The Meaning of Sangha
Ajahn Brahmavamso
Like the young teenagers
who delight in doing things differently from their parents, new Buddhists in non-Asian
countries seem to be going through their own proud adolescence by challenging the
boundaries of traditional Buddhism. Fortunately, for both our youngsters and Western
Buddhists, the arrogance of youth soon gives way to the mature, long years of
understanding and respect for tradition. It is in order to hasten this growing up of
Buddhism in Australia that I write this article on the meaning of 'Sangha' as it was meant
to be understood by the Lord Buddha.
In the Tipitika, the recorded
Teachings of the Lord Buddha, one finds two main focusses for the meaning of Sangha: the
third part of the Threefold Refuge (in the Buddha, Dhamma and Sangha) and the third factor
of the to-be -worshipped Triple Gem (The Buddha, Dhamma and Savaka Sangha). On odd
occasions in the Tipitika, 'Sangha' is used to denote a 'herd' of animals (Patika Sutta,
Digha Nikaya) or 'flock" of birds (Jataka Nidana), but groups of lay disciples, both
men and women, are always described as 'parisa', an assembly.
So what is the meaning of Sangha
in the first main context, in the Threefold Refuge? Certainly, only an exceedingly
eccentric Buddhist would take as their third refuge a sangha of birds (only "one gone
cuckoo", as they say!). In fact, the Tipitika is precise in what is meant by the
third refuge. In the Canon, on every occasion that an inspired person took the Threefold
Refuge as an expression of their faith, it was either in the Buddha, Dhamma and Bhikkhu
Sangha, or in the Buddha, Dhamma and Bhikkhuni Sangha. Thus, in original Buddhism, the
meaning of Sangha in the context of the Threefold Refuge is unarguably the Monastic
Sangha.
The Sangha as the third factor of
the Triple Gem worshipped by Buddhists seems to have a different meaning. It is called the
Savaka Sangha (or Ariya Sangha) and is defined as those attained to any of the Eight
Stages of Enlightenment (the 4 usual stages divided into Path and Fruit) who are
"worthy of gifts, hospitality, offerings and reverential salutations, and who are the
unsurpassed field of merit in the world". So, in the original texts, who are the
"unsurpassed field of merit and worthy of offerings and salutations"?
In the Dakkhinavibhanga Sutta
(Majjhima 142), the Buddha said that, "an offering made to the monastic Sangha is
incalculable, immeasurable. And, I say, that in no way does a gift to a person
individually ever have a greater fruit than an offering made to the monastic Sangha".
Consistency proves that the Savaka Sangha, the unsurpassed field of merit in the world,
must be a part, a subset of the monastic Sangha - there is no greater fruit than an
offering to the monastic Sangha.
Furthermore, in the world of the
Tipitika, offerings and reverential salutations would always be given by the laity to the
monastic and never the other way around. Even the highly attained lay disciple Ugga
Gahapati who was a Non-Returner is seen to be giving reverential salutations to ordinary
bhikkhus and serving their needs with his own hands (Anguttara Nikaya, Eights, Suttas 21
& 22). Thus, those "worthy of gifts, hospitality, offerings and reverential
salutations", the Savaka Sangha, are again shown to be a part of the monastic Sangha
of both genders.
This proves that the meaning of
'Sangha' in the context of the to-be-worshipped Triple Gem is that part of the monastic
Sangha who have attained to a Stage of Enlightenment. This Savaka Sangha, or Ariya Sangha,
is in no way outside of the monastic Sangha but within it, as a subset. To say otherwise
is inconsistent with the Suttas.
I have carefully argued these
points because today, many young lay Buddhist groups in Australia, Europe and the Americas
are calling themselves Sangha, going for refuge to themselves, even worshipping
themselves, and presuming this is Buddhism! This is sad, misleading and produces no
progress on the Path.
It is far better to go for refuge
to the Monastic Sangha and give respect to that Sangha, especially those within the
monastic Sangha with attainment on the Path. Why? Because the monastic Sangha is also the
physical expression of the Lord Buddha's Middle Way, it is the only authoritative Buddhist
teaching organization and, thirdly, it is the flag of Buddhism capable of giving
inspiration in the villages and cities of our world.
That the monastic Sangha is the
physical expression of the Lord Buddha's Middle Way is easily demonstrated when one
investigate the Suttas what the Lord Buddha meant by the 'Middle Way'. In the
Aranavibhanga Sutta (Majjhima 139), the Lord Buddha clearly explained that the Middle Way
is a celibate way, "Beyond the pursuit of the pleasures of the five senses".
Monasticism is the physical expression of celibacy. Every Buddhist should know that
sensuality is the first of the three cravings (Kama-tanha) mentioned in the Second Noble
Truth as the direct cause of Dukkha. Also, that such sensuality is the first of the
attachments (Kama-upadana). So those who are earnest about abandoning such craving and
uprooting such attachment would naturally gravitate to the monastic Sangha. Thus, the
monks and nuns include all those who are serious enough about Enlightenment to do some
serious letting go of their cravings and attachments.
That the authority on Buddhism
lies with the monastic Sangha is demonstrated when one considers that only someone who is
practicing the Dhamma, and uprooting sensuality has the authority to teach others to do
the same. A sexually active lay Buddhist who enjoys good food and entertainment while
amassing worldly possessions, and who teaches others to let go of attachments is called a
hypocrite; one who doesn't practise what they preach to others. They have no authority. It
is true that some monks also qualify as hypocrites here, but they are more easily shown up
for what they are than the lay teacher with far fewer rules. In short, a monastic is more
reliable.
That the monastic Sangha is the
flag of Buddhism refers to the appearance and lifestyle of the Buddhist monk or nun. The
simple brown robe and shaven head are symbols of renunciation and a rejection of fashion.
They are a flag to the people that the way to happiness is not through amassing wealth and
showing it off to others. The lifestyle of morality and restraint seen in the behaviour of
a good monk or nun are a signpost to others that freedom lies within precepts, not beyond
them. And the quietness and happiness of a trained monastic indicates the goal of the
Noble Eightfold Path which is the end of suffering. Good monks and nuns stand out as no
lay person could, inspiring even non Buddhists as worthy sons and daughters of the Lord
Buddha. Like a patriot feels inspired and uplifted when they see the flag of their
country, so a true Buddhist feels the same emotions on seeing the flag of the Sangha in a
diligent monk or nun.
So this is the meaning of the
word 'Sangha', both in the context of the Tipitika and in the context of modern times. May
the monks and nuns who are its members please live up to all these meanings. And may lay
Buddhist know better than young Western Buddhists and their spin doctoring of the Dhamma,
and so preserve and support the lineage of the Great Teacher that is the Monastic
Sangha./.
Source: Buddhist Society of
Western Australia, http://www.dhammaloka.org.au
Sincere thanks to Dr.Binh anson for
providing us with this article
Update: 01-03-2001