Sangha
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- This article concerns the concept of Sangha in Buddhism. For information on other senses, see Sangha (disambiguation).
Sangha (Pali: saṅgha; Sanskrit: संघ saṃgha) is a word in Pali or Sanskrit that can be translated roughly as "association" or "assembly" "company" or "community" with common goal, vision or purpose. It is commonly used in several senses to refer to Buddhist or Jain groups. Traditionally, in Buddhism sangha almost always has one of two meanings: most commonly, sangha means the monastic sangha of ordained Buddhist monks or nuns. In a stricter sense, sangha can mean the assembly of all beings possessing some high degree of realization, referred to as the arya-sangha or noble sangha or assembly of seekers seeking what is real and true, as in "Satsang". This article deals primarily with the subject of the monastic sangha. Buddhists traditionally consider monastic life to provide the environment most conducive to advancing toward enlightenment, and the sangha is responsible for maintaining, translating, advancing, and spreading the teachings of the Buddha.
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[edit] Qualities of the Sangha
In Buddhism, the Buddha, the Dharma and the Sangha each are described as having certain characteristics. These characteristics are chanted either on a daily basis and/or on Uposatha days, depending on the school of Buddhism. In Theravada tradition they are a part of daily chanting:
The Sangha: "The Sangha of the Blessed One's disciples (Savakas) is:
- practicing the good way
- practicing the upright way
- practicing the knowledgeable or logical way
- practicing the proper way;
that is, the four pairs of persons, the eight types of individuals - This Sangha of the Blessed One's disciples is :
- worthy of gifts
- worthy of hospitality
- worthy of offerings,
- worthy of reverential salutation
- the unsurpassed field of merit for the world."[1]
[edit] Monastic tradition
The sangha of monks and the sangha of nuns were originally established by Gautama Buddha in the 5th century BCE, with the goal of preserving the teachings, reinforcing discipline, and serving as an example for the laity.
The key feature of Buddhist monasticism is the adherence to the vinaya which contains an elaborate set of rules of conduct including complete chastity and eating only before noon. Between midday and the next day, a strict life of scripture study, chanting, meditation, and occasional cleaning forms most of the sangha's duties. Transgression of rules carries penalties ranging from confession to permanent expulsion from the Sangha. The founder of Japanese Tendai sects took the decision to reduce the number of rules down to about 60 (Enkai). In Kamakura Era, many sects (Zen, Pureland and Nichiren) which originated from Tendai sect abolished vinaya entirely. Therefore Japanese Zen, Pureland and Nichiren, are led by priests (or minister) rather than by monks.
Monks and nuns may own only the barest minimum of possessions (ideally, three robes, an alms bowl, a cloth belt, a needle and thread, a razor for shaving the head, and a water filter). In practice, they often have a few additional personal possessions.
Traditionally, Buddhist monastics eschew ordinary clothes and wear robes. Originally the robes were sewn together from rags and stained with earth. The idea that robes were dyed with saffron seems unlikely to be true since it was and still is a very expensive commodity, and monks were poor. The color of modern robes varies from community to community (orange is characteristic for southeast Asian Theravada groups, maroon in Tibet, gray in Korea, etc.)
The word which is usually translated as monk is bhikkhu in Pali or bhikshu in Sanskrit. The feminine form is bhikkhuni or bhikshuni. These words literally mean "beggar", and it is traditional for bhikkhus to beg their food. In most places this has become an elaborate ritual, where lay people feed monastics in order to obtain merit which will ensure them a fortunate rebirth. Although monastics in India traditionally did not work for income, this changed when Buddhism moved to east Asia, so that in China and the surrounding countries monks often engage in agriculture.
The idea that all Buddhists, especially monks and nuns practice vegetarianism is a Western misperception. In some Sanskrit sutras meat eating is strongly discouraged whilst in Pali Sutras the Buddha specifically rejected a suggestion by a senior monk to impose vegetarianism on the Sangha. The Buddha himself is recorded as having consumed meat. The Buddha allowed Sangha members to eat whatever food is donated to them by laypeople, except that they may not eat meat if they know or suspect the animal was killed specifically for them. Consequently, the Theravadan tradition (Sri Lanka, Thailand and Burma) which follows the Pali scriptures does not practice vegetarianism though an individual may do so at his or her personal choice. On the other hand, the Mahayana and Vajrayana traditions accept both Theravada and Mahayana scriptures, and consequently the practice will vary depending on their interpretation of the sutras. In some areas such as China and Vietnam one expects the Sangha to practice strict vegetarianism while in other areas such as Japan, Korea or Tibet one does not.
The lay community is responsible for the production of goods and services in society, and for the production and raising of children. According to Mahayana sutras, the Buddha always maintained that lay persons were capable of great wisdom in the Buddhadharma and of reaching enlightenment. In the west, there is a misconception that Theravada regards enlightenment to be an impossible goal outside the Sangha. This is incorrect. In Theravada suttas, it is clearly recorded that the Buddha's uncle—who was a lay follower—reached enlightenment by hearing the Buddha's discourse.
The distinction between Sangha and lay persons has always been important and forms the Purisa, Buddhist community. Here, monastics teach and counsel the laity at request while laymen and laywomen offer donations for their future support. This inter-connectedness serves as a marriage and has sustained Buddhism to this day.
[edit] Ordination process
[edit] Samanera
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It has been suggested that Samanera be merged into this article or section. (Discuss) |
When a young man aspires to join the sangha of monks, a bhikkhu will first ordain him as a samanera (novice) either for a year or until the age of 20. If the samanera is deemed acceptable and able by the order, he will then receive a full ordination and will now live by the monastic rules of the patimokkha (227 rules for Theravada monks), which are stated in the Tripitaka.
[edit] Samaneri
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It has been suggested that Samaneri be merged into this article or section. (Discuss) |
A young woman should be ordained, according to Theravada tradition, by both a monk and a nun, first as a samaneri. Then, after a year or at the age of 20, she will be ordained as a full bhikkhuni. The Theravada vinaya has 311 rules of discipline for bhikkhunis.
[edit] Women's role in the Sangha
Although always maintaining that women were just as capable of attaining enlightenment as men, the canonical texts depict the Buddha as being reluctant to permit women to join the Sangha. After several entreaties from his aunt and foster-mother, Maha Pajapati Gotami, who wished to become ordained, and from his cousin and aide Ananda, who supported her cause, the Buddha relented and ordained Maha Pajapati and several others as nuns. It is interesting to note that this was one of the few issues about which the Buddha is recorded to have changed his mind. The Buddha later established the condition that each new ordination would be sanctioned by at least five bhikkhunis.
There have been several theories regarding the Buddha's reluctance to ordain women, including the possibility that it was due to fears that a community of women would not be safe in the society of his day. According to the scriptures the reason the Buddha himself gave was that the admission of women would weaken the sangha and shorten its lifetime, and he laid down strict rules subordinating nuns to monks.
Before the modern era, the Bhikkhuni Sangha spread to most Buddhist countries including Burma, with the notable exceptions being Tibet and Thailand. However, in Sri Lanka, it died out in the 11th century during a civil war and was not revived. Consequently, as Theravada Buddhism spread to Thailand, the Theravada Sangha consisted only of monks.
In recent decades, there has been a serious attempt to revive the Theravada Bhikkhuni Sangha with the assistance of Mahayana bhikkhunis from the Chinese lineage. These were introduced from Sri Lanka in 433 C. E., following the Dharmaguptaka Vinaya, and subsequently spread to Korea, Taiwan, Vietnam, and Japan. This has resulted in a small but thriving community of nuns in Sri Lanka, who in turn ordained the first Theravada Buddhist nun in the history of Thailand, Ven. Dhammananda. However, the validity of these ordinations is strongly disputed by some of the conservative Theravada establishment.
Meanwhile, a similar process has produced the first fully ordained bhikkhunis in Tibetan Buddhism, where only the novice ordination for bhikkhunis existed. In the west, where feminism has been a strong influence, there have been many remarkable Buddhist nuns: two notable examples are Pema Chodron and Ayya Khema.
[edit] References
- ^ Bhikkhu Bodhi (2000). "The Collected Discourses of the Buddha: A new translation of the Samyutta Nikaya". Somerville: Wisdom Publications, Sakkasamyutta, Dhajjaggasutta (3), p.319-321.
[edit] See also
- Category:Buddhist sangha
- Bhikkhu
- Bhikkhuni
- Buddhist monasticism
- Monasticism
- Monastic
- Monastery
- Sanga Monastery
- Sangha (Jainism)
- World Buddhist Sangha Council
- Satsang
- Buddhist ordination rites: pabbajja, upasampada
[edit] External links
- Sects & Sectarianism - The origins of Buddhist Schools
- Hundreds of free buddhist talks and huge forum.
- "Help with healing of warvictims and those who suffer by acting as Sangha-members"
- "The Bhikkhus' Rules, A Guide for Laypeople" by Bhikkhu Ariyesako.
- "Duties of the Sangha" by Ajaan Lee Dhammadharo
