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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 focuses 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 investigates 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 heads 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.
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