"company" or "community" and most commonly refers in Buddhism to the
"company" or "community" and most commonly refers in Buddhism to the

monastic community of ordained Buddhist monks or nuns. This community is
monastic community of ordained Buddhist monks or nuns. This community is

traditionally referred to as the bhikkhu-sangha or bhikkhuni-sangha. As a
traditionally referred to as the bhikkhu-sangha or bhikkhuni-sangha. As a

separate category, those who have attained any of the four stages of
separate category, those who have attained any of the four stages of

enlightenment, whether or not they are members of the bhikkhu-sangha or
enlightenment, whether or not they are members of the bhikkhu-sangha or

bhikkhuni-sangha, are referred to as the ariya-sangha or "noble Sangha".
bhikkhuni-sangha, are referred to as the ariya-sangha or "noble Sangha".

The Sangha according to Theravada does not refer to the community of lay
The Sangha according to Theravada does not refer to the community of lay

followers, nor the community of Buddhists as a whole.
followers, nor the community of Buddhists as a whole.

Definitions In a glossary of Buddhist terms, Richard
Definitions In a glossary of Buddhist terms, Richard

Robinson et al. define Sangha as: “Sangha. Community. This word has two
Robinson et al. define Sangha as: “Sangha. Community. This word has two

levels of meaning: on the ideal level, it denotes all of the Buddha’s
levels of meaning: on the ideal level, it denotes all of the Buddha’s

followers, lay or ordained, who have at least attained the level of srotapanna;
followers, lay or ordained, who have at least attained the level of srotapanna;

on the conventional level, it denotes the orders of the Bhiksus and
on the conventional level, it denotes the orders of the Bhiksus and

Bhiksunis.” Some lay practitioners in the West these
Bhiksunis.” Some lay practitioners in the West these

days use the word "Sangha" as a collective term for all Buddhists, but
days use the word "Sangha" as a collective term for all Buddhists, but

the Pali Canon uses the word parisā for the larger Buddhist community — the
the Pali Canon uses the word parisā for the larger Buddhist community — the

monks, nuns, lay men, and lay women who have taken the Three Refuges — reserving
monks, nuns, lay men, and lay women who have taken the Three Refuges — reserving

‘Sangha’ for a more restricted use.” “The two meanings overlap but are not
‘Sangha’ for a more restricted use.” “The two meanings overlap but are not

necessarily identical. Some members of the ideal Sangha are not ordained; some
necessarily identical. Some members of the ideal Sangha are not ordained; some

monastics have yet to acquire the Dharma-eye”
monastics have yet to acquire the Dharma-eye”

“Unlike the present Sangha, the original Sangha viewed itself as following the
“Unlike the present Sangha, the original Sangha viewed itself as following the

mission laid down by the Master, viz, to go forth ‘…on tour for the blessing of
mission laid down by the Master, viz, to go forth ‘…on tour for the blessing of

the manyfolk, for the happiness of the manyfolk out of compassion for the
the manyfolk, for the happiness of the manyfolk out of compassion for the

world, for the welfare, the blessing, the happiness of deva and men"
world, for the welfare, the blessing, the happiness of deva and men"

Qualities of the Sangha The Sangha is the third of the Three
Qualities of the Sangha The Sangha is the third of the Three

Jewels in Buddhism. Due to the temptations and vicissitudes of life in
Jewels in Buddhism. Due to the temptations and vicissitudes of life in

the world, monastic life is considered to provide the safest and most suitable
the world, monastic life is considered to provide the safest and most suitable

environment for advancing toward enlightenment and liberation.
environment for advancing toward enlightenment and liberation.

In Buddhism, the Buddha, the Dharma and the Sangha each are described as having
In Buddhism, the Buddha, the Dharma and the Sangha each are described as having

certain characteristics. These characteristics are chanted either on a
certain characteristics. These characteristics are chanted either on a

daily basis and/or on Uposatha days, depending on the school of Buddhism. In
daily basis and/or on Uposatha days, depending on the school of Buddhism. In

Theravada tradition they are a part of daily chanting:
Theravada tradition they are a part of daily chanting:

The Sangha: The Sangha of the Blessed One's disciples is:
The Sangha: The Sangha of the Blessed One's disciples is:

practicing the good way practicing the upright way
practicing the good way practicing the upright way

practicing the knowledgeable or logical way
practicing the knowledgeable or logical way

practicing the proper way That is, the four pairs of persons, the
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:
eight types of individuals - This Sangha of the Blessed One's disciples is:

worthy of gifts worthy of hospitalities
worthy of gifts worthy of hospitalities

worthy of offerings worthy of reverential salutation
worthy of offerings worthy of reverential salutation

the unsurpassed field of merit for the world.
the unsurpassed field of merit for the world.

Monastic tradition The Sangha of monks and the Sangha of
Monastic tradition The Sangha of monks and the Sangha of

nuns were originally established by Gautama Buddha in the 5th century BC in
nuns were originally established by Gautama Buddha in the 5th century BC in

order to provide a means for those who wish to practice the Dhamma full-time,
order to provide a means for those who wish to practice the Dhamma full-time,

in a direct and highly disciplined way, free from the restrictions and
in a direct and highly disciplined way, free from the restrictions and

responsibilities of the household life. The Sangha also fulfils the function of
responsibilities of the household life. The Sangha also fulfils the function of

preserving the Buddha’s original teachings and of providing spiritual
preserving the Buddha’s original teachings and of providing spiritual

support for the Buddhist lay-community. The monastic sangha has historically
support for the Buddhist lay-community. The monastic sangha has historically

assumed responsibility for maintaining the integrity of the doctrine as well as
assumed responsibility for maintaining the integrity of the doctrine as well as

the translation and propagation of the teachings of the Buddha.
the translation and propagation of the teachings of the Buddha.

The key feature of Buddhist monasticism is the adherence to the vinaya which
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
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
eating only before noon. Between midday and the next day, a strict life of

scripture study, chanting, meditation, and occasional cleaning forms most of
scripture study, chanting, meditation, and occasional cleaning forms most of

the Sangha's duties [2]. Transgression of rules carries penalties ranging from
the Sangha's duties [2]. Transgression of rules carries penalties ranging from

confession to permanent expulsion from the Sangha. The founder of Japanese
confession to permanent expulsion from the Sangha. The founder of Japanese

Tendai decided to reduce the number of rules down to about 60. In Kamakura Era,
Tendai decided to reduce the number of rules down to about 60. In Kamakura Era,

many sects that originated from Tendai sect abolished vinaya entirely.
many sects that originated from Tendai sect abolished vinaya entirely.

Monks and nuns may own only the barest minimum of possessions due to their
Monks and nuns may own only the barest minimum of possessions due to their

samaya as renunciates. In practice, they often have a few additional personal
samaya as renunciates. In practice, they often have a few additional personal

possessions. Traditionally, Buddhist monastics eschew
possessions. Traditionally, Buddhist monastics eschew

ordinary clothes and wear robes. Originally the robes were sewn together
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
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,
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
and monks were poor. The color of modern robes varies from community to community

The word which is usually translated as monk is bhikkhu in Pali or bhikshu in
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
Sanskrit. The feminine form is bhikkhuni or bhikshuni. These words literally mean

"beggar", learner, auspicious, adept, endowed with harmony and order; and it
"beggar", learner, auspicious, adept, endowed with harmony and order; and it

is traditional for bhikkhus to beg their food. In most places this has become an
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
elaborate ritual, where lay people feed monastics in order to obtain merit which

will ensure them a fortunate rebirth. Although monastics in India
will ensure them a fortunate rebirth. Although monastics in India

traditionally did not work for income, this changed when Buddhism moved to east
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
Asia, so that in China and the surrounding countries monks often engage

in agriculture. The idea that all Buddhists, especially
in agriculture. The idea that all Buddhists, especially

monks and nuns practice vegetarianism is a Western misperception. In some
monks and nuns practice vegetarianism is a Western misperception. In some

Sanskrit Mahayana Sutras meat eating is strongly discouraged. In Pali Canon the
Sanskrit Mahayana Sutras meat eating is strongly discouraged. In Pali Canon the

Buddha rejected a suggestion by Devadatta to impose vegetarianism on the
Buddha rejected a suggestion by Devadatta to impose vegetarianism on the

Sangha. According to the Pali Texts, the Buddha ate meat [as long as the animal
Sangha. According to the Pali Texts, the Buddha ate meat [as long as the animal

was not killed specifically for Him]. According to the Mahayana Sutras, the
was not killed specifically for Him]. According to the Mahayana Sutras, the

Buddha does not eat meat. The Buddha [in the Pali Texts] allowed Sangha members
Buddha does not eat meat. The Buddha [in the Pali Texts] allowed Sangha members

to eat whatever food is donated to them by laypeople, except that they may not
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.
eat meat if they know or suspect the animal was killed specifically for them.

Consequently, the Theravadan tradition which follows the Pali scriptures does
Consequently, the Theravadan tradition which follows the Pali scriptures does

not practice vegetarianism though an individual may do so at his or her
not practice vegetarianism though an individual may do so at his or her

personal choice [3]. On the other hand, the Mahayana and Vajrayana traditions
personal choice [3]. On the other hand, the Mahayana and Vajrayana traditions

accept both Theravada and Mahayana scriptures, and consequently the
accept both Theravada and Mahayana scriptures, and consequently the

practice will vary depending on their interpretation of the sutras. In
practice will vary depending on their interpretation of the sutras. In

particular, East Asian monastics take on the bodhisattva vows from the Brahma Net
particular, East Asian monastics take on the bodhisattva vows from the Brahma Net

Sutra which has a vow of vegetarianism as part of the Triple Platform
Sutra which has a vow of vegetarianism as part of the Triple Platform

Ordination where they receive the sramanera/sramanerika, bhikshu/bhikshuni
Ordination where they receive the sramanera/sramanerika, bhikshu/bhikshuni

and bodhisattva vows, whereas the Tibetan lineages transmit the
and bodhisattva vows, whereas the Tibetan lineages transmit the

bodhisattva vows from Asanga's Yogacarabhumi, which does not include a
bodhisattva vows from Asanga's Yogacarabhumi, which does not include a

vow of vegetarianism. In some areas such as China, Korea and Vietnam one expects
vow of vegetarianism. In some areas such as China, Korea and Vietnam one expects

the Sangha to practice strict vegetarianism while in other areas such
the Sangha to practice strict vegetarianism while in other areas such

as Japan or Tibet one does not. The lay community is responsible for the
as Japan or Tibet one does not. The lay community is responsible for the

production of goods and services in society, and for the production and
production of goods and services in society, and for the production and

raising of children. According to Mahayana sutras, the Buddha always
raising of children. According to Mahayana sutras, the Buddha always

maintained that lay persons were capable of great wisdom in the Buddhadharma and
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
of reaching enlightenment. In the west, there is a misconception that Theravada

regards enlightenment to be an impossible goal outside the Sangha. This
regards enlightenment to be an impossible goal outside the Sangha. This

is incorrect. In Theravada suttas, it is clearly recorded that the Buddha's
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
uncle—who was a lay follower—reached enlightenment by hearing the Buddha's

discourse. The distinction between Sangha and lay
discourse. The distinction between Sangha and lay

persons has always been important and forms the Parisa, Buddhist community.
persons has always been important and forms the Parisa, Buddhist community.

Here, monastics teach and counsel the laity at request while laymen and
Here, monastics teach and counsel the laity at request while laymen and

laywomen offer donations for their future support. This inter-connectedness
laywomen offer donations for their future support. This inter-connectedness

serves as a marriage and has sustained Buddhism to this day.
serves as a marriage and has sustained Buddhism to this day.

Women's role in the Sangha Although always maintaining that women
Women's role in the Sangha Although always maintaining that women

were just as capable of attaining enlightenment as men, the canonical
were just as capable of attaining enlightenment as men, the canonical

texts depict the Buddha as being reluctant to permit women to join the
texts depict the Buddha as being reluctant to permit women to join the

Sangha. After several entreaties from his aunt and foster-mother, Maha
Sangha. After several entreaties from his aunt and foster-mother, Maha

Pajapati Gotami, who wished to become ordained, and from his cousin and aide
Pajapati Gotami, who wished to become ordained, and from his cousin and aide

Ananda, who supported her cause, the Buddha relented and ordained Maha
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
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.
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
The Buddha later established the condition that each new ordination would

be sanctioned by at least five bhikkhunis.
be sanctioned by at least five bhikkhunis.

There have been several theories regarding the Buddha's reluctance to
There have been several theories regarding the Buddha's reluctance to

ordain women, including the possibility that it was due to fears that a
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
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
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
would weaken the Sangha and shorten its lifetime, and he laid down strict rules

subordinating nuns to monks. Before the modern era, the Bhikkhuni
subordinating nuns to monks. Before the modern era, the Bhikkhuni

Sangha spread to most Buddhist countries including Burma, with the notable
Sangha spread to most Buddhist countries including Burma, with the notable

exceptions being Tibet and Thailand. However, in Sri Lanka, it died out in
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
the 11th century during a civil war and was not revived. Consequently, as

Theravada Buddhism spread to Thailand, the Theravada Sangha consisted only of
Theravada Buddhism spread to Thailand, the Theravada Sangha consisted only of

monks. In recent decades, there has been a
monks. In recent decades, there has been a

serious attempt to revive the Theravada Bhikkhuni Sangha with the assistance of
serious attempt to revive the Theravada Bhikkhuni Sangha with the assistance of

Mahayana bhikkhunis from the Chinese lineage. These were introduced from Sri
Mahayana bhikkhunis from the Chinese lineage. These were introduced from Sri

Lanka in 433 C. E., following the Dharmaguptaka Vinaya, and subsequently
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
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
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
Buddhist nun in the history of Thailand, Ven. Dhammananda. However, the validity

of these ordinations is strongly disputed by some of the conservative
of these ordinations is strongly disputed by some of the conservative

Theravada establishment. Meanwhile, a similar process has
Theravada establishment. Meanwhile, a similar process has

produced the first fully ordained bhikkhunis in Tibetan Buddhism, where
produced the first fully ordained bhikkhunis in Tibetan Buddhism, where

only the novice ordination for bhikkhunis existed. In the west, where
only the novice ordination for bhikkhunis existed. In the west, where

feminism has been a strong influence, there have been many remarkable Buddhist
feminism has been a strong influence, there have been many remarkable Buddhist

nuns: three notable examples are Pema Chodron, Ayya Khema and Tenzin Palmo.
nuns: three notable examples are Pema Chodron, Ayya Khema and Tenzin Palmo.

The first bhikkhuni ordination in Australia in the Theravadin tradition
The first bhikkhuni ordination in Australia in the Theravadin tradition

was held in Perth on October 22, 2009 at Bodhinyana Monastery. Venerable Ajahn
was held in Perth on October 22, 2009 at Bodhinyana Monastery. Venerable Ajahn

Vayama together with Venerables Nirodha, Seri and Hasapanna were ordained as
Vayama together with Venerables Nirodha, Seri and Hasapanna were ordained as

bhikkhunis by a dual sangha act of bhikkhus and bhikkhunis in full
bhikkhunis by a dual sangha act of bhikkhus and bhikkhunis in full

accordance with the pali vinaya. Sangha as a general reference to
accordance with the pali vinaya. Sangha as a general reference to

Buddhist community Some scholars noted that sangha is
Buddhist community Some scholars noted that sangha is

frequently used in the West to refer to any sort of Buddhist community. The
frequently used in the West to refer to any sort of Buddhist community. The

terms parisa and gana are suggested as being more appropriate references to a
terms parisa and gana are suggested as being more appropriate references to a

community of Buddhists. Parisa means "following" and it refers to the four
community of Buddhists. Parisa means "following" and it refers to the four

groups of the Buddha's followers: monks, nuns, laymen and laywomen. The Sanskrit
groups of the Buddha's followers: monks, nuns, laymen and laywomen. The Sanskrit

term gana has meanings of flock, troop, multitude, number, tribe, series, class,
term gana has meanings of flock, troop, multitude, number, tribe, series, class,

and is usable as well in more mundane senses.
and is usable as well in more mundane senses.

The Buddhist-derived new religious movement, Soka Gakkai, which began as a
The Buddhist-derived new religious movement, Soka Gakkai, which began as a

lay organization associated with Nichiren Buddhism in Japan, disputes the
lay organization associated with Nichiren Buddhism in Japan, disputes the

traditional definition of sangha. They interpret the meaning of the Three
traditional definition of sangha. They interpret the meaning of the Three

Jewels of Buddhism, in particular the "treasure of the Sangha"—which they
Jewels of Buddhism, in particular the "treasure of the Sangha"—which they

refer to in English as "Samgha"—includes not only the monastic community, but
refer to in English as "Samgha"—includes not only the monastic community, but

also lay persons that practice Buddhism correctly.
also lay persons that practice Buddhism correctly.

See also References
See also References

Bibliography Buswell, Robert E., ed.. Encyclopedia of
Bibliography Buswell, Robert E., ed.. Encyclopedia of

Buddhism. Macmillan Reference USA. pp. 740–744. ISBN 0-02-865718-7.
Buddhism. Macmillan Reference USA. pp. 740–744. ISBN 0-02-865718-7.

External links "The Bhikkhus' Rules, A Guide for
External links "The Bhikkhus' Rules, A Guide for

Laypeople" by Bhikkhu Ariyesako. "Duties of the Sangha" by Ajaan Lee
Laypeople" by Bhikkhu Ariyesako. "Duties of the Sangha" by Ajaan Lee

Dhammadharo Jealousy among the Sangha quoting from
Dhammadharo Jealousy among the Sangha quoting from

Jeremy Haywards book on Chögyam Trungpa Rinpoche Warrior-King of Shambhala:
Jeremy Haywards book on Chögyam Trungpa Rinpoche Warrior-King of Shambhala:

Remembering Chögyam Trungpa.
Remembering Chögyam Trungpa.