The forces that split up in the Sangha.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

I. UNSURE IN INCREASE

Although the Sangha is organized on a democratic basis, the Buddha still feels that after his death, there will be discord among the monks. In the Parinirvana Sutra (Mahaparinibbanasuttanta, 76-77), the Buddha taught his disciples that as long as monks practice according to the following, the Sangha will still be excited and not degraded. 

These are:  
(1) Do not say frivolous things  
(2) Meet together as often as possible  
(3) Make all the Bodhisattva rituals in harmony  
(4) Listen to and respect the the elder, especially the head of the Sangha. 

These four things show that Buddha was concerned about the harmony of the Sangha in the future. During the time of the Buddha's existence, there were two times the group suffered serious cracks, but ngaio did not consider these two cases to be real discord. The first happened when he was in Kosambi because there was a small disagreement between magicians and lawyers, while the second one happened when the Venerable Damad (Devadatta) asked the monks. should follow a more austere lifestyle. 

In the Nikaya Sutra as well as the other sects of the early period, there are a number of places regarding the possibility of discord in the Sangha and saying that division of the Sangha is one of the five great sins. In the Vinaya there are instructions about when a disagreement in the Sangha should be considered normal discord or abnormal discord. In the accounts of the First Classics of the Classic, one recognizes that the rain cracked in the Head of the Purana refused to accept all the scriptures that Venerable Mahakassapa and his disciples considered "Buddha." Language "(Buddhavacana). In the Purana Presbyterian, insisted on bringing some things to show clearly that there is a lack of consensus in the Sangha soon after the Buddha passed away. 

Disgrace in Kosambi

In Kosambi, there is a Dharma Master and a Lawyer who teaches them two about their respective branches. One day the shaman accidentally committed a very light error on that offense, and when he learned that he made a mistake, he apologized, but the lawyer still talked about the case to his disciples and followers. . This provocative attitude of the Lawyer and his team made the disciple and follower of the Wizard not equal, so there was a deep division not only between the two groups of disciples but also between the two groups map of these two teachers. The Buddha intervened, but at first he did not reconcile the two sides and was so fed up that he wanted to go to the forest for the servant elephants rather than to be served by the quarreling with the world. The attitude of the Buddha made two teachers and their disciples and followers return to their hearts and resolve the dispute with each other. 

The Case of the Grandmother

The Case of the Most Holy Lady is almost a division of Sangha, although the Vinaya texts do not say so. So the Grandmother wanted to have more strict discipline, so he asked the Buddha to set up the following five precepts for all monks:  

1. Monks must live in the forest  
2. The monks live only by alms food  
3. Monks wear with cloths from the garbage  
4. The monks always stay under a tree and never under the roof  
5. Monks never eat fish or eat meat . 

The Buddha did not agree with the proposal of the Prophet. He believed in the self-discipline of each individual rather than the compulsive ones and so he allowed the Bhikkhu to obey the precepts arbitrarily. There are early virtues, but these are not compulsive for all Bhikkhus. In the direct disciples of the Buddha there are some monks. When he saw the Buddha disapproving, Thich Da Dat went to Gagasisa with some of his disciples. Later, follow the Buddha's words, the venerable Shariputra (Sariputta) and the Mien Lien (Moggallana), persuade these people to return to him. 

Things about the Sangha split in the Nikaya Sutra

Once Cunda and Ananda went to see the Buddha to tell him that Nigantha Nataputta, the pastor of the Church of Christ, died, and soon afterwards the disciples of the bees fought. The Buddha said that the two disciples would not excuse any discord if they practiced his basic doctrine of 37 assistant products.He also said that after he passed away, there might be disagreements about the secondary teachings, about life, and about the precepts that were added, but it should be considered that these discord is not Important, and if there is disagreement about kudos, good practices or practice, it is a pity and will be harmful for everyone. He taught that in the small incidents of discord above, the Bhikkhus have errors, so they are politely told that they have interpreted something differently about something, and for the mutual benefit of the Sangha they should give up that idea. He said that one should choose a wise and knowledgeable person among the Bhikkhus who make mistakes in doing reconciliation. 

In the "Sangha" of the Precepts, there are similar teachings with one more thing: if the Bhikkhu or Bhikkhus make mistakes without changing their opinions, they will be considered to be guilty of the Sangha. In Anguttara, it is said that Ananda presented to Buddha that a disciple of Anuruddha Bahiyi had a habit of causing trouble among the Bhikkhu and causing discord in the Sangha, which Anuruddha did not say to him. . The Buddha told Ananda that Anuruddha never interfered with the events of the Sangha, and even those troubles were vindicated by himself or Venerable Phat and Muc Kieu Lien. 

The Buddha taught that if it is not polite to reconcile with persuasion, seven things of dispute resolution must be used, namely the loss of the dharma, which is included in the Majjhima Nikaya and the Precepts. The Buddha said that all discord came from the selfish motives of monks or from their bad qualities. He also taught that a Bhikkhu who knows how to reconcile the divine Bhikkhu groups divided will enjoy the good life of happiness and glory like the Brahma Brahma, and any Bhikkhu who causes discord in the Sangha will have to hell. in a great life. 

Definition of the division of the Sangha

Not all arguments or differences in opinion in the Sangha are considered by Buddha to divide the Sangha, or to break the harmony of Sanghabheda. The Vinaya writes as follows: "Not only is a proposal and election of false doctrine different from the disagreement, but monks make mistakes and must know that the doctrine is wrong, or at least doubtful, and the division caused by its actions would be good that could harm the Dhamma, in other words, the division must be intentionally caused by proposing a known doctrine. wrong, or at least suspicious, or with the intention of manifesting or with the purpose of harming the Dharma. (Mahavagga, X) Clearly this definition is of the conservative faction, the Presbyterian, those always look at everyone else suspiciously, and consider all these different ideas to be bad motives. It is possible that the opposition thinks that their views do not derive from bad motives that harm the Dhamma, so from a neutral position, bad intentions are not an essential factor in the split the Sangha.The essential factors are: 

1. Believe in the doctrine that has the opposite character of one or more dogmas or precepts. 
2. The acceptance of that opposition doctrine by at least eight monks was ordained. 
3. The separation of eight or more Bhikshus must show that their opposition is the majority. 

When the limited division of eight monks will be called Sangharari. This limited number of looing shows that Sangharaji can become Sanghabheda at any time, by having another Bhikkhu in opposition. Of course there must be essential conditions, the true faith and the presence of monks who have been fully ordained. (Cullavagga, VII). 

Opinions of opinion in the First Classics

In the First Sutra Collection, Venerable Mahāyapa was keen to receive the approval of the Presbyterians, especially Gavampati and Purana, for the texts that his council decided to consider as the Buddha Language. (Buddhavacana).Gavampati is neutral, which means that he is incapable of accepting the council's decision as the ultimate, and the Head of the Purana says that he cannot accept the scriptures as the Buddha's words. He insisted on bringing into the Vinaya eight precepts about food. The Vinaya of the Local Government not only maintains eight things but also particularly praises Purana as one of the most talented teachers of the time. 

These historical details clearly show that the discord of the discord was cultivated in the Sangha during the time of the Buddha, and grew in the second century after he entered nirvana. 

II. THE PROBLEMS OF THE FAILURE OF INCREASE IN UNION

In the previous section we see the forces of dissonance that were active within the Sangha during the Buddha's lifetime and immediately after Buddha entered nirvana. In considering this as well as the state of the church as presented in the Nikaya Sutra and in Vinaya. We will see the following events of possible causes of discord in the Sangha. 


Lack of a supreme leader of the Church

The Buddha thought that proposing a severe punishment for divisions in the church would effectively prevent this, and the Dhamma with his Commentary would be sufficient to keep the Church complete, so need to have the appointment of the head of the Church. He relied on his own power of dharma and discipline, and he taught that his doctrine would be the guiding teacher after his death (Digha Nikaya, II). Vassakara asked Ananda if the Buddha had indicated which monk would lead people and where everyone would stay after his death. Anan answered no. Vassakara asked if Doan would choose someone as a leader.Ananda also said no. Vassakara was curious to know why the Church still had harmony despite no one leading. Ananda says: It is not that we have nothing to rely on. Dharma is a place for us to rely on. There is a book called Patimokkha created by the Enlightened One, and the monks living in the same residence must recite this precept in the monastery where they practice on the full moon and the first day (Uporatha). . If there is something strange or suspicious while reciting the reading, the Bhikkhus will explain according to the Dhamma (so they have the Dhamma to rely on) (Majjhima Nikaya III). In order to answer another question by Vassakara, Ananda explained that there is no supreme leader of the Sangha, but in every residence there is a capable head, respected by the monks under respect, and there is strong guidance to keep a lot of residents living together in harmony. 

During the precepts, the Bhikshus interpreted the Buddha's profound words in different ways, and introduced new things into the interpretation, and then passed these on behalf of the Buddha. . Such an incident took place in most of the abode scattered throughout Northern Australia. In the heat of PG communities at the time, no one could bring those different interpretations into a homogeneous block, and turn centrifugal forces into divisions into inclinations to reinforce the unity of the Sangha. Group. 

The Venerable Mahayana tried to correct this error of the Sangha as a mass by holding a Episode, but as we saw above, he did not succeed completely. 


Specialization in Buddhist texts

Pali texts are full of words such as the Master of Sutra (Suttantika), or the Lawyer (Vinayadhara), the Master (Matikadhara), or the Teacher of Dhamma (Dhammakathika). In Atthakatha, there are also words such as "Digha-bhanaka" and Majjhima Bhanaka "that are people who recite the Digha Nikaya and Majjhima-Nikaya sutras.  

At that time people rarely used words to record Buddha's teachings. It is convenient to preserve his doctrine for posterity as reading and memorizing recitation, like the method commonly used in India from the oldest Vajrayana period, in the PG community we see remembering other parts. each of the three canonical organs is assigned to different groups and then separated over time, and brings the names that speak to the classics that each group is responsible for. 

During the First Episode, Ananda was asked to recite the Sutra Pitaka, while the Venerable Thich Ba Ly (Upali) reread the Vinaya. Thus, he and Ananda must have been famous for having talent in their own fields. We can see the components of such specialization in the dispute between magicians and lawyers.Because in the same research industry together, the magicians have solidarity and mutual support, and so are the commentators. Any group considers personal interests to be the benefit of everyone in the group, and when people dispute others, everyone defends their group. 

Because in the monastery there is the work of arranging beds and seats of monks, so a disciple of Buddha Dabba Mallaputta also does this work. The organizer for the monks studying in the same industry will be in the same place, so that the classic learners can chant the scriptures together, the lawyers can discuss the rules with each other and the magicians will say about the doctrine for each other. It is not rare for these groups to dispute each other. Everyone in the group wants to see their group prevail over other groups, in reserving seats as well as taking food, during a gathering or while returning from a meal. 

These groups have been organized to study and recite a certain branch of the Tripitaka, over time it will absorb the teachings that are considered special by each group, and therefore each group develops into a sect is different from other sects of PG. Theravadin developed from a group of lawyers, the Kinh Kinh Bo (Sautrabtika) derived from the study of the Sutra Pitaka, the Sarvastivada (Sarvastivada), developed from a group of people studying Lunyu and The Siddhartha sect (Vaibhasika) includes Vibhasa essay studies. 


Group around famous teachers

The groups formed not only to preserve the scriptures but also the monks gathered around a famous teacher. The Buddha gave honor to some of his disciples by praising them for their ability in a certain area of ​​Dharma (Vinaya, II, pp 75, 76). Among them are the following ten great disciples: - (i) Xa-profit-waving (Sariputta) wisdom first; (ii) Section-contact (Mahamoggallana), the first spirit; (iii) A-nậu-long-da (Anuruddha) first eye; (iv) Great Venerable (Mahakassapa) first momentum; (v) Phu-long-na (Punna Mahtaniputta) first discourse; (vi) Magdalene (Mahakaccayana) first argument; (vii) Rahula (Rahula) the first scholar; (viii) (Revata Khadiravaniya), first hermit; (ix) the first multicultural Aanda (Ananda) and (x) Uu-ba-ly Upali) maintain the first precept. 

The Buddha indirectly allowed his new disciples to know which teachers like to meet each other's penchant. So these groups of disciples will practice around a teacher, so there is a sentence "dhatuso satta samsandabti sametti" which implies any teacher. In the Samyutta Nikaya, we see the ten Venerable-Prayers, Section-loyalists, Phu-long-na, and others, each of which has ten to fourteen disciples, each chief he has a special ability like their teacher. So the monks with the Venerable-benefactors are the great intellectuals, those who study with the Pastor-loyalists are the gods, those who study with the mahākāiếpyapa are the top people, those Founding of the Aristocratic Order (Kasyapiya). 

About a thousand years later, Xuanzang realized that on the holidays the commentators made the ceremony of worshiping the Xa-profit-waving, the lawyers performed the ceremony of the ceremony of Khuc-ba-ly, and the novices performed the ceremony to worship Lord La. -as-la, the monks performed a ceremony to worship Mr. Phu-long-na, practitioners meditating to make offerings to the pastor-priest, the monks and nuns made offerings to A-nan, Mahayana practitioners do worshiping ceremony of Van-vn (Manjusri) and Bodhisattvas. 

In the first four rows of monks, the similarity said between them and the teachers is obvious. In the following three grades, there are similarities, but not obvious.The meditators worshiped the pastor, because he was the one divine master who could only attain his state, and the monks who worshiped Ananda because he was a requester of Germany. Buddha gave birth to Niem. 

The main similarities between disciples and their teachers are the strings that bind them to each other, but these are only characteristics of the qualities of each teacher. The distinction between disciple groups is not in any doctrinal differences, but only in the capacity of each group to attain, in some ways the Dharma of Buddhism. But these distinctions, though not derived from any major doctrinal differences, have become the norm over time, and after reintegration becomes impossible due to the centrifugal tendency these groups emit. grow naturally like separate bodies. So the division does not derive from any difference in doctrine, but gradually produces differences in doctrine and develops into full sects. 


A wide range of rules

We have seen in Devadatta the Buddha that allows his disciples to enjoy some generosity in observing the precepts. He focused more on mental discipline than body discipline. In a discussion with Mr. Uu-ba-ly, a home disciple of Nigantha Nataputta, the Buddha said that he considered the idea of ​​punishment (manodanda) more important than the punishment of karma in practice. In the Sutra of Nirvana, his teaching on the abolition of small disciplines clearly shows his views and external discipline. In short, he considers mind training much more important than precepts. He knows the value of moral precepts for beginners, but the precepts are not everything, nor the purpose of morality. Judging from the root of the developmental history of the precepts we will see the Buddha concede one thing after another so that his disciples are comfortable with discipline. His precepts are not rigid. He made exceptions for monks living in unfavorable localities. In the lands of the border, religious people are less likely to be photographed, so, at the request of Laccayana and Phu-long-na, the Buddha made some exceptions in the laws of organization. a meeting of bhikkhus and the use of leather sandals and other items was banned for monks living in central China. 

It is especially noteworthy that when a bhikkhu belonging to the Bhikkhu group said that he had difficulty keeping 250 things of the monk, the Buddha replied that he would be happy if the bhikkhu practiced the three schools ( three Siksas) gender, samadhi, wisdom. He wants to say that morality is only a small part of the Eightfold Path. 


Arbitrarily practice austerities

From his own experience, the Buddha proposes a central path for his disciples, avoiding the practice of asceticism as a means of attaining results. It was the Buddha who practiced hardship in a strict way, and he found that the misery of austerities could not help him to perform the work of sentient beings [1]. So in his rule there is no thing about austerity [2]. But there is much evidence that the Buddha praised the monks who performed the first virtue [3] ø. He allows those who have this strong propensity to be arbitrary, they believe in the effect of austerities and are not satisfied with any religion without austerities. The Venerable Dai Ca Hout, one of the Buddha's closest disciples, was the one who defended his misery, and the Buddha could not help not to let disciples like the Great Lettuce follow their intention. 


Belief is more important than morality 

We cannot know exactly when a firm belief in the Three Jewels is considered a means of attaining Nirvana. In "Vatthupamasutta", there is a point that is strongly emphasized that a bhikkhu will have firm faith in the Three Jewels, so there may be no need to follow the precepts about food. This sutta adds that a monk who has a firm belief does not need to practice the precepts for all monks. [4] 

Considering above, we can conclude that the Buddha did not think of keeping the strict precepts of the Vinaya's precepts, although after his extermination, his disciples were too focused on this. They become more and more physically and formally, and do not know how to use self-control of their behavior. A little away from the Vinaya rules also makes them sinners, though such violations do not affect much the practice process. The resistance of the public is nothing bad, and we can say that the Presbyterian (Theravadin) exaggerated this. We do not mean to justify letting go of the precepts, but when the precepts are meant to follow a precepts on the outside, people have the right to reconsider the nature of those precepts. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.4/6/2019.