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Buddhist Sutra Compilation Shortly after the Buddha entered Nirvana, not a single word of his teaching was written down. His disciples immediately were thinking about passing down the Dharma by compiling his teachings. At the time of the Buddha, dharma was taught by words of mouth; his disciples listened, recited his teachings and committed to memory. Therefore, the initial attempt of compilation was also only through recitation. Only 200 years after the Buddha entered Nirvana did the Dharma got written down. I. History of the compilations of the Buddha’s teachings A. At the time of the Buddha When the Buddha was still living with us, other than teaching Dharma to the public, he also taught the Dharma to various people in different social standard. He taught to kings, princes, Brahmins; He taught to the intellectuals, businessmen, commoners; He taught to the people who had the same sufferings, the beggars. His teachings were based on each person's learning capacity, ie, the same subject was taught but at the level of the learners. Depending on the level of the disciples, the teachings were taught in great details or only at the surface. These teachings were called "Dharma" and the rules to guide the monkhood community through the practices are called "Vinaya". Together is known as sutra. The sutras were chanted daily from memorization and were never written down. B. Sutras compilation periods 1. The First Buddhist Council: Four months after the Buddha entered Nirvana, His disciples convened in Rajgir to compile His teachings. This council was lead by Mahakasyapa along with 500 great disciples of the Buddha. Ananda recited the words of the Buddha (Dharma). Upali recited the rules that the Buddha used to guide the practices of the monks (Vinaya). It was acknowledged that those were the words of the Buddha. In this council, although many things were discussed, it was settled with no changes. The council concluded with the Dharma and the Vinaya written down. 2. The Second Buddhist Council: This council was convened 100 years after the Buddha entered Nirvana. This Council was held due to disagreement with the Vinaya in the Sangha community. The council was called upon by a monk named Yasa (165 years old) with 12 thousands Sanghas in Vaisaly. This council had many opinions; suggestions were made to change some of the rules to have it more relevant to the time, culture and economy of the Indian's society. A number of the conservative Sanghas held to the notion that there's nothing that needed to be Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 1 changed. The Sanghas that wanted change left the council and re-convened at Vajji. The gathering was presided by Vajjiputta and agreed to the suggested changes to the Vinaya. The Dharma, on the other hand, was left unchanged. This assembly started the Mahasanghikas. The remaining sanghas lead and preside by Revala, agreed to keep the Vinaya as is, which was known as the Theravadins. So the second council managed to only change a few things in the Vinaya of the Mahasanghikas and nothing in the Dharma. 100 years following the second council, the Mahasanghikas, because of not agreeing on some ideas, branched off to form another 8 schools. Along with these schools (Nhất Thuyết Bộ, Thuyết Xuất Bộ, Kê Dân Bộ, Đa Văn Bộ, Thuyết Giả Bộ, Chế Đa Bộ, Tây Sơn Bộ, Bắc Sơn Bộ), the Mahasanghikas had a total of 9 schools. The early stage of the Theravadata took some time to come to an agreement, but eventually branched out to 10 additional schools (Thuyết Nhất Thế Hữu Bộ, Độc Tử Bộ, Pháp Thượng Bộ, Hiển Vi Bộ, Chánh Thượng Bộ, Mật Lâm Sơn Bộ, Hóa Địa Bộ, Pháp Tạng Bộ, Ấn Quang Bộ, Kinh Lượng Bộ) totaled to be 11 schools. So between the two branches, a total of 20 schools were established. 3. The Third Buddhist Council: The third council was convened 300 years after the Buddha entered Nirvana (274 TTL) at the request of King Ashoka. It had a gathering of 1000 of the great elders at Pataliputra (which is Bihar and Patra present day) and presided by Mogaliputtra Tissa. After a period of 9 months, the Kathavatthu (one of the books of the Abhidhamma) was written. Only after this council, the complete "Sutra", "Vinaya", "Abhidhamma" was formed. This council did not just have different opinions concerning the "Vinaya" but also in "Sutra" from many different sects. However, the final product did reject the views that are not in accordance with the words of the Buddha. It harmonized many different views and established an agreement on one single doctrine called "Theravada"). In addition, this council also adjusted the Vinaya, shunned the Sanghas that violated the monastic rules, living without harmony. After this council, Most Venerable Mahinda, the son of King Ashoka took the Tripataka (Sutra, Vinaya, and Abhidhamma) along with the commentary, brought over to Sri Lanka (still being kept to present day). 4. The Fourth Buddhist Council: Convened 600 years after the Buddha entered Nirvana (1st century TL) by King Kaniska. Similar to King Ashoka, he was a great contributor to Buddhism. He gathered 500 Bodhisattvas, 500 monks, 500 laymen met at Kashmir and presided by Hiếp Tôn Giả and Thế Hữu. II. Northern Transmission and Southern Transmission During the time the councils were convened, the first two were spoken through memorization and nothing was written down. Only during the 3rd and 4th council was it committed into Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 2 writings. The Sanghas from the north recorded using Sanskrit, while the southern Sanghas recorded in Pali. From there, regions that were spoken in Pali, the Pali record were introduced, while the Sanskrit record was more easily transmitted through the regions that were spoken in Sanskrit. If using Central India as the starting point, then Buddhism first went to Southern India, Sri Lanka, Myanmar, Thailand, Laos, Cambodia, and Vietnam. It was spread using the Pali canon, which was also known as Southern or Theravada Buddhism/Southern migration. Northern India, Nepal, Tibetan, China, Viet Nam, Korea, Japan were spread using the Sanskrit record of the Sutra, known as Northern or Mahayana Buddhism/Northern migration (Buddhism introduced to Vietnam through both routes, the Northern and Southern). So whether from Northern or Southern route, the Dharma is still from the same origin, especially from the 3rd and 4th councils. Because of the differences in society, culture, economy of each nation of the northern and southern regions, there were differences on the way the Dharma was taught and practice. The Northerners were more liberal, focus less on traditions, while Southerners were more conservative, maintaining traditions, but regardless, Dharma is forever the truth. The Dharma only existed today because of the councils. REFERENCES (TÀI LIỆU THAM KHẢO): 1. Phật Học Phổ Thông - Sa Môn Thích Thiện Hoa - Lịch Sử Truyền Bá Phật Giáo - 10 Tông Phái và Vũ Trụ Nhơn Sanh - Bài Thứ 1 - Lịch Sử Phật Giáo Ấn Ðộ, {Mục II, 1.d)}. http://www.tangthuphathoc.net/vn/phpt-5.1.htm 2. Mahayana và Theravada "Cùng Một Cỗ Xe"(PGVN) Bình Anson Perth, Western Australia Tháng 04, 1996 - Hiệu đính: Tháng 10, 1999 http://phatgiao.org.vn/nghien-cuu/201307/Mahayana-va-Theravada-cung-mot-co-xe-11369/ Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 3