Sangha: Meaning (information, definition, explanation, facts)

In general, the term "sangha" refers to a assembly of bhikkhu (Buddhist monks) or bhikkhuni (Buddhist nuns) while savaka refers to a community of hearers/disciples but never Arahant. The term is the same in Pali or Sanskrit. In a much stricter sense, the sangha refers to Aryan, or Noble, Sangha - the assembly of Arahants. It is to this Aryan Sangha that one goes for refuge in the traditional Buddhist ceremony of Taking Refuge to the Three Jewels.

The Sangha is traditionally considered to provide an environment most conducive to advancing toward Enlightenment, and is responsible for maintaining, translating, advancing, and teaching the Buddhadharma (teachings of Buddhism).

Monastic tradition

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 meal only before noon. Transgression of rules carries penalties ranging from confession to permanent expulsion from the Sangha.

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 for Tibet, gray for Korea, etc.)

The word which is usually translated as monk is bhikkhu in Pali or bhikshu in Sanskrit. The feminine is bhikkhuni/bhikshuni. It literally means '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 traditionally did not work for income, this changed when Buddhism moved to the far east, where there are priests oppose to monks so that it is not uncommon for Zen or Pureland priests work for part of their day.

Monks and nuns may own only the barest minimum of possessions (ideally, three robes, a begging [alms] bowl, cloth belt, needle and thread, razor [for shaving the head], and water filter [for drinking water]). In practice they often have a few personal possessions.

The idea that all Buddhists, especially monks and nuns practice vegetarianism is a Western misperception. In some Sanskrit sutras meat eating is strongly discouraged while in much older Pali Sutras Buddha specifically reject suggestion by a senior monk to impose vegetarianism to Sangha. Buddha himself is recorded to consume meat. Buddah 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, Thanland and Burma) which follows the Pali scriptures do not practice vegetarianism though an individual may do so at his or her personal choice. On the other hand, in the Mahayana and Vajrayana tradition which accept both Theravada and Mahayanana scriptures and consequently the practice will vary depending on their interpretation of 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.

Within Chinese society for instance, members of the Sangha were expected to renounce family connections and become a member of the family of the Sangha. The Chinese term for becoming a monk or nun is to "exit the house" and the Chinese term for renouncing ones membership in the Sangha is to "return the books."

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 Theravada sutras, reaching of Enlightenment is limited to those who become part of Sangha.

Although always maintaining that women were just as capable to attain Enlightenment as men, Buddha originally neither permitted women to join the Sangha of monks nor to form an independent Sangha of nuns. After considerable entreaty from his aunt and foster-mother Mahapajapati Gotami, who wished to become ordained, and from his cousin and aide Ananada, who supported her cause, the Buddha relented and permitted the formation of a female Sangha on condition that each ordination is sanctioned by at least 5 bhikkhunis. (Some have speculated that Buddha's reluctance to permit their ordination was due to fears that a community of women might not be safe in his contemporary society.)

The Bhikkhuni Sangha spread to all buddhist countries. But in Sri Lanka, it died out in 11th century due to civil turmoil. Afterward no attempt was made to revive Bhikkhuni Sanga in the Theravadan tradition. Even after Theravadan Buddhism spread to Thailand and Burma, this situation continued. In recent decades, some serious attempt has been made to revive Bhikkhuni Sangha in the Theravadan tradition by inviting Bhikkhuni from Mahayanan tradition. The validity of this ordination is disputed by conservative monastic Sangha. In the west, where feminism has been a strong influence, there have been many remarkable Buddhist nuns: two notable Western nuns are Pema Chodron and Ayya Khema.