Archive for the ‘Buddhism’ Category


Ven. Dr. Thich Minh Chau


Vietnamese Buddhism has a long history of more than 2000 years. Its origin dates back to the 3rd century B.C., when numerous Buddhist missions were sent abroad by Emperor Asoka to disseminate Lord Buddha’s Teachings in such distant countries beyond the borders of India as those in Africa, West and Central Asia as well as South East Asia including Malaysia, Burma, Thailand, Laos, Cambodia and North Vietnam, which was known then as Giao Chau ( modern Bac Ninh province ).
Vietnamese Buddhism can be roughly divided into 4 periods:
1. From its beginning in Ancient Times to the 10th century A.D.,
2. Its Golden Age from the 11th century to the 14th century,
3. Its Decline in the 15th century and its Restoration in later centuries,
4. Contemporary Vietnamese Buddhism and its Activities in the present situation.
 
I. VIETNAMESE BUDDHISM FROM ANCIENT TIMES TO THE 1OTH CENTURY:
It is believed that among the three Buddhist centres of ancient China ( Lo Yang, Ring Ch’eng and Luy Lau ), Luy Lau centre in Giao Chau ( South China ) was then the first to be founded under the Han Dynasty ( around the early part of the first century AD ). Luy Lau, the capital of Giao Chau, which was then a Chinese vassal, was on the main trade route between India and China; therefore undoubtedly it became a favourable and prosperous resort for Indian pioneer missionaries to stay and preach the Buddha’s Teachings before continuing their journey to the North.
The Order of Giao Chau monks was founded before Buddhism spread to other places. From the evidence of historical records under the Latter Eastern Han Dynasty, we may conclude that Luy Lau was the first to adopt the new faith from Indian monks who gradually found their way to the North, i.e., South China and the Yangtse River Valley, and then to Lo Yang, the capital of China, where the two other Buddhist centres were successively founded. According to the documents recorded in THIEN UYEN TAP ANH ( an Anthology of the Most Talented Figures in Ch’an Park), our most ancient Buddhist literary collection, Master K’ang Seng Hui, a monk of Sogdiana origin was the first Buddhist Master at Luy Lau Centre. He was born in Giao Chau, where he was received into the Order of Monks afterwards. He became the most famous monk scholar who translated a large number of Buddhist Canonical books into Chinese ( Han characters ) and later he visited Nanking, where he built the first pagoda and preached the Dhamma.
Besides Master K’ang Seng Hui, there were many famous Indian monk scholars such as Mahajivaka, Kalaruci ( Tche Kiang Liang ) and a Chinese scholar Mao Po ( Mui Tsu ), who immigrated to Giao Chau and studied Buddhism under Indian monks there. At that time, there were about 20 pagodas with at least 15 translations of Buddhist Text Books and 500 monks at Luy Lau centre. “The Buddha’s Sutta in 42 Sections” which appeared at Giao Chau in the 2nd century AD, is believed to be the first selection of Suttas translated into Chinese at Luy Lau.
Therefore, one of the characteristics of Vietnamese Buddhism in Ancient Times is that it had been introduced by Indian missionaries into Giao Chau long before it spread to China. The literary evidence in the above translation proved that in its very beginning, Vietnamese Buddhism adopted the fundamentals of Orthodox Buddhism from Indian monks and in later centuries with the development of Buddhism in China, it received another trend of Buddhist thought, the Mahayana doctrine, especially Chinese Ch’an Buddhism.
Another salient feature of Vietnamese Buddhism is that it has been closely connected with national life and Buddhist monks have made their active contribution to the construction and protection of their country. The best learned class of society, Vietnamese monks practised their religion side by side with common people and were on friendly terms with members of other religions such as Taoism, Confucianism. A large number of Ch’an Masters were great Confucianist scholars who, besides their religious duty, played an important part in social life. They might have made use of favourable conditions of Chinese Buddhism under the Sui ( in the 6th century AD ) and the T’ang dynasties ( in the 7th and 8th centuries ) in order to develop Vietnamese Buddhism and further a national movement for liberation from Chinese yoke.
The first period of DaiViet’s independence began with King Ly-Nam-De, who highly honoured Buddhism and used to consult Buddhist monks and follow their advice on religious and worldly affairs in protecting the young nation against foreign invasions. Finally came the glorious victory at Bach Dang River in 930, which opened a new page of DaiViet history.
II. THE PERIOD OF NATIONAL INDEPENDENCE FROM THE 11TH CENTURY TO THE 14TH CENTURY: THE GOLDEN AGE OF VIETNAMESE BUDDHISM:
The 10th century marked a new era of both the independence of DaiViet nation and the prosperity of Vietnamese Buddhism. Many Buddhist monks were engaged in politics under the Dinh ( 968-980 ), the Former Le ( 980-1009 ), the Ly ( 1010-1225 ) and the Tran ( 1225-1400 ) Dynasties. Some were appointed both “State Counsellors and National Teachers” such as Ch’an Masters Khuong Viet, Phap Thuan, Vien Chung and above all, Ch’an Master Van Hanh, who made his great contribution to the enthroning of King Ly-Thai-To, the founder of the Ly reign, and was later granted the title “Sangha President”.
As a monk of great talent, he devoted himself to the teaching of the Dhamma and the construction of the kingdom; yet, he remained aloof from worldly life. His philosophical attitude was beautifully expressed in his serene and noble Utterance before his death: 
( Our personal existence is like a lightning flash that passes into nothingness,
All plants prosper in Spring and wither in Autumn,
Despite all the ups and downs of fortune, we fell no fear,
For these are mere dewdrops on the grasstips. )
The prosperity of Vietnamese Buddhism reached its height under the Ly and the Tran Dynasties during 4 centuries, King Ly Thai To and his successors were devout Buddhist supporters and patrons who officially recognized Buddhism as state religion and ruled righteously in accordance with the TEN DUTIES of a king ( Dasarajadhamma ). They showed their great compassion and tolerance towards their people, even criminals, prisoners and foreign enemies or rebels. By order of the Kings, thousands of pagodas and stupas were built all around the country, among which One-Pillar Pagoda (in Hanoi) was the most famous. Some of the kings resigned their power after a time of reigning, and became Ch’an Masters such as Ly Thai To, Ly Thanh Ton, Ly Anh Ton, Ly Cao Ton, Tran Thai Ton, and in particular, King Tran Nhan Ton, a great Buddhist scholar who, after his two victories over the Mongols (Yuang Meng), abdicated and became the founder of the Truc Lam (Bamboo Grove) at Mount Yen Tu. It was the first Vietnamese Ch’an Sect that had ever been founded and the king was consecrated as the first Patriarch of Truc Lam Ch’an sect of Viet Nam, the others being Vinitaruci (an Indian monk), Wu Yan T’ung (a Chinese), and Tsao T’ang (a Chinese). It was under his leadership that the 3 Ch’an sects (Vinitaruci, Wu Yan T’ung-Speechless Understanding, and Tsao T’ang-Hermitage) were unified into one Vietnamese Ch’an Sect. 
During the Golden Age, Vietnamese Buddhist thought, literature and architecture were best developed in poetry, in prose and in various works of arts. Above all, the achievement of engraving Buddhist scriptures which lasted 24 years (1295-1319) at Quynh Lam Pagoda under the auspices of King Tran Anh Tong was the most influential one. The great task was carried out by Master Phap Loa, the second Patriarch of the Truc Lam Ch’an Sect, alongside hundreds of monks and lay followers, making over 5000 engravings of Buddhist Scriptures including those composed by the Truc Lam Sect. Master Phap Loa made his best contribution to the growth of over 15.000 monks in more than 200 Truc Lam monasteries then. Next to Phap Loa was Huyen Quang, thus forming the Trinity of Truc Lam Patriarchs, the symbol of the Buddhist Golden Age. Master Huyen Quang, a great monk scholar and poet, led a secluded life at Mount Con Son, teaching the Dhamma, practising Ch’an meditation, and composing poems after 20 years of serving the Court.
What is essential of Truc Lam Ch’an Buddhism is that it lays the emphasis on the mental cultivation whatever condition one may live. It is a mind-oriented training for every Buddhist, whether he is a monk or a lay follower. This way of practising the Dhamma is best expressed in a hymn entitled “Cu Tran Lac Dao Phu” (Taking Delight in Religion While Dwelling in the World) composed by King Tran Nhan Ton, Truc Lam First Patriarch, who concluded the hymn with the following reputable verse:
 
( Let’s take delight in religion in whatever condition we may live,
Let’s eat when hungry and sleep when tired,
Within ourselves lies the gem, so let’s give up searching elsewhere,
When our mind is detached from the surroundings, there is no more question of concentration.)
Another interesting feature of Ly-Tran Buddhism is its trend of blending Buddhism with Taoism and Confucianism. This growing tendency of combining the 3 religions together in a harmonious way resulted in producing experts in the three branches of learning. Many of them were Ch’an Masters, kings and court mandarins who played a very active role as leaders in several struggles against the Sung’s army and later the Mongols’ invasions. In peace time as well as in war time, these Buddhists made their great effort to bring welfare and happiness to their nation. In the period of unprecedented prosperity of Vietnamese Buddhism, both Taoism and Confucianism were also well-developed and very popular with all social classes.
III. THE DECLINE OF BUDDHISM IN THE 15TH CENTURY AND ITS RESTORATION IN LATER CENTURIES:
By the end of the Tran Dynasty, as Confucianist scholars gained their monopoly at court, Buddhism gradually lost its influence especially after the invasion of the Ming in 1414, DaiViet became a Chinese vassal again, and the Ming rulers oppressed Vietnamese Buddhists by confiscating most of Buddhist text books in DaiViet, then sending them to Chin-Lang and destroying a large number of pagodas. Moreover, numerous talented monks were sent to China in exile. All that lay in the policy of assimilating the Vietnamese into the Chinese and spreading Confucianism as the only dominating doctrine while keeping Buddhism and Taoism under strict control.
After a ten-year fight against the Ming, finally came the victory won by Le Loi, the national hero who founded the Latter Le. But Buddhism was in unfavourable condition then: By King Le Thai To’s order, Buddhist monks had to pass an examination or they had to return to secular life. Confucianism had a great influence on the king and especially on the intellectuals of the time since it was the best way leading to power and glory at Court. What remained fortunate was that Buddhism had been so deeply rooted in all classes of people that they constantly kept their faith alive in hard times by building pagodas, temples and reprinting Buddhist Scriptures despite Confucianist scholars’ strong opposition and the kings’ exclusive order.
In the 16th century and during the Trinh-Nguyen Conflict lasting about 300 years, the Trinh and Nguyen Lords tried to restore Buddhism in order to win people’s heart. Many of them were devout Buddhists who decreed the building or renovating of lots of well-known pagodas or stupas such as Thien Mu Pagoda in Hue ( buy Lord Nguyen Hoang’s decree in 1601 ), Thien Tho ( Bao Giac) Pagoda, An Ton ( Tu Dam) Pagoda…
In the 17th century, a number of Chinese monks came to Vietnam founded such Ch’an sects as Lin Chi and T’sao Tung Sect. They were warmly received by the Trinh who, at the same time, encouraged the restoration of Truc Lam Ch’an sect. 
One of the brilliant torchlights of Vietnamese Buddhist Sangha in North Vietnam ( Dang Ngoai ) was Ch’an Master Chan Nguyen, who was conferred the title “Sangha President” by king Le Du Tong. The Master and his excellent disciples Nhu Hien, Nhu Trung made their great effort to restore the Truc Lam Ch’an Sect tradition and reprint numerous literary works composed by Truc Lam Patriarchs. Another outstanding figure was Ch’an Master Huong Hai, who preached the Dhamma at Nguyet Duong monastery to thousands of disciples. Some of them became very famous and were later appointed Sangha Presidents.
In the South ( Dang Trong ) , the Nguyen Lords heartily welcomed numerous Ch’an Masters from China. They founded the Lin Chi Sect and the T’sao Tung Sect and built pagodas in many provinces while the territory extended southwards. Besides, Vietnamese Ch’an Masters tried their best to restore Vietnamese Buddhism; among them, Ch’an Master Lieu Quan was considered the leader of the Buddhist restoration. He preached the Dhamma in many provinces and was highly esteemed by the Nguyen. He belonged to the Lin Chi Sect, but his teaching was coloured by Vietnamese way of thinking since he tried to remodel the religion imported from China, making it completely Vietnamese and lively in such aspects as rites and hymns or poems. His chief disciples continued to spread this way of teaching throughout the South and the influence of this Ch’an Sect could be found even in the Buddhist Restoration in the 20th century.
From the beginning of the French colonialists’ domination over Vietrnam, the condition of Buddhism was obviously worse. Under the Nguyen Dynasty, Buddhism got violent opposition from courtiers who were Confucianist scholars while it was neglected by most of the kings who were not zealous Buddhist supporters. In addition, as a time-honoured religion, Buddhism was confronted with many difficulties from the colonialist government.
IV. CONTEMPORARY VIETNAMESE BUDDHISM AND ITS ACTIVITIES AT HOME AND ABROAD.
Under the influence of Chinese Buddhist Restoration in 1920, there was a movement for the Restoration of Vietnamese Buddhism headed by Master Khanh Hoa and many Buddhist associations were established in South VN, central VN and North VN from 1931 to 1934. The Buddhist Reformation received great approval from Buddhists especially the intellectuals in all over the country, but it was interrupted by World War II.
In 1948, the United VN Buddhist Association came into being and it resumed its activities in Ha Noi. Many Buddhist magazines and Vietnamese translations of Buddhist books were issued then. In Hue, the Most Venerable Elder Giac Tien and Doctor Le Dinh Tham, a lay Buddhist scholar, founded a Buddhist Institute at Truc Lam Pagoda, then “The Buddhist Association of An Nam” at Tu Quang Pagoda and two Buddhist schools for monks and nuns. It was Dr. Le Dinh Tham who made his best contribution to the Buddhist Restoration by disseminating the Buddha’s Teachings in Vietnamese, founding various Buddhist youth organisations and translating the Suramgama Sutra into Vietnamese. He was, in fact, the spirit of the Buddhist Restoration then.
In 1951, a National Buddhist Conference held in Hue aimed at unifying all Buddhist Associations and reorganising the Sangha’s activities. Besides, it approved the participation of Vietnamese Buddhists in the World Fellowship of Buddhists ( WFB ) founded in Colombo in 1950.
From 1954, after the division of VN into two regions by Geneva Agreement, Vietnamese Buddhists in the South suffered from the religious discrimination and restrictions imposed by the Diem Regime until the day when its oppression grew stronger and the non-violent Buddhist demonstrations broke out all over the countrry, the Bodhisattva Thich Quang Duc’s self-sacrifice (by burning himself alive for the cause of religion) followed by those of other Buddhist martyrs paved the way for the overthrow of the Diem Regime in 1963.
In 1975, after the Liberation Day of the South, there was a movement led by the Most Venerable Thich Tri Thu to unify all Vietnamese Buddhist sects and organisations and then the VN Buddhist Sangha was founded in 1981. The VN Buddhist Sangha headed by the Most Venerable Dhamma Patriarch Thich Duc Nhuan approved an action program for national co-operation and harmony among all Buddhist sects, disseminating the Dhamma at its best so as to make known its special features, establishing a system of monastic education and promoting friendship among world Buddhist organisations for peace on earth.
In 1981, the Institute of Higher Buddhist Studies was established in Hamoi, and in 1984, another one in Hochiminh City. Their purpose is to train a new generation of well-qualified monks and nuns so that they can effectively serve the VN Buddhist Sangha in various activities. The monk and nun students are instructed in both canonical and non-canonical subjects include the Doctrines of three main Buddhist schools: the Theravada (Orthodox Buddhism), the Sarvastivada (the Theory of the Pan-Realists) and the Mahayana (Developing Buddhism) Graduate students can continue their studies at home or abroad in order to become researchers at the VN Buddhist Research Institutre founded in 1989.
The VN Buddhist Research Institute as a new field of activiy of the VN Buddhist Sangha undertakes the important responsibility of elucidating the Buddha’s Teachings, emphasising creativeness in the Dhamma dissemination in accordance with the social and scientific progress of our time. Moreover, it tries its best to widen world Buddhist activities and promote exchanges of Vietnamese Buddhist culture with those of other countries.
The leadership of the VN Buddhist Research Institute consists of the Most Venerable Elder Thich Thien Sieu as Vice Rector in charge of the Department of Vietnamese Buddhism and the Venerable Dr. Thich Thien Chau (at Truc Lam Pagoda, France) as Vice Rector in charge of the Department of world Buddhism.
In addition, there are other Departments such as The Department of Buddhist Specialties, The Department of Monastic, Education, and above all, The Department of Translating and Publishing the Tipitaka (The Buddhist Canon) into Vietnamese. The great task of translating The Tipitaka from Pali, English and Chinese into Vietnamese, and publishing the Vietnamese Tipitaka has been under way since 1991. It will take about 2 decades to fulfil the assignment.
As far as world activities are concerned, the VN Buddhist Sangha’s (VBS) delegations attended the 6th and 7th ABCP general conferences and the Most Venerable Dr Thich Minh Chau was elected Vice President of the ABCP Leadership and President of the VN ABCP National centre. In 1984, the VBS delegation attended the Round-Table Conference in New Delhi and in particular, the VBS and the ABCP National Centre hosted the Conference of the ABCP Executive Council and the International Secretariat in Hanoi in 1985. In 1986, the International Year of Peace, two seminars on the theme “Buddhism and Peace” were held in Hanoi and HCM City. In recent years, many VBS delegations have attended religious seminars or conferences held in different countries such as India, Sri Lanka, Japan, Australia, Rome, France, Taiwan…
CONCLUSION
Throughout twenty centuries in the long history of VN, Vietnamese Buddhism has been closely linked with the survival of the nation, whether in its rise and fall. Since the early days of its introduction, the mind of Vietnamese Buddhists has been so well imbued with the Buddha‘s Teachings about love, tolerance and sympathetic understanding that Vietnamese Buddhism has been able to co-exist in peace with other religions for over 2000 years. On the one hand, generations of Vietnamese monks and nuns and lay followers, unknown or well-known, have somehow participated in making it a unique Vietnamese religion coloured with Vietnamese ways and customs. On the other hand, Vietnamese Buddhism has had a great influence on Vietnamese literature, art, music, architecture and Buddhism, so to speak, has become a part of Vietnamese life.
  Most. Ven.Thich Minh Chau
Ho Chi Minh City, 5 Sept 1994

The Six Dhamma Councils

Posted: September 20, 2011 in Articles, Buddhism

The authentic teachings of Gotama the Buddha have been preserved and handed down to us and are to be found in the Tipiṭaka. The Pāli word, Tipiṭaka’, literally means `the three baskets’ (ti=three + piṭaka=collections of scriptures). All of the Buddha’s teachings were divided into three parts.

1.The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns.
2.The second part is called the Suttaṅta Piṭaka and it contains the Discourses.
3.The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.

It is known, that whenever the Buddha gave a discourse to his ordained disciples or lay-followers or prescribed a monastic rule in the course of his forty-five year ministry, those of his devoted and learned monks, then present would immediately commit his teachings word for word to memory. Thus the Buddha’s words were preserved accurately and were in due course passed down orally from teacher to pupil. Some of the monks who had heard the Buddha preach in person were Arahants, and so by definition, `pure ones’ free from passion, ill-will and delusion and therefore, was without doubt capable of retaining, perfectly the Buddha’s words. Thus they ensured that the Buddha’s teachings would be preserved faithfully for posterity.

Even those devoted monks who had not yet attained Arahantahood but had reached the first three stages of sainthood and had powerful, retentive memories could also call to mind word for word what the Buddha had preached and so could be worthy custodians of the Buddha’s teachings. One such monk was Ānanda, the chosen attendant and constant companion of the Buddha during the last twenty-five years of the his life. Ānanda was highly intelligent and gifted with the ability to remember whatever he had heard. Indeed, it was his express wish that the Buddha always relate all of his discourses to him and although he was not yet an Arahanta he deliberately committed to memory word for word all the Buddha’s sermons with which he exhorted monks, nuns and his lay followers. The combined efforts of these gifted and devoted monks made it possible for the Dhamma and Vinaya, as taught by the Buddha to be preserved in its original state.

The Pāli Tipiṭaka and its allied literature exists as a result of the Buddha’s discovery of the noble and liberating path of the pure Dhamma. This path enables all those who follow it to lead a peaceful and happy life. Indeed, in this day and age we are fortunate to have the authentic teachings of the Buddha preserved for future generations through the conscientious and concerted efforts of his ordained disciples down through the ages. The Buddha had said to his disciples that when he was no longer amongst them, that it was essential that the Saṅgha should come together for the purpose of collectively reciting the Dhamma, precisely as he had taught it. In compliance with this instruction the first Elders duly called a council and systematically ordered all the Buddha’s discourses and monastic rules and then faithfully recited them word for word in concert.

The teachings contained in the Tipiṭaka are also known as the Doctrine of the Elders [Theravāda]. These discourses number several hundred and have always been recited word for word ever since the First Council was convened. Subsequently, more Councils have been called for a number of reasons but at every one of them the entire body of the Buddha’s teaching has always been recited by the Saṅgha participants, in concert and word for word. The first council took place three months after the Buddha’s attainment of Mahāparinibbāṇa and was followed by five more, two of which were convened in the nineteenth and twentieth centuries. These collective recitations which were performed by the monks at all these Dhamma Councils are known as the `Dhamma Saṅgītis’, the Dhamma Recitations. They are so designated because of the precedent set at the First Dhamma Council, when all the Teachings were recited first by an Elder of the Saṅgha and then chanted once again in chorus by all of the monks attending the assembly. The recitation was judged to have been authentic, when and only when, it had been approved unanimously by the members of the Council. What follows is a brief history of the Six Councils.

The First Council

King Ajātasattu sponsored the First Council. It was convened in 544 B.C. in the Sattapaāāī Cave situated outside Rājagaha three months after the Buddha had passed away. A detailed account of this historic meeting can be found in the Cūllavagga of the Vinaya Piṭaka. According to this record the incident which prompted the Elder Mahākassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks. This is what happened. The monk Subhadda, a former barber, who had ordained late in life, upon hearing that the Buddha had expired, voiced his resentment at having to abide by all the rules for monks laid down by the Buddha. Many monks lamented the passing of the Buddha and were deeply grieved. However, the Elder Mahākassapa heard Subhadda say: “Enough your Reverences, do not grieve, do not lament. We are well rid of this great recluse (the Buddha). We were tormented when he said, `this is allowable to you, this is not allowable to you’ but now we will be able to do as we like and we will not have to do what we do not like”. Mahākassapa was alarmed by his remark and feared that the Dhamma and the Vinaya might be corrupted and not survive intact if other monks were to behave like Subhadda and interpret the Dhamma and the Vinaya rules as they pleased. To avoid this he decided that the Dhamma must be preserved and protected. To this end after gaining the Saṅgha’s approval he called to council five hundred Arahants. Ānanda was to be included in this provided he attained Arahanthood by the time the council convened. With the Elder Mahākassapa presiding, the five-hundred Arahant monks met in council during the rainy season. The first thing Mahākassapa did was to question the foremost expert on the Vinaya of the day, Venerable Upāli on particulars of the monastic rule. This monk was well qualified for the task as the Buddha had taught him the whole of the Vinaya himself. First of all the Elder Mahākassapa asked him specifically about the ruling on the first offense [pārājika], with regard to the subject, the occasion, the individual introduced, the proclamation, the repetition of the proclamation, the offense and the case of non-offense. Upāli gave knowledgeable and adequate answers and his remarks met with the unanimous approval of the presiding Saṅgha. Thus the Vinaya was formally approved.

The Elder Mahākassapa then turned his attention to Ānanda in virtue of his reputable expertise in all matters connected with the Dhamma. Happily, the night before the Council was to meet, Ānanda had attained Arahantship and joined the Council. The Elder Mahākassapa, therefore, was able to question him at length with complete confidence about the Dhamma with specific reference to the Buddha’s sermons. This interrogation on the Dhamma sought to verify the place where all the discourses were first preached and the person to whom they had been addressed. Ānanda, aided by his word-perfect memory was able to answer accurately and so the Discourses met with the unanimous approval of the Saṅgha. The First Council also gave its official seal of approval for the closure of the chapter on the minor and lesser rules, and approval for their observance. It took the monks seven months to recite the whole of the Vinaya and the Dhamma and those monks sufficiently endowed with good memories retained all that had been recited. This historic first council came to be known as the Paācasatika because five-hundred fully enlightened Arahants had taken part in it.

The Second Council

The Second Council was called one hundred years after the Buddha’s Parinibbāṇa in order to settle a serious dispute over the `ten points’. This is a reference to some monks breaking of ten minor rules. they were given to:

    1. Storing salt in a horn.
    2. Eating after midday.
    3. Eating once and then going again to a village for alms.
    4. Holding the Uposatha Ceremony with monks dwelling in the same locality.
    5. Carrying out official acts when the assembly was incomplete.
    6. Following a certain practice because it was done by one’s tutor or teacher.
    7. Eating sour milk after one had his midday meal.
    8. Consuming strong drink before it had been fermented.
    9. Using a rug which was not the proper size.
    10. Using gold and silver.

Their misdeeds became an issue and caused a major controversy as breaking these rules was thought to contradict the Buddha’s original teachings. King Kāḷāsoka was the Second Council’s patron and the meeting took place at Vesāli due to the following circumstances. One day, whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to know that a large group of monks known as the Vajjians were infringing the rule which prohibited monk’s accepting gold and silver by openly asking for it from their lay devotees. He immediately criticized their behavior and their response was to offer him a share of their illegal gains in the hope that he would be won over. The Elder Yasa, however declined and scorned their behavior. The monks immediately sued him with a formal action of reconciliation, accusing him of having blamed their lay devotees. The Elder Yasa accordingly reconciled himself with the lay devotees, but at the same time, convinced them that the Vijjian monks had done wrong by quoting the Buddha’s pronouncement on the prohibition against accepting or soliciting for gold and silver. The laymen immediately expressed their support for the Elder Yasa and declared the Vajjian monks to the wrong-doers and heretics, saying “the Elder Yasa alone is the real monk and Sākyan son. All the others are not monks, not Sākyan sons”.

The Stubborn and unrepentant Vajjian monks then moved to suspend the Venerable Yasa Thera without the approval of the rest of the Saṅgha when they came to know of the outcome of his meeting with their lay devotees. The Elder Yasa, however escaped their censure and went in search of support from monks elsewhere, who upheld his orthodox views on the Vinaya. Sixty forest dwelling monks from Pāvā and eighty monks from the southern regions of Avanti who were of the same view, offered to help him to check the corruption of the Vinaya. Together they decided to go to Soreyya to consult the Venerable Revata as he was a highly revered monk and an expert in the Dhamma and the Vinaya. As soon as the Vajjian monks came to know this they also sought the Venerable Revata’s support by offering him the four requisites which he promptly refused. These monks then sought to use the same means to win over the Venerable Revata’s attendant, the Venerable Uttara. At first he too, rightly declined their offer but they craftily persuaded him to accept their offer, saying that when the requisites meant for the Buddha were not accepted by him, Ānanda would be asked to accept them and would often agree to do so. Uttara changed his mind and accepted the requisites. Urged on by them he then agreed to go and persuade the Venerable Revata to declare that the Vajjian monks were indeed speakers of the Truth and upholders of the Dhamma. The Venerable Revata saw through their ruse and refused to support them. He then dismissed Uttara. In order to settle the matter once and for all, the Venerable Revata advised that a council should be called at Vāḷikārāma with himself asking questions on the ten offenses of the most senior of the Elders of the day, the Thera Sabbjakāmi. Once his opinion was given it was to be heard by a committee of eight monks, and its validity decided by their vote. The eight monks called to judge the matter were the Venerables Sabbakāmi, saḷha, Khujjasobhita and Vāsabhagāmika, from the East and four monks from the West, the Venerables Revata, Sambhuta-Sāṇavāsī, Yasa and Sumana. They thoroughly debated the matter with Revata as the questioner and sabbakāmī answering his questions. After the debate was heard the eight monks decided against the Vajjian monks and their verdict was announced to the assembly. Afterwards seven-hundred monks recited the Dhamma and Vinaya and this recital came to be known as the Sattasatī because seven-hundred monks had taken part in it. This historic council is also called, the Yasatthera Sangīti because of the major role the Elder Yasa played in it and his zeal for safeguarding the Vinaya. The Vajjian monks categorically refused to accept the Council’s decision and in defiance called a council of there own which was called the Mahāsaṅgiti.

The Third Council

The Third Council was held primarily to rid the Saṅgha of corruption and bogus monks who held heretical views. The Council was convened in 326 B.C. At Asokārāma in Paṭaliputta under the patronage of Emperor Asoka. It was presided over by the Elder Moggaliputta Tissa and one thousand monks participated in this Council. Tradition has it that Asoka had won his throne through shedding the blood of all his father’s son’s save his own brother, Tissa Kumāra who eventually got ordained and achieved Arahantship.

Asoka was crowned in the two hundred and eighteenth year after the Buddha’s Mahaparinibbāna. At first he paid only token homage to the Dhamma and the Saṅgha and also supported members of other religious sects as his father had done before him. However, all this changed when he met the pious novice-monk Nigrodha who preached him the Appamāda-vagga. Thereafter he ceased supporting other religious groups and his interest in and devotion to the Dhamma deepened. He used his enormous wealth to build, it is said, eighty-four thousand pagodas and vihāras and to lavishly support the Bhikkhus with the four requisites. His son Mahinda and his daughter Saṅghamittā were ordained and admitted to the Saṅgha. Eventually, his generosity was to cause serious problems within the Saṅgha. In time the order was infiltrated by many unworthy men, holding heretical views and who were attracted to the order because of the Emperor’s generous support and costly offerings of food, clothing, shelter and medicine. Large numbers of faithless, greedy men espousing wrong views tried to join the order but were deemed unfit for ordination. Despite this they seized the chance to exploit the Emperor’s generosity for their own ends and donned robes and joined the order without having been ordained properly. Consequently, respect for the Saṅgha diminished. When this came to light some of the genuine monks refused to hold the prescribed purification or Uposatha ceremony in the company of the corrupt, heretical monks.

When the Emperor heard about this he sought to rectify the situation and dispatched one of his ministers to the monks with the command that they perform the ceremony. However, the Emperor had given the minister no specific orders as to what means were to be used to carry out his command. The monks refused to obey and hold the ceremony in the company of their false and `thieving’ companions [theyyasinivāsaka]. In desperation the angry minister advanced down the line of seated monks and drawing his sword, beheaded all of them one after the other until he came to the King’s brother, Tissa who had been ordained. The horrified minister stopped the slaughter and fled the hall and reported back to the Emperor Asoka was deeply grieved and upset by what had happened and blamed himself for the killings. He sought Thera Moggaliputta Tissa’s counsel. He proposed that the heretical monks be expelled from the order and a third Council be convened immediately. So it was that in the seventeenth year of the Emperor’s reign the Third Council was called. Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the sixty thousand participants for the traditional recitation of the Dhamma and the Vinaya, which went on for nine months. The Emperor, himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Saṅgha immediately. In this way the Bhikkhu Saṅgha was purged of heretics and bogus bhikkhus.

This council achieved a number of other important things as well. The Elder Moggaliputta Tissa, in order to refute a number of heresies and ensure the Dhamma was kept pure, complied a book during the council called the Kathāvatthu. This book consists of twenty-three chapters, and is a collection of discussion (kathā) and refutations of the heretical views held by various sects on matters philosophical. It is the fifth of the seven books of the Abhidhamma Piṭaka. The members of the Council also gave a royal seal of approval to the doctrine of the Buddha, naming it the Vibhajjavāda, the Doctrine of Analysis. It is identical with the approved Theravāda doctrine. One of the most significant achievements of this Dhamma assembly and one which was to bear fruit for centuries to come, was the Emperor’s sending forth of monks, well versed in the Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach it in nine different countries. These Dhammadūta monks included the Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was asked to preach the Dhamma and establish an order of monks there. The Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].

The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of the lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera went to Himavanta (the place adjoining the Himalayas.) The Venerable Soṇa and the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar]. The Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of these monks succeeded and bore great fruits in the course of time and went a long way in ennobling the peoples of these lands with the gift of the Dhamma and influencing their civilizations and cultures.

With the spread of Dhamma through the words of the Buddha, in due course India came to be known as Visvaguru, the teacher of the world.

The Fourth Council

The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C. under the patronage of King Vaṭṭagāmaṇi. The main reason for its convening was the realization that is was now not possible for the majority of monks to retain the entire Tipiṭaka in their memories as had been the case formerly for the Venerable Mahinda and those who followed him soon after. Therefore, as the art of writing had, by this time developed substantially, it was thought expedient and necessary to have the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi supported the monk’s idea and a council was held specifically to reduce the Tipiṭaka in its entirety to writing. Therefore, so that the genuine Dhamma might be lastingly preserved, the Venerable Mahārakhita and five hundred monks recited the words of the Buddha and then wrote them down on palm leaves. This remarkable project took place in a cave called, the Āloka lena, situated in the cleft of an ancient landslip near what is now Matale. Thus the aim of the Council was achieved and the preservation in writing of the authentic Dhamma was ensured. Later, in the Eighteenth Century, King Vijayarājasīha had images of the Buddha created in this cave.

The Fifth Council

The Fifth Council took place in Māndalay, Burma now known as Myanmar in 1871 A.D. in the reign of King Mindon. The chief objective of this meeting was to recite all the teachings of the Buddha and examine them in minute detail to see if any of them had been altered, distorted or dropped. It was presided over by three Elders, the Venerable Mahāthera Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the Venerable Mahāthera Sumaṅgalasāmi in the company of some two thousand four hundred monks (2,400). Their joint Dhamma recitation lasted for five months. It was also the work of this council to cause the entire Tipiṭaka to be inscribed for posterity on seven hundred and twenty-nine marble slabs in the Myanmar script after its recitation had been completed and unanimously approved. This monumental task was done by some two thousand four hundred erudite monks and many skilled craftsmen who upon completion of each slab had them housed in beautiful miniature `piṭaka’ pagodas on a special site in the grounds of King Mindon’s Kuthodaw Pagoda at the foot of Māndalay Hill where this so called `largest book in the world’, stands to this day.

The Sixth Council

The Sixth Council was called at Kaba Aye in Yangon, formerly Rangoon in 1954, eighty-three years after the fifth one was held in Mandalay. It was sponsored by the Burmese Government led by the Prime Minister, the Honorable U Nu. He authorized the construction of the Mahā Pāsāna Gūhā, the great cave that was built from the ground up, to serve as the gathering place much like India’s Sattapānni Cave–the site of the first Dhamma Council. Upon its completion, the Council met on the 17th of May, 1954. As in the case of the preceding councils, its first objective was to affirm and preserve the genuine Dhamma and Vinaya. However it was unique in so far as the monks who took part in it came from eight countries. These two thousand five hundred learned Theravāda monks came from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and Vietnam. The late Venerable Mahāsi Sayadaw was appointed the noble task of asking the required questions about the Dhamma of the Venerable Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika who answered all of them learnedly and satisfactorily. By the time this council met, all the participating countries had the Pāli Tipiṭaka rendered into their native scripts, with the exception of India.

The traditional recitation of the Dhamma Scriptures took two years during which the Tipiṭaka and its allied literature in all the scripts were painstakingly examined. Any differences found were noted down, the necessary corrections were made and all the versions were then collated. Happily, it was found that there was not much difference in the content of any of the texts. Finally, after the Council had officially approved them, all the volumes of the Tipiṭaka and their Commentaries were prepared for printing on modern presses and published in the Myanmar (Burmese) script. This notable achievement was made possible through the dedicated efforts of the two thousand five hundred monks and numerous lay people. Their work came to an end in May, 1956, two and a half millennia after the Lord attained Parinibbāna. This council’s work was the unique achievement of representatives from the entire Buddhist world. The version of the Tipiṭaka which it undertook to produce has been recognized as being true to the pristine teachings of Gotama the Buddha and the most authoritative rendering of them to date.

The volumes printed after the Sixth Saṅgāyana were printed in Myanmar script. In order to make the volumes to the people of India, Vipassana Research Institute started the project to print the Tipiṭaka with its Aṭṭhakathās and ṭikas in Devanagari in the year 1990.

This Chaṭṭha Saṅgāyana CD-ROM which is a reproduction of the text authenticated in the Sixth Saṅgāyana is now being presented to the world so that the words of the Buddha are easily made available to the devotees and the scholars. The Chaṭṭha Saṅgāyana CD-ROM can presently be viewed in the following scripts Devanagari, Myanmar and Roman.,  Sri Lankan, Thai and Mongol scripts.

May All beings be happy

http://www.tipitaka.org/chattha