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　　The fact that the Buddha did not appoint any inpidual to succeed him is worthy of careful consideration. At the time of his passing away, the Sangha had already been firmly established and there were quite a few disciples who were highly accomplished and endowed with superior spiritual attainments. The Buddha would have had no difficulty whatsoever, if he so desired, in naming a suitable successor. But he wisely foresaw that such appointment would set a precedent and, sooner or later, in course of time, some unworthy elements not befitting the lofty position would find their way to the hierarchy. Power, fame, and wealth have, in some intriguing way, a tendency to corrupt otherwise decent people, as is evident in the history of some religions, whose internal power struggles and dirty politics are a matter of astonishment and shame. Buddhist history is relatively free from this kind of pitfall, thanks to the farsightedness of the Buddha.

　　Secondly, the steps taken by the Buddha at once demonstrate both the philosophy of non-attachment to inpiduals, which he took pains to emphasize during his mission years, and his explicit trust in the Dhamma as the true refuge in life. At one time the Blessed One admonished a certain monk by the name of Vakkali, who had grown so attached to him that he constantly followed the Buddha wherever he went. The Buddha”s words bear the most vivid testimony of his great compassion, utter selflessness, and his desire for the disciple to truly benefit from the Dhamma: "Vakkali, the sight of my person is of no real benefit; whoever sees the Dhamma sees me." It was in this spirit that the Buddha advised his disciples to look up to the Dhamma-Vinaya as his successor. History has more than proved his foresight.

　　Composition of the Buddhist following

　　During the time of the Buddha, Buddhist assemblies were pided into four main groups: monks (bhikkhu), nuns (bhikkhuni), male lay followers (upasaka), and female lay followers (upasika). In the Theravada tradition the lineage of the Order of Nuns is believed to have terminated about a thousand years after the passing away of the Buddha, so that bhikkhunis in the original sense of the word no longer exist. With an atmosphere of fresh interest and enthusiasm in the religion among Westerners, attempts are being made by certain groups and organizations to revive the Bhikkhuni Order in its earlier, pristine form. However, so far the efforts have resulted only in generating some general awareness but still fall short of a complete restoration. Thus, at present we may speak of the Buddhist following in terms of monastic members, which include monks and novices, and the community of laity (both men and women) who profess a belief in the Buddha and his teachings. These are the two major classifications of Buddhists in the Theravada system today.

　　The Mahayana tradition, however, still maintains the Bhikkhuni Order. In those countries where Mahayana Buddhism prevails, such as Vietnam, Korea, and Taiwan, nuns are very much in the forefront where religious affairs and social welfare activities are concerned. They assume strong leadership and contribute greatly to the growth and development of the religion in those lands.

　　In Theravada tradition monastic members are under strict disciplinary training and are more or less restricted in their social interaction and participation. Nevertheless, they do command faith and respect of the lay community and are well supported in their spiritual endeavor. Monks take upon themselves the express duties of preserving the Dhamma, through study and practice, and teaching it to others. Because of the trust and confidence that people place in them by virtue of their moral integrity and exemplary conduct, they may also provide co…

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