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They are instructed in these conditions

Let us note now some institutional factors in early Buddhism, in addition to the absence of one supreme head, which may have promoted the development of rival traditions on interpretation and practice, and eventually rival schools.
I have argued that for Buddhism doctrinal differences are not a serious matter in the way they are for religions where salvation is based primarily on faith. Schism, however, is classed as one of the most serious monastic offence, and we have also seen that the ap-pearance after the death of the Buddha. I do seem to have thought of his teaching as a massive and monolithic dogmatic structure. According to the account of the Buddha's last days contained in the Mahāparinirbbāna Suttanta the Lord gently told his attendant, Ananda.
First, the company of the bhikkhu is assembled often, and fre-quent the formal meeting of the Order.
Second, so long as they meet together in concord, and rise in concord, and carry out in concord the duties of Order.
Third, so long as the bhikkhu shall establish nothing that has not been already prescribed, and abrogate nothing that has not been already prescribed, and abrogate nothing that has been already es-tablished, and act in accordance with the rule of the Order as now laid down.
Fourth, so long as the bhikkhu honor and esteem and revere and support the elders of experience and long standing, the fathers and leaders of the Order, and hold it a point of duty to hearken to their words.
Fifth, so long as the bhikkhu fall not under the influence of that craving which, springing up within them, would give rise to re-newed existence-so long as the bhikkhu delight in a life of solitude.
Sixth, so long as the bhikkhu so train their fellow disciples shall come to them, and those who have come shall dwell at ease.
Seventh, so long may the bhikkhu be expected, not to decline, but to prosper. So long as these seven conditions shall continue to exist among the bhikkhu, so long as the are well instructed in these condition, so long as may the bhikkhu be expected not to decline, but to prosper.

Also, another seven condition of welfare of community would Buddha teach bhikkhu.
First, So long as the bhikkhu shall not engage in, or be fond of, or be connected with business.
Second, so long as the bhikkhu shall not be in the habit of, or be fond of, or be partakers in idle talk.
Third, so long as the bhikkhu shall not be addicted to, or be fond of, or indulge in slothfulness.
Fourth, so long as the bhikkhu shall not frequent, or be fond of, or indulge in society.
Fifth, so long as the bhikkhu shall neither have, nor fall under the influence of, wrong desires.
Sixth, so long as the bhikkhu shall not become the friends, com-panions, or intimates of evildoers.
Seventh, so long as the bhikkhu shall not come to a stop on their way because they have attained to any lesser thing. So long as may the bhikkhu be expected not to decline, but to prosper. Also, seven condition of welfare of community would Buddha teach bhikkhu.
We should note that initially there appears to have been a rela-tive flexibility in the rules of discipline. According to Mahāpar-inirvāna Sūtra, the monastic rules were defined but not codified at the time of the Buddha, and there is evidence that the Buddha him-self was willing to adapt the rules to fit in with particular personal or group circumstances. It seems clear to me that the Buddha would not have been averse to later doctrinal innovation if it occurred within the fundamental structure of the bhikkhu's community. Adaptation was possible to suit particular local conditions and it ap-pears that a well-controlled monk could be permitted greater free-dom than his ill-disciplined bhikkhu.