Although the situation will vary to each person，　there is a process how one’s practice take shape and experiences get accumulated。 From the time of　？ākyamuni Buddha，　Buddhist meditation masters have put in their efforts in delineating this process by labeling progressive stages of spiritual development，　distinctively specifying the transformation of body and mind that take place within each stage of development。 Based on these road maps，　they help their disciplines to attain realization of the truth。

The educational system in Vinaya and ancient Chan precepts The purpose for monastic to practice is to uplift themselves by applying what they have learned from Dharma，　and to gain liberation。 Meanwhile，　the Sangha community is an education center，　an institution to help the monastic to transcend themselves，　and a hotbed for them to make vows to reach out and fulfill the Buddha－hood。 So，　the Buddhist scholar said， The history of the Buddhist education was really the history of the Buddhist sangha。［73］

From the perspective of sa？gha　（sēngtuán 僧團）　educational system，　equal weight should be put on the tripitaka［74］　（vinaya，　sutra，　and abhidharm）　as well as the three studies［75］　（sila－vinaya，　samadhi，　and prajna）。 To spread the Dharma，　one shall teach in his/her expertise。 From the chapters of The Disciples and The Bodhisattvas in the Vimalakīrti Sūtra，　we know the various kinds of learning and practicing in ancient India，　such as quiet sitting，　expounding the Dharma for the lay believers and bhikkus，　begging for alms and delivering Dharma in return concurrently，　doing walking meditation after lunch，　explaining the precepts…etc。 Chan Master Sheng Yen once pointed out that，　in Monastic Code of the Mūlasarvāstivāda，　Miscellaneous Matters［76］　（S。 mūlasarvāstivāda－vinaya－k？udraka－vastu；　Gēnběn shuōyīqièyǒu bù pínàiyé záshì根本說一切有部毘奈耶雜事），　there were five types of bhikkus，　such as sutra teacher，　precept teacher，　philosophy teacher，　dharma teacher，　and chan teacher。 Dharma teacher is good at chanting sūtra　（jīng 經；　Pali：　sutta）。 Precept teacher is good at perceeding the precepts。 Philosophy teacher is good at demonstrating the doctrines。 Dharma teacher is good at lecturing the dharma。 Chan teacher is good at teaching meditation。 With all these various types of teachers，　all aspects of Buddhist teaching and practice methods are spread out。

As described above，　Buddhist disciples who with the same interests will naturally come together to learn，　and monks who wanted to specialize in certain subjects would go to learn from experts in those subjects。 In this manner，　certain learning groups were formed。 Therefore scholar Banerjee［77］　stated that in early days the vihāra　（jingshe　精舍）　were the centers of learning，　place where the sangha educational system was developed。

In the vihāra　（jingshe　精舍）　various schools of thoughts were taught。 But the training was focused generally on buddhadharma，　morality and spirituality。 The students lived with their teachers，　emulated them，　and served them at the same time。 The teachers’ houses were the schools for their students and later became formal educational institutions or universities where students from far and near attended to acquire knowledge on different subjects。 Teaching of various subjects was carried on uninterruptedly from morning to evening。 In 7th century，　the renown Nalanda University where students from far－off countries were attracted and flocked to study there and it could accommodate ten thousand students。［78］　This is so one of the Buddhist traditions which emphasize the value of “equal importance of study and practice ”（jie xing bin chung 解行並重）。