The Dharma Path

Lesson 1

                                                       The Sangha

Although India has not today a strong Buddhist following, except as an integral part of the Hindu path, at one time the ideas of Buddha dharma held an important place in the Indian culture, from its expansion after the death of Buddha until about the 13th century A.D. That is more than thirty centuries. During most of this long stretch of time, the Buddhist monks were organized in Sanghas in most parts of the country and their activities and achievements have profoundly influenced India's traditional culture.

We have been discussing in the other units important issues, yet this topic, “the Sangha”, appears to be really unrelated to the actual understanding of the Buddhist path today, except from an historic point of view.

Most of those who may be reading this are either part of a Sangha or have not a great interest in being a part of one. Now that is quite strange, for the majority of those in a Sangha and outside of a Sangha have no idea what a Sangha really is. How can one be part of something if one does not understand its form and the relationship to one’s apparent self? How can one reject something if it is not known?

Lesson 1                              The Sangha and the Buddhist Path

What is a Sangha? It is a word that has quite a different meaning to different people depending on the perspective they take. It is like the word Love. It has various meanings and contexts that are quite nebulous; few understand what it is, where it comes from or what use it really has. The sense of the word Love is elusive, just like the word Sangha.

Since we must have words if there is to be any meaningful communication in a complex world, they must be defined, being aware, however, that they are dangerous traps. So perhaps then, the first thing to say is what a Sangha is not.

Being a member of a Sangha is not like being a member of a club, where you join, pay a membership and can remain to enjoy the fruits as long as you are obedient to the rules. Neither is it like being a member of a university, where you join and have to achieve a certain level of attainment. It is not at all like being a member of a social group that has gathered together for some particular interest that the members have in common. It is not like a family where each member builds and holds a bond with the other members of the family. It is not like a benevolent organization pledged to do good for others. It is not like a group dedicated to defend a cause. It is not like a group formed for mutual support and shelter.

Where does that leave us? Perhaps to the conclusion that a Sangha isn’t anything at all. Now that is much better. The Sangha isn’t anything, at least in its true Buddhist sense. It is a state of mind. But what is that state of mind? That of a Bodhisattva?

There might be a temptation to say “yes”, for that is what we advocate today, but the “benefit of all sentient creatures” is not a concept that the earliest members probably had, for that state, and even the concept of the availability of that state, does not arise in beginners. What we must look for is something that is more natural and complete.

The Sangha is, in part, the state of mind of the children you see in the picture above. The Sangha is “being together” in its fullest and highest sense, no matter how long a time, without aims or objectives, without Identity.

Yet the first members of the Sangha were in no way as free and as natural as these children. They had much more the intensity that we see in the “gold seekers” of the Wild West, restrained only by the nature of the “gold” that they sought They were not greedily seeking something, like those “gold hungry” miners, but were bound together more like the Sherpas who climb the mountains of the Himalayas, with the cords of the Dharma, knowing that there is a summit that is attainable, but with full one-pointed attention to the path. 

The Sangha has changed from that first unstated concept of being together. Originally all were called by Buddha “sons of noble family”, the noble family being all those who had come to hear the truth and accept the Dharma message. All sorts of people came with different reasons and motives in order to listen to the new ideas and concepts that appeared to have no chains to this world or the next.

There were, of course, many who quickly joined with Buddha, just as the youngest child of a family might follow behind the eldest and wisest brother. Most of these came from wealthy families, but there were no bars to entering in this union that soon took on the nature of a brotherhood.

Traditionally the Sangha had been a brotherhood of warriors. Now the brotherhood of warriors laid down the sword and picked up, not their ploughshares but the Dharma. The first Sangha was a brotherhood of listeners. 

Now an interesting question is, “was Buddha  part of that Sangha?” One may ask rhetorically if the sheepdog is part of the flock of sheep. Buddha was the Sangha’s teacher not a listener, except in the sense that he listened to his true nature. Buddha developed his thoughts but never changed his essential position. His teachings were not simply opinions.

Confidence in the teachings of the Master (not blind faith)

Confidence in the teachings of the master was what really kept the first natural Sangha pure. It was the common unity in hearing the truth that had been discovered. This is the essence for any true Sangha,-- solidarity, intensity and confidence,-- not in the master, but in the teachings of the master.

Who were the first disciples ? Aswajit,  Kodananna, Bhadiya, Vappa  and  Mahanama,-- those who had been with Buddha when he was an ascetic. The sixth was Yasa who joined the Sangha with Vimala, Subahu, Pummaji, and Gavampati. Within two months there were 60 Arahats joined together. This we can consider the first Sangha. At his death there were 1000 Arahats including Ananda. What happens when any Master dies? The teachings are unsupported and the structure of the Sangha is weakened.

This is precisely what occurred after Buddha’s death. It is difficult to imagine that Ananda would be excluded from an important meeting to discuss the status and direction of the future Dharma if Buddha had been alive. But just months after the death of Buddha that is precisely what happened. Ananda, the leading authority on the actual words of Buddha, was excluded from the first council. On what grounds? He had shown various debilities. What were his debilities? Was his exclusion justified? Judge after you read this account from  Nagarjuna's Treatise on the Great Perfection of Wisdom

Treatise on the Great Perfection of Wisdom

At that time Mahakasyapa arrived with a thousand men at the city of Raajagirha on Mount Girdhrakuuita. He informed King Ajaatasatru, "In providing food for us, have it brought to us each day. We are now in the process of compiling and collecting the repositories of scriptures and cannot be distracted by other activities." They dwelt therein for the three months of the summer retreat. During the initial fifteen days, at the time of the recitation of the prohibitions, they assembled the harmonious Sangha together.

Mahakasyapa entered dhyana absorption and, using the heavenly eye, surveyed the Assembly to see who still had afflictions that had not been brought to an end and thus who should be expelled therefrom. There was but one person, Ananda, who had not put them to an end. The other nine hundred and ninety-nine had ended all outflows, were pure, and were devoid of defilements.

One person in one thousand. The one disciple closest to Buddha. Was he accused of the one possible infraction that may have been cause for exclusion, namely, attachment to the person of Buddha? No, because Ananda was a sensitive, once confused person, and his natural task was to serve unconditionally without Identity.

Mahakasyapa arose from dhyana absorption and, from the midst of the Assembly, pulled Ananda out by the hand, saying, "We are now engaged in collecting and compiling the repository of scriptures in the midst of the pure Assembly. Because your fetters have not yet been brought to an end, you should not remain here."

At this time Ananda was ashamed, wept sorrowfully, and thought to himself, "For twenty-five years I have followed along with and served the World Honored One, providing him with assistance. Never before have I been so bitterly distressed! The Buddha was truly greatly virtuous, kind, compassionate and patient. 

After he had this thought, he addressed Mahakasyapa, saying "The strength of my abilities is such that I could have gained the Way long ago. It's just that the arahats in the Buddha's Dharma wouldn't provide assistance or carry out directives. It is only because of this that I retain residual fetters which haven't yet been entirely cut off."

Mahakasyapa said, "You still have offenses. The Buddha's intention was such that he did not wish to allow women to leave the home life. Because you so persistently petitioned, the Buddha allowed that they could take up the Way [homeless life]. On account of this, after only five hundred years, the orthodox Dharma of the Buddha shall decline and diminish. In this you committed a duskrta (light) offense."

Now this appears quite a ridiculous reason, yet it was the first criticism that was brought up by Mahakasyapa. If we are to judge just from this account, it appears rather like a vendetta. But how can that be?  Kasyapa was a distinguished Maha-thera. Is it he who should have been excluded? Perhaps it becomes clearer if we see Ananda’s tribute to him at his death. Ananda declared “this was the supreme observer of the ascetic virtues among Sakyamuni's pious attendants…there is no one here who maintains the ascetic virtues of a mendicant as he did.

Ananda said, "I felt pity for Gautami. Moreover, the Dharma of all Buddhas of the three ages has had a fourfold community. Why then should only our Shakyamuni Buddha be without it?"

Mahakasyapa replied, "When the Buddha was about to enter nirvana and was approaching the town of Kunsinagara, his back began to hurt. He spread out the uttaraasanga, folded it in four layers, lay down, and said to you, 'I need water.'

You did not provide it for him. In this you committed a duskrta offense."

Ananda responded, "At that time five hundred carts were passing through the current and their fording caused the water to become turbid and dirty.  It was because of this that I did not get any."

True this seems like a weak excuse, but hardly an offence for exclusion.

Mahakasyapa replied, "Even given that they had caused the water to become dirty, the Buddha has great spiritual power by which he is able to cause even a great ocean of polluted water to become pure. Why didn't you give it to him? In this there was an offense committed by you. Go and perform the duskrta repentance."

"Moreover," Mahakasyapa said, "The Buddha, by way of prompting you, said, 'If there were a person who had well cultivated the four bases of psychic power, his lifetime could continue for a kalpa or somewhat less than a kalpa.'  The Buddha had well cultivated the four bases of psychic power. He wished for his lifetime to continue for a kalpa or somewhat less than a kalpa. But you remained silent and made no reply. He placed this question before you three times, but you deliberately remained silent. If only you had replied to Buddha, 'The Buddha has well cultivated the four bases of psychic power. He should remain for a kalpa or perhaps somewhat less than a kalpa.' It was because of you that the Buddha, the World Honored One, was caused to make an early entry into nirvana. In this you committed a duskrta offense."

Remember that Ananda’s base was that of a sensitive, but confused person, and even awakening does not dispel the clarity of mind that is sometimes necessary for a wise decision.

Ananda said, "Mara obscured my mind. It was because of this that I didn't say anything. It is not the case that I failed to reply to the Buddha on account of evil thoughts."

Mahakasyapa responded, saying, "In your performing of the folding of the sanghaatii robe for the Buddha, you stepped on it. In this you committed a duskrta offense."

Ananda said, "At that time there was a big gust of wind which came up and nobody was assisting. When I picked up the robe, the wind blew it such that it came to fall under my foot. It is not the case that I was disrespectful and deliberately trod upon the Buddha's robe."

Mahakasyapa replied, saying, "After the Buddha had entered parinirvana, you revealed the Buddha's physical characteristic of genital ensheathement to women.  How shameful this is! In this you committed a duskrta  offense."

Ananda said, "At the time I thought, 'If women notice the Buddha's physical characteristic of genital ensheathement, then they might naturally come to feel chagrin regarding the female form and wish to gain [rebirth in] a male body whereby they might [more easily] cultivate the characteristics of a Buddha and plant the roots of merit.' It was because of this that I revealed this characteristic to women. It was not a deliberate breaking of the prohibitions arising from shamelessness."

Mahakasyapa said, "You have committed six kinds of duskrta offenses.  For all of them you should repent your transgressions in the presence of the Sangha."

Ananda said, "All right, I shall accord with the instructions of the Venerable Mahakasyapa and the Sangha." At this time Ananda knelt, pressed his palms together, arranged his robe with the right shoulder bared, took off his leather sandals, and repented of six types of duskrta offenses.

Were they all so strict in their observance that none rose his voice in defense of Ananda? Had the Sangha developed by this time, just  forty five years after its arising, a certain hierarchy and power structure?

From within the midst of the Assembly, Mahakasyapa led Ananda out by the hand and then said to Ananda, "Completely cut off your outflows and then afterwards you may come back in. As long as your residual fetters have not been brought to an end, you cannot come in." After he had said this he secured the door.

Ananda did, of course immediately apply himself and reached the correct state of release, returning to play an essential part in the assembly. He spent much of the night in the Contemplation of the Body, one of the meditation exercises taught by the Buddha for the purification of mind. When it was almost dawn, he began to lie down, keeping mindful of his body. In those few moments before his head touched the pillow and after he raised his feet off the ground, all his remaining defilements disappeared from his mind. Identity had been dissolved. He had attained arahantship and was reinstated in the morning as a member of  the council meeting.

Can you see here that there was only one single person making a unilateral decision? There was no vote, no concordance. Also it is important to ask if all the members of the original Sangha, these one thousand, were really so completely pure that there was not one incidence of error in their association with Buddha. We will never really know, because histories are often written with a vested interest.

This story is interesting for another reason,-- because it shows Ananda in his true light, as a person with an original base of confusion,-- easily persuaded and really, in many respects, pliable and naive. His true nature, being sensitive, may well have been expected to result in tears when presented with that type of situation. However, although we can say that Ananda did not fully understand the nature of impermanence and had not developed full equanimity, that does not signify that an Identity was present. We must remember that none of the Sangha were Buddhas.

Although Ananda cried when Buddha died and the rest of the Sangha did not, can we say with certainty that those who did not cry were dwelling with equanimity? One might indeed argue that the absence of tears might have been the control of a natural reaction by an Identity.

From this, you can perhaps see how careful one must be in making judgements,-- in either rejecting or accepting what appears on the surface to be valid information.

To justify the decision, we could say that the truth was revealed by the meditative state of Mahakasyapa. Perhaps so, perhaps not. At any rate, in this interaction, we can also see Mahakasapa’s character. When we contrast this with Ananda’s character, we can imagine the difference in character that prevailed among all the members of the Sangha at the time of Buddha.

Then why did the Sangha change?

If the Sangha was so rigid and even unjust so soon after Buddha’s death, we must wonder about the subliminal state of the Sangha while Buddha was alive. Was the true Sangha we have spoken of broken well before the death of Buddha, at least deeper in the consciousness of individuals? If so, then we can say that there was no Sangha in the original sense, for a true Sangha requires a solidarity that is unshakable.

If we allow that confidence in the master is essential, then it must automatically bring with it a corresponding deep-rooted belief in the words of the dharma and the transformation of the understanding of the word (attitude) into correct intentions and correct actions. This was the essence of the first group of disciples.

The  Sutra of Forty-two Sections, produced at least later than the formulation of the Patimokkha Vitara (Rules of Correct Conduct) presents a good summary of what a member of the Sangha would be like at the time of Buddha. From looking at the extracts of this version, produced in the "Sin-chow" year of the Emperor Keën-lung ( A.D. 1721) by the priest Chang-Ka, an idea may be obtained of the qualities that were necessary to be a part of the original Sangha.

The  Sutra of Forty-two Sections

 “At this time, the world-honoured one having perfected reason, considered thus in his mind:

"The banishment of lust (or desire), resulting in a state of perfect rest and quietness, this is the very first and most excellent standing ground, the great means of subduing all the wiles of Mara (or of overcoming all the followers of Mara or the way of Mara)."

So now he began to turn the wheel of the law for the purpose of giving deliverance to all men in the midst of the garden of the park of deer (Mrigadava); and on account of Chin-ju and his four companions (Aswajit, Bhadrika Mahanama, Dasabala Kachyaha, and the one mentioned, Ajuata Kanudenya) turned the wheel of the law of the four great truths (arya satyani), and so enabled them to arrive at the accomplishment of the paths.

It was then that those Bikkshus who had any doubts as to what had been spoken, requested Buddha to confirm their faith and confidence in his doctrine; on which the world-honoured one proceeded to instruct and answer them, opening their understanding on every point, as each one stood, with closed hands, in a reverent posture, attentively listening to, and receiving the instruction of their master. At this time the world-honoured one spoke this exact Sutra, containing forty-two sections.”

The Homeless life

The Search for the Deepest Principle of the Intelligent Mind

"Buddha said: The man who leaves his family, quits his house, enters on the study of supreme reason, searches out the deepest principle of his intelligent mind, (to) understand the law which adroits of no active exertion,--this man is called a Shaman. Such a one, ever practising the 250 rules, following in the four paths, aspiring to and attaining a state of perfect rest and purity, completes in himself the condition of a Arahat . . .

A member of the Sangha must have been upon the homeless life, having given up the mundane world in search of Supreme Reason that would lead to the deepest principle of mind. This is the key to understanding the first Sangha’s base. Each member was convinced that the deepest secret of the mind was attainable and that the path was through Supreme Reason. Buddha could not teach them that deepest secret, which could only be realized through personal direct experience. He could only teach them the path of Supreme Reason, which was not in any way related to mundane cognitive reason.

Note the use of the word Shaman, which is derived from the verb scha-, "to know". A Shaman then is someone who knows,-- a sage-- while “sramana” is a Buddhist ascetic. Buddha then was speaking to a specific gathering of the Sangha consisting of sages, not beginners. Thus, in their position upon the path, they would be more akin to the members of the first Sangha.

The 250 rules mentioned were introduced later, before this text was written, and were not applied to this first Sangha of which we speak, which we will call the First Sangha so as to distinguish it from the later developed Sangha, called in most texts the Original Sangha.

Freedom from the Three Poisons

Examination of the True Source of Individual Mind

Buddha said: The Shaman, who has left his family, separated himself from lust, banished his sensual affections, examined the true source of his individual mind, searched out the hidden wisdom of Buddha, understood the unselfish nature of the Buddhist religion, who finds nothing within to obtain, or without to seek after, whose heart is not too much attached to the pursuit of reason, nor yet involved in the web of Karma, in whom there is all absence of all unquiet thought, an absence of all active exertion, an absence of an anxious preparation, an absence of an fixed direction of purpose, who without passing through the successive stages of advance has yet attained the highest personal dignity (of being)--to attain this state is named: "to accomplish reason."

A member of the Sangha had to be free of the three poisons. One of the ways he  could pursue Supreme Reason was to examine the true source of the individual mind. He would be constantly on the path, with a complete readiness to “see” his own Buddha Nature, being aware the dangers in the path. He would know that there was nothing to seek after or obtain, neither within nor without. He would know not to be too attached to the pursuit of reason, nor involved in the world of the senses. He would be aware of the folly of all unquiet thoughts, active exertion, anxious preparation, or fixed direction of purpose.

Each, in this way, would have attained highest personal dignity and would have “accomplished reason." This reason would have been the base upon which each member could embark upon the search for Supreme Reason.

Note that each member had to be in search of Supreme Reason but there had to be no attachment to that search. The search for an Awakening for oneself is an impediment for the same reason that Identity attachment to the discovery of a new and comfortable “nest” or the search for relief from one’s personal suffering is also an Identity burden.

Natural Simplicity of Life Style

Buddha said: He who shaves his head and beard in order to become a Shaman and receive the law of Buddha, (must) forego all worldly wealth, and beg a sufficiency of food for his support, eating one meal in the middle of the day, and occupying one abode beneath a tree, and desire nothing more! That which causes a man to become foolish and blind, is nothing more than lust and desire!

Clearly it was the simplicity of life that was important. We might think of this sort of life as being an ascetic life, but it was far from that. It was a simple and austere life in which the key was restraint in all things. They occupied one abode beneath a tree, understanding this in a non-literal sense, but desiring nothing more. This is the key to the simple life,-- to see what is natural and correct. Through this perception, there does not arise any desire for things that are not essential.

Practice with the Ten Precepts

Buddha said: Living creatures by ten things attain virtue, and by ten things become vile; what are these ten things? There are three pertaining to the body, four to the mouth, three to the thoughts; the three pertaining to the body are the slaughter of living creatures, theft, lust; the four belonging to the mouth are double-tongueness, slandering, lying, hypocrisy; the three evils of the thought are envy, anger, and wandering thoughts.

Disbelief in the three precious ones is the true source of all this evil. But the upasamandi who observes the five rules untiringly and advances to the ten, he must obtain reason.

Unfailing effort with restraint, aimed at the first five precepts, was the essential first step. Then each had to be working upon the ten precepts until they were second nature. This internalisation of the ten precepts constituted the basic ground necessary for further advancement upon the path.

You can perhaps see the first natural conceptual division between members of the Sangha into those who were working upon the five, those working upon the ten and those who had attained internalisation of the ten.

Destruction of the Power of Guilt

Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.

Here it is easy to make the mistake of thinking that repentance is a sort of personal confession seen as an acknowledgement of culpability or guilt. In Buddhism, however, one is taught to recognize the presence of impediments and to see the necessity to eliminate them by restraint and resolve. Changing one’s viewpoint from the traditional culpability to natural personal criticism and evaluation shows that guilt is generated by the mind and thus can be dissolved.

The Four Sublime States

Buddha said: A man foolishly stating or considering that I do that which is not right, will obtain no other refutation from me but that which proceeds from the exercise of my four qualities of love, so the more evil he brings against me, the more good will proceed from me; the influence of this resting on me, the effect of that returning to him.

Members of the first Sangha were certainly well aware of the value of the Four Sublime States, which each would have practiced as a meditation subject, attaining those states at the third and fourth Jhanas. They also must have been well aware of the negative karmic consequences of the intention to harm others by action or speech.

Buddha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man or the misery will devolve on yourself.

True Egoless Compassion

Buddha said: A man who distributes alms from a principle of private affection or violent pity, has not much merit; but he who bestows alms with no private end, but from fealty to the principle of supreme reason, his merit is great indeed! So he who beholds another engaged in almsgiving, and from a principle of reason approves of what he does, and rejoices at it, this man shall also share in the merit of the action itself. It may be asked if the merit of the first is hereby decreased? Buddha says, Like as many men lighting a fire for cooking rice from one torch, diminish not the light of that one, so is it in this case of merit.

Understanding the importance of correct intentions was essential for a member of the first Sangha. We can clearly see reference to the existence of two forms of compassion.-- natural compassion generated without an identity presence and  stained compassion associated with mental concepts of pity and the like.

Likewise, the quality of perception that can see the correct intentions of others was important. This in itself was a learning process, for the ability to discriminate the true compassion of natural and correct intention in others had a double-edged effect. First, it reinforced one’s own correct intention and second, there was a projection of benevolence to the other and an experience of personal gladness.

The Levels of the Merit of Giving

Buddha said: To feed a hundred learned men is not equal in point of merit to feeding one virtuous man; feeding a thousand virtuous men is not equal in merit to feeding one man who keeps the five precepts; feeding ten thousand such is not equal in merit to feeding one Sakradagami; feeding ten million such is not equal to feeding one anagami; the merit of feeding one hundred million such is not equal to the merit of feeding one Rahat; the merit of feeding ten thousand million such is not equal to the merit of feeding one Pratyeka Buddha; and the merit of feeding one hundred thousand million such is not equal to the merit of feeding one Buddha, and learning to pray to Buddha, desiring him to save mankind.

The merit of feeding virtuous men is much greater indeed than the matters which occupy the attention of mere worldly wise men; and the matters of heaven and earth, spirits and demons, are not equal in point of importance to the reverence due to parents; our parents are indeed the most divine of all the gods.

This passage on the merit of feeding virtuous men might appear to have been just a practical device to channel food to the Sangha and not to the beggars present in any society. Such selfish thoughts may indeed be present in the minds of those Buddhist adepts living today, but the idea then was really quite different.

The virtuous man is a teacher of the way who is working for the benefit of all sentient creatures. The more he advances upon the Bodhisattva path, the more he is able to help. Thus by helping those upon an advanced path, one is in reality helping all sentient creatures. Thus one morsel of food helps the many, not the one.

Guarding the Empty Nature of the Mind

There was a Shaman who asked Buddha "By what influences is supreme reason engendered, and what are its characteristics?"

Buddha replied: "Supreme wisdom has no form or qualities; so that to seek a knowledge of it is profitless. If you desire to possess it, guard well your mind and conduct. It may be compared to the polishing of a mirror; the dust and dirt disappearing, the brightness of the mirror is at once produced; so it embraces in itself, as it were, the power of beholding that which has form; so separate (yourself) from lust, guard well the passionless (empty) nature of your mind, then you will perceive reason and understand its characteristics."

The members of the Sangha were expected to be upon the path of Supreme Reason travelling towards the Direct Experience of the Deepest Principle of the intelligent mind (the human mind). All were clear that goals and objectives were impediments, but the temptation to set the available Supreme Wisdom as a supreme goal must have been strong, as the path lay so clearly before them.

More than restraint, they had to understand that the goal they imagined in their minds was not attainable. The true goal was without either “form or qualities”. In other words, its nature was empty and in itself had no value or use.

Transcendental Knowledge

Buddha said: What is active virtue but to practise the dictates of reason? What is morality (or virtue), but the highest agreement of the will with the requirements of reason? What is magnanimity, but the untiring exercise of patience under injury? He who bravely bears injury undeserved is a man indeed! And what is a sage (or the wisdom of a sage) but a man whose heart is enlightened and free from stain, all evil conduct destroyed, calm and pure within, without blemish? To combine a complete knowledge of what was before either heaven or earth existed with what happens to-day, a knowledge of the universe when as yet nothing existed, so that there is nothing unknown, unseen, unheard,--to possess this transcendental knowledge is true enlightenment.

If indeed this document describes the true path followed by the first members of the Sangha, we see that a great deal was required of them and that their number must have been quite small. They had to be completely dedicated upon the path that would reveal the primordial state, while at the same time treading the path of samsara in this life.

This, of course, is a basic tenet of all mahayana paths. One cannot separate nirvana from samsara. In fact, one has to see the emptiness of both and see beyond.

Discernment of the Beauty of Supreme Reason

Buddha said: A man who cherishes his passions, unable to discern (the beauty of) supreme reason is like (a vase of) impure water in which objects of variegated colours are placed; (such a vase) being shaken up with violence, men coming and looking over the water can perceive none of the objects which ought to be reflected in it. So in the heart lust and passion cause obscurity, so that supreme reason is darkened and hid. But if a man gradually understands and repents (acknowledges) his errors, growing in knowledge, the foul water, losing its obscurity, will become pure, and calm, and clear, reflecting in itself the forms around.

When fire is placed under a pot, while the water in it is boiling and bubbling, nothing below the surface can be perceived;--so the three moral evils which naturally rage in the heart, causing the five skandha to combine with that which is without, in the end reason is obscured.

 It is by the banishment, therefore, of these influences that our spiritual nature is perceived; we leave the trammels of life and death, and ascend up to the land of all the Buddhas, where virtue and reason abide.

While the text is saying what must have been clear to the Sangha, the underlying message is that each must see beneath the turbulence of the boiling pot of poisons to the beauty of Supreme Reason beneath, keeping in mind that in the end, neither knowledge nor pure reason can become a goal. As a member of the Sangha, one had to be capable of being joyous simply by being upon the unseen path.

The Path of Wisdom

Buddha said: A man who cultivates supreme reason is like one who takes a burning torch and enters a dark house; the darkness which dwelt within is immediately dissipated, and lo! light ensues! He who still continues the pursuit of wisdom, and fathoms the systems of true philosophy,--his follies and mistakes all destroyed, there must be perfect illumination!

Even more than simply generating a condition of innate joy on being upon the path, one had to be moving along it towards Wisdom, without goals or objectives.

Pursuit, therefore, without the presence of the Identity, required a drive that impulsed progress. That drive could only come from the unfolding of natural and correct intention monitored by the Buddha Nature.

Constant Attention

Buddha said: In religious exercises, in conduct, in language, even in philosophising, I never forget supreme reason.

Buddha said: To behold heaven and earth, and reflect on their impermanency, so also the mountains and rivers, and all created things, the changes and productions of nature, all fleeting and impermanent; but the heart, relying on this as constant, how quickly reason may be attained!

Buddha said: During an entire day to reflect and act according to the dictates of supreme reason, and in the end to obtain the root of firm confidence,--this happiness is indeed immeasurable!

There was no moment when the path of Supreme Reason should not be present. This attention acted in a cyclic manner to bring confidence, which in turn supported progress upon the path.

No Self

Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!

Neither attention, nor the presence upon the path would have been valid without a clear understanding of the principle of No Self and the conscious awareness of the emptiness of the “self” concept.

Buddha said: Those who practise the acquirement of supreme reason are like a piece of wood which floats down with the tide of a stream, neither touching the left bank nor the right, not detained by any worldly scheme nor misled by spiritual theories (that which concerns spirits, i.e., hope of attaining the condition of a Deva), nor caught in the whirl of the tide to stop and rot;--I will secure that this man enters the sea! So the man who practises reason, not held by the hallucinations of passion, nor the false notions which distinguish the wicked,--this man progressing and banishing doubt, shall under my protection arrive at supreme wisdom.

Thoughts

Buddha said to a Shaman: Beware of placing trust in your thoughts, or they in the end will destroy the groundwork of all belief. Beware of mixing yourself up in worldly matters, for what are these but the cause of all misery? But the Arahat may trust his thoughts.

Here we see the difference in behavior between the Arahat who was awakened and the other members of the Sangha. If one was not an Arahat, no trust could be placed in one’s thought. Accepting that thought was indeed an enemy of a Sangha member, we may ask if there was an even greater threat to his journey upon the path. Indeed there was, and this becomes the following interesting point.

Women

Buddha thus addressed all the Shamans: Beware of looking on a woman! if you see one, let it be as seeing her not! Beware of words with a woman; but if you speak with one, with pure heart and upright intention say, "I am a Shaman, necessarily in this impure world; but let me be as a lotus, which grows pure though in the mud." Is she old? Regard her as your mother. Is she honourable? Consider her as your elder sister. Is she of small account? Consider her as a younger sister. Is she a child? Treat her politely according to the usages of society. Above all, consider in your reasoning that what you see is only the external appearance, within that body what vileness and corruption! So, thinking thus, your evil thoughts will be all banished!

 Buddha said: A man practising reason, and expel his lusts, ought to behold himself as stubble awaiting the fire which will come at the end of the world. He would then certainly be earnest in removing these desires and lusts.

Buddha said: All the Shamans who are engaged in the practice of the spiritual ought to regard themselves as oxen carrying loads, and going through the mud; tired with their burdens, they dare not look to the right or the left; desiring above all things to get out of the mud, they go straight on, in order that they may obtain some ease and repose themselves. So a Shaman, regarding his lusts and passions as more troublesome than that mud, with a steadfast purpose bending his mind to reason, will be able to avoid all sorrow.

From this, we can see that Buddha himself was responsible for the “hard line “ attitude towards women. The question is whether Buddha was correct. Can we question Buddha?

We cannot question the original ideas presented by Buddha, because the culture and situation were quite different in his time. Buddha was not a social reformer; he preached the dharma to all. Part of his natural task was to build a Sangha that could spread the Dharma. Whatever factors interfered with that formation naturally had to be eliminated.

His reaction was not against women, but against the stained interaction of men and women, which we all know, more than four thousand years later, has not changed, except upon the surface. Whether Mahakasyapa was correct in saying that women would be responsible for destroying the Dharma, we shall see as we progress.

Equanimity

Buddha said: I regard kings, princes, as to their dignities, only as patches of dust; gold, jewels, as to their value, only as clay fragments; dresses of silk and sarsnet, only as playthings; the great chiliocosm as the letter 'a'; the four barren or weedy seas  only as a miry road ; the system of complete deliverance, only as a boat for carrying treasure; the highest vehicle , only as the gilt sheen of a dream; seeking the wisdom of Buddha only as a flower before the eye; seeking any inferior standing ground, only as; seeking Nirvana, as a dead sleep; arriving at rest, as the dancing of the six dragons; the state of perfect equanimity, as the one true standing point; the power of endless transformation, as the trees and flowers of the four seasons;--all these things are thus great in comparison only. To hear the law of Buddha is the chief source of joy.

There were other requirements on the path for the first Sangha, but here at least we can see that most of the characteristics that had to be developed were mental factors. Naturally this mental development was accompanied by injunctions in comportment and slowly these injunctions were converted into rules. The first Sangha became THE Sangha, the original Sangha. 

Perhaps you can see what the main point is here. Today, we need to restore the spontaneity and freedom of the First Sangha where there was joy in the path of Supreme Reason that leads to Wisdom. If we cannot retain the beginner’s mind, the mind of a child, eager and joyful in learning, anarchical but unified in compassion and benevolence, free from judgement and folly, then how can we name the Sangha as one of the three jewels?

Exercise 1

Now you must make up and justify ten behavioral rules for a Sangha. You may not include any of the precepts or their clear derivatives.

Explain the path in your own words and where it led for the first Sangha.

                       The Sangha and Monastic Life    Unit  104

                                                          LESSON 1.1