What are the characteristics of the Buddhist Sangha? Sangha is the concept of sangha in the traditional sense. Causal and resultant sources of reliable direction Arrow down Arrow up

Chagdud Tulku Rinpoche, with permission from Chagdud Gonpa Foundation
MIRROR OF LIBERTY (episode): number 14
Chagdud Gonpa Foundation

In liberating ourselves and others from the circle of suffering, we depend on someone who has already achieved liberation. That's why we follow Buddha as our guide. He is like a cartographer who has already traveled to the places we would like to visit and shows us how to get to our destination. Dharma, the teachings of Buddha, is how to get there, like a map. Those who preserve this teaching in an unbroken lineage, the Sangha, are our companions on this journey. They support us on the path, protect us and prevent us from straying from the right path. Our Sangha friends facilitate our connection with the Dharma and our practice until we achieve awakening.

The Buddha's blessings arise from his attainment of the Three Kayas, the three aspects of the enlightened mind; the blessings of Dharma arise from eternal truth; the blessings of the Sangha are in its members, in their pure one-pointed intention as they walk together along the path.

The Tibetan word for Sangha is gedun. The first syllable in it means virtuous or good, the second means “to yearn for” or “to strive for.” Thus, members of the Sangha are those who love virtue and who perform and maintain good deeds. Those who try to transform their bad habits, purify the negative ones and cultivate good actions, benefit others at the level of mind, speech and body.

We in the Sangha are flawed; if we were, then we would not need to follow the spiritual path. Because we all need help, we are heading in the same direction. The foundation of the Sangha is that each of us decides to follow the path of Buddhadharma, and follows it single-pointedly until we reach the ultimate goal, awakening. When climbing a mountain, we can get to the top in different ways.

If we started with one path, then decided that it was not good and started another, and then again decided that the next one would be better, we will never begin to progress. To get to the top, we must find the path that suits us best, but important thing The point here is that we must move forward step by step and not change paths.

By recognizing that samsara is illusory and like a dream, and that those who have not realized suffer in this dream through their faith in the concreteness of their experience, we cultivate great compassion and the desire to help others awaken. But first we must awaken ourselves - climb to the top of the mountain - this is how we apply the spiritual path.

By developing the ability to liberate others, we follow the short path of the Vajrayana. Through initiation into the mandala by the Vajra Master, we were introduced into the pure nature of phenomena and accepted the same responsibilities and goals as the Vajra Master. Those who have received this introduction and practice the transformation of ordinary deluded perceptions through constant recognition of this pure nature are members of the Vajrayana sangha. Through such meditation one can quickly reach the highest peak.

Sangha as a training ground

The Sangha embodies two absolutely certain qualities. The first is direct recognition of the perfect nature of the mind, which gives rise to the second, liberation from illusions, confusion and poisons of the mind, that is, from the causes of suffering.

Those who possess these qualities, as well as fully understand and support the vows of refuge, realize and bring this into life, onto the path, not quite ordinary people. As true members of the Sangha, they are dedicated to non-harm, and to helping others as much as they can. We can rely on their example, as well as their leadership and guidance.

We in the Sangha need to realize that others look to us as helpers and role models in how we apply the Dharma in our lives. We must never go astray to prevent anyone from getting lost.

We must develop faith, devotion, respect, friendship and support both among ourselves in the immediate or inner Sangha, and with others in the greater Sangha, which includes practitioners of the Buddhist tradition throughout the world and especially the four Vajrayana schools who have the vows of Refuge and Bodhichitta .

No matter which Buddhist tradition we follow, we have received the blessings of the Three Jewels - Buddha, Dharma and Sangha, through anyone spiritual teacher, the bearer of the pure and unbroken lineage of the teachings of the Buddha, His Holiness the Dalai Lama, the incarnation of Avalokitesvara, the Bodhisattva of Compassion, in human form, and many other manifestations of enlightened beings.

Before achieving parinirvana, the Buddha prophesied that in times of decline he would manifest as spiritual friends and teachers. Even just prostrating before the burnt bones of one who has received the four lines of Dharma teachings generates immeasurable merit. On the other hand, seeing or dwelling on the shortcomings of members of the Sangha detracts not only from our refuge vow, but also from the Bodhisattva vow. Losing our pure vision of the inner Sangha destroys our commitments at a deep level - this is so in the Vajrayana.

What should we do to keep the Sangha strong? First, we must understand that practicing the Dharma means correcting our own mistakes and changing our own mind. As humans, we have flaws. Just as brothers and sisters in a large family learn to live in harmony with each other, we learn to help and support each other in the Sangha. If we are crossing a river holding hands and someone falls, we should not leave him there; we'll pick it up and keep going.

Simply listening to Dharma teachings is not enough to completely transform yourself. There is a method in the teaching, and we begin to cultivate compassion within ourselves. If someone in the Sangha is rude to us, instead of responding in our usual way, being sarcastic, angry, prickly, or holding a grudge, we practice compassion. As Dharma practitioners, we apply our understanding of karma to difficult situations, understanding that those who upset others create negative karma. And if instead of criticizing, we try to help, then we do good. And in this way we clear the karma of the mistakes we have previously made.

There are times when we are upset or irritated. Sometimes our body is not right. Sometimes our subtle energies are upset and our mind is agitated. Sometimes we just get out of bed on the wrong foot. We must realize that all these emotional disturbances are not permanent, they will pass like clouds in the sky - just be patient until they go away.

We must not add fuel to the fire. If an irritated person says something annoying, we must be patient and remain respectful. We should not prolong or somehow correct the situation, rather we should wait until the person calms down and then talk to him. We should always focus on how to help others rather than how to benefit ourselves.

When anger arises, the best thing we can do is to drop it. But if we cannot do this, then we wait patiently and he eventually disappears. Because Sangha members should not dwell on anger for months and years, they should not damage relationships because of resentment. If we try again and again to develop love, compassion and patience, then gradually we will make progress in our practice. Like grains of barley in a sack that have been peeled off by rubbing against each other, members of the Sangha working together are able to purify the obscurations and poisons of their minds, and by collaborating, learn and grow.

The world will not change for us. At the very beginning of our journey on the path of Dharma, we realize that what needs to be changed is our own mind - that our mind is the place of training. We find that there is nothing in Samsara or Nirvana that is beyond the mind; everything grows from it. Our interaction and service to the Sangha is like a mirror that reflects our mind back to us, how we use Dharma methods to correct ourselves. If we discover that we are responsible for conflict situations, then usually we have to ask ourselves "Why am I reacting this way?", "Why am I holding on to these things?" By transforming the poisons of the mind as they arise, we learn to work more effectively with our circumstances, and to live in accordance with the spiritual purpose of our lives.

In the beginning, the Sangha is like a collection of sacred objects, such as statues, in a bag. They inevitably clang against each other. If people try to benefit only themselves, then this will completely devalue their spiritual aspirations. On the other hand, if they try to be patient, respect and love others, and have compassion, then these qualities will spread and benefit everyone around them. And when they do anything in the world, where there are few conditions for spiritual practice, they will have well-established habits of patience and kindness. They will not lose them in tense situations. In this way, the Sangha provides a training ground for applying the Dharma in big world, which is the true arena for our practice.

Benefits from the Sangha

Those who accept the teachings of the Buddha are the children of the Buddha's Speech. Those who recognize the true nature of the mind are children of the Buddha Mind. One day we took refuge, received Buddhist teachings and entered the path. Our situation is no longer common; something has changed.

Like an insect trapped in a milk bottle, flying around in circles without hope or help, we eventually discovered that the only way out was through the hole in the neck of the bottle. By taking refuge, by listening to teachings, by exercising the mind, we poke a hole in cyclical existence. We'll finally get out. For a Buddhist, the practice of samsara is not endless.

Taking refuge vows gives us access to the Sangha, but only if we rely on and have the same spiritual goals. If we take Refuge but don't actually accept the ideals of the Sangha, we are like someone who has hidden something rotten under the rug, and when someone else smells it, insinuates that it is someone else's problem. But it is our own fear, hope and selfishness that are the cause of this disgusting smell.

As new practitioners, we are like children holding on to their mother's skirt. We find great support in those practitioners who have recognized the nature of mind. This is the quality of those members of the Sangha whom we strive to be like and to whom we strive to hold on. If we watch them, we can see how to control our mind, how to regulate our speech and how to behave.

If we see someone reciting a mantra, we remind ourselves to practice to help others. If we see someone helping another person, meditating or working beyond their limitations, we imitate them. If we are always aware of the good qualities of our fellow Sangha members and follow their example, and at the same time recognize our own shortcomings and work to reduce them, our practice will improve.

Because spiritually we are just learning to walk, the legs of our practice are still extremely unstable. When children learning to walk watch adults walking, they think they can do the same, but they often stumble and fall. It helps them to have their hand held because it is more stable than when they stand on their own. Often, something said by a Sangha friend will resolve uncertainty in our practice and prevent us from going in the wrong direction or taking a big detour. Just one remark can stop us and put us back on track.

By controlling the mind, maintaining moral integrity, being attentive, careful and diligent, we gain the respect of other members of the Sangha. But we must also be careful not to develop pride in being part of the Sangha. Instead, we must remind ourselves that we are on the path with the Sangha because we are not yet awakened. We have poisons of the mind that need to be purified by practice and constant checking of the actions of body, speech and mind; Do we reduce the negative and increase the good?

Another benefit of practicing with the Sangha is the multiplication of merit through group effort. For example, if someone recited a mantra a hundred times, then he or she has accumulated (or has accumulated) merit from reciting the mantra a hundred times. But if ten people repeated a mantra a hundred times, then each of them accumulated the merit corresponding to repetition a thousand times.

Moreover, just as something can be done quickly and well if there is a person with the necessary skills, and just as loading becomes very easy if there is a person in the team who is stronger than others, so spiritual practice is enhanced by the presence of advanced practitioners. The Buddha said that when in a group of five members of the Sangha, one is the embodiment of a Bodhisattva, the pure aspiration of a Bodhisattva, the intention and qualities give rise to an increase in the virtues of other practitioners.

This is why, traditionally, the Sangha practices together. The benefits of the combined actions of the Sangha not only come from our sitting on the meditation cushion, but also from everything else we do during those times when we are not self-centered, but rather break through self-grasping and act for the benefit of others. By performing every action with pure intention, we overcome our selfishness. Our obligation is to continue to practice in this way until samsara is empty.

In the Sangha, we all have the great fortune of being protected by the Three Jewels. We have Vajrayana initiations, teachings and methods that reveal the true nature of the mind. We should never think of the sangha as a random group of friends, but treat every practitioner with the utmost respect.

Every moment together is a precious opportunity that is a great source of joy. When we practice, train, redirect our body, speech and mind, we remain very close to others; without any barriers. We are here not only reaping the benefits of Sangha support, but also investing in this support ourselves. We go through this life together and will meet again in future lives. This mandala will not be separated until Awakening.

With developed pure aspiration, obligatory formal practice and dharma activity with the Sangha, we dedicate merit not only to fellow members of the Sangha, but to all sentient beings. First of all, we dedicate our practice as a single mandala and our actions of body, speech and mind, to eliminating obstacles to our life, with the aspiration that life will not be interrupted even for a day.

For the practitioner, every day contains an opportunity for practice and great achievement. In addition, we dedicate our merit to ensure that all living beings have good health and well-being, that love and compassion arise within them, and that they are able to practice the Vajrayana methods and achieve the full realization of the absolute truth.

In this way, we can serve the Sangha on an internal level, as well as through pure intention, prayers and good wishes.

The Sangha, or spiritual community, is the third of the jewels. According to Buddhist tradition, there are three levels of sangha: Arya-sangha, bhikkhus-sangha and maha-sangha. Understanding the meaning of each of these terms will allow us to more fully understand what the Sangha is in the traditional sense of the word.

Word Arya as part of an expression Arya-sangha literally means "high-born" and by extension "holy". In Buddhist terminology Arya always means holiness as “contact with the transcendental.” That is, Arya-sangha so called because it consists of holy persons (arya-pudgala), who have some transcendental achievements and experiences common to all of them.

These people are united spiritual level, but may well not be in physical contact, because they are united by a commonality of spiritual experiences. At this level, the Sangha is a purely spiritual community, a collection of individuals from different parts light and different eras, having the same spiritual achievements and experiences, which removes the spatio-temporal disunity for them.

According to common basis beliefs and doctrinal positions adopted by all the different schools of Buddhism, there are four types of saints as follows: stream-enterers (srotaapanna), once returning (sakri-dagamin), non-returners (anagamine) And Arhats. They created a spiritual hierarchy that mediates between Buddhahood and ordinary human unenlightenment.

The path to Enlightenment, as taught by the Buddha, can be divided in various ways into successive stages. However, the main division is considered to be into three large stages: ethics (Sanskrit - sila, Pali - sila), meditation (samadhi) and wisdom (Sanskrit - prajna, Pali - rappa). Wisdom, the final stage, comes in the form of flashes of insight that illuminate the nature of reality. These flashes of insight are not conceptual, they are immediate and intuitive. They usually occur during deep meditation.

It turns out that in spiritual life nothing comes at once, everything happens gradually, step by step. Slow and systematic progress is required at all stages. So we find that insights come in different degrees of intensity. You may experience a faint flash of insight (if your meditation is weak, it will not give you more), or you will have a very bright, powerful flash of insight that illuminates the hidden depths of reality. Types of saints differ in the intensity of their insight.

This poses an important question: how is the intensity of insight measured? Traditionally in Buddhism, insight is measured in two ways: subjectively, by the number of spiritual fetters (Pali - Samyaojana, in total there are “ten shackles” that chain us to the wheel of life in which we revolve), which it can break; and also objectively, by the number of rebirths coming after achieving a given level of insight.

Saints of the first level are called those who entered (lit., “got”) into the stream (srotaapanna), which will gradually lead them to nirvana. Those who entered the stream developed a level of insight sufficient to break the first three of the ten shackles. Let us dwell on these chains longer than on the others, since they concern us most directly.

The first shackle is called satkayadrsti(pali - sakkayaditthi), What does “personal view” mean? It is twofold. The first one is called sasvata-dristi. According to him, the self-identity of a person remains unchanged after death. This is the traditional belief in the immortality of the soul, any form of it. We, they say, have a soul (an unchanging self-identity, ego), which is different from our body and remains after our death (it either goes to heaven or is reincarnated). What is essential here is precisely that the soul is unchanging (like a kind of spiritual billiard ball that rolls forward without changing); it is not a process, but an existing something. Another type of “personal view” is this: after death comes oblivion: death is the end of everything, everything is stopped by it (the traditional term is “uccheda” - literally suppression). In other words, according to this belief, the mental side of life ends at the moment of death, along with the physical, material one.

According to Buddhism, both are extreme and incorrect views. Buddhism teaches the middle view: death is not the end of everything in the sense that with death physical body there is no complete stop of mental and spiritual processes; they continue. But this is not the continuation of the existence of an unchanging soul or ego. What lasts is nothing other than the mental process in all its complexity and constant variability and fluidity. From a Buddhist point of view, what continues after death is, as it were, a stream of mental events.

The second shackle is vicikitsa(pali - vicikiccha), which is usually translated as "skeptical doubt" and sometimes as "indecision". This is not the “good faith doubt” of which Tennyson said: “Indeed, there is more faith in good faith doubt than in half the creeds.” It would be more accurate to say that Wichikitsa- this is a reluctance to come to a certain conclusion. People are hesitant, they would rather sit on the fence, they don’t want to jump to either side. They remain in this indecision, are not united with themselves, and do not try to do so. As for the question of posthumous existence, today they think one thing, and tomorrow - completely different. They don't take the trouble to figure it out thoroughly and think everything through clearly. And such complacency in hesitation is a shackle that, according to the teachings of the Buddha, must be destroyed.

The third fetter is called silavrata-paramarsa(pali - silabbata-paramasa). This term is usually translated as “attachment to rites and rituals,” which, however, is completely incorrect. The literal meaning of the word silavrata-paramarsha is "acceptance of ethical rules and religious prescriptions for an end in itself." Sheila this is not a ritual at all, but a moral precept or rule (if, for example, it is said that, according to the teachings of the Buddha, one cannot take a life, then this is - sewed, moral rule). Gate is a Vedic word meaning vow, observance of a religious precept. An element that transforms an expression silavrata-paramarsa in the term for "fetters", it is paramarsa- “clinging”. Thus, together it is “taking moral rules, even (good) religious precepts, as an end in themselves, clinging to them in themselves.”

This brings us back to the parable of the raft. As I already said, the Buddha likened the Dharma to a raft that transports us from this shore of samsara to that shore of Nirvana. Dharma in all its aspects, the Buddha taught, is a means to an end. If we begin to think that moral rules and religious precepts - even meditation or the study of sacred texts - are self-sufficient, then they will become our fetters, and the fetters must be broken. Thus, these fetters arise when religious practice and injunctions are viewed as an end in themselves. They are very good as means, but they themselves are not the end.

These are the first three fetters. One becomes a stream-enterer, therefore, by understanding the limitations of the “I”, the need for certain obligations, as well as the relativity of all religious practices and prescriptions. Upon reaching the stage of entering the stream, according to the Buddhist tradition, no more than seven rebirths remain in the wheel of life, and maybe less. Stream entry is thus an important stage of spiritual life. One can say more - this is spiritual conversion in the true sense of the word.

In addition, stream entry is achievable for every serious Buddhist and should be considered as such. There is no use in meditating lukewarmly and somehow following the five precepts, looking sideways at Nirvana. One should seriously believe that it is quite possible in this life to break the three shackles, enter the stream and firmly embark on the path to enlightenment.

Saints of the second level, “once returning” (Skt. sakrdagamin), these are those who will return as humans to earth only once; they broke the first three of the shackles and greatly weakened two more: the fourth, i.e. "the desire to exist in the sensory world" (kama-raga), and the fifth - “hostility” or “anger” (vyapada). These shackles are very strong. Breaking the first three is comparatively easier, because they are “intellectual”, so they can be broken by pure intellect, in other words, insight. And these two are emotional, rooted much deeper, and it is much more difficult to break them. Therefore, even weakening them is enough to become a one-time returner.

A few explanations about these two fetters. Kama-raga there is a desire or urge to achieve sensory existence. It takes a little reflection to realize how strong this urge is. Imagine that all your senses suddenly shut down. What state will your mind be in then? This will be experienced as a terrible deprivation. And your only motivation will be to regain contact with others, the ability to see, hear, smell, taste, touch. By thinking about this, we can understand to some extent how strong our craving for sensory existence is. (We know that at the moment of death we will lose all our senses - we will neither see, nor hear, nor smell, nor taste, nor touch. Death is torn away from all this, and the mind finds itself in a terrifying emptiness - “terrifying” for those who seeks contact with outside world through the senses.)

The fourth bond is strong and difficult to loosen; same with the fifth, anger (vyapada). Sometimes we feel as if a source of anger has entered us, looking for an outlet. This happens not at all because something happened and made us angry, but because anger is always in us, but we are only looking for a target around us into which it could be directed. This anger is deeply rooted in us.

Saints of the third level are "non-returners" (anagamin). If the “once returning” saint only weakened the fourth and fifth shackles, then the “non-returning” saint broke them, he broke the entire five lower shackles, three of which are intellectual and two are emotional. Having broken them, the non-returner will never return to the human level. He is reborn, according to Buddhist tradition, in a realm called "pure abodes" (suddhavazsa) , those. in the group of five celestial sublevels at the top of the world of pure forms (rupa-dhatu). There he finds Nirvana after death.

Saints of the fourth level - arhats,"worthy of worship." These are those who have achieved Enlightenment in this life. Arhat broke all ten shackles - five lower and five higher.

The sixth bond is "the desire to exist in the world of form" (ruparaga). Instead of the “world of forms” we could put the “region of archetypes”. The seventh bond is associated with the “desire to exist in the worlds of the formless” (aruparaga). The eighth bondage is “pride” (tapa). This, of course, is not pride in the usual sense (when, for example, someone says that he is the most beautiful or the most intelligent), but pride, which consists in the fact that I am I, that I am not not-I, or, as Buddha said about it: “That I am either better than others, or worse than others, or the same as others.” It was this pride that was completely dispelled arhat. He does not even have the thought: “I am achieving nirvana.” The ninth bondage is “instability” or “trembling” (Sanskrit - auddhatya, Pali - uddhacca). This is something very subtle. One who will soon achieve arhatship is, as it were, in the interval between the far reaches of the world of appearance and nirvana and vibrates slightly because he has not yet established himself in nirvana. And finally, the tenth bond is the most fundamental and strongest of all. This is “ignorance” (Sanskrit - avidya, Pali - avija), primordial ignorance, spiritual darkness. The Arhat dispels this darkness with the light of wisdom and, having destroyed all ten fetters, realizes Nirvana.

These are the four types of saints who make up Arya-sangha. When we say the words "sangham saranam gachchami” (“I take refuge in the sangha”) in the recited formula of the “three refuges,” then, firstly, we find refuge precisely in Arya-sangha. Secondly, there is bhikshu-sangha, community of monks. It consists of those who have “renounced the life of a householder” and entered the monastic order founded by the Buddha; she observes a single charter of one hundred and fifty rules (pratimoksha) .

A man enters bhikshu-sanghu, when he is ordained as a monk at a local meeting sangha, those. small community. (According to tradition, related primarily to the Hinayana, the Buddhist community - sangha- divided into small local groups, Avasa. Sometimes in Buddhist countries sangha divided according to nationality, then this kind of community is called nikaya). Such a group must consist of at least five fully ordained monks, including at least one elder - sthavira. Traditionally, a novice monk is entrusted to the care of one of the sthavir,- perhaps, but not necessarily, presided over the initiation ceremony, and he personally leads it for five, or even ten years (it is significant that such a teacher can only be sthavira, those. monk with at least ten years of experience).

The duties of Buddhist monks are manifold: first, to study and practice the Dharma, especially meditation; secondly, to set an example for the laity; thirdly, teach and preach; fourthly, protect the laity from unfavorable psychic influences; fifthly, to be advisers in worldly affairs.

Currently, in Buddhist countries there are two branches of the monastic order: Theravada (represented in Sri Lanka, Thailand, Burma, Cambodia and Laos) and Sarvastivadin (in Tibet, China, Vietnam and Korea). There are very few differences in the lifestyle and regulations observed by the monks of these two great traditions. Pratimoksha they have the same one (Japan is a special case because, although monastic ordination existed here several centuries ago, it died out and was replaced by bodhisattva ordination and other types of ordination).

Third, maha-sangha, or "great sangha", so called because it is great in number. This is the community of all those who accept certain spiritual principles and truths, regardless of differences in lifestyle (that is, it does not matter whether a person retired from the world into monasticism or remained in the world). Maha-sangha includes Aryans and not Aryans, it consists of both monks and laymen. It is the entire community of Buddhists at all levels, united by a common allegiance to the Buddha, Dharma and Sangha. IN maha-sanghu includes all those who have taken refuge in the Three Jewels. What they have taken refuge in is their mutual bond. (From lecture No. 3: “Sangha or Buddhist Community”, 1968)

SANGHA: Buddhist monasticism

You will overcome the river by faith,

You will overcome the sea with zeal,

You can overcome suffering with courage,

You will be purified by your wisdom.

Milinda's questions

First sermon. - Benares. - First students. - Buddhism and Brahmanism. - Five conditions. - Pratimoksha. - Sections of the Pratimoksha Sutra. - Ordination as a monk. - Monasteries. - Rules for women. - Lay people. - Two wheels of Dharma. - King Ashoka and Buddhism. - Sangha as a spiritual community.

As mentioned above, on the night of enlightenment, the Buddha, among other knowledge, revealed the Four Noble Truths. It was these truths that formed the basis of the Buddha's first sermon in the Deer Park of Sarnath near Benares - an event also known as Setting the Wheel of Dharma in Motion. The listeners of this sermon were five men led by the ascetic Ajnata Kaundinya.

According to Fr. Alexandra Me, “it is difficult to imagine a city more suitable for starting the propaganda of Buddhism than Benares. On the one hand, the influence of the Brahmans there was not as strong as in other regions of India, and on the other hand, Benares has maintained for many centuries and continues to this day the reputation of a city par excellence as sacred. To this day, brightly painted, half-naked ascetics roam here in crowds, funeral pyres blaze on the banks of the sacred Ganges, and motionless contemplatives can be seen everywhere. Some of them are able to remain calm among the noisy crowd, like a statue, while others do not lower their hands or raise their eyes for many days. Here, in an atmosphere of God-seeking, ecstasy, superstition and mysticism, among thoughtful street philosophers, crafty charlatans, enthusiastic pilgrims, the appearance of Gautama and his preaching should have created a real sensation. The word about the frailty of everything earthly, about the thirst for existence as the root of suffering, about Nirvana as “peace and wisdom” fell on extremely favorable soil.”

Five listeners of the Buddha's first sermon became his first disciples and the first monks, that is, this sermon not only became the first “public presentation” of the teachings of the Dharma, but also led to the creation of a monastic community.

However, calling Ajata and his companions the first disciples of the Buddha is not entirely correct: according to Buddhist legend, even before the sermon, the Buddha converted two merchants, however, they did not accept monasticism, but remained laymen. In the Pali canon the names of these merchants are Tapassu and Bhalika; they were from Bactria, and in Buddhaghosa’s comments to the treatise “Anguttara Nikaya” it is said that these merchants were brothers, were reborn “a hundred thousand cycles” and finally, just before the appearance of Gautama, were reborn to a good life in a “good family”, grew up and One day, guided by signs, they came to the Bodhi tree under which Buddha was meditating. They offered food to the Buddha, and he preached the Dharma to them, and at the end of the sermon, “they found double consolation in the Buddha and the Dharma.” Returning home, these merchants erected a Buddhist temple at the city gates.

Kashyapa's worship of the Bodhi tree. Relief of a stupa in Bharhut.

One way or another, the Sangha as a monastic community and as a spiritual community of Buddhists originates precisely from the night of Buddha’s enlightenment in Benares. But that was only the beginning; Having gained enlightenment, Buddha preached for forty-five years, moved from place to place, from country to country, and everywhere he was joined by disciples (bhikkhus) and female disciples (bhikkhunis). According to the Buddhist sutras, the size of the sangha constantly grew and eventually reached 12,500 people; From this number, the most outstanding disciples of the Buddha gradually emerged - Ananda, Mahakasyapa (“Standard Bearer of Dharma”), Shariputra, Mahamaudgalyayana (Maudgalyayana), Subhuti and others.

These disciples occupied an intimate position, and tradition ascribes to them special abilities that they possessed before meeting the Buddha and which they developed after meeting him. So, Ananda, according to legend, was reborn many cycles with the Buddha, descended from the Tushita sky with him and was born on the same day; Subhuti was “the first among those living in solitude,” Maudgalyayana knew how to take on any form and see spirits, and Kashyapa, like Gautama, renounced wealth, acutely feeling the suffering of this world. All these people came to Buddha, attracted by his preaching. As recounted in the Katusparishat sutra, one day the wandering ascetic Shariputra met the sage Asvajit and asked him who his teacher was and which Dharma he was loyal to. Aswajit replied that he followed the instructions of Gautama from the Shakya tribe, who “left his family, shaved his head and beard and put on yellow clothes, began to lead a homeless life and achieved the highest enlightenment.” As soon as the sage told Shariputra the essence of the Buddha’s teachings, the ascetic’s “unclouded inner eye” “saw the true nature of existence and the Dharma.” And the wandering ascetic Shariputra, “having seen the Dharma, having acquired the Dharma, having comprehended the Dharma with reason, beyond doubt and uncertainty,” stood up, folded his hands and solemnly said: “This teaching is immortal, infallible and devoid of sorrow, and there has not been anything like it in myriads of millions of eras.” Then he went to another ascetic - Kolita (who later changed his name to Maudgalyayana). Thanks to Shariputra, Kolita became familiar with the teachings of the Buddha and also comprehended the Dharma, and together they went to the Buddha and became his disciples.

The fact that the Buddha himself singled out these disciples is evidenced by the sutras. For example, in the Saddharmapundarika sutra, the Buddha predicts to Maudgalyayana, Kasyapa, Subhuti and Katyayana that in the distant future they are all destined to become Buddhas. To Maudgalyayana he says:

“Now I tell you, this Great Maudgalyayana will truly make offerings to the eighty thousand buddhas with various beautiful things, honor [these buddhas] and show [them] respect. After the departure of the Buddhas, [he] will build for each a stupa a thousand yojanas high, the same - five hundred yojanas in width and length, made of gold, silver, lapis lazuli, moonstones, agates, pearls, carnelian, and will make offerings [to them] garlands of flowers, incense rubs, incense powder, incense, silk canopies, banners and flags. After this, [he] will make the same offerings to another two hundred, ten thousand Buddhas and truly become a Buddha. [His] name will be Tathagata Tamaoapattra - Sandalwood Incense, Worthy of Honor, Truly Knowing All, Following the Light Path, Departing Kindly, Knower of the World, Most Worthy Husband, Arranging Everything Worthyly, Teacher of Gods and Men, Buddha, World Honored One. [His] kalpa will be called Filled with Joy, the country will be called Joyful Thoughts. The earth [there] will be level and smooth, and the soil will be crystal. [The earth] will be majestically decorated with trees made of jewels, flowers of pearls will be scattered [everywhere], and purity [will be] everywhere. Those who see [this] will rejoice. [The country] will have many gods and people, countless bodhisattvas and “voice listeners.” The life of [this] Buddha will last twenty-four small kalpas. The true Dharma [after his departure] will abide [in the world] forty small kalpas, the likeness of the Dharma will also abide [in the world] forty small kalpas.”

After the Buddha's departure, these disciples, along with other followers of Gautama's teachings (monks, not lay people), gathered to write down the Buddha's teachings, preserved in their memory. This was the first Buddhist council at which two parts of the canon were retold and written down - the Vinayapitaka and the Abhidharmapitaka.

But we are somewhat ahead of the curve. So, the sangha arose as a result of the Buddha's first sermon. In many ways, the position that only a monk is capable of acquiring the truth in its entirety is similar to the postulate of Brahmanism: only a Brahman whose life path is virtuous is able to free himself from the endless cycle of reincarnation. As M. Malherbe notes, “the difference is that Buddhism does not bind itself to a caste system and everyone in it (regardless of caste and social status) can become a monk.”

Of course, “absolute renunciation,” for which people became monks, hoping to achieve nirvana, over time acquired many rules, restrictions and prohibitions that made it possible to safely overcome the Noble Eightfold Path. These rules and prohibitions for Buddhist monasticism are set out in detail in the Pratimoksha sutra, which is part of the Vinayapitaka.

According to legend, one of the “close” disciples, Shariputra, asked the Buddha to establish Pratimoksha, or a set of rules. He argued that this set of rules would ensure a long life for the Buddha's teachings, just as the thread that binds flower decorations together prevents the wind from scattering the flowers. The Buddha replied that the time for such a code had not yet come, since all the first members of the community were reasonable people and aware of the goal. Only when mental defilements (asava) make themselves felt will there be a need for the rules of Pratimoksha in the community.

The Bhaddali Sutra lists five conditions under which it becomes necessary to introduce rules.

“Bhaddali: “Why is it, dear sir, that earlier there were few rules of conduct, and the number of monks established in the knowledge of the Awakening was large? And why now, when there are many rules of conduct, are fewer monks confirmed in the knowledge of the Awakening?“

Buddha: “It is so, Bhaddali. When sentient beings began to degenerate and the true Dharma began to disappear, many disciplinary rules appeared, and the number of monks established in the knowledge of Awakening became small. The teacher did not establish rules of behavior until conditions arose that contributed to the rise of mental defilements in the community. But when such conditions arose, the Master established rules of conduct as a means of counteracting such conditions... These conditions did not arise until the community became large. But when the community became large, conditions were created conducive to the rise of mental pollution... When the community gained material wealth, position in society, a set of texts... when the community already existed for a long time... then conditions were created conducive to the rise of mental pollution."

Establishing rules of conduct, the Buddha justified their necessity for ten reasons: for the perfection of the sangha, for peace in the sangha, for abstinence from shamelessness, for the convenience of good behavior, for the suppression of defilements related to the past life, for the prevention of defilements related to the future life, to raise faith among non-believers, to increase the number of believers, to establish the true dharma and to raise disciples.

The rules did not appear simultaneously, but sequentially: the Buddha formulated them one after another, in response to specific events. The canon preserves all the cases for which a particular rule was formulated, and knowledge of these “origin stories” often helps in understanding the meaning of a particular rule.

Over time, the number of rules grew, and several followers of the Buddha, led by the pious Upali, collected the main rules into a complete set - the Pratimoksha Sutra (227 rules). This sutra is part of the Sutta Vibhanga, where each rule is presented along with the history of its origin and an explanation of what changes, if any, took place in that rule before it was fixed in its final form.

The minor rules, numbering several hundred, were collected into chapters on topics and made up two collections - “Khandakas”: “Large Chapter” (“Mahavagga”) and “Smaller Chapter” (“Chulavagga”); later they were supplemented by “Parivara” - a text reviewing and systematizing the previous parts.

Pratimoksha classifies the rules of conduct into eight sections:

1) parajika- defeat (exclusion from the community);

2) sanghadisesa- requiring an initial (adi) and subsequent (sesa) community meeting;

3) aniyata- uncertain (the result depends on the decision of the community);

4) nissagiya pacittiya- requiring retribution and recognition;

5) pacittiya - requiring recognition;

6) patidasaniya- requiring recognition (of a certain form);

7) sekhia- instructions;

8) adhikarana samatha- rules for considering controversial issues arising in the community.

The system of punishments provided for by the rules consisted and consists of four main types, ranging from final and unconditional expulsion from the sangha to simple confession in the presence of another monk.

Buddhist monk with alms bowl.

Let us give examples of the rules of Buddhist monastic rules based on the text of the Pratimoksha sutra.

PARAJIKA SECTION

If any monk participating in the training and lifestyle of monks, without renouncing his training, without openly declaring his weakness, commits sexual intercourse with a woman or with a female animal, such a monk has failed and is no longer a member of the sangha.

If any monk, like a thief, takes what was not given to him, it makes no difference whether it is in an inhabited area or not, so that the ruler, having seized the criminal, can subject him to corporal punishment, imprison or expel him - such a monk has been defeated and is no longer a member of the sangha.

If any bhikkhu deliberately takes the life of a human being, or hires an assassin for him, or extols the benefits of death, or persuades him to die, then such a bhikkhu has failed and is no longer a member of the sangha.

SECTION OF THE SANGHADISES

Intentional emission of semen, except during sleep, requires an initial and subsequent meeting of the sangha.

If any monk, overcome by the desire for pleasure, with a wavering mind, addresses a woman with unclean words, in the same way that men address women, inducing them to commit sexual intercourse, this requires an initial and subsequent meeting of the Sangha.

If any monk builds a dwelling for himself with funds raised by alms, without having a patron, he must build it of a standard size. Monks must be invited to approve the chosen site. The chosen place should be calm and have free space around it. If a monk builds a dwelling for himself with his own own funds, without a patron, in a troubled place or without free space around it, or will not invite monks to approve the chosen place, or exceeds the standard dimensions - this requires an initial and subsequent meeting of the sangha.

If any monk, full of envy, anger or discontent, unjustifiably accuses another monk of an offense requiring exclusion from the sangha, thinking: “In this way I will excommunicate him from monastic life,” whether or not he is checked later, if the accusation is unfounded and the monk admits his anger, this requires an initial and subsequent meeting of the sangha.

ANIYATA SECTION

If any monk sits in seclusion with a woman, in a place which is sufficiently hidden for sexual intercourse to take place there, so that a lay woman worthy of trust, seeing them there, may describe the case as an offense falling under one of three sections of Pratimoksha - requiring either exclusion from the community, or the assembly of monks, or public recognition - and then the monk admits that he was in this place; then one of the three above-mentioned punishments may be imposed on him, depending on how he describes the incident or how the laywoman describes the incident. Here punishment is left to the discretion of the community.

SECTION NISSAGIYA PACHITTIYA

If any monk uses clothes washed, dyed or cleaned by a nun not related to him, this requires retribution and recognition.

If any monk begs clothes from a male or female householder not related to him, except on appropriate occasions, this requires retribution and recognition. The proper cases here are: the monk's clothes are stolen or badly damaged. These are the proper cases here.

When a monk makes a new rug, it should be made of two parts pure black wool, one part white and one part brown. If a monk makes or purchases a rug made from wool in other proportions, this requires retribution and recognition.

If any monk accepts gold or silver, or has it in his possession, or consents to have it placed near him, this requires retribution and recognition.

If any monk, having a begging bowl that has endured less than five repairs, asks for a new bowl, this requires retribution and recognition.

If any monk deliberately diverts offerings that were intended for the sangha, this requires retribution and recognition.

PACHITTIYA SECTION

Deliberate lies require confession. Insult requires recognition.

Spreading jealous rumors among monks requires recognition.

If any monk digs or has dug up the soil, such an act requires recognition.

Harming a living plant requires recognition.

Evasive speech and unsociability require recognition.

Slander or expression of dissatisfaction with the actions of a community official requires recognition.

A monk who is not sick may eat no more than once in a row. public place giving alms, otherwise such an act requires recognition...

Group eating, except on appropriate occasions, requires recognition. The proper occasions here are: the time of sickness, the time of giving clothes, the time of making clothes, the time of wandering, the time of traveling by boat, extraordinary cases. These are the proper cases.

If a monk, having eaten and refusing further food, then eats elsewhere, such an act requires recognition.

If any monk puts anything edible into his mouth that was not given to him, with the exception of water and teeth cleaning sticks, such an act requires recognition.

If any monk, without the necessary reason, goes to look at the army during battle or educational activities, then such an act requires recognition.

Drinking alcohol or fermented juice requires recognition.

Finger tickling requires recognition.

Playing in water requires recognition.

Disrespect requires recognition.

If any monk deliberately takes the life of an animal, then such an act requires recognition.

If any monk knowingly uses water containing living beings, then such an act requires recognition.

If any monk, angry and dissatisfied, hits another monk, such an act requires recognition.

If any monk picks up or has picked up a jewel or something that is considered a jewel, except on the territory of the monastery or home, then such an act requires recognition. However, if a monk picks up or has picked up a piece of jewelry or what is considered a piece of jewelry on the premises of a monastery or dwelling, he must keep the item.

PATIDESANIA SECTION

If any monk eats staple or non-staple food accepted from an unrelated nun in a populated area, he should acknowledge as follows: “Friends, I have committed an unworthy act that must be recognized. I acknowledge him."

SECTION SECTION

I will wear the lower (outer) clothing wrapped around the body: this rule must be respected.

I will walk (sit) well dressed in a public place: this rule must be observed.

I will walk (sit) in a crowded place with my eyes downcast: this rule must be observed.

I will not walk (sit) in a crowded place, talking loudly: this rule must be observed.

I will accept food from the server with gratitude: this rule must be observed...

I will eat the food served with gratitude: this rule must be observed.

I will not talk with my mouth full: this rule must be respected.

I will not eat while slurping my lips: this rule must be observed.

I will not eat while sniffling: this rule must be observed.

I will not teach the Dharma to a person who is lying down without being sick: this rule must be observed.

Sitting on the ground, I will not teach the Dharma healthy person sitting on the seat: this rule must be observed.

Walking behind, I will not teach the Dharma to the person walking in front unless he is sick: this rule must be observed.

Without being sick, I will not urinate, defecate, or spit on cultivated fields: this rule must be observed.

Without being sick, I will not urinate, defecate or spit in water: this rule must be observed.

ADHIKARANA SAMATHA SECTION

(rules for resolving controversial issues)

A judgment of past insanity may be entered.

Act in accordance with what is done.

Act in accordance with the decision of the majority.

Act in accordance with the monk's further misbehavior.

Cover as with grass (when the conflicting parties cannot come to an agreement, but understand that further disputes and strife will only worsen the situation; commentators interpret this principle by comparing it with the situation when excrement is so densely covered with grass that it no longer spreads a stench around it).

The Pratimoksha (rule) was and is supposed to be read in its entirety twice a month at special meetings, mandatory for all members of the sangha to attend. According to J. Strong, “the recitation of Pratimoksha is primarily aimed at ensuring the purity of thoughts and unity of the local community of monks. But it can also force an individual to take the path of spiritual search. Moreover, these rules did not simply form the rules of monastic life; they also created a system of relationships in the community.”

From the strictness of the regulations and the need for “complete renunciation” of the worldly in order to get closer to nirvana, it logically followed that the monks wanted to unite and retire - this is how Buddhist monasteries began to emerge. As a rule, they appeared in viharas- “places of rest” where wandering bhikkhus monks came during the rainy season to wait for the sun and listen to the respected preacher. Over time, each monastery developed its own charter, but there were also general rules- first of all, Pratimoksha, as well as the rules for becoming a monk and membership in the sangha. Upon entering the community, the future monk underwent an initiation ceremony - pravrajya: submitted a request for acceptance, shaved his head, put on a yellow cloak, and chose a mentor. He became a full member of the community only after the second initiation - upasampada: This initiation was preceded by a probationary period allotted for the study of doctrine and regulations. Slaves, debtors, cripples, warriors and royal servants were not accepted into the sangha. Within the Sangha, a hierarchy of monks according to degree of holiness gradually developed and exists to this day. Stand above others arhats- monks who have reached complete perfection; above them are only the Buddhas and Gautama himself.

Buddha statue in Kamakura.

Leaving the sangha is not difficult: it is enough to inform your mentor about your desire and leave the monastery. Hence the widespread tradition of entering a monastery for a certain period of time and then returning to secular life. As M. Malherbe writes, characterizing modern Buddhist monasticism, “a significant number of young people experience themselves for several months in monastic life. In Thailand, this traditional custom is almost obligatory; young people usually perform it for three months (July - September) - during school holidays and Buddhist fasting... A similar situation is observed in Myanmar.”

Outside the monastery, Buddhist monks can be easily distinguished by their shaved heads, yellow or saffron robes, and an alms bowl (physical labor in the world distracts from the focus on self-improvement, so monks live only by alms; however, in monasteries, physical labor is possible and even necessary - for the good communities).

At the head of each monastery is an abbot (in Tibetan Buddhism- lama). As M. Malherbe notes, “in Thailand, where there are about 20,000 monasteries, their abbots elect a patriarch. This head of the country's Buddhist community is officially recognized by the king and appointed for life. He has four deputies - for administrative activities, education, information and economic activities.” In the Tibetan tradition (Vajrayana Buddhism), the role of such a patriarch is played by the supreme lamas - the Dalai Lama of the “Yellow Hat” school and the Panchen Lama of the “Red Hat” school (for more details, see Chapter 9).

In addition to men's monasteries, there are also women's monasteries, the first of which, according to legend, appeared during the life of the Buddha. It is known that Gautama himself was not very willing to recognize women’s right to achieve final liberation (after all, every woman by nature is the most faithful ally of Mara, the tempter and enemy of Dharma). Charter convents even more severe than the men’s charter: the code contains 311 basic rules versus 227 for men. Buddha himself, in a conversation with his disciple Ananda, formulated eight special rules for bhikkhuni nuns, set out in the Bhikkhuni Vinaya. These rules are:

Every nun, even after spending a hundred years in a monastery, should respectfully greet a monk, even if he spent only a day in the monastery;

At the age of 18, a girl can apply to join the community, but she must undergo two years of training, and the decision on whether to accept her or not is made jointly by the nuns and monks;

It is forbidden for nuns to reproach monks for real or imaginary offenses, and monks are allowed to do this towards nuns, unless the offenses must be real;

It is forbidden for nuns to receive food, to occupy a bed or seat or place before the monks;

Any nun who violates these rules is punished, and her future fate is determined by a joint council of nuns and monks;

Every two weeks the nuns are to go to the community of monks for instruction;

It is not permissible for nuns to seek shelter from the rain in a place where there are no monks;

Nuns must receive purification from nuns and monks together.

M. Malherbe comments: “It is believed that being a woman falls to someone who has lived a bad previous life. Therefore, nuns are less revered than their male counterparts.”

As for the laity (the lay part of the sangha as a spiritual community), for them, according to canonical teaching, the path to final liberation is closed - however, the essay “Milinda's Questions” states that the laity can achieve nirvana, but the monastic path is easier and faster. One way or another, the number of those who accepted Buddhism, but did not want to go to a monastery, was always large. Such people - upasaki(“admirers”) - did not renounce family, property, physical labor, social activities and responsibilities. The rite of initiation into upasaka is extremely simple - it is enough to say the symbolic phrase three times in the presence of a group of monks: “I resort to the Buddha as protection, to the Dharma as protection, to the Sangha as protection.” By accepting initiation, a layperson undertakes to honor the Buddha, observe the basic precepts of Buddhism (not to kill living beings, not to lie, not to steal, to avoid sensual pleasures and not to drink intoxicating drinks) and to provide material support to the sangha. Thus, he provides himself with good (but still incomparable with monastic) karma.

From ancient times to this day, monks and laity exist, so to speak, in symbiosis: the laity support the monks financially and feed them, and the monks in return endow the laity with the Dharma (in the form of teachings) and improve their karma, which is important for subsequent rebirths. There is even a list of mutual “givings” between monks and lay people: material giving, observing moral precepts, meditation, respect for elders, caring for the needs of elders, passing on giving to others, rejoicing in the giving of others, attention to the Dharma, teaching the Dharma and right faith. This list is not canonical, however, it is widely known, and the actions listed in it are sought to be put into practice in Buddhist societies.

According to G. M. Bongard-Levin, “there is no organized community of lay Buddhists. There are no significant changes in the lifestyle of a layman after he accepts Buddhism, and he differs little from non-Buddhists. Nevertheless, the very fact of conversion, when neither ethnicity nor social status is taken into account, makes Buddhism markedly different from Hinduism: one cannot become a Hindu, one can only be born one.”

Speaking about the relationship between monks and laity, one cannot fail to touch upon the doctrine of the two wheels of Dharma - the Buddhist version of the coexistence of church and state. The Sangha initially recognized royal power, but perceived kings as people dependent on the community in matters of ethics: the royal wheel of Dharma cannot turn without the wheel of Buddha. The rulers saw in the new religious teaching a convenient political tool that they willingly used; at the same time, there were not so many zealous Buddhists among them - from the ancient dynasties we remember the Mauryas (among them belonged, perhaps, the most famous Buddhist on the throne, King Ashoka) and the Kushan dynasty (the second famous Buddhist ruler, King Kanishka), and even these rulers were first of all rulers, and only then Buddhists.

We read about Ashoka’s position in relation to Buddhism from Fr. Alexandra Men: “Buddhism originated as a monastic religion of personal salvation - King Priyadarshi (Ashoka. - Ed.) turned it into an effective instrument for transforming society. And he sought to achieve this without violence, exclusively through preaching and persuasion. He sent teachers everywhere, whom he charged with the duty of inculcating a virtuous life. His decrees served the same purpose. “The Dhamma is beautiful,” says one. - But what is Dhamma? Many deeds are sinless: mercy, generosity, truth, purity.” In another edict this thought is repeated: “Obey to parents is wonderful. Beautiful is generosity towards friends, relatives and acquaintances, brahmins and bhikkhus. It is wonderful not to kill living beings. Excellent is abstinence from wastefulness and stinginess.” Ashoka abolished ceremonies and holidays that had lost their meaning and introduced those that could strengthen good morals. He encouraged pilgrimages and pious gatherings, and honored places associated with the life of the Buddha. They say that at his command, 84 thousand stupas were built to house the relics of the Perfect One. However, Buddhism did not turn into a state religion under Ashoka, but became the religion of the sovereign, which is far from the same thing. The significant similarity of most Indian beliefs allowed the king to pursue a policy of broad religious tolerance. “King Priyadarshi, dear to the gods,” he proclaims, “honors all sects of wandering hermits, worldly people with donations and other means. But the one dear to the gods does not value giving and worship as much as he (sees the main thing) in the development of the basic principles of the teachings of all sects... Let someone else’s sect be honored on every occasion. If they do this, they develop their own sect and also help someone else’s. If they do the opposite, they destroy their own sect and harm someone else’s... Priyadarshi, dear to the gods, wishes that all teachings could be established everywhere without hindrance. For they all strive for control of the senses and a pure life. Some teachings want to implement everything completely, others only partially.” Ashoka supported and gave gifts to Jains, Brahmins and supporters of many religious denominations, although he considered himself a follower of Buddha. In the Rupnath Edict he explicitly calls himself a member of the sangha. The only measure that affected the old cults was the ban on the slaughter of animals, which dealt a blow to blood sacrifices. But the principle of ahimsa, that is, refusal to harm all living things, was already familiar to India for a long time and was instilled without difficulty. The reign of a Buddhist emperor is an almost implausible phenomenon, exceptional in the entire history of the world.

By his example, he showed how powerful religious and moral principles can become, taken seriously and implemented in the life of society.”

IN modern world the wheel of Buddha has moved significantly away from the royal wheel of Dharma, even in those countries where Buddhism is the state religion. We can say that today the sangha has deliberately distanced itself from secular power and everything connected with secular power, although this is not true for all Buddhist countries - let us remember, for example, the situation in Tibet (for more details on the position of Buddhism in the modern world, see Conclusion).

Regarding the sangha as a spiritual community of Buddhists, it should be noted that such an understanding and interpretation of the term “sangha” is characteristic of Western Buddhism: in traditional Buddhist societies, the sangha refers exclusively to the monastic community. Obviously, the “Western” interpretation has a right to exist, especially in the current secularized world and by analogy, for example, with the Muslim Ummah. It is in this broad sense that the term “sangha” is interpreted, for example, by the 14th Dalai Lama: “What kind of refuge does Buddhism offer us? How are Buddhists different from non-Buddhists? From the point of view of refuge, a Buddhist is one who accepts the Buddha, his teachings (Dharma) and spiritual community (sangha) as his ultimate refuge. From a philosophical point of view, a Buddhist is one who recognizes the four principles that confirm that the teaching is Buddhist. Regarding the three objects of Refuge, also called the Three Jewels, it is said that the Buddha taught how to take Refuge, but that the true Refuge is the Dharma or Teaching. Buddha himself said: “I teach the path to liberation. Liberation itself depends on you.” And one more thing: “Be your own mentor.” The Sangha is the followers of the Buddha who help us find refuge."

From the book New religious organizations of Russia of a destructive and occult nature author Missionary Department of the Moscow Patriarchate of the Russian Orthodox Church

"Tantra Sangha" "We are accused of being like witch hunters, trying to stop the activities of some visiting missionaries. But in fact, it is the witches, taking advantage of the imperfections of our legislation, who have gone on the hunt and are conducting this hunt for souls

From the book Commentary on “37 Bodhisattva Practices” by Khyentse Dilgo

Seventh, taking refuge, entering the Buddhist teaching. Which of the deities of the universe, chained in this prison of whirlwind, is capable of being a refuge? Therefore, turning to Refuge - to the Jewels, which, being Refuge, will not fail, is the Practice of the Sons

Chapter 3 Monasticism in the East Monasticism arose towards the end of the third century as a result of the aspirations of ascetic Christians for a more perfect way of life. Only much later will it take shape as a special direction in the life of the Church, but at first it was a way of life,

From the book The World Lamp. Venerable Seraphim of Sarov author (Fedchenkov) Metropolitan Veniamin

Chapter XI. Monasticism and the world Among the priest’s instructions there is scattered a lot of advice on how to live like a Christian in the world. True, the “fiery” Seraphim himself incomparably loved and honored, as befits, angelic virginity, and therefore monasticism: for this he

From the book Flavian. Climbing author Torik Archpriest Alexander

CHAPTER 7 Monasticism The skete to which we were heading consisted of several small buildings, adjoining one of which was a rather spacious church for such hermitages with a traditional Athonite dome-roof covered with scales of gray stone tiles. It was all fenced off

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From the book Popular Dictionary of Buddhism and Related Teachings author Golub L. Yu.

238. Sangha 238. SANGHA - ss. A bunch of. Union. Totality. Community. Society. The first Buddhist community was formed by Buddha Shakyamuni. It became the prototype of Buddhist monasteries and communities in different countries peace. The Sangha is considered one of the three jewels of Buddhism (triratna) and

From book General history religions of the world author Karamazov Voldemar Danilovich

From the book Religious pilgrimage in Christianity, Buddhism and Islam: sociocultural, communication and civilizational aspects author Zhitenev Sergey Yurievich

Buddhist pilgrimage The tradition of pilgrimage in Buddhism has the most ancient history due to its earlier emergence compared to other world religions. The idea of ​​making a Buddhist pilgrimage and rituals of worship originated in India in the 5th century BC.

From the book Cults, religions, traditions in China author Vasiliev Leonid Sergeevich

Sanghga is a Buddhist community. Sometimes the entire religious brotherhood is also called the same name. Initially, the same word was used to understand all of Shakyamuni’s disciples, who were reflected in mythical tales associated with Buddhism. Later, one who took the appropriate vows became a member of the Buddhist sangha - they were both lay and monastic.

Different meaning

The traditional sangha includes monks, nuns, laymen and laywomen. The presence of such a society indicates that Buddhist teachings have spread throughout the state. And at the same time, the word is used in a narrower sense, when a person takes Refuge. Sangha is a community of those who have freed themselves from the illusions of the ego.

The monks

Initially, such a community was established in the 5th century BC. He thereby provided the means for those wishing to engage in Dharma practice throughout the day, free from everyday life. In addition, the Buddhist traditional sangha has another important role: it preserves the teachings of the Buddha and spiritually supports those who follow his path.

The main nuance of monasticism in this religion is considered to be the connection with Vina, which contains many behavioral norms. For example, monks lead a chaste life, eating only before noon. The entire remaining period of time is devoted to the study of the Holy Scriptures, singing and meditation. If someone violates these provisions, they face expulsion from the community.

It is noteworthy that Tendai, the founder of the Japanese movement, reduced the number of restrictions to 60. And many schools that appeared later were completely replaced by Vinaya. For this reason, adherents of Japanese schools observe priesthood. This is not monasticism.

Restrictions

Monastic life in the Sangha means giving up most of one's possessions. What remains from the property are 3 robes, a bowl, cloth, needles and thread, a razor and a water filter. As a rule, the list is supplemented by one or two personal items.

By tradition, monks do not wear casual clothing. Initially, their robes were sewn from pieces of fabric and painted with earth. The theory has been put forward that saffron was once used in painting. But this was hardly possible, since this product was considered expensive at all times, and the monks were poor. The colors of the robes currently indicate the monks’ affiliation with one movement or another.

The monks were called "bhikkhus", which translates as "beggar". As a rule, they asked for food. And the laity fed these people in exchange for ensuring them good luck in subsequent reincarnations. Despite the fact that Indian monks did not engage in labor, with the advent of religion in Asian and Chinese countries, they began to agriculture.

Myths

It is a misconception that being a member of the sangha means being a vegetarian. Indeed, a number of surahs are not recommended to be consumed meat products. However, it is known that in the Pali canon, which was compiled 300 years after the Buddha's parinirvana, the latter refused to put forward vegetarianism as a requirement in the sangha. He considered it a personal choice for each practitioner.

At the same time, in a number of countries, monks, as a rule, take appropriate vows and stop eating meat. Tibetan traditions do not include such a vow. As a rule, Chinese, Korean and Vietnamese monks do not eat meat, while Japanese and Tibetan monks do not necessarily take such vows.

In the Mahayana sutras, the Buddha proclaims that any lay person can achieve enlightenment. But there is a common myth in Western traditions that enlightenment is impossible outside the sangha. In the sutras there is a story about how the Buddha's uncle, a layman, achieved enlightenment by listening to the Buddha's speeches.

In exercises

The Sangha is hailed as the third of the jewels. In the teachings there are 3 levels: arya-sangha, bhikshu-sangha, maha-sangha. The first is translated as “holy”. Arya is always considered a saint in Buddhism. And an arya sangha is a community of saints who have certain achievements and spiritual experiences. Such personalities are spiritually united, despite the fact that they do not contact in physical shells. The Sangha of this level is precisely a spiritual community, represented by people of various eras and states. Separation in time and space does not exist for them.

The Bhiksha Sangha is a monastic community. It is hardly possible to imagine how many monks and nuns there were in the most ancient monasteries. It is known that a Tibetan monastery with 500 monks was considered small. There were always many bhikkhus living in such formations.

Finally, the maha-sangha is a collection of everyone who has in one way or another gone for Refuge and follows certain instructions. These are all people who have accepted Buddhist principles or truths, regardless of what kind of life they lead. The Maha Sangha has the most representatives.

Dharma Sangha

The average person could also hear the word “sangha” in the context of the story about the young man. His real name is Dharma Sangha, he spent 6 years in meditation without food or water. The attention of the whole world, including enlightened minds, was drawn to him.

At the age of 15, the young man was inspired by the example of Buddha and sat down to meditate in the jungle, achieving deep concentration, from which he did not leave for 6 years. It is known that he was bitten twice by a snake, the poison of which can kill a person. But he bore it quite calmly. He sweated profusely, thanks to which all the poison was removed from his body.

Someone claimed that it was on this day that the young man gained enlightenment. Since 2005, people began to flock here. All the witnesses said that Dharma Sangha sat motionless, did not eat or drink, and did not move from his place. They started offering excursions here. Then the young man moved to another, quieter place.

Film crews tried several times to get close to him to find out whether the young man had really been living all this time without food and water. The Discovery Channel shot 96 hours of continuous film from the tree under which the young man was sitting, finding that he did not move during this time, despite the cold and changing weather. No supplies of water or food or pipes were found near the tree. The young man's body showed no signs of physical degradation caused by dehydration.

Sangha in Russia

At the moment, there is also its own Buddhist community on Russian territory. The head of the traditional sangha of Russia is Pandito Khambo Lama, a native of the Chita region. Under his leadership, several datsans were opened in the country, and international relations developed.

Buddhism is considered one of the most popular religions in the country. Traditionally, it is confessed in Transbaikalia, Altai, Kalmykia, Tuva and Buryatia.

IN last years The Buddhist traditional sangha in Russia spread to Moscow and St. Petersburg. In these cities, the number of Buddhists is 1% of the total population, and there is a tendency for the number of followers of this world religion to increase.

Story

It is known that the roots of the Buddhist Sangha in Russia go back to antiquity. The first mention of Buddhists in Rus' dates back to the 8th century. It was associated with the country of Bohai, located in the Amur region. It was a state created under the influence of Chinese and Korean traditions. His religion was Buddhist. Its Tibetan form spread to Russia in the 17th century. When the Kalmyk tribes accepted Russian citizenship, this trend spread among the Buryats. At that time, Tibetan lamas were fleeing political events in their homeland.

In 1741, a decree was issued by Siberian government officials. He established the permissible number of datsans and lamas on the territory Russian Empire. This was not official recognition of this world religion, but at the same time it made the Buddhist clergy legitimate. It was officially recognized by Catherine II in 1764, when the post of Pandit Hambo Lama was established in the Russian Empire. In the 19th century, the practice of these religious teachings was recognized as legal.

But when in Soviet years In the 1930s, several uprisings took place in datsans against the new government, and the USSR began to fight Buddhism. In 1941, not a single datsan remained in the country, the lamas were repressed. It was officially recognized that this was done with the aim of destroying the Japanese sabotage network.

The Pravda newspaper published articles about how Japanese intelligence officers pretended to be Buddhist preachers and opened datsans, creating bases for further sabotage. Japan acted as patrons for peoples who from time immemorial followed Buddhist traditions, which were now prohibited on the territory of the USSR. This country actively attracted the Mongols and Buryats to its side. Many monks on Russian territory were dissatisfied with the actions Soviet authorities. They came into contact with representatives of Japanese intelligence and the army. Stalin took harsh repressive measures.

Renaissance

Religion began to revive on Russian territory in 1945, after Japan was defeated in the war, and believers asked to build the Ivolginsky datsan. And the Soviet government agreed to this. This datsan became the residence of the lama, the head of Soviet Buddhists.

At the same time, the state allowed representatives of certain nationalities to be Buddhists. If Buddhism was accepted by representatives of other nations for whom it had never been traditional, the authorities treated them negatively, considering them dangerous. And they often hid underground until the end of the 20th century. But with the liberalization of society and the collapse of the USSR, the situation changed radically.

After the collapse of the USSR

In 1990, more than 10 datsans opened throughout the country, and construction began on several more. In 1996, the new Charter introduced the concept of the Buddhist Traditional Sangha of Russia. She became a member of the World Fellowship of Buddhists. Includes several organizations and centers associated with this world religion.

It should be noted that at the moment in the Russian Federation there is still no centralized institution that would unite all the Buddhists of the country. There are separate communities associated with different directions.

Current situation

At the moment, Buddhism is becoming more and more popular among the indigenous Russian population, as well as representatives of other nationalities. In the Russian Federation, Buddhism is officially proclaimed 1 of the 4 traditional religions for the country, along with Islam, Judaism and Orthodoxy.

The number of Buddhists in the country is about 1,000,000 people. Datsans are increasingly appearing in areas that are not traditional for Buddhist movements in the country. It is known that datsans opened in Moscow, St. Petersburg and Samara, and that the current trend is that the flow of people into them is increasing.

Serving people and going to great nirvana

“That incomparable island, where they own nothing, where they covet nothing, I call Nirvana - freedom from destruction, death and destruction. The key to the kingdom of Truth should be sought in the depths of one’s heart.”

Dhammapada

“At the time when the moon disappeared behind the mountain, the highest of the sages went to Nirvana.”

Shakyashri

Life of the Buddhist Sangha

The first bhikkhus of the Buddha lived in huts, caves, often spent the night in the forest, under a lonely tree, in a rock crevice and other uncomfortable, but conducive to in-depth and heightened perception places.

Buddha abolished and even banned the painful self-torture that was so close to the hearts of Indian truth seekers. The outward neatness of the Buddhist bhikkhus contrasted sharply with the dirty, ash- and dung-covered Brahman ascetics. Purity and strict beauty reigned in the viharas - the first Buddhist monasteries, which first arose in two groves donated to him - Veluvana and Jetavana. Buddhist monasteries for many seemed like paradise on earth, promised oases of internal and external purity, where a tired traveler could indulge in reflection and contemplative practice without interruption” in peace and quiet.

One raja once told Buddha: “In my time I have seen many shramanas, great ascetics, living a perfect life until their last breath, but such a perfect, complete ascetic life, Lord, is nowhere like here.” met. Everywhere there is turmoil, strife, unrest: kings fight with kings, princes with princes, townspeople with townspeople, brahmanas argue with brahmanas, mother and son quarrel, father with mother, father with son, brother and sister with each other, with each other. . Here, Sir, I see monks living in harmony, bhikkhus living in unity, without strife. Nowhere, nowhere, my Lord, have I seen such a unanimous meeting as here.”

In the Dhammapada there are the following lines confirming the words of the Raja: “Oh, we live very happily, non-hostile among the hostile; among hostile people we live, non-hostile. Oh, we live very happily, non-sick among the sick; among "We, the non-sick, live with sick people. Oh, we live very happily, although we have nothing. We feed on joy, like shining gods."

Raising bhikkhus

The main influence on people was exerted by the deeds of the Buddhist bhikkhus themselves: many were convinced that bhikkhus Shakyamuni actually realized the ideal of life that the sages of India had spoken about since ancient times. “Many people are vicious,” the bhikkhus repeated the words of the Teacher, “but we, the followers of the great Buddha, will endure insults, like an elephant in battle - an arrow fired from a bow.” Mercy to all is the motto of bhikkhus. He knows how much evil there is in the world, and does not want to multiply it. “Everyone trembles before punishment, life is pleasant for everyone - put yourself in the place of another. You can neither kill nor force someone to kill.”

This principle of “ahimsa” - non-harm to living things and nature, which is one of the provisions of the eightfold path of the Arya, has always found a response in the hearts of the people of India. In order to reach such a level, a gradual struggle with passions is necessary. Therefore, the Buddha said: “Whoever holds back awakened anger, like a chariot trying to get off the road, I call him a charioteer: the rest simply hold the reins.” Mastering the steps of the spiritual path was considered by the Buddha as “a certain series of gradually ascending levels. Starting with an internal determination to conquer the excitement of the transitory and vain, a person suppresses his dark, evil qualities and inclinations. He must, firstly , be kind to everyone, in the name of liberating yourself and others from the power of evil. “A true bhikkhus,” said the Buddha, “will not destroy anyone’s life. And neither fear nor other considerations will force him to abandon mercy and compassion; he is friendly and attentive to all beings gifted with life. He, a bhikkhus, must avoid lies and theft, must be chaste, truthful, must discard rudeness, greed, idle talk, and seek justice in everything.”

Some ascetics, even having received initiation from the Buddha, had old habits. For example, they frightened the population of villages with their appearance or actions. But the Buddha did not advise bhikkhus to do this. He said: “Just as a bee, landing on a flower, does not break its petals, but only takes a certain amount of nectar, so a perfect bhikkhu, appearing in a village, does not disturb its peace in any way, taking a little food for himself. food."

The teacher advised not to succumb to the insults of others and in response not to cultivate anger towards those who did not perceive and blasphemed the Dharma.

“If those who are not with us, O bhikkhus, would blame me, or the Dharma, or the Sangha, then you should not fall into anger, enmity or annoyance because of this.

If you became irritated about this, then danger would arise for you, and not for your opponents, since you would lose the ability to judge: was what they were talking about true or not?” he asked. Buddha: “It shouldn’t, Teacher,” answered the bhikkhus.

“If they begin to speak like this, then, O bhik-shu, you must explain what exactly is wrong in their judgments, and tell them: “This is wrong, this is not so, we do not approve of this.”

The Buddha taught that a bhikkhus must have not only moral perfection, but also complete self-control and awareness, and patiently endure all the hardships and deprivations of an ascetic life.

“He who meditates wisely endures cold, heat, hunger, and thirst, is not afraid of poisonous insects, wind, sun and snakes. He does not respond in kind to words of reproach, he is calm in the face of bodily suffering, in the face of the most bitter, languid torments, restless, destructive to life."

When terror or fear attacked a bhikkhus, the Buddha advised in such cases to turn to the three jewels: “I tell you, bhikkhus, this: if fear comes upon you in the forest, or under a tree, or in an empty cell , numbness, frost on the skin, then remember the Tathagata in this way: “He, Gina, is a saint, truly enlightened, perfect in knowledge and behavior, Sugata, who has known the world, unsurpassed, the tamer of the violent, the Teacher of the gods and people, the Awakened One, Bhagavat." As you remember Me, that fear, numbness, frost on the skin that will come over you will let you go.

If you don’t remember me, then remember the Teaching: “It was proclaimed for good by the Victorious Buddha, the Dharma, visible, endless, addressed to everyone, attractive, internally cognizable by the discerning.” As you remember the Dharma, the fear and numbness that comes over you will let you go.

And don’t remember about the Teaching, remember about the Sangha: “On the good path is the Community of those who listen to the Buddha, on the straight path of the Sangha of those who listen to Jina. She is worthy of veneration, very worthy, worthy of reverence. She is the highest field of merit for the world.” As you remember about the Community, that fear, numbness and other things will let you go.

Why is this so? Because, O bhikkhus, the Tathagata is an Arhat, a Truly Enlightened One, free from passion, free from hatred, free from delusion, free from fear, free from fear, free from panic and fright.”

"A true bhikkhu walks through the excitement of life "quiet and free", does not seek honor or respect. He has tamed all the desires of the heart, does not condemn anyone, there is no hatred in him for sinners, but there is no approval either. He radiates into the world waves of joy and friendliness, mercy and compassion, with an equal attitude towards everyone. For the complete renunciation of the joyful, knowing and contemplating the truth. Perfectly firm in spirit, not causing suffering to anyone. Perfectly finished with all passion, victory over resistance The expression of the “I” is truly the highest pleasure.”

“Never will a drop of dew rest on a lotus petal; a wise man will never cling to anything that is visible, audible and created. He who has shaken off all sinful things will not accept in greed anything that is visible, audible and created He does not seek purification through another, for nothing coming from outside pleases or saddens him*.

Nirvana, which the Buddha taught his disciples about, is the lot of the diligent and diligent. The path to it is pure contemplation. An Arhat, having cast aside attachments, free from vanity, sadness and joy, tempered in the school of self-deepening, during his lifetime joins the “unmanifested being.” Thus, he frees himself from further wanderings in the worlds of samsara.

Visiting home

The glory of the great Buddha spread like a lion's voice throughout the land of Magadha. She also reached Kapilavastu, the homeland of the Awakened One. After five years of serving people, Buddha decided to visit his native places. For him they were like places of a kind of past life.

The news of his approach brought the Shakyas into confusion: the elderly Raja Shuddhodana was glad to finally see his only son and prepared a magnificent meeting. He ordered the palace to be filled with flowers and invited numerous guests. However, among the Shakyas there were also those who did not share their father’s joy: it seemed humiliating to them to greet with such honors a beggar vagabond who had abandoned his father and betrayed his duty. Their murmur caused Shuddhodana some confusion.

Meanwhile, the Awakened One with a large retinue of bhikkhus, in constant red-ish-yellow robes, approached hometown and settled down in a grove not far from the main gate. Having learned about this, Shuddhodana did not know what to do. His paternal feeling attracted him to immediately rush to meet his son who had passed away many years ago, but, on the other hand, he could not eliminate the wounded pride of the raj and his dislike for the bhikkhus, whom he considered as the source of his misfortune, and this stopped him. After all, kings are not bhikkhus who are free from preconceived opinions.

In the end, the father in him defeated the king, and he went to the grove to look for Siddhartha. When he and his retinue saw the prince in beggar’s rags, with a shaved head, with a begging bowl, they could not utter a word out of sadness and indignation.

The Awakened One removed the burden of the moment by demonstrating miraculous transformations. He rose into the air and sat in a yogic pose, spreading from his body thousands of rainbow rays, at the ends of which shining buddhas were formed, releasing in turn the same rays with the same buddhas sitting in a lotus, slightly smaller in size , so that the next moment all visible space was filled with myriads of buddhas pulsating with light. Then the manifestation gave way to another: his face began to change in a striking way, revealing for a brief moment the images of the predecessor Buddhas and the future Buddhas, a dazzling flame burst out of his chest, then a stream of murmuring water, a whirlwind rose, sweeping the body of Muni into many smallest parts, which after some time gathered again, forming the standing figure of the Awakened One...

People were speechless with amazement. However, even such a manifestation of power, indicating complete mastery of the secret of manifested existence, did not overcome the Raja’s prejudices. He again saw the beggar ascetic. There was no cordial conversation, and there was no increase in understanding. The confused Raja left in the most conflicting feelings. Night fell and the bhikkhus had to spend the night in the open air.

Morning came and the Awakened One, together with everyone, as if nothing had happened, went to the city to beg for alms, lowering his eyes and in complete silence. When the news of this reached Shuddhodana, there was a commotion in the house. The pride of the Shakya Raja was even more astonished; he hastened to find his son and showered him with reproaches: “Can’t we really find food for your bhikkhus?” he shouted, “don’t disgrace our glorious royal family! there were no beggars in the family!

The Awakened One calmly and calmly answered that He most of all values ​​not blood, but spiritual kinship, and that His great predecessors, the Buddhas, also wandered, living on alms. Seeing that his father had softened, Buddha gave his consent to enter under the roof of his former home.

As soon as he entered, his wife Yashoda ran out to meet him. Seeing her husband in the clothes of a wandering ascetic-scar, she threw herself at His feet, bursting into tears. At this time, the father mourned the bitter fate of his daughter-in-law and said that from the very day of her departure she had been faithful to him and led an almost ascetic lifestyle.

As far as possible, sparing the human feelings of his former relatives, the Awakened Siddhartha Gautama spoke for a long time about the virtues and benefits of a renounced life, about the futility of worldly existence, about the causes of unrest in this world.

The spectacle was unusual and amazing. Warlike Shakyas and beggar bhikkhus were nearby. Pride, arrogance, arrogance came together with tolerance, humility and prudence. The Shuddhodana Palace had never seen anything like this. Many of the Shakyas, having left the past, heard from the former prince: “Come to me, O bhikkhus!” — put on monastic robes.

Buddha consoled Yashodhara by telling her about the predetermination of what had happened, about the inevitability for every living thing, sooner or later, to think about the eternal, indestructible abode. He told her and Shakyam about the eightfold path of the true Aryans, and not by gender and origin. He revealed to them the secrets of past births, explaining by the actions of the past the deep meaning of his and their destinies. The Buddha invited Maudgalyayana, the omniscient and wise one, to tell the ancient history of all the Buddhas and the origin of the Shakya family, which delighted those present, causing many to think deeply and fall after the story at the feet of the Teacher.

After some time, a boy approached him. All this time, he, along with everyone else, listened to the unusual wanderer, and when those looking after him were no longer able to hide from him who it was, he ran up and asked his father for the inheritance, as they told him. The father described his life in such a way that the relationship between father and son improved without intermediaries, and Rahula did not want to part with him, asking to join the Sangha. Despite some dissatisfaction with the stubborn Shakyas, “he left on his own, and even lured away the child.” He accepted Rahula into the Sang-hu, saying: “Come to me, O bhikkhus.” At the same time, the Buddha said that children can be accepted into the Sangha only with the consent of the parents.

A few days after the meeting, the bhikkhus continued to follow the Enlightened One, who was now walking next to his son. Many Shakyas followed along the dusty road, wearing the clothes of bhikkhus. The future will show that they, thus, not only found an invisible abode, but also literally saved their lives from destruction in the last battle for the Shakyas. Many people took the vows of Pancasila, becoming upasakas or upasikas like Yashoda, ex-wife Tsarevich.

Devadatta's machinations

After visiting Kapilavastu, the Sangha was replenished with many relatives of the Buddha himself. Many of His acquaintances from childhood and youth took the vows of bhikkhus. Such were Nanda, Devadatta, Ananda and many others who joined the community immediately after the sermon in the Suddhodana palace. Two of them, his cousins, Ananda and Devadatta, subsequently began to play a very noticeable role in the life of the Buddhist Sangha: one devotedly served Him all his life to the end, the other, out of envy and bad inclinations, in every possible way interfered with the Awakened One, trying to split the Community .

“When a fool, through his misfortune, gains possession of knowledge, it destroys his lucky lot, breaking his head. He may desire an unbecoming position among the bhikkhus and power in the viharas and the veneration of other clans,” these words of the Buddha were are said specifically about Devadatta, Gautama’s cousin, who caused the Teacher a lot of grief during the entire time he was in the sangha.

What methods did he invent to belittle the Buddha in the eyes of others and increase his own importance! He offered his power to the bhikkhus, proposed to remove the Buddha from the leadership of the sangha, and tried to take his place. He started intrigues at the court of Mahara-ji of Magadha with the aim of defaming Gautama Buddha, but Ajatashatru did not agree to Devadatta’s proposals. When disagreements arose among bhikkhus or laity, Devadatta found himself in the thick of what was happening and inflated all conflicts to impressive proportions.

Buddha had a flexible mind: if conditions changed, then some of the rules governing the life of the community changed accordingly. With the advent of vihara monasteries, many rules of the forest life of bhikkhus turned out to be, if not impossible to implement, then at least unnecessary in the new living conditions. Therefore, the Buddha abolished a number of rules based on the precedents of the early wandering life, and softened the Vinaya. This was immediately regarded by some adherents of a harsh life as a departure from holiness, which Devadatta did not fail to take advantage of.

This revealed De-vadatta’s immoderation, his duality. Firstly, when he gained the trust of the former prince Ajatashatru, he and his entourage, the younger monks who were with him, were served 500 servings of rice with milk every day. Unable to resist such honors, Devadatta became proud, which was the beginning of his downfall. Secondly, having already planned a split in the Sangha, Devadatta suggested that the Awakened One introduce more severe rules into the community, including completely abstaining from eating meat and fish, not spending the night indoors, and more. Thus, Devadatta was immoderate in the most literal sense: he did not know the limit and deviated from it first in one direction - excessive overeating, then in the other - excessive fasting.

Having thus gathered the dissatisfied, numbering about five hundred, Devadatta made a demand to the Buddha: to abandon innovations, from monasteries, from sedentarism, and to return to more frequent performances of the Pratimoksha ritual. Devadatta's demands were full of jealousy for the Buddha, and an outward, formal, and dogmatic attitude toward practice prevailed.

Buddha rejected all claims of the schismatic. Devadatta did not obey and left the sangha for the forest, dragging along half a thousand ascetics. The bhikkhus, thanks to the admonitions of Shariputra and Maudgalyayana, were returned - the two great sthaviras (“elders”) had to use miraculous transformations and arrange a most interesting debate, but Devadatta himself did not abandon his criminal plans. He sent hired killers to the Buddha, but they were attacked by fear and horror, and subsequently they accepted his Teaching.

Another time, Devadatta climbed a mountain and dropped a huge piece of rock onto the Buddha and his disciples passing below. But this stone fell on two peaks leaning towards each other, so that Buddha only slightly hurt his leg.

The third time, being in Rajagriha and knowing that there was a violent elephant there, trampling people to death, Devadatta persuaded the people to let him along the narrow street along which Bhagavat would go. The Arhats and Arya first asked the Teacher to turn somewhere and evade, but the Buddha reassured them, saying that “Buddhas do not die a violent death.” After this, the Arya saints really retreated, without tempting fate, only Ananda remained, who was not yet an arhat at that time, but “simply loved” the enlightened one. He tried to shield the teacher, but Buddha asked him not to do this and to move away. When the angry elephant approached, Buddha subdued it with kindness, and the animal calmed down and approached peacefully.

The Buddha often told his disciples about the karmic reasons that led Devadatta to the evil path. These reasons were sown in distant past lives, when Devadatta, being another being, created his own karma through evil deeds in order to resist Him during the life of the Awakened One. Shakyamuni accepted him solely out of mercy, in order to soften his subsequent fate.

The activities of the Buddha, even without the machinations of Devadatta, were full of all kinds of adventures and dangers. Despite his greatest authority during earthly life, he also had other enemies who created obstacles for him.

The ferocious robber Amgulimala, outlawed because he killed every traveler he came across, after an unsuccessful attempt to intimidate the Buddha, converted to Buddhism, was accepted as a member of the sangha and peacefully ended his days as a monk.

One brahman, named Magandiya, offered his beautiful daughter as a wife to Buddha, despite the latter’s belonging to a different caste and his vow of celibacy. By his refusal, Buddha made an irreconcilable enemy in the person of the beauty he rejected: she subsequently married the king’s son and tried to take revenge on Buddha.

He had to endure a lot: false accusations from opponents, preachers of other teachings, and outright contempt from people, especially relatives and friends of the Kshatriyas, who believed that such a healthy, strong man It would be better to take up farming or some other useful work.

However, with the exception of the machinations of a relative and individual enemies, the long life of the Victorious One flowed like a powerful, pure river, confident in its greatness, carrying along smaller streams in its movement towards the great Ocean of Awakening.

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