Divisible Forces in the Sangha.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

I. DISCOUNT IN THE TRADE UNION

Although the Sangha was organized on a democratic basis, the Buddha still felt that after his death there would be discord among the monks. In the Mahaparinibbanasuttanta (76-77), the Buddha taught his disciples that as long as the monks practice according to the following, the Sangha will remain elated and not degrade.

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

These four things show that the Buddha is arrogant for the future Sangha's harmony. During the Buddha's time on earth there were two serious divisions of the sangha, but the throne did not consider these two cases as real discord. The first happened while he was in Kosambi because there was a small disagreement between the shamans and the lawyers, while the second happened when the Venerable Devadatta (Devadatta) asked the monks should follow more austere lifestyle.

In the Nikaya Sutras as well as other sutras of the early period there is some mention of the possibility of discord in the Sangha and that dividing the Sangha is one of the years of great sin. In the Vinaya there are guidelines on when a Sangha disagreement should be considered either ordinary discord or unusual discord. In the accounts of the Conclusion of the First Sutras, there is a sense of rain in the Elder Purana's refusal to accept all the scriptures that Venerable Mahakassapa and his disciples considered "Buddha. Language "(Buddhavacana). In the Presbyterian Purana's insistence on introducing some precepts it clearly shows that there was a lack of consensus in the Sangha right after the Buddha's death.

The Kosambi Discord Case

In Kosambi there is a mage and a lawyer who teaches two of his disciples about each of their respective majors. One day the Magician accidentally made a very mild offense that offended the other, and when he was told that he had made a mistake, he apologized, but the lawyer still talked about the case with his disciples and followers. . This provocative attitude of the Lawyer and his group caused the disciple and followers of the Sorcerer to be unsatisfied, so there was a deep division not only between the two groups of disciples but also between the two groups of believers. items of these two teachers. The Buddha intervened, but at first he was unable to reconcile the two sides and was so fed up that he wanted to go to the forest for the elephant servants rather than to be served by the quarreling worldly people. The Buddha's attitude made the two teachers, together with their disciples and followers, recollect and settle the dispute with each other.

The Case of Ba Dat Da

The Abhidharma Case is almost a division of the Sangha, although the Vinaya text does not say so. Devadatta wanted to have stricter discipline, so he requested the Buddha to set the following five precepts for all monks:

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

The Buddha did not agree with the Buddha's suggestion. He believed in individual self-awareness rather than compulsive precepts and so he allowed the monks to freely obey the precepts. There are virtuous virtues, but these are not obligatory for all bhikkhus. Among the direct disciples of the Buddha were some early monks. Upon seeing the Buddha's disapproval, Devadatta left to Gagasisa with some of his disciples who supported him. Later, following the Buddha's words, Venerable Xa Loi Phat (Sariputta) and Moggallana (Moggallana) persuaded these people to return to him.

Things about division of the Sangha in the Nikaya Sutras

Once, Cunda and Ananda went to the Buddha to tell him that Nigantha Nataputta, the head of the Jainism, had passed away, and soon after that the bee's disciples had fought with each other. The Buddha said these two disciples that his disciples would not cause any discord if they practice his basic teachings of 37 auxiliary items. He also said that after he passed away, there might be disagreements about the additional teachings, life, and precepts, but should consider these discrepancies as zero. It is very important, but if there is a disagreement about results, about the method of moan tu or on aggregation, it is a pity and will be harmful to everyone. He taught that in the aforementioned minor disputes that monks at fault should be politely told that they made an unusual interpretation of something, and for the sake of the Sangha they should drop that idea. He said that one should choose a sober and knowledgeable person from among the monks who made the mistake of reconciliation.

In the "Sangha" of the Deity, there are similar teachings with the addition that if a bhikkhu or monks commit the mistake of not changing their mind, they will be considered a criminal of the Sangha. In Anguttara there is a story that Ananda told the Buddha that a disciple of Anuruddha Bahiyi had a habit of causing trouble among the monks and causing discord in the Sangha, but Anuruddha did not say anything to him. . The Buddha told Ananda that Anuruddha never interfered in the affairs of the Sangha, and all those troubles were resolved by himself or the venerable Sāriputta and Mākāvāna.

The Buddha taught that if reconciliation cannot be politely persuaded, seven things to resolve disputes, namely the Dhamma Destruction, are recounted in Majjhima Nikaya and the Precepts. The Buddha said that all dissonance stemmed from the selfish motives of the monks or from their bad qualities. He also taught that a bhikkhu who reconciles groups of divided bhikkhus will enjoy the next good result of happiness and glory like Pham Thien Brahma, and a bhikkhu who causes discord in the Sangha will fall to hell. in a great life.

The definition of the division of the Sangha

Not all the arguments or differences in opinion in the Sangha are considered by the Buddha to divide the Sangha, or destroy the harmony of the Sangha (Sanghabheda). The Vinaya writes as follows: "Not only is a proposition and election of a misleading doctrine different from an unusual disagreement, but the erroneous monks must also know that the doctrine is false, or is at least suspicious, and the split caused by one's actions will or may harm the Dhamma.In other words, the division must be intentionally caused by proposing a doctrine known as erroneous, or at least questionable, or with the expressed intent or intended to harm the Dhamma (Mahavagga, X.) It is clear that this definition belongs to the conservative faction, the Presbyterian, who always look at all others with suspicion, and consider all other strange opinions as motivated. It is very possible that the opposition thinks that their point of view does not come from an evil motive that harms the Dhamma. Thus, from a neutral position, bad intention is not an essential factor in the divide the Sangha. The essential factors are:

1. Believe in an opposing doctrine of one or more creeds or precepts.
2. Acceptance of that opposing doctrine because at least eight monks have been ordained.
3. The separation of those eight or more bhikkhus must show that their opposition is the majority.

When the division of the eight bhikkhus is called the Sangharari. Such a limited number of looing shows that Sangharaji could become Sanghabheda at any time, by having one more Bhikkhu in the opposition faction. Of course, there must be the essential prerequisites of sincere faith and the presence of ordained monks. (Cullavagga, VII).

Differences of opinion in the Epilogue of the First Sutras

In the Epilogue of the First Sutras, the Venerable Mahabudra was very keen to receive the approval of the Presbyterians, especially Gavampati and the Purana, for the texts which his council decided to consider the Buddha Speech. (Buddhavacana). Gavampati kept a neutral attitude, which meant that he did not wholeheartedly accept the council's resolution as the ultimate, and the Elder Purana said that he could not accept those scriptures as the words of the Buddha. He was determined to include in the Vinaya the eight precepts about food. The Vinaya Vinaya not only maintained this eight hours, but also specifically praised the Purana as one of the most talented teachers of that time.

These historical details clearly show that the seeds of discord were planted in the Sangha even during the Buddha's time, and grew in the second century after he passed into nirvana.

II. THE POSSIBLE Cause of Discord in Sangha

In the previous section we see the forces of dissonance that acted within the Sangha during the Buddha's life and right after the Buddha entered nirvana. Consider this as well as the state of the church as presented in the Nikaya Sutras and in the Vinaya. We will see the following facts the possible causes of discord in the Sangha.


Lack of a supreme leader of the Church

The Buddha thought that imposing a severe penalty for ecclesiastical division would effectively prevent this, and that his Dhamma and Precepts were enough to keep the Church whole, thus the head of the Church is required. He relied on the particular authority of the teachings and precepts, and he taught that his teachings would be his guide after his death (Digha Nikaya, II). Vassakara asked Ananda if the Buddha would designate a bhikkhu who would lead everyone and where everyone would dwell after he passed away. Anan replied no. Vassakara asked the Sangha whether to choose who to lead or not. Ananda also replied no. Vassakara was curious to know why the Church still has harmony even though it has no one to lead. Ananda says: It's not that we have nothing to rely on. Dharma is a place for us to take refuge. There is a book called Patimokkha, created by the Omniscient, and monks living in the same residence must recite this vows in the monastery where they practice on the full moon and the first (Uporatha). . If there is any strange thing or doubt while reciting, the monks will explain according to the Dhamma (so they have the Dharma to lean on) (Majjhima Nikaya III). To answer another Vassakara question, Ananda explained that there is no one who is the supreme leader of the Sangha, but in every residence there is a capable leader, respected by the monks under his authority, and there is a strong guide to keeping many of the lands together in harmony.

During the deity recitation recitations, the bhikkhus interpreted the profound words of the Buddha in different ways, and introduced new things into the interpretation, then passed them on in the name of the Buddha. . Such events took place in the majority of the seats scattered throughout Northern Dan. In the most heat of the PG communities at that time no one could put those innumerable interpretations into one homogeneous mass, and convert the divisive centrifugal forces into the centripetal bias to reinforce the unity of the Sangha. Union.

Venerable Dai Ca Lettuce tried to correct this error of the Sangha as a group by organizing a Conclusion, but as we have seen above, he also was not completely successful.


Specialization in the Buddhist Sutras

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

In that time, people rarely used words to record the Buddha's teachings. The convenient way to preserve his teachings for posterity is to recite and memorize, like the method commonly used in Amitabha from the earliest Vedas. Each of the three canonical organs are assigned to different groups and then separated over time, and bearing names that represent the canonical portion for which each group is responsible.

In the First Episodes, Venerable A-Nan is suggested to recite the Sutra Pitaka, and Venerable Uu Ba Ly (Upali) is to re-read the Vinaya. Thus, Sir A Nan and Uu Ba Ly must have been famous for having talents in their respective fields. We can see components of such specialization in the dispute between wizards and lawyers. Because they are in the same discipline together, shamans have solidarity and mutual support, and so do the professors. Each group considers personal interests to be the interests of everyone in the group, and when fighting with another group, everyone defends their group.

Since there was the job of arranging the beds and seats of monks in the monastery, a disciple of the Buddha, Dabba Mallaputta, also did this work. He arranged for bhikkhus studying the same discipline to stay in the same place, so that those who studied the scriptures could recite the scriptures together, the lawyers could discuss the precepts together and the wizards would speak about the doctrine for each other. It is not uncommon for these groups to dispute. Each person in the group wants to see his or her group dominate the others, in taking seats as well as taking food, during a meeting or while dedicating after a meal.

These groups that have been organized to study and recite a particular branch of the Tripitaka, will over time absorb the teachings that are considered to be special by each group, and thus each group develops into another sect is different from the other sects of the PG. Theravadin evolved from a group of lawyers, the Sautrabtika sect came from people who studied the Sutra Pitaka, the Sarvastivada developed from a group of Abhidhamma researchers and The Bhikkhu Sa Nhat Thiet Huu sect (Vaibhasika) includes Vibhasa commentary studies.


Form groups around famous teachers

Groups formed not only to preserve texts, but also gathered around a famous teacher by monks. The Buddha gave honor to some of his disciples by praising them for their attainment in a certain area of ​​Dharma (Vinaya, II, pp. 75, 76). Among them are ten of the following great disciples: - (i) Xa-benefit-waving (Sariputta) the first wisdom; (ii) Section-Kien-related (Mahamoggallana), the first divine powers; (iii) A-nậu-long-momentum (Anuruddha) first natural eyes; (iv) Great Ca Lettuce (Mahakassapa) first momentum; (v) Phú-long-na (Punna Mahtaniputta) the first sermon; (vi) Ma-ha-ca-shen-dien (Mahakaccayana) the first argument; (vii) La-ma-la (Rahula) the first scholar; (viii) (Revata Khadiravaniya), first retreat; (ix) A-nan (Ananda) first multicultural and (x) Uu-ba-ly Upali) the first precept.

The Buddha indirectly told his new disciples which teachers were most suitable for each person's disposition. Thus these groups of disciples will practice around one teacher, so there is the phrase "dhatuso satta samsandabti sametti" which implies that teacher or student. In the Samyutta Nikaya, we see ten Elders of Xa-profit-waving, Muc-kien-inter, Phú-long-na, and others, each with from ten to fourteen disciples, each That old man has special abilities like their teacher. Thus, the students with the Head of Lao Xa-benefit-waving are great intellectuals, those who study with Muc-kien-lien are supernatural beings, those who study with Great Lettuce are the leaders of the momentum, who Kasyapiya (Kasyapiya) was founded.

About a thousand years later, Mr. Huyen Trang noticed that on the holidays, the monks made offerings to him, the lawyers made offerings to him. -hau-la, the monks do the worshiping ceremony of Phu-long-na, the meditators do the ceremony to worship Muc-kien-Lien, the bhikkhunis do the ceremony to worship Mr. Ananda, the Mahayana practitioners do the ceremony of worshiping him Van-enemies (Manjusri) and the Bodhisattvas.

In the first four rows of bhikkhus the similarity between them and the masters is evident. In the following three categories there are similarities, but not obvious. Meditators worship Muc-kien-Lien, because he is the number one divine teacher who can only attain the state of concentration, and the bhikkhunis worship Aban because he is the one who requested him. The Buddha established the Nun.

The main similarities between disciples and their teachers are the bonds that bind them together, but these are only characteristics of the qualities of each teacher. The distinction between groups of disciples is not in any doctrinal differences but only at the level of ability achieved by each group, in some aspect of the Dharma Path. But these distinctions, though not stemming from any major doctrinal differences, have become the norm over time, and later reintegration becomes impossible due to the centrifugal tendencies these groups develop. develop spontaneously as separate masses. So the division, which does not arise from a doctrinal difference, gradually produces doctrinal differences and develops into complete sects.


A generosity of precepts

We have seen in the Devadatta case that the Buddha allowed his disciples to enjoy some generosity in observance of the precepts. He focused on mental discipline rather than physical discipline. In a discussion with Udumbara, a disciple of Nigantha Nataputta, the Buddha said that he considered the intention of karma (manodanda) more important than the body of punishment in practice. In the Great Eight Nirvana Sutra, his teachings on the abolition of minor disciplines clearly show his point of view and external discipline. In short, he considers the practice of the mind much more important than morality. He knows the value of morality for novice practitioners, but morality is not everything, nor is it the purpose of the dharma. Considering the historical development of the precepts, we will see that the Buddha conceded one thing after another so that his disciples could be disciplined. His precepts are not rigid. He made exceptions for monks living in unfavorable locations. In the border lands, it is less difficult for a believer to regain obedience, so at the request of Laccayana and Phú Long-na, the Buddha made some exceptions in the rules of the organization. a meeting of bhikkhus and the use of leather sandals and other items is prohibited for bhikkhus living in central India.

It is particularly noteworthy that when a Bhikkhu of the Mahasiddhas group said that he had difficulty observing the 250 things of the deity, the Buddha replied that he would be pleased if he practiced the three classes. three Siksas) precepts, concentration, and wisdom. He wanted to say that morality is only a small part of the Eightfold Path.


Arbitrary practice austerities

From personal experience, the Buddha proposed the middle way for his disciples, avoiding the practice of asceticism as a means of attaining enlightenment. The Buddha himself practiced asceticism strictly, and he found that asceticism could not help him perform the work of teaching sentient beings [1]. So in his precepts, there is nothing to say about asceticism [2]. But there is a lot of evidence that the Buddha praised bhikkhus for practicing the virtuous deeds [3] ø. He allowed these strong penchant for discretion, who believed in the effects of asceticism and was dissatisfied with a religion that had no ascetic practices. Venerable Mahamudra, one of the Buddha's closest disciples, is an advocate for asceticism, and the Buddha could not help but allow disciples like Mahamudra to be done according to their will.


Faith is more important than morality.

We cannot know exactly when firm belief in the Three Jewels is considered the means of attaining Nirvana. In "Vatthupamasutta", it is very much emphasized that a bhikkhu who will have a firm devotion to the Three Jewels may not need to obey even the precepts of food. This sutra adds that a bhikkhu who has a firm belief does not need to practice the precepts for all bhikkhus. [4]

Considering above, we can conclude that the Buddha did not think about strictly observing the precepts of the Vinaya, even though after his death, his disciples were too focused on this. They become more formal each time, and cannot use self-control over their behavior. A little bit of detachment from the Vinaya precepts also makes them sin people, although such violations do not have much effect on the practice process. The protest of the Popular sect is not bad, and we can say that the Presbyterianism (Theravadin) has exaggerated this. We do not mean to justify letting go of the precepts, but when morality means obeying a literal set of precepts outside, one has the right to re-examine the nature of those precepts.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.20/8/2020.