THE SECOND TIME CONSTRUCTION UNDER THE STOCK DOCUMENT.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

According to the accounts of Vinaya, the conference discussed precepts violations, but apart from these, there were some disagreements about the doctrine as follows: 

Opponents oppose the idea of the Presbyterianism that the Arhats are completely pure in their external and inner acts as well as in realizing the ultimate truth, meaning that they have fully liberated. The opposition argues that the Arhat has four imperfections with one more thing to enlighten the truth by calling "Aho".These things are called the five things proposed by the Female-stilts [1] (Mahadeva). So the reason for organizing the Second Episode is the reason of the rule and the doctrine. This chapter will take into account those arguments. The book "Cullavaagga" (Minor, under the Vinaya Law) tells the following:

There are Vajji monks in Vaisali city who consider some acts to be legal, but these behaviors are not in accordance with the precepts of the monk gender (pattimokkha-sutta). The chief of the Caucasian Elder of Kosambi [2] (Kieu Thuong Di) while in Vaisali (Bhikshu Li) noticed a violation and strongly opposed those acts. Seeing such attitude of the Elder Elder, the Vajjian monks banished this position from the Sangha by ma75c law "Ukkhepaniya-kamma". Caucasian complained to the lay people but did not get anything, and had to return to his homeland. There, the Elder of the Elder organized a group of Monks to support his view, allowing the people to meet the monks of Patheyya and Avanti, then go to Ahoganga, where Elder Sambhuta Sanavasi resided. Here sixty Patheyya elders and eighty Avanti elders came to gather with Yasa, then gradually some others came. They decide to meet Elder Revata in Soreyya, who is the leader of the Sangha. Before they come 
Soreyya, Revata is aware of the work of the Lord and goes to the Lama Ly. The Revata meets the elders in Sahajati. In order to prevent the intention of the Elder, the Vaisali monks came to Revata to dress with other gifts but did not convince the elder to stand on their side. Elder Salha was initially hesitant between the two, but then followed Daes. The Bhikshu monks immediately approached King Kalasoka in Pupphapura and persuaded him to believe that the monks of the western lands were plotting to take the Buddha's Incense (Gandhakuti) in Mahavanavihara (Dai Lam Tinh Xa) in the citadel. Xa Li. At first the king supported them but later changed his mind because of his sister's disruption, a monk. The gathering was held at Pi Xue Ly with 700 Arhats attending, but because everyone discussed it so loudly, a committee was set up to consider and decide, including eight people, four from the eastern lands and four from the west. You are selected by the "Ubbhahika" form (election) as described in the Bhikkhu Bhikkhu. The comments of the trustees were not in line with the opinions of monks and nuns, presented to everyone and recognized as true.

Tich Lan history continues to tell about the conclusion 5p and said that not all Bhikkhu monks and nuns are accepting the Committee's decision. Some of the organizers of the other exercises include all the Bhikkhu, the Arhat as well as not the Arhat, and decide everything at their discretion. This aggregation is called Mahasangha or Mahasangti, meaning the Great Episodes or the Great Episodes are gathered.

The time and place of the second episode

All sources say that an episode was held about a century (110 or 137 years) after the Buddha entered Nirvana to eliminate acts contrary to the precepts of a group of monks in the city. The Venerable Ly (Vaisali). The Episcopal was held at Bhikshu Ly, but the sects did not agree on the name of the monastery where the meeting took place. Pali texts say that this monastery is Valukarma. The Vinaya of the Vinaya also said the same thing. According to Tibetan historian Bu-ston, the name of this monastery is Kusumapura [4], but different from all other documents.Perhaps Bu-ston mistook the capital of Ma Kiet Da (Maghada) as the location of the exercise, or perhaps because of the Mass after losing at the assembly of the Venerable Ly, organized another gathering. in Pataliputra.

No Chairman

One thing worth noting is that this episode has no one to chair. People elected a committee of eight monks to consider the issues at issue and each tradition named a character he liked. So we see that even though Sabhakami is recognized as Elder (Sanghatthera) , the Pali texts still write that the Western Revata is the guide of the practice, the Tibetan historian Bu-ston takes advantage of Sabhakami and Khujjasobhita (Kubjita). Considering such differences, we can conclude that there is no elected president, and everything is executed by a four-monk committee of eastern and four western regions. The eastern people are Sabhikami, Salha, Khujjjasobhita and Sasabhamika. Westerners are Vevata, Sambhută Sanavasi, Yasa and Sumana.

Ten acts contrary to the precepts

All sources said that the main task of the exercise was to examine ten acts that did not conform to the precepts of some monks in the city of Bhikkhu Ly, but the commentary materials were very different about This, and it is difficult to decide which comments to accept. The following are the most reliable documents. 

Pali texts tell about ten illegal things and explain as follows: 

(i). Suffering (Singilona kappa): bringing salt in a horn to use when needed, according to Theravada's view, it is contrary to the precepts that do not allow food storage (see also Pacittiya 38, Suttavibhanga, which means Smallworld in Distinguished Sutra). 

(ii). Only Tinh (Dvangula kappa): use food after noon, ie the black shadow on the sundial is two fingers wide (see Pac, page 37).

(iii). Gamantara kappa: go to the neighborhood to use the second noon on the same day, thus making a mistake of eating non-temporally (see Pac, p 35). 

(iv). Avasa kappa (Avasa kappa): to make the ceremony of Uposatha on the first and the lunar day of the lunar calendar, in different places in the same seat, this is forbidden in Mahavagga, ie the Great Law in Vinaya . (see Mahavagga, II, 8, 3). 

(v). Depending on the Pure Land (Anumati kappa): to work before the Church and then ask for permission later. (Then there is Mahanagga IX, 3.5). 

(vi). The Nine Precepts (Acinna kappa): consider precedent to be consistent with the precepts to follow. 

(vii). Amathita kappa: used after liquid feeding (contrary to Pac.35) 

(viii). Pure Water (Jalogim patum): drink fermented palm water but not yet strong liquor (as opposed to Pac 51).

(ix). Nefarious Abuse (Adasakam Nisidanam): use a borderless instrument to sit (as opposed to Pac 89). 

(x). Jatarupajatam (Jatarupajatam): receive gold and silver (this is prohibited in Nissagg, 18). 

The Tibetan historian listed the following ten acts, based on the Vinaya of the Most Basic Set. Here, according to the translation of two scholar Obermiller and L.de.la Vallee Poussin (LVP): 

(i). Using sacred salt (Obermiller): mixing salt which is kept for life with ordinary food, thus making sacred salt become ordinary salt. 

(LVP): Mixing salt which has been reserved for life with food for an instant.

Dharma Bodhisattva (Dharmaguptas) and Localization (Mahisasakas) explain very differently. According to them, "singi" is "srnga" (vera) = ginger, and "lona" = salt. Their explanation is "mixing food with salt and ginger". 

(ii). Use food with two fingers (Obermiller): Use the remaining food from the previous meal with two fingers. 

(LVP): Use both foods with two fingers. 

(iii). On the way (Obermiller): The monk's bag after walking a week due to the week, gather to eat, excuse being on the road. 

(LVP): After going a week by week or half by week, and having eaten together, saying that this meal is legal because it is on the way. 

(iv). Use mixed milk (Obermiller): The monks have a quantity of "drona" milk with the same amount of yogurt and drink it at the wrong time.

(LVP): Mix a quantity of drona milk with an amount of curd and eat it outside the meal. 

(v). Use fermented beverages (Obermiller): The monks use alcohol as blood-sucking leeches and give excuses for healing. 

(LVP): Drinking alcohol with smoking acts like a hospital for medical reasons. 

(vi). Making a new tool (Obermiller): Using a new tool that attaches to it a piece of Suffering is Sugata taken from the old tool. 

(LVP): I did not sew a line with a width of one Sugata from the cu [5]. 

(vii). Asking for gold and silver (Obermiller): The monks apply aromas to the bowl, place it on the top of a monk, on a table or a chair, and call: "this is a sacred bowl. This full bowl will be greatly blessed. "

(LVP): Take a round, clean bowl, which can be used for ceremonies, apply fragrant water and aroma, decorate with fragrant flowers, put on a monk's head, on a mattress, pass through the big and small roads stood at the crossroads and preached as follows: "If those who come here from the city to the countryside and the wise people of the City of the Ly, this bowl is very spiritual. This bowl is a great offering, who will make great blessings, great success and great attainment of those who leave the offerings in full. 

[All texts and commentaries, including the documents of Hoa Dia The Ministry and the Dharma of the Ministry have recounted seven acts contrary to the above-mentioned precepts, despite various explanations, according to the Minister-General of the Ministry, the people of the One-and-a-kind (Vajjiputah a) think that their behavior is just to follow what is still done from time immemorial ".]

(viii). Digging soil (Obermiller): Bhikkhu living on agriculture is considered acceptable. (LVP): They can live with the land plow with their own hands. 

(x). Consent (Obermiller): Opposition monks perform religious rituals and at the same time convince other monks to accept those things. (LVP): The absent bhikkhus have accepted, considering it as approved, making the Sangha's decision incomplete approved by the bhikkhus of the seat. 

This is an act contrary to the precepts 5 of the Theravada tradition mentioned above, and is explained in the same way because all Tibetan Vinaya texts of the Ministry of Education mean that they perform religious rituals with numbers. Incomplete monks and then approved by absentees.

The two Sects of the Land and the Ministry of Friendship have abandoned the "Land of Pure Land" (Avasakappa), which is included in the Pali texts. Perhaps these two factions include all the unusual acts of the Vajji monks of the kind of religious activities in an ordinary or unusual gathering in this 9 "Approved" sect, Theravada. (Pali) and the Dharma Lineage divided this into two things "Depending on the Pure Land" (Anumati) and "Head of the Land of Pure Land" (Avasa)> The Dharma Tree The explanation of "Avasa kappa" is slightly different. They say that in "Avasa" apart from normal behavior, innovators also do other things. 

(x). The cry of astonishment (Obermiller): The monks to become Bhikshu celebrate rituals and shout "Aho".

Perhaps in order to have ten acts of illegal acts, Hoa Loc and Nhat Thiet Huu borrowed one thing in Mahadeva's five proposals to do the first thing of their list, which is "calling Aho". 

(LVP) After treating the "aho" cry as a precept of the Precepts, monks and nuns of the Shogunate performed a religious rite contrary to the Precepts in an incomplete or incomplete rally of monks or do a religious rite with the precepts in an inadequate assembly of monks. 

The call "aho" is referred to in the "Thesis, the Treatise of Pali" (Kathavathu) and will be considered below.

Comparing two Pali and Sanskrit lists, it was found that both versions were composed of a primitive version perhaps by Prankrit (a common language of ancient and Middle Ages) and certainly must be Pali or Sanskrit because of the different interpretation of the meaning of the words "singilona",: acina: and "anumati". The abnormality of the word "avasa" cannot be understood. About the other six words, both sides' explanation is acceptable. 

Concerning the article that violates the precepts mentioned above, we should review the story in the Vinaya by M. Hofinger translated from Chinese into French as follows:

The sutras that recorded the Buddha's teachings were pronounced by 700 monks who gathered at the monastery of Valuka Sangharama in the citadel of Ly Ly. The monks who become monks and nuns still often say to the benefactors as follows: "Venerable lay people, when Buddha was in the world, we were allowed to eat two meals a day, with robes, to be served and to be After he passed away, no one cared for us, we became orphans, so we asked the monks to give one, two, to ten Karsapanas ".

On Uposatha holidays, the owners put big money in the basin placed in the middle of the crossroads. The monks took money to divide by the number of monks and distributed them to the monks present. In turn, Lawyer Da Sa was given money, he asked: "Where is this money coming from?". They replied: "We receive money as well as medicine". Da Sa protested that it was wrong, unacceptable. They replied: "You say that is defaming the Sangha. So you must be deported according to utksepaniya karman law."

Elder Da Sá went to the place of Lord Dasabala, who was then staying in Mathura City and said he had been expelled. Dasabala said: "Why do you suffer like that? There is no reason for you to suffer like that?". Da Sa said: "The Vinaya must be declared. It is impossible for the Buddha's law to be destroyed." When asked where the practice should be organized, Da Sa said it should be held in a place where there is a violation of the precepts.

So the Sangha consisted of 700 monks from the Mathura, Samkasya, Kanyakubja, Sravasti, Saketa and other places of Madhyadesa. The Sangha consists of those who have received directly from the Buddha's crown one or two parts of the Vinaya as well as those who have heard the Abhidharma from the mouths of the direct disciples of the Buddha, the Sravaka. There are both ordinary people (Prthagjana), organic beings (Saiksa), uneducated (Asaika), Tam Minh (Traividya), Luc Thong (Sadbhajna), Balaprapta and Vasibhuta, among all 700 attendees. They assembled at the monastery of Valuka Sangharama in the citadel of Ly Ly. At this time, the Venerable Ca Lua, Uu Ba Li, A Nan, etc ... had exterminated, so Elder Elder became the chair of the meeting. First of all, he asked the congregation who would announce the Vinaya. The monks answered that Venerable Dasabala will make a statement. Dasabala said: "Venerable Sirs, maybe the elders do not like this episode". The monks replied that they agreed so and said that they were Elders who had been appointed by the Buddha to be a Venerable (Upadhyaya) with 14 laws, first of all lawyers. The monks said, "You have heard the Vinaya from the Buddha's mouth, so you must read it." Venerable Dasabala said: "When you read the law with me, you should support what is in accordance with the Dhamma. If anything is inappropriate, you must stop me. We want to show reverence. Dharma has meaning, and does not respect what meaningless ". So all are arranged and approved. The monks replied that they agreed so and said that they were Elders who had been appointed by the Buddha to be a Venerable (Upadhyaya) with 14 laws, first of all lawyers. The monks said, "You have heard the Vinaya from the Buddha's mouth, so you must read it."Venerable Dasabala said: "When you read the law with me, you should support what is in accordance with the Dhamma. If anything is inappropriate, you must stop me. We want to show reverence. Dharma has meaning, and does not respect what meaningless ". So all are arranged and approved. The monks replied that they agreed so and said that they were Elders who had been appointed by the Buddha to be a Venerable (Upadhyaya) with 14 laws, first of all lawyers. The monks said, "You have heard the Vinaya from the Buddha's mouth, so you must read it." Venerable Dasabala said: "When you read the law with me, you should support what is in accordance with the Dhamma. If anything is inappropriate, you must stop me. We want to show reverence. Dharma has meaning, and does not respect what meaningless ". So all are arranged and approved. You should support what is in accordance with the Dhamma. If anything is inappropriate, you must stop me. We want to show respect for Dharma that is meaningful, and does not respect what is meaningless. ”So all are arranged and approved. You should support what is in accordance with the Dhamma. If anything is inappropriate, you must stop me. We want to show respect for Dharma that is meaningful, and does not respect what is meaningless. ”So all are arranged and approved.

Then Venerable Dasabala asked where the Collective should be organized, and it was decided that the assembly should be held within the limits of where the violations took place. He said that there are nine precepts to be respected, namely: 

(i). The Four Precepts (Parajcha) of the monks. 

(ii). The monks were allowed to offer offerings of soup, clothing, medicine, if needed, but were not allowed to offer gold and silver.

Five things proposed by the Great God (Mahadeva) [6]

The Venerable Master (Vasumitra) [7] and later he was Bhavya and Vinitadeva, wrote that because of the five propositions of the Venerable Master, the Sangha was divided into two Sectarian and Venerable Sisters. Five things are: 

Di Di: the Arhat is still under the control of the greed 
of senselessness 
: the Arhat has not yet completely cleared ignorance : The Han Arhat may have doubts about some things. that 
Spirituality enter: the Arhat places their knowledge with the help of others. 
Successful initiates: La Han enlightened with a cry, like "aho". 

The Paramartha [8] wrote about the second episode of the Episode: (according to Paul Demieville's French translation):

The second episode was held at Hoa Thi Thanh (Pataliputra), 116 years after the Buddha entered Nirvana, in the reign of Ashoka (probably King Kalasoka). All are monks (meaning not necessarily Arhat). The Episcopal Chair is Baspa (originally meaning tears). During this episode, the controversy suggested by the Great God led to the division of the Sangha into two Presbyterian and General Sects.Tianan's new theory has two points: firstly, he wants to coordinate all the Mahayana scriptures into the Tripitaka, and secondly he considers the Arhat still has such imperfections and distractions. ignorance, and other things.Truthfulness-Compassion-Forbearance did not object completely to the second because he realized that the imperfections of the Arhat were partly right and wrong. He is influenced by the moral teachings of Mahayana, especially the teachings of Duy Thuc Tong (Vijnanavada). He is an enthusiastic supporter of Duy Thuc Tong.

It is said that the Great God had created the sutras and told his disciples to arbitrarily compose essays as well as to reject any objections that their rivals made, to the conservatives of the faction. The Elder will have to recognize the true nature of Mahayana. For this, Paramartha says it seems neutral and flexible. He intended to reconcile the two yanas, and said that the Buddha taught the three yanas. Perhaps in order to keep a good reputation for Emperor Asoka, Paramartha said that according to Bhikkhu Ma Ma Bhikkhu Sa Luan (Mahavibhasa), Dai Thien was supported by the queen of Asoka. She ordered to throw the enemies of the Great into the Ganges River, but these people used divine powers or went to Kasmir.

After the two envoys of the Sangha were reunited by organizing a new Episodes, selecting scriptures and modifying the scriptures that Dai Thien introduced after reviewing these rights. However Chan Chan wrote that this Episodes caused a real division, the two factions were completely separate from each other. I Sa The Discourse does not refer to this reunification intention. After this Second Episodes, the Faction leaves north into Rajagrha. 

The first part of this chapter has stated that the cause of the division of the Sangha is not only the ten acts of the opposite sex but also in the doctrine, regarding the opinion of the Presbyterian that the La Han have achieved the prize. completely escaped, and the Sect and the tribes did not agree, and proposed the five things mentioned above.

The Presbyterian Church strongly rejects the idea that a Arhat who has left his greed still may be tempted. "Abhidharma" (Kathavatthu) says that the opposite faction carefully distinguishes a Sadhammmmakusala Arhat with a Paradhammakusa-arhant. Kathavatthu's commentator said that Sadhammmmakusala Arhat is a Pannavimutta which is a wisdom of Arhat, and Paradhammakusa-arhant is an Ubhatobhagavimutta, a Arhat who can help others to achieve wisdom. In the Pali texts, Ubhatobhagavimutta, not considered superior to Paradhammakusa, only the difference is that Ubhatobhagavimutta has Samathabhinivesa, the state of intention which leads to liberation except craving, as well as the realization of eight liberations, and "Pannavimutta" then there is "Vipassana bhinivesa" which means the position of insight leads to wisdom to liberate except ignorance, and only realize the meditation. But in terms of "greed" and "defilement", both of these Arhat classes must be considered to have completely liberated. Thus for the Presbyterian, the discrimination of the opposition faction has no value for the problem of Arhat.

The next two things, the Arhats also somewhat ignorant, or ignorant (annana) and doubtful, were also objected by the Elders, for the reason that Arhat was the one who disarmed ignorance (avijja) and suspected or, and thus gain the knowledge of liberating all defilements.

The opposing faction in this case also distinguishes Sadhammakusala-arhat from Paradhammakusala-arhat, saying that both of these Arhat classes may not be ignorant about the truths, about the reason of birth and death, etc., or doubt about Buddha. , Dharma, Sangha, and non-self, but Sadhammakusala-arhat can be mindless and kankha, for example, the name and family of an unknown person or a tree. It should be noted here that the opposing faction does not want to talk about omniscience, but only about Paradhammakusala-arhat, the power that Ubhatobhagavimutta-arhat attains, and therefore can know many things outside of itself. With such an argument, the opposing faction says that a part of the Arhat, ie the Pannavimutta or Sadhammakusala-arhat, is ignorant of things outside them. 

Regarding what the Arhats attained with the help of others, the two factions also used such arguments and criticisms. Kathavatthu writes that the Great Sect wants to say that an Arhat believes in the Three Jewels or attains knowledge of the truths not by self-reliance but from the teachings of the teacher he trusted. The Presbyterian school said that the Arhats had disarmed and had the dharma label, so they did not need the help of others. Just like before the opposition faction argued that a Sadhammakusala-arhat needed the help of others, a Paradhammakusala-arhat did not.

Another quote by the disciple Vasmitra of the Arhat, Krtakr tyah (Pali wrote katakaraniyo) does not abide by the worldly things that may be repeated in Kathavatthu with the words arahato punnopacayo ti and araha kusalacitto parinibbanayati ti. The Presbyterian agrees with the Great Sect that the mind of the La Han transcends papa and blessed (punya), good (kusala) and unwholesome (akusala), kikya (kriya), and vipaka, thus saying The Arhat has merit or bad karma is absurd. However, the opposition faction Andhaka said that the Arhat created many good karmas, such as giving alms, honoring the church towers, and other things, and always being alert, telling the fish to die, so the La Han has merit and contentment with good mind.

The presentation in Kathavatthu as well as some of Vasumitra's sketches did not help us much in finding the true difference between the Andhakas sects of the Elders and sects. The Mahayana scriptures speak of the following differences: the Arhat are the perfect Sravakas who only dispel the bad brain, ie the defiled curtain of greed, anger, delusion, ant and doubt , but it does not eliminate the bad knowledge, ie the veil of truth that can only be removed by the realization of vacuum or the foot. Only the Buddha who has achieved full liberation does not have these two obstacles. Kathavatthu talks about two other subjects (not in Vasumitra's work) for the Master of the Church to try to grasp this clear difference.These two headings are: atthi kinci sannojanam appahaya parinibbanan ti? (XXII,1) and arahat-tappattiti. With these two questions, the Great Sect responded to the determination, saying that the Siddhartha would not be infected with the defilements, and if they could attain nirvana or La Han Fruit, but they did not know all about Buddha's wisdom, it should be said that the Arhat is still a part. any sannojanas. It is possible to see this opinion to say that the Arhat has not yet disposed of the bad knowledge

In Kathavatthu, there are some additional arguments about Arhat, summarized here: 

IV. 1. Homeless people cannot become La Hanh (according to the Presbyterian).But lay people like Yasa, Uttiya and Setu became Arhat (according to Uttarapatthakas). 

IV. 2. No one was born La Han (according to the Presbyterian). But there are Arhats Upahacca-parinibbana. (according to Uttarapatthakas). 

IV. 3. All La Han's dharma is not smuggled (anasava) such as the body of vv .. (according to the Presbyterian). But the Arhat is unbelievable (according to Uttarapatthakas). 

IV. 4. During the La Han period, only the La Han Fruit can be obtained (according to the Elder Head). But Arhat obtained all the fruits (according to Uttarapatthakas).

IV. 5. A Arhat is chalupekkho (according to the Presbyterian). Rather, Araha chahi upekkhahi samannagato (according to Uttarapatthakas). 

IV. 10. All sannojanas are phased out gradually, and not just by Arhat (according to the Presbyterian). But due to the dissolution of all sannojanas, humans became Arhat (according to Uttarapatthakas). 

XVII. 2. The Buddhist scriptures say the Arhat can die like arahatghataka (according to the Presbyterian). But because one cannot become Arhat before the end of karma, a Arhat cannot die, (according to the Rajagirikas and Siddhathikas).

XVII. 3. The Arhats did not die in the Enlightenment and did not have kriyacitta (according to the Presbyterian). But the Buddha did not die immediately after leaving the fourth meditation level (according to Uttarapatthakas).

In Les Sectes Bouddhiques du Petit Vehicule (page 64. 1995), after studying the work of the Khuyễn (Kouie-ki, disciple of Huyền Trang), Dr. Bareau talks about the five things proposed as follows: 

( a). Still lustful: a Arhat can ejaculate in his sleep because of dreams caused by the devil, the Arhat has no fault in this mental weakness, and can be cured like People treat diseases of urine, saliva ... etc .. Kathavatthu writes: "atthi arahato sukkavisatthi ti". According to Aam Buddha Sutra (Buddhaghosa, 5th century), the Saila sect (i.e., Da Son Son) argued that there are monks claiming to be Arhat because they believe that they have attained this status, but they not yet achieved. There are false monks who say they are Arhat. 

(b). Senseless

(c). Doubt] when saying the rank of Arhat is insipid, this senselessness is not the first (avidya) first of the twelve conditions. The suspicion of the Arhat is not suspicious of the Buddha's teachings. The senselessness or doubt of the Arhat is related to things like not knowing the name and family of a stranger, a tree or other things, because Arhat is not as fully enlightened as a Buddha. 

(d). Need help from others. This is explained in the same way, that is, a Arhat can know about a person's name and family, about a tree, or other things, by asking others.

(e). The "Aho" cry: this is explained that a practitioner who practices meditation for the first time contemplates enlightenment when suffering is enlightened often makes a sound, such as "aho". But consider that since a Arhat is not at the first level of meditation, this explanation is far away. 

first/. Kathavatthu Atthakatha (page 189) writes: Araha sabbam Buddhavisayam na janati. Araho sabbannuta nanabhavena patisedho kato na avijja-vicikicchanam appahanesa.

Watters scholar collected some things about his life in Abhidharma-vibhasa-sastra (chapter 99). According to this book, Dai Thien was the son of a Brahman merchant in Mathura, who took ordination at Kukkutarama monastery in Pataliputra. Due to his sincerity and ability, he became the chief monk of the PG facility there. The king is a protector and friend of Dai Thien. With the help of the king, Dai Thien expelled the elders who had orthodox tendencies and established the doctrine of the five things mentioned above. Xuanzang wrote that according to the king's orders, an Enlightenment of these monks organized, In this episode, the elders who were the Arhat voted against the five-thing doctrine, while the majority The monks who are not La Han support this doctrine.

Xuanzang spoke of the five-prose doctrine and the illegal acts of monks and nuns into Bhikkhu Ly as the cause of the Episodes and divisions in the Sangha. The author Kathavatthu also knows the five things doctrine. The Buddha Yin also said that these five propositions were of the Commonwealth. So surely Professor Vasumitra and others said the truth. The Book of History (Dipavamsa) also says that the opposition proposed new teachings. 

In his work, Etude Sur Le Concile De Vaisali, after studying all the Chinese sources about the Second Classics, the scholar Hofinger concludes as follows:

The episode at the Ly Ly Ly is not a fabrication. The documents we have here are modified and augmented versions of a very old document. It can be said that this episode took place about a century after Buddha passed away, or about 386 before the Western calendar, in the tenth year of King Kalasoka's life. A disagreement about the rule occurred between monks living in the city of Bhikkhu Ly, the Vajjiputtaka faction (the Single Prince) and the rest of the Buddhist Confucian community. All the books of Vinaya say the same thing about this discord, so it can be said that before or after the founding of the Tripitaka, there was a source of information about this case very close to the time of this incident. out. The exaggeration of the life of some Presbyterians and extraordinary events cannot make the suspect that the Episodes are not real.

The development of sources of information about the second episode can be divided into two independent lines. The first is the account of the Vinaya of the Great Ministry, and the second is the accounts in all other Vinaya texts. The original material is the monks of the east, and the other documents mention a common thing, which is the split between the eastern and western factions. In the later version, the Sthavira-Sarvativada (Elder-Most-Organic) sect added new things to their documents. The similarity of the following variants may be presented as follows:

Cullavagga XII (Minor) and the Vinaya Mahisasaka Law (Localization) are similarly directly to the Vinaya of the Vinaya (Dharmagupta) and the Vinaya of the Snow Mountain (Haimavata), but Law of Sarvastivada is slightly different . It is strange that the Malasarvastivada version is unlike Sarvastivada, and perhaps earlier. In chronological order, the documents of the sects can be classified as follows: earliest: The Most Popular and the Most Basic Set. Sooner: Dharma Organ; Next: Chief Elder and Local Chemistry; latest: Necessarily Friendship and Snow Son Bo.

Regarding this, we should also recount the lands that the Buddha went through.Buddha went north to Mathura. Much of his educational work is limited to the vast Ganges (Ganges) basin. The Precious Family chose Mathura as the base, while the Presbyterian and the Localized Faction chose the Southwest. In the two places this place is the seat of the Dharma Dharma. 

Hofinger provided evidence and reasoning to affirm that the Second Classics was real. Only one thing to add is an official document such as the Kathavatthu (Pali Abhidharma) that talks about the doctrines of the sects. Stronger evidence is the text engraved on the relics found until now.

The next issue to consider is that the cause of divisions in the Sangha is just the opposite of the Precepts or the five propositions of Dai Thien, or both of these events. Perhaps both are the causes of the sect that led to the two Theravada and Mahayana sects, with Mahayana advocating the Bodhisattva practice, even if it had to sacrifice the Vinaya's Vinaya, such as doing it. personal aspirations, though, must sacrifice the prohibitions of Vinaya. The Great Ministry are pioneers leading to Mahayana in the Mahavastu, the first volume of the Vinaya of the Proclamation, a tribe of the Great Ministry, containing many traces of Mahayana.

Let us now consider the question: what is the main cause of the division? Perhaps the five-fold doctrine of Dai Thien is the main cause, because this doctrine shows the appearance of Mahayana notions, It can be said that the origin of the two legacies is as follows:

The division of bhikkhus is a disagreement about how to interpret the ten precepts of the Vinaya Law during King Kalasoka's time, ie a period of time before the Bhikkhu Bhikkhu (or Naga) appeared, and that is about half a century later, Dai Thien or Naga proposed a five-way doctrine in King Nanda's time. Sthiramati's disciple again spreads these five things further. We find the ten acts that are contrary to the Vinaya mentioned in the Vinaya books and in the Sri Lankan history, and the five propositions of Dai Thien are in the translation of Tibetan and Chinese of Vasumitra's writings. Truthfulness (Paramartha) and others talk about the doctrine of the sects. Thus it can be said that the Vinaya books are only interested in the aspect of the Vinaya, and ignore the doctrinal differences,meanwhile Vasumitra and other commentators were more interested in the difference in doctrine than the precepts, so it was not necessary to recall the ten acts of contrary law of monks to Ly Ly [9]. The source of the Sri Lankan history is the Vinaya texts, so the Sri Lankan histories do not mention the differences in doctrine. Xuanzang, as a chronicler, paid attention to both doctrine and law, and he recorded disagreements about both sides. It is possible that divisions have begun with the precepts and gradually include differences in doctrine. so the Sri Lankan histories do not speak of doctrinal differences. Xuanzang, as a chronicler, paid attention to both doctrine and law, and he recorded disagreements about both sides. It is possible that divisions have begun with the precepts and gradually include differences in doctrine. so the Sri Lankan histories do not speak of doctrinal differences. Xuanzang, as a chronicler, paid attention to both doctrine and law, and he recorded disagreements about both sides. It is possible that divisions have begun with the precepts and gradually include differences in doctrine.

Considering the general meaning of the ten acts of Precepts and the five proposals of the Great God, we see that monks to become monks and nuns want some generosity and freedom in interpretation and pressure. Using the precepts and putting into the organization and their general management a democratic spirit which gradually lost in the Sangha. The privileges and specialties that the Arhat for their own were suspected and dissatisfied with the Bhikkhus of Bhikkhu Ly (they wanted to be more democratic than a tyranny). The Arhat declared their privilege to attend important Economic Episodes and the privilege of making decisions, but the Vajjia monks who had the democratic spirit did not want that.The Mahayana doctrine of five things also shows that Arhats are not perfect people as the Presbyterians tend to orthodox often think, but you still have some defects. The monks and nuns into Bhikkhu Ly refused to be attached to the decision of Arhat, so they organized a meeting for the Arhats as well as the non-Arhat, calling this Classification of the Sutra as Great Kata ( Mahasangiti), and agree to accept the decisions of this expanded Classics. Those who attended this new Scriptures believe that their resolutions will be consistent with the teachings of the Buddha.

Consequences of the Sangha

Some monks and nuns into Bhikshu leave the Sangha of the Presbyterian, ie the Orthodox, Thera or Sthavira, and organize their new Sangha, known as Mahasangha or the Great Ministry. From this moment the division in the Sangha of PG becomes ever larger and bigger, and ultimately leads to the generation of eighteen or more tribes. The Presbyterian school divides into eleven tribes and retains the Hinayana nature throughout their existence. While the Great Sect divides into seven tribes, gradually renouncing the Hinayana doctrine and preparing for the appearance of Mahayana, Once the power of dispersion starts, the Sangha cannot between its unity. more. One faction after another is born just because of a slight difference of opinion about doctrine, precepts, and both in terms of robes, colors of robes and how to apply medicine. (Cf.Watters, Yuan Chwang, i. Page 151).

Because the artillery's story is the same, one must consider the Second Class of the Scriptures to be real. There is only one point left to be studied: the time of the Episodes and the names of the reigning kings during that time. The Sri Lankan historian writes that the Classics of the Classic were held in the time of King Kalasoka. Kalasoka succeeds King Sisunaga and is considered to be King Kakavarnin in the Puranas, Since Sisunaga left the capital to the city of Ly Xa, it is likely that his son continued to watch the Bhikkhu Ly as his capital, and was interested in activities of the Sangha of this city. If Kalasoka is the reigning king during the Sutra Collection, this time is about a century after the Buddha entered Nirvana.

Researcher H. Kern doubts the narrative in the Sri Lankan history book about the lifespan of monks played an important role in the Sutra Collection and said that their names are not on the list of monks is given in the fifth chapter of Mahavasusa. In fact, Kern's suspicion is not unfounded, so one must be a little cautious with the allegations in the Great History that "some monks lived in the Buddha's time". On the issue of the names of bhikkhus, Kern did not realize that this was an ordered list before the Masters of Moggaliputta Tissa and not the list of the Elders. Kern's conclusion is that the Second Class of the Scriptures took place before the division and had nothing to do with the Mass, perhaps this was just his own opinion and he was not based on any evidence. , as well as his own opinion that Asoka was originally named Kalasoka, and after changing his attitude towards PG, was named Dharmasoka. The disciple Vasumitra ranked the Sutra Collection of the Mahapadma Nanda in his life, perhaps because he thought that the five proposals of Thien were the true and essential cause of divisions in the Sangha.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.4/6/2019.