madhurarāja.

Compassion, nonviolence has been promoted in many religions, but perhaps most clearly expressed in Buddhism. Many Buddhist scriptures mention compassion, non-violence. This property has been mentioned in chapter IV, here are two more teachings of the Buddha, please mention:

"Kindness, extending to the first, also to the second, the third, the fourth, the upper, the lower, spreading throughout the heart immeasurably, not angry, not hate, covering the whole world. infinite compassion "(Central I, Tang Chi II, III).

"In the sentient species, if cultivating from the mind, then that bliss is boundless, let alone everywhere" (The Sutra, vol. 2).

Buddha because of compassion, advocacy of non-violence, peace. He directly arranged to stop the war between the Sakya and Koliya; He indirectly intervened with King Ajatasattu when the king was about to conquer Vajjì; He himself negotiated for King Ajatasattu to be released when the king was captured in the war between Magadha and Kosala ...

Social leaders and nations greatly influence the well-being of the masses. The Buddha and the great disciples often act as advisers to the then kings such as Bimbisara (Qin-grandma-sa-la), Ajatasattu (A-soap-world), Pasenadi (Three-private-lair), Suddhodana ( Pure Land, Madhuraràja (Malaysia) on matters of philosophy, Taoism, water treatment, etc.

The ideal leader, according to the Buddha, must be like a transfer of the king (Cakkavatti), capable of virtue, virtue, and righteousness according to the Dharma, bringing happiness to the whole people.There are no descriptions of the happiness of the ideal state led by Zhuan Falun, but emphasized the respect for Dharma, the whole protection of the people of the leader. The Sutra of Zhuan Wang in the Ministry School (Auntie Nikaya, 26-Cakkavattisutta) recorded the Buddha's teaching:

"He must follow the Dharma, the Dharma, the Dhamma, think about the Dhamma, honor the Dharma, praise the Dharma, set up the dharma, the dharma, and enter the dharma and protect the female bodies, gods, soldiers, Police-soles-profit, lay people, villages, cities, Sa-mon, Ba-la-Mon, until birds, animals ... "

In Jataka Nikàya (Sanh) I, II, III, V, the Buddha mentioned ten virtues, ie ten duties of a king that we see can apply to any leader until today. . In general, the Kinh texts have a few minor details but the main idea can summarize these ten virtues as follows:

1) Great and loving; 
2) Keeping virtue: not killing, not exploiting, not robbing, not confining, not lying, not drinking; 
3) For the happiness of the people, be willing to sacrifice the benefits, fame and life for the people; 
4) Integrity, honesty, serious performance of your duties, not deceiving people; 
5) Gentle, peaceful; 
6) Strict, correct, simple living without extravagance, overpowering yourself; 
7) No hatred, envy; 
8) Do not use violence; 
9) Patience, selflessness, sympathy with people; 
10) Not harsh, must be in harmony with the people.

Sangha A-jaw, volume 42, records ten virtues of the leader as follows:

1) Thanh Liem, generous; 
2) Listen to someone else's cockroaches; 
3) Graces for people; 
4) Collect taxes in accordance with law; 
5) The room must be serious; 
6) Don't drink alcohol; 
7) Diligent, serious; 
8) Serious and fair trial; 
9) Harmony with the gods; 
10) Keep yourself healthy.

Good leaders, good authorities will build a good society. But mainly still an effort to build the lives of the people. A member of society who wants to live happily, must have a sense of building his own life.A-jaw IV and Sangha A-jaw IV recorded the Buddha's teaching to a young Brahmin named Byagghapaja (Baht-shabby) who wanted four conditions:

1) Prepare sufficient professional knowledge; 
2) Asset stability; 
3) Good teachers and friends; 
4) Live according to the income you can make.

Kinh III School tells the story of the Buddha preaching to the Head of Anathapindika about four things of the Layman's happiness:

1) Having stability in family economy, having sufficient money due to earn by proper and honest ways; 
2) Spending on yourself, your family, your parents and giving good deeds; 
3) There is no debt; 
4) Live upright, clean, do not commit bad things about body, speech, and mind.

The Buddha also taught that of those four happiness, the fourth happiness (spiritual) is the most noble, while the first three happiness (physical) is not 1/16 the fourth happiness.

Four Dharma measures are the method of propagation of the Buddhas, Bodhisattvas, but also the method of communicating between people to collect the human photographers in a legitimate way, in accordance with morality. That is:

1) Alms photography (giving material when people need); 
2) The language of photography (gentle speech); 
3) Taking advantage of photography (to benefit people); 
4) Co-regent (close, living with people).

The communication, duty, behavior among people are very well analyzed in Singàlovada (Kinh Sinh Sinh). The sutras are reproduced in many villages, in many places, recorded in the School, A-jaw, 11, Central 33 ... some details are slightly different, but the content is most unique. Kinh tells the story of a young Brahmin, Singala, who is very rich, very religious and curious. Since the death of his father, Singala followed his father's instructions, early in the morning to celebrate the six directions East, South, West, North, Up and Down. The Buddha entered the city of Rajagaha, begging for alms, seeing him worshiping, and teaching him a very important moral about the dangers of life, about the right relationship between people and the need to fix it. change the meaning of the six-way worship ceremony.

"If a noble disciple discovers four evil actions, if he does not commit four bad actions, if he does not use the six ways to dissipate wealth, if he does not suffer In those fourteen bad things, when they worship the six directions, he is ready to conquer both lives, will win in this life and the next, and after the body disintegrates, he will be reborn in the realm. heaven happy "

The Buddha explained further: four evil actions are killing, stealing, adultery, outrage; four motives of bad actions are greed, hatred, ignorance, fear; Six ways to dissipate assets are: alcoholic, street-hopping, passion for singing, gambling, socializing with bad guys, lazy.

All together, fourteen bad things. The Buddha also thoroughly analyzed the harms caused by alcohol, preached more about the cause of wasting assets, about how bad friends and good friends were.

The next part of the Sutra aims to raise the meaning of the four-way worship, thereby, the main meaning is the duty, the relationship, the behavior between parents, teachers, spouses, owners and employees. public, monastic and devotees:

"How does a high-ranking lay practitioner worship the six-way? He needs to know those six directions as follows: the East refers to the parents, the South refers to the masters, the West indicates the wife and children (husband and children), the North only friends, the way Under only the maids, the way Above only the monks.

"A child must treat his parents and the East in five ways: because he is cared for by his parents from childhood, he must take care of his parents in his parents' old age; old parents have rounded, must keep the family tradition, must protect the inherited property, have to worship their ancestors (take care of funerals). treat your children in five ways: to stop them from doing bad things, to advise them to do good things, to teach their children a profession, to choose a worthy spouse for their children, to let them inherit the property at the right time Phuong Dong must be worshiped and preserved like that.

"A student must treat his teacher's teacher, in the South, in five ways: To stand up to greet the teacher when he arrives; to help the teacher; to pay attention to the teacher, to take care of the teacher carefully; To be diligent in studying according to the teacher, to be treated by such students, teachers, the South, must treat their students in five ways: to teach students good things, to teach them to remember things I have to teach, I have to teach my students, my students, I have to speak well about my students and my colleagues, I must always protect and protect my students, Phuong Nam needs to be worshiped and kept like that. .

"A husband must treat his wife in the West, in five ways: to respect and love his wife; to be loyal to his wife; to give housework to his wife; not to look down on his wife, to buy jewelry. To be served by her husband, the wife of the West must behave with her husband in five ways: to take care of the housework; The husband brought in; he had to be skillful and diligent in everything. The West needed to be worshiped and preserved like that.

"A boss must treat his servants in the Under in five ways: having to deal with their strength, to provide them with enough food and wages, to take care when they are sick. , to share with them good food, to give them periodic holidays.To be treated like that, the lower servants must treat their owners in five ways: to get up to their owners, to go to sleep after their owners , satisfied with the level of leaders, good work and good communication of the owner Phuong Phuong needs to be worshiped and preserved like that.

"A noble person needs to treat the hermit, the Brahmin on the top in five ways: gentle gestures, gentle words, subtle ideas, not closing when they come, offering under food, treated like that, the upper hermit, Brahmin must treat him in six ways: prevent him from doing bad things, encourage him to do good, have heart From what is to him, only teach him what he has not heard, encourage him to follow what he has learned and show him the way to heaven. like that "(School Ministry)

The last part of the Kinh script discusses the qualities needed to achieve success in life: virtue, gentleness, humility, peace, courage, wisdom, self-righteousness, selflessness, generosity, equality .. .

Another time, seeing another Brahmin sacrifice to the Three Fire Ceremony, the Buddha corrected the meaning of the Three Fire:

1) Base fire, ie only wealth to support parents; 
2) Residential fire, only wealth to spend in family, friends, relatives; 
3) Fire fillers, only wealth is spent on offering to the monks.

Buddha and Bhikkhu-stilts to each dharma teacher in many different circumstances. Kinh recorded many instances of the Buddha and his disciples to the poor, the sick, the dying, the mourners, the left-handers, even the women who were writhing for childbirth. hard ... The false Religion Sàriputta, Moggallana, Ananda, Punna ..., the female Religious Mahapajapati, Patacara ... are famous as the Dharma theory of many thousands of people into pure lay people or monks -Get the Holy fruit. The whole thing that they teach to the masses is not the theory, logic, analysis but the specific ways to avoid suffering, but the moral, easy-to-understand logic, set real, living and indirect ways ... These are eloquent evidence of practicality, education,

The Sangha's immediate goal is to build a society of sincere lay people, true Buddhists. Thus the new Three Jewels are respected, maintained, and the path of liberation of suffering is easily realized. From the realization of life is suffering, determination to liberate, a person who leads to Phap, Dharma, and Sang - immediately takes refuge in the Three Jewels - vows to rely on the Three Jewels for a lifetime:

1) Refuge in Buddha (Buddham saranam gacchàmi) 
2) Refuge in France (Dhammam saranam gacchàmi) 
3) Refuge in Sangha (Sangham saranam gacchàmi)

From the sincere refuge in front of the Buddha or before the monks, he became a disciple of the Buddha living at home, not renunciation - the renunciation - a Pros-she-switches (the close of the male) , or Pros-she-di (Close to the female) belongs to the four disciples of Buddha: 1) Bhikkhu-stilts;2) monks and nuns; 3) Pros-ba-switches; 4) Pros-grandma-di. Since then the Buddhists have received the teachings and support of the Church and have the duty to uphold the Church.

Refugees are accompanied by five-year life. Layman of life for five years:

1, No killing. 
2. No robbery. 
3. No prostitution. 
4. Do not speak cruel, lies. 
5. Do not drink alcohol.

In certain days of the lunar month (1st, 8th, 14th, 15th, 23th, 30th), the lay Buddhists called the day of the son's world (Uposattha - near-stay), the day of the effort to practice and keep to keep the three precepts, plus are the eight precepts (ie the Eight-Precepts).

1. Do not eat non-temporally (do not eat outside meals). 
2, No makeup, no aromatic oils, no festivals, arts. 
3. Do not lie high and wide.

The eight precepts of the layman on the day of his son's life are eight of the ten precepts of the Sa-di, the one who prepares to live the Great Precepts. So in the day of his son's life, the layman practices the monastic and holy life of a monk. On this day lay people often go to the monastery to be close to the Buddha or monks, to listen to the Dharma, to admire life in the Sangha.

The connection between Sangha and society has a form that is the reception, that is, the form of giving and receiving. The Bhikkhu-stilts give Dharma and receive offerings; the homeowners receive the Dharma and offer offerings. A secondary meaning should also be mentioned that while receiving the reverence of the homeowner's products, the bhikkhu is encouraged in the effort to practice, worthy of the faith of the owner. In terms of value, it is said that the giving of Sangha is more noble, manifested by compassion and selflessness. The Buddha also taught that giving Dharma, many Dharma benefits are more valuable than giving alms and useful things.

The Buddha once said to the head of Anathapindika: "Hey master, the holy disciple upholds the monks by offering clothes, food, sieving and pharmaceuticals." And following the principles of the Dharma, when the dharma is received, the layman must practice the practice of Dharma, spreading the dharma.The Sutra states that there is a profound Buddhist movement in lay people. Layman Citta Macchikasandika headed a congregation of lay people consisting of thousands of people, studying together and discussing Dharma, greatly praised by the Buddha.

The Ministry of Economic Affairs, the "Supreme Person", listed some lay men and women who were praised by the Buddha as the dark winners in the Buddhist lay population, as follows:

The male lay people:

Winning the first Refuge: Ballikà and Trapusha. 
The ultimate in Giving: Anàthapindika. 
Victory on Lecture: Hatthaka Àlavaka. 
Dark victory on the offerings of food for monks: Mahananusakka. 
Dark victory on the offering of objects: Ugga Vesalika. 
The ultimate in upholding the Sangha: Hatthigamaka Uggàta. 
Ultimate victory in solid faith: Jivaka Kamàrabgacca.

Lay women:

Winning the first Refuge: Sujàta Sevanidhità. 
The victory of Alms: Visàkha Migaramàta. 
The ultimate in Multiculturalism: Suppavàsà Koliyadhità. 
Dark victory on Care for the sick: Suppiyà. 
The ultimate in intimacy: Nakulàmàtà. 
Ultimate victory Solid belief: Potassium in Kulagharikà.

Of course, the list of names of male and female Buddhist laypeople who are famous above should be much longer, the win-win of each of them is only relative and the order is not according to the importance of each. The above position is also at least reached the Holy fruit Project, there is even higher, attained Arahantship, there are later joined the Congregation, ordained monks and then obtained A-la-Han.

Here, we list briefly the biographies of some lay people often mentioned by Kinh and most of them have been spelled out in this book.

Anàthapindika (Single Level)

He was a bourgeois master in Sávatthi, Kosala. He met the Buddha at Magadha of Magadha and invited the Buddha to Sàvatthi. He returned to Sàvatthi, bought the land and built the famous Temple of Jetàvana (Thang Lam or Ky Hoan) with full facilities and offerings to the Buddha and the monks.He is the biggest, most devout master, who provides comfort and food for five hundred monks every day, and also gives alms to so many poor and sick people. His alms-almond is so great that even his immense fortune comes almost dissipated with his unfailing expressions.

The Buddha preached many sutras to him, he witnessed the result of the save. He was eager to learn and be wise, argued and won many pagan travelers, defending the Buddha's teachings. When he was about to die, Venerable Sariputta came to give him teachings. The scripture notes that after he breathed his last breath, he was born to the Tusità heaven (The power of the earth) and that evening he had an appearance of prostrating the Buddha.

Bhallikà and Trapusha (Bahamian, and Emperor-pear-phu-ma)

The two men were the first two lay people to take refuge in the Buddha at Bodhigaya. When the Buddha had just become enlightened, the two men led a group of freight cars passing by there, seeing that the Buddha was meditating, feeling his majesty, and offered a meal and honey. The Buddha preached to the two men, and they immediately took refuge. The Buddha accepted, giving a handful of hair that the two men kept as a sacred treasure. Later Trapusha remained a pure layman. And Bhallikà, please take the ordination of Bhikkhu-monks and attain Arahantship.

Bimbisara (Qin-grandma-sa-la)

King of Magadha (Ma-master-da). The King used to visit the Buddha when the Buddha was an ascetic hermit at Uruvelà and suggested that the Buddha stop to Ragagaha for the king to worship after he witnessed it. The king himself made offerings to the Buddha and the Venerable Veluvana monks (Truc Lam) were the first monks of the Sangha, shaping a new way of life with a settlement, focusing on settling down in the summer. The King is a venerable layman, attaining the result of saving, wholeheartedly upholding the Sangha, helping every means for the Dharma to be expanded. The king's son, Prince Ajatasattu, heard the instigation of Devadatta (Thought-grandmother) against the king to take the throne. The revelation, but the king did not punish Ajatasattu, resigned to the crown prince.Later, Devadatta again instigated King Ajatasattu to harm his father. So King Bimbisara was imprisoned, imprisoned until death.

Ajatasattu (A-xà-thế)

King of Magadha, son of King Bimbisara. Devadatta is an evil monk, who is a cousin of the Buddha, who wants to replace the leader of the Church, so he destroys the king and harms the Buddha, seeing that he is still safe, the king is afraid, regretful, immediately chased Devadatta away. Shortly after, according to the advice of the yogi Jìvaka, the king came to the Buddha to show remorse, sincerely listening to the dharma. The Buddha lovingly received the king, preached to the king, the king proved very intelligent, asked to take refuge in the Buddha and proved to be a powerful guardian of the Sangha. The Buddha once said that if not guilty of harming the father, the king would attain the result of keeping the king listening to the dharma for the first time. Later, the king was killed by his son Udàyin to win the throne (Udàyin was born to the day when King Bimbisara died in prison).

Pasenadi (Persia-anonymously)

The King of Kosala (Kieu-Tat-la), the capital of the Buddha's father, was the king of Suddhodana (Pure Land) of Kapilavatthu. In order to become closer, the king married a Sakya lineage princess of the Buddha. The surname Sakya is self-centered, selfish, and sent to a slave woman disguised. When the king discovered the truth, it was very angry, intending to wage war with Kapilavatthu, the Buddha had to stand up and intervene. The King is a faithful layman, wholeheartedly assisting in the maintenance of the Sangha, who often comes to ask the Buddha and his disciples about the Taoism, about the treatment of water ..., to become a very close person with Sangha old. Later, the son of the king, Virùdhaka (the son of the king and the slave, sent by Kapilavatthu) took the throne. The king had to run to Rajagaha and be supported by the King Ajatasatta, and eventually the king died there.

Jivaka (States of canvas)

When he was born in Ragagaha, he was put in a basket, thrown into the garbage, was taken back to feed Abhaya to study medicine and architecture at Takkasila. When his talent returned to Ragagaha, he was greatly admired for his talent. He healed King Bimbisara's illness and became a royal physician.He also often came to heal the Buddha and the monks, and also became a medical doctor for the Buddha. He was listening to the dharma, very devout. He also came to treat King Candaprudyota in Ujjayimì. He built a large monastery, ie the venerable Jvvaha in Ambavana and offered it to the Buddha and monks. He also went to the healing hall to help the poor from the places to come (there is a document that he was an unofficial son of King Bimbisara, whose documents indicate that he was an unborn girl).

Mahanama (Ma-ha-nam)

He belonged to the Sakya lineage of the Buddha, the elder brother of Anurudha (A-na-law or A-nậu-long-momentum). He was praised by the Buddha as a believer, a first-rate layman. He was preached by the Buddha many times about the virtue and practice of lay people. Throughout his whole life, practicing according to the dharma, at the end of his life was a shining example of compassionate, non-violent and brave lay people. After the Buddha passed away, Kosala's king Virùdhaka dragged his army to raid Kapilavatthu, killing many people and the Sakya family. He went to see the king, asking to die on behalf of everyone by immersing himself in the water. Thinking that he could not carry out such death, the king agreed. He stepped into the water, deepened himself, took his hair tightly to the tree under the water but died. The king gave the body to pick up the body, knowing his compassion and courage, the king admired very much,

Visàkhà Migàramàta (Bhikkhu-barbaric Lime)

She is a laywoman who is praised by the Buddha as a supreme Buddhist laywoman for almsgiving.She was born in Badrika of Ariga. She was met by the Buddha when she was only seven years old, expressing her faith. Growing up, she followed her parents to Saketá and married Migàra, the son of a head of Sávatthi. The couple live happily in Sàvatthi. She sensed the father-in-law of the Nigerian faithful to make him a devout Buddhist. She lived happily, respected by everyone: beautiful beauty, old age, healthy, fresh, full of grandchildren and great-grandchildren. The scripture every day she invited five hundred Bhikkhu-stilts to take a son at her house and then she came to hear the Buddha sermon.She provides a lot of supplies, medicines, and food for Sangha. She built a large monastery to offer to the Buddha, which is the monastery of Migaràmata in Purnaràma,

Ambapàli (Mango Garden Girl)

She was born under a mango tree in the Vesali king's flower garden, found by the gardener and brought back to her farm. Growing up, she was very beautiful, her grace pushed her to practice female skills and became rich and famous. Then she was transferred to the palace of King Bimbisàra and had children with the king, giving birth to a prince named Vimàla Konanda, who later became a monk and obtained Arahantship. She built a large monastery in the garden, the monastery of Ambapalìvana and offered the Buddha. Later she asked to take the Bhikkhu-ni ordination, tried to practice and attained Arahantship.

* * *

These are just some of the typical cases in many cases of pure laymen, wholeheartedly upholding the Sangha in an Indian tradition supporting and offering all the monks. The above guidelines are to prove that the Sangha has really entered into the heart of the society to educate, guide and strive to build a society that minimizes suffering, facilitating the implementation of liberation by Buddha's teachings.The Sangha is really respected, maintained, has really brought about social benefits. The relationship between Sangha and society is practical and tight.

Of course, except for some cases of bhikkhus after receiving the Dharma, having entered the hermit forest, living in the huts of the huts, in caves ... living by self-cultivation, picking, Gathered, most other bhikkhus all live due to the offerings of lay Buddhists with supplies, food, medicine or even accommodation. The contribution of lay people is also great enough to create a long-term sustainable relationship.

Society can change over time, by locality, from which forms of offering, preaching, and living can change. But as long as Buddhism exists in this world - in a way, it can be said as long as sentient beings are suffering - the Sangha remains. The meaning of teaching, suffering, practice, almsgiving, and offering, ie the meaning of the relationship between Sangha and society still exists. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.14/5/2019.