Role of the Sanghain the

New MillenniumThe Monastic Perspective

Aggacitta Bhikkhu

Sasanarakkha Buddhist Sanctuary Publication

First published inBuddhism for a Richer Life[A compilation of papers for the Global Conference on Buddhism 20027&8 December 2002Shah Alam, Selangor, Malaysia]

Reprinted for free distribution bySasanarakkha Buddhist Sanctuaryc/o 28 & 30,1st Floor,Jalan Medan Taiping 4,Medan Taiping,34000 Taiping.T. 05 8084429 F. 05 8084423E. office.@sasanarakkha.orgW. http://www.sasanarakkha.org

Published bySasanarakkha Buddhist Sanctuary Publication Team (English)Editor-in-chief: Looi Sow FeiSub-editor: Ven Kumara BhikkhuProofreaders: Maxine Cheong, Lim Kim See, Choong See Yoong, Szeto Yoke WanLayout and cover design: Jotika, Sukhi Hotu

Copyright © Sasanarakkha Buddhist Sanctuary October 2003Permission to reprint for free distribution and non-commercial usagemay be obtained in writing from the publisher.

This printing: 2000 copiesPrinted by Setiakawan, Selangor.

CONTENTS

Preface

Origins of the Sangha, 2

Social Role of the Sangha, 12

The New Millennium Syndrome, 18Remedial Explorations, 20Sangha Quality Control, 22

Summary, 29More Introverted Role, 29More Social Role, 31Sangha Quality Control, 32

Conclusion, 35

PREFACE

A momentous event took place in SasanarakkhaBuddhist Sanctuary on 13 July 2003—the ordi-nation of its first samanera. In his talk given afterthe simple ordination ceremony, Ven Aggacitta,the abbot, talked about the mutually beneficialSangha–laity relationship. He said that the mostfundamental way a bhikkhu can repay the giftof dana from the laity is by observing his preceptsand practising the Dhamma. The Dhamma canbe practised at many levels of spiritual maturityas it appeals to people with different interests.Whether such a monk teaches, studies, performsrituals, or engages in self-practice, he is repayinghis lay supporters by giving them the opportunityto reap the fruits of dana to a virtuous monk.

This booklet, published in conjunction withKathina 2003, is the paper that Ven Aggacittapresented in the forum “Role of the Sangha inthe New Millennium” at the Global Conference

on Buddhism held in Shah Alam, Malaysia, inDecember 2002. It explains in detail the rationaleand the need for different types of well-trainedmonks in modern day society.

In his talk on 13 July, he also said that inSasanarakkha Buddhist Sanctuary, “…we under-stand this well and do not train only one type ofmonk. We provide holistic training as well asopportunities for individual development basedon different needs and inclinations. We will givesupport and guidance to all types of monks,whether they are study monks, practising monksor missionary monks. We welcome people ofdifferent inclinations to come and join us so thatwe can help perpetuate the Buddha’s teachingseffectively at all levels of society.”

Sasanarakkha Buddhist Sanctuary is thus themanifestation of the practice that Ven Aggacittapreaches. It aims to fulfil this role of the Sanghathat he advocates.

Editor-in-chief

W hen I reflect on our theme for this global con-ference, Buddhism for a Richer Life, I cannot helpbut marvel that life on our planet Earth is blessedwith so much richness in Buddhism. We have sucha rich variety of Buddhist lineages, traditions,schools, sects, denominations, cultures, etc. whichhave proliferated since the final passing away ofour Lord Gotama Buddha. Naturally, each of themhas its respective Sangha with its own richtradition and code of discipline.

It is not easy to become a member of anySangha and even harder to master the theory andpractice of its lifestyle. I must humbly confess thatI am still in the process of mastering the lifestyleof my particular Sangha tradition, and have notembarked on a proper study of the lifestyles ofother Sangha traditions. Therefore, with mydeepest apologies to the members of other Sanghatraditions, I can only share what I know throughmy understanding of the Pali scriptures. However,

2

I was told that the Vinaya and the Nikayas orAgamas that are found in all major traditions havemany similarities. If this is true, then what I intendto share may also apply to other traditions as well.

The title of today’s forum suggests that therole of the Sangha in this new millennium is andwill be quite different from that in the past. Howdifferent is it, or should it be? Let us investigateby reviewing the origins of the Sangha and itssocial role as recorded in the Pali scriptures.

ORIGINS OF THE SANGHA

A long-standing lineage of samaõas (ascetics) andbràhmaõas (priests) who led lives quite differentfrom householders was already prevalent duringPrince Siddhattha Gotama’s time. The samanaswere generally austere and celibate. They did notengage in worldly occupations to earn alivelihood. Many belonged to teacher-centredcommunities while a minority were probablyindividualists. They shared a common ideal: torise above worldly sensual pleasures. However,

3

their ultimate goal and the meansto its attainment could be vastlydifferent. In comparison, brah-manas were not required to becelibate, although they couldchoose to be so. Many probablyhad families and engaged inworldly occupations while per-forming their pastoral duties suchas rites, rituals and divinations.

When Prince Siddhattharenounced his royal legacy in search of Truth, hejoined the ranks of the samanas. We are allprobably familiar with the accounts of hisapprenticeship with Alara Kalama and UdakaRamaputta, the two prominent ascetic teachers atthat time, as well as his own efforts of self-mortification. Eventually, he realised the futilityof pursuing the two extremes of sensual indulgenceand self-mortification and rediscovered the ancient“middle path” leading to the end of all suffering.

His attainment of supreme enlightenmentled to the evolution of a new breed of not-so-

4

austere samanas, which he preferred to callbhikkhus and bhikkhunis (mendicants whofeared the danger of samsaric existence). Thesewere initially his immediate disciples, manyof whom were already samanas of one kind oranother, who led austere lives in accordancewith the generally accepted standards ofasceticism. Our Blessed One’s powerful charis-ma and eloquence gradually attracted youngmen from various strata of society to “go forthfrom the household life to homelessness”.These included a significant number of youthsfrom wealthy families of the aristocracy andmerchant class, who were not so physically fitto live up to the generally accepted standardsof asceticism. Knowing that many types ofascetic practices were not conducive toenlightenment, our Blessed One made manyconcessions to the ascetic norms of that time—resulting in his monastic community beingsometimes dubbed by other austere asceticsand their lay supporters as “the luxuriousChildren of the Sakyans”.

5

Despite this apparent laxity in austerity, theSangha or monastic community still conformedto a distinctly ascetic lifestyle in comparison withthat of brahmanas and householders. Indeed, theultimate goal of the Buddha’s teachings was solofty and the “middle path” that led to it so ar-duous that the average householder would findthem beyond his or her province. Renunciationof worldly occupations seemed to be an impor-tant if not essential requirement for total libera-tion from samsaric suffering. This sentiment findsexplicit expression in several suttas.

The household life is crowded, a path of dust.

Going forth is like the open air. It is not easy for

one dwelling at home to lead the perfectly com-

plete, perfectly purified holy life, bright as a

polished conch. Let me then shave off my hair

and beard, put on saffron robes, and go forth from

the household life into homelessness.

SAMAÑÑAPHALA SUTTA (DN 2.191)SUBHA SUTTA (DN 10.450)

CULAHATTHIPADOPAMA SUTTA (MN 27.288)KANDARAKA SUTTA (MN 51.418)

6

7

Homelessness has a special meaning inBuddhist scriptures. A newly ordainedperson is told to depend on four funda-mental supports [nissaya] for his/herlivelihood: discarded cloth, alms-food, thefoot of a tree and urine. Nevertheless, abhikkhu or bhikkhuni is by no means avagrant. As briefly mentioned above, theearliest disciples of our Blessed One mayhave followed this injunction closely. Thenafter our Blessed One made more and moreconcessions, the Buddhist monastic may, ifso offered, accept ready-made robes, invi-tations to meals, dwelling places and medi-cine. So homelessness does not literallytranslate as not having a decent home ordwelling place. Rather, it refers to non-involvement in secular affairs which areinherent in a householder’s life—such asearning a livelihood, kinship and sociali-sation—and to a distinctly different lifestylemarked by the practice of meticulous moraldiscipline, sense restraint, mindfulness and

8

contentment with a frugal life. In the words ofour Blessed One himself:

After some time he abandons his accumulation

of wealth, be it large or small; he abandons his

circle of relatives, be it large or small; he shaves

off his hair and beard, puts on saffron robes, and

goes forth from the household life into home-

lessness.

When he has thus gone forth, he lives restrained

by the restraint of the Patimokkha, possessed of

proper behaviour and resort. Having taken up the

rules of training, he trains himself in them, seeing

danger in the slightest faults. He comes to be

endowed with wholesome bodily and verbal

actions, his livelihood is purified, and he is pos-

sessed of moral discipline. He guards the doors of

his sense faculties, is endowed with mindfulness

and clear comprehension, and is content….

(IBID)

The whole of the Vinaya Pitaka and itscopious exegetical literature are devoted to the

9

legalities and practicalities of moral discipline forthe Sangha. Briefly, they may be classified into threebroad areas of focus: training for individualdevelopment, regulations for harmonious com-munal life and Sangha-laity relations. In the DighaNikaya, our Blessed One describes in elaboratedetail the various types of wrong livelihood thatthe Sangha is not supposed to engage in. A scrutinyof the list can uncover many seemingly innocentactivities, such as fortune-telling, prophesising,divination, prescribing or administering medicineand invocations, which would now popularly beregarded as “compassionate acts of social service”.This list serves as a very important piece of scrip-tural evidence to determine the criteria for settingthe parameters of the Sangha’s role in society,whether of the past, present or future.

Much more difficult than external moraldiscipline and abstention from wrong livelihoodis restraint of the senses through the persistentpractice of mindfulness and clear comprehension.Sense restraint actually supports moral disciplinealthough such a statement may appear to contra-

10

dict the normal sequence of our Blessed One’sdiscourses, in which he would normally start withmoral discipline. A well-guarded mind will arresta potential cause of transgression or an intentionto transgress any precept, for it is said in the firstverse of the Dhammapada: “The mind is theforerunner of all things”. It is well-established mind-fulness that guards the mind well. It is also well-established mindfulness that leads to the ultimategoal. And to properly establish mindfulness,physical seclusion and persistent effort are impor-tant contributory factors, as the following passagesshow:

Endowed with this noble aggregate of moral disci-pline, this noble restraint over the sense faculties,this noble mindfulness and clear comprehension,and this noble contentment, he resorts to a secludeddwelling—a forest, the foot of a tree, a mountain,a glen, a hillside cave, a cremation ground, a junglegrove, the open air, a heap of straw. After returningfrom his almsround, following his meal, he sitsdown, crosses his legs, holds his body erect, andsets up mindfulness before him….

(IBID.)

11

And soon, not long after his full admission,dwelling alone, withdrawn, diligent, ardent, andresolute, the venerable Magandiya, by realisingfor himself with direct knowledge, here and nowentered upon and abided in that supreme goal ofthe holy life for the sake of which clansmen rightlygo forth from the home life into homelessness. Hedirectly knew: “Birth is destroyed, the holy lifehas been lived, what had to be done has beendone, there is no more coming to any state ofbeing.” And the venerable Magandiya becameone of the arahants.

MAGANDIYA SUTTA (MN 75.222)

The above sampling of scriptural evidencefrom the Pali Canon shows that ideally, a monas-tic’s life should be dedicated to the practice ofrealising the supreme goal. Our Blessed Oneoften urged monastics to practise with urgency“like a man whose headwear is on fire”. Grega-riousness and talkativeness were discouraged.Nonetheless, as members of a monastic com-munity, they were required to participate incommunal chores and to assist one another

12

whenever necessary—with mindfulness and fullcomprehension, of course. Otherwise, they wereurged to spend their private time in seclusion and“noble silence”—a special term for remainingsilent while focussing on one’s meditation object.

SOCIAL ROLE OF THE SANGHA

Such introverted priorities of the Sangha, however,cannot stand by themselves despite the fact thatits members belong to a socially accepted class ofworld renunciants. The freedom derived from non-involvement in secular affairs has to be recipro-cated with the gift of the Dhamma to their sup-porters—those who faithfully provide the monas-tics with the material requisites of life.

Reciprocation with the gift of the Dhammais two-fold: by example or by precept. Foremost isthe example of an ideal monastic who is morallydisciplined, sensually restrained, mindful,contented, solitary and meditative. Such a onereflects the Sangha that practises well and istherefore worthy of reverence and offerings as “the

13

incomparable field of merit for the world”. Thatwould be the type of reciprocation required forsetting a good example so that “those who arenot yet pleased will be pleased and those whoare pleased will increase in number”.

The other form of reciprocation, which isless introverted and more “socially engaged”, issharing the Dhamma with lay supporters byradiating loving-kindness, giving moralguidance, teaching, discussion, etc. Gratitude isone of the moral virtues often preached by ourBlessed One, and in Sigalovada Sutta he clearlyexplained the mutually supporting relationshipbetween the Sangha and its lay supporters.

14

In five ways, young householder, should a house-holder minister to ascetics and brahmins as theZenith:i by lovable deeds,ii by lovable words,iii by lovable thoughts,iv by keeping his doors open to them,v by supplying their material needs.

The ascetics and brahmins, thus ministered to asthe Zenith by a householder, show their compas-sion towards him in six ways:i they restrain him from evil,ii they persuade him to do good,iii they love him with a kind heart,iv they make him hear what he has not heard,v they clarify what he has already heard,vi they point out the path to a heavenly state.

In these six ways do ascetics and brahmins showtheir compassion towards a householder whoministers to them as the Zenith. Thus is the Zenithcovered by him and made safe and secure.

SIGALOVADA SUTTA (DN 31.272)

These forms of reciprocation imply that therole of the Sangha should include the study,practice and realisation of the Dhamma and

15

subsequently teaching it to fellow monastics aswell as lay devotees. Study is not merely for thesake of intellectual knowledge but rather so thatone can put the knowledge into actual practiceand thereby attain realisation. This point is fre-quently stressed by our Blessed One throughoutthe Tipitaka. Practising to develop oneself is soimportant, in fact, that failure to do so wouldendanger the very life of the Sàsana (the Buddha’s

Dispensation). In this connection, our Blessed Onerevealed five future dangers which monks shouldbe aware of and strive to overcome. A paraphrasetranslation follows:

In the future, monks who are not developed inbodily conduct, moral virtue, mind and wisdomwill engage in five activities that will underminethe good Dhamma:

1 (& 2). Ordain (give tutelage to) others.Subsequently, they will be unable to train theirpupils in superior virtue, superior mind andsuperior wisdom. Then their pupils, who willnot be developed in bodily conduct, moral virtue,mind and wisdom will ordain (give tutelage

16

to) others as well. They too will be unable totrain their pupils in superior virtue, superiormind and superior wisdom. Then their pupilstoo will not be developed in bodily conduct,moral virtue, mind and wisdom. Thus, corruptDhamma results in corrupt Vinaya and corruptVinaya results in corrupt Dhamma.

3. Be deluded [by fault-finding, censure orpreaching for gain and honour] and unawaken-ed when discoursing on abhidhamma [moralvirtue and other superior dhammas] andvedalla [subjects related to knowledge orinsight]. Thus, corrupt Dhamma results incorrupt Vinaya and corrupt Vinaya results incorrupt Dhamma.

4. Not listen to, try to understand or be interestedin the profound, supramundane suttas relatedto Voidness spoken by the Tathagata [“Thus -gone”—an epithet for our Blessed One] whenthey are being recited. They will rather listento, try to understand or be interested in flowerydiscourses, poems and poetry of [non-Buddhist]followers when they are being recited. Thus,corrupt Dhamma results in corrupt Vinaya andcorrupt Vinaya results in corrupt Dhamma.

17

5. Become Elders who are living in abundance,lax, and are leaders of back-sliding. They willhave given up the duty of living in seclusionand will not strive to attain what has not yetbeen attained. Those monks who come laterwill follow their bad example. And they toowill be living in abundance, lax, and leadersof back-sliding. They too will have given upthe duty of living in seclusion and will not striveto attain what has not yet been attained. Thus,corrupt Dhamma results in corrupt Vinaya andcorrupt Vinaya results in corrupt Dhamma.

TATIYA-ANAGATA-BHAYA SUTTA (AN V.79)

Summarising the moral of the above suttaand other similar suttas, one cannot overstress theimportance of self-development before preaching.Although the degree of self-development requiredbefore attempting to instruct others is a personalchoice, the minimum requirement can perhapsbe gauged from the following verses in the Dham-mapada:

158. One should first establish oneself in whatis proper,then only should one instruct others.

18

Thus the wise person will not bereproached.

159. If one would do what one teaches others,then, being himself well-controlled,he would control others.For, difficult indeed, is self-control.

THE NEW MILLENNIUM SYNDROME

Now that we have a well-founded idea of theorigins and social role of the Sangha according tothe Pali scriptures, let us turn our attention to thesignificant characteristics of the new millennium.Then perhaps we can evaluate the role of theSangha in relation to what is needed and whatthe Sangha can or should do within the para-meters of the Dhamma-vinaya.

Before delving further into this exercise,please be informed that I do not claim to be atrained sociologist, anthropologist, behaviourist,or whatever. I am just making some common-sense analysis and explorations in order todiscuss the role of the Sangha at a fundamentallevel.

19

Some of the significant characteristics of thenew millennium have already been identified andenumerated in the brochure for this Global Con-ference on Buddhism. To summarise:

1. Advances in science and technology thatprovide more convenience, comfort andluxury that may require ethical conside-rations which are not directly found in thescriptures

2. Fast pace of modern lifestyle and changingsocial values that threaten to break up thetraditional, close-knit family unit

20

3. Internet technology that offers almost unli-mited and unmoderated information, thusaffecting the healthy development of grow-ing children and adolescents

4. Large scale political and religious violencethat threatens the stability of world peace

5. Ever increasing suicide and divorce rates

6. Ever increasing mortality rates due to stress-induced illnesses.

Remedial Explorations

In Figure 1, the second column summarises thepossible remedy for each of the above conditionswhile the third describes the possible role of theSangha. Please be reminded that this attempt isonly exploratory in nature and not at all com-prehensive.

Even a cursory glance at the figure wouldreveal that the possible role of the Sangha inaddressing the new millennium syndrome stillfalls within the traditional formula of study,practise, realise and teach. And to play that role

21Condition

Advances in science andtechnology that providemore convenience,comfort and luxury thatmay require ethicalconsiderations notdirectly found in thescriptures

Fast pace of modernlifestyle and changingsocial values thatthreaten to break up thetraditional, close-knitfamily unit

Internet technology thatoffers almost unlimited,unmoderatedinformation, thusaffecting the healthydevelopment of growingchildren andadolescents

Large scale political andreligious violence thatthreatens the stability ofworld peace

Ever increasing suicideand divorce rates

Ever increasing mortalityrates due to stress-induced illnesses

Sangha’s Possible Role

1. Preserving the purity of theBuddha’s teaching bylearning, practising andteaching to fellow monastics

2. Sharing with the laityinformation on Buddhistdoctrine, e.g. definition ofvarious shades of good andevil, the law of kamma,pa-ramis (perfections),various levels of virtuousconduct through body,speech and mind, etc.

3. Actively encouraging thepractice of Buddhist doctrineby example and instruction

4. Teaching and encouragingthe inspirational andtranquillising practice ofchanting or recitingscriptural texts

5. Practising and teachingmeditation, especially mettaand mindfulness meditations

6. Sharing 2-5 with receptiveand influential educationists,spiritual leaders, communityleaders, counsellors andothers

Note:

To play this role more effectively,the Sangha’s traditional trainingmay have to be complemented byeducation in modern communi-cation methods and skills

Possible Remedy

Greater theoreticalunderstanding of theprinciples behind Buddhistethics

Introspection through thepractice of mindfulnessmeditation

Education of all age-groupson the importance ofcultivating moral values likegratitude, respect,responsibility and loving-kindness, and of balancingmaterial and spiritual goals

Discipline, video-games thathighlight Buddhist valuesand principles, well-designed Buddhist websiteswith good content, educationon the limitations anddisadvantages of sensualindulgence

Propagate the universalteachings of loving-kindness,tolerance, patience,forgiveness

Counselling, edification ofpeople on spiritual and moralvalues, meditation

Education on healthy diet,wholesome lifestyle, regularexercise, stress-reductivemeditation

FIGURE 1: REMEDIAL EXPLORATIONS

22

effectively, the Sangha should have a goodfoundation in the theory and practice of theDhamma-vinaya. How else can it teach and guidethe laity correctly?

Sangha Quality Control

By the very nature of its lifestyle and ultimate aims,the Sangha has traditionally been the mosteffective organ for perpetuating the teachings ofthe Buddha through example and instruction. Forthis reason, its members have generally beenesteemed by the laity. However, not every persondressed in robes is necessarily an authority on thetheory or practice of the Buddha Dhamma.Increasing numbers of educated Buddhists arenow embarrassingly aware of bogus monks andnuns who shamelessly beg for money in marketsand among hawker stalls. Even more shocking aresex scandals involving monks and cases of monkswho get so socially and politically engaged thatthey get into trouble with their governments. Fromthese examples, we can understand the impor-

23

tance of having bona fide, properly trainedmonastics who truly represent the Buddha’steachings when they propagate it to others.

The teachings of the Buddha, especially medi-tation, are gaining popularity in Malaysia and othertraditionally non-Buddhist cultures. We must,therefore, be particularly cautious that theDhamma presented to those who yearn for it isauthentic. In some parts of the world, there is sucha great thirst for the Dhamma that a newly ordainedmonastic with a year or two of experience can veryeasily obtain lay support to set up a new centreand be an abbot or meditation teacher! Develop-ments of such nature are cause for alarm consi-dering the numerous precautions taken by ourBlessed One to prevent the adulteration anddecline of his dispensation. Two such injunctionsclearly illustrate this.

1. A newly ordained monk must stay under thetutelage of a competent teacher for at least fiveyears to master fundamental principles of theDhamma-vinaya before he can be independent.

VINAYA MAHAVAGGA, MAHAKHANDHAKA 103

24

2. A teacher must have a minimum seniorityof ten years’ standing in addition to masteryof monastic law and regulations, and com-petence in training his pupils in the theoryand practice of morality, concentration andinsight development.

VINAYA MAHAVAGGA, MAHAKHANDHAKA 85

Some of the undesirable consequences ofunqualified teachers on the integrity and welfareof the Sangha and the Sasana have already beenmentioned above, in the paraphrase translationof Tatiya-anagata-bhaya Sutta from the AnguttaraNikaya. Again, in Sugatavinaya Sutta, our BlessedOne declared four things that will lead to theconfusion and disappearance of his teaching. Asummary follows.

i Monks learn from a badly transmitted textwith wrongly arranged words. Subsequently,the meaning becomes misleading.

ii Monks are difficult to admonish. They areintractable and do not receive instructionswith respect.

iii Monks who are learned and well versed inthe Dhamma and Vinaya do not dutifully

25

transmit the text to another. When they passaway the text becomes extinct.

iv Elder monks live in abundance; they are slack,heading for backsliding, shirking the (medi-tative) life of seclusion: they make no effortto attain what has not yet been attained or torealise what has not yet been realised. Latergenerations follow their example. They too livein abundance; they too are slack, heading forbacksliding, shirking the (meditative) life ofseclusion: they too make no effort to attainwhat has not yet been attained or to realisewhat has not yet been realised.

SUGATAVINAYA SUTTA, AN 4.160

The above sutta reflects a recurrent theme inthe teachings of the Buddha concerning the futureof the Sasana. Not only is it important to learnand teach the scriptures in their purity, but it isjust as important to be humble and willing to betrained by others, and to earnestly persevere inthe cultivation of moral virtue, serenity andwisdom.

Many Buddhists may take pride in seeing thephenomenal spread of Buddhist meditation

26

throughout the world. In traditional Buddhistcountries such as Myanmar, Sri Lanka, Thailand,Japan, Korea and Taiwan, many meditation centresare flourishing with international support. Nodoubt, many international yogis have benefitedunder the guidance of their teachers, many ofwhom are monks or nuns. The profundity of theirpersonal experience of meditation has promptedsome to don the robes.

27

Unfortunately, most of these meditationcentres do not provide training in the theory andpractice of monastic discipline. This is under-standable in the context of a traditional Buddhistcountry, where there are many well-establishedstudy monasteries that a local monastic can go tofor further monastic education and training.Foreign monastics are at a disadvantage in suchmonasteries because these rarely have teacherswho can communicate effectively in foreign lan-guages, such as English. Consequently, manyforeign monastics who return to their homelandor travel to other countries may not have receivedenough training to behave in ways that conformto monastic law and regulations. This state ofaffairs does not bode well for the future of theSasana.

As I mentioned earlier, the legalities andpracticalities of moral discipline for the Sanghamay be classified into three broad areas of focus:training for individual development, regulationsfor harmonious communal life and Sangha-laityrelations. Life as a Sangha member in a medita-

28

tion centre where the emphasis is on intensivemeditation does not give a total experience of amonastic’s life. While meditation may cover oneimportant facet of training for individual develop-ment, many other aspects of the Vinaya cannotbe learned in an intensive meditation retreat.These aspects include complementary teachingson behaviour and conduct based on patience, for-giveness, humility, loving-kindness, compassion,sympathetic joy, equanimity and responsibility.

It is not difficult for us to see that these virtuesare just as essential for individual developmentas they are for harmonious communal living andfor a responsible Sangha-laity relationship. In fact,I would venture to suggest that the comprehensivetraining advocated by the Vinaya scriptures cons-titutes a holistic approach to the development ofa well-rounded monastic. Complemented withtraining in contemporary communication me-thods and skills, including the option of relevantIT education, such a well-rounded monasticwould be able to fit competently into the role ofthe Sangha in this new millennium.

29

SUMMARY

I have covered different facets of the Sangha’s roleranging from those required by its fundamentallylofty goals to social obligations that are moremundane in nature. Let me summarise themunder three main areas: a more introverted role, amore social role and Sangha quality control.

More Introverted Role

1. The Sangha or monastic community has adistinctly ascetic lifestyle compared with thatof householders. Renunciation from worldlyoccupations seems to be an important if notessential requirement for total liberation fromall suffering.

2. Ideally, a monastic’s life should be dedicatedto the practice of realising this supreme goal.This practice comprises moral discipline andabstention from wrong livelihood, restraintof the senses through the persistent practiceof mindfulness and clear comprehension,and meditation.

30

3. Such introverted priorities of the Sangha,however, cannot function independently. Thelay supporters’ gift of freedom from non-involvement in secular affairs—made possi-ble by faithfully providing monastics with thematerial requisites of life—has to be reci-procated with the gift of the Dhamma, whichis two-fold: by example and instruction.

4. Foremost is the example of an ideal monasticwho is morally disciplined, sensually re-strained, mindful, contented, solitary andmeditative. Such a one would be reflective of

31

the Sangha that practises well and is thereforeworthy of reverence and offerings as “theincomparable field of merit for the world”.Such a one would be setting a good exampleso that “those who are not yet pleased will bepleased and those who are pleased willincrease in number”.

More Social Role

1. The other form of reciprocation, which is lessintroverted and more “socially engaged”, issharing the Dhamma with the lay supportersby radiating loving-kindness, giving moralguidance, teaching and discussion.

2. Ideally all good monastics should “pay” fortheir sponsored requisites with such gifts ofthe Dhamma according to their respectivepreferences.

3. These forms of reciprocation imply that therole of the Sangha includes the study, practiceand realisation of the Dhamma and subse-quently teaching it to fellow monastics as well

32

as lay devotees. Study is not merely for thesake of intellectual knowledge but rather forone to put the knowledge into actual practiceand thereby attain realisation.

4. Not only is it important to learn and teachthe scriptures in their purity, but it is just asimportant to be humble and willing to betrained by others, and to earnestly perseverein the cultivation of moral virtue, serenity andwisdom.

5. A certain degree of self-development is re-quired before attempting to instruct others.While this can be rather subjective, the mini-mum requirement recommended in theDhammapada is:i Being well established in what is properii Possessing composure by practising what

one preaches.

Sangha Quality Control

1. While the Sangha has traditionally been themost effective organ for perpetuating the

33

teachings of our Lord Buddha, not everyperson dressed in robes is necessarily anauthority on it. There are increasing reportsof monks and nuns who misbehave inpublic, many of whom are bogus. Sanghaquality control should therefore be one ofthe top priorities of the Sangha in this newmillennium. Bona fide, properly trainedmonastics who truly represent the Buddha’steachings are required to propagate it toothers.

2. Although meditation may cover one impor-tant facet of training, many other aspects ofthe Vinaya cannot be learned in an intensivemeditation retreat. These aspects includecomplementary teachings that promotecommunal harmony and responsible San-gha-laity relations.

3. The comprehensive training advocated by theVinaya scriptures constitutes a holisticapproach to the development of a well-rounded monastic. Complemented with

34

training in contemporary communicationmethods and skills, such an approach couldproduce qualified monastics who would beable to fit competently into the role of theSangha in this new millennium.

35

Conclusion

The words may be different, the expressionscontemporary and the means high-tech; but thefundamental role of the Sangha still falls withinour Blessed One’s recommendations: study,practice, realisation of the Dhamma and subse-quently teaching it to fellow monastics as well aslay devotees.

I feel that, in this new millennium, priorityshould be given to proper monastic training so thatsuitably qualified Sangha members can graduateto give inspiration and guidance to those who needthem. Efforts should be made to encourage andinspire youths to become responsible andcompassionate monastics while steps should betaken to source for qualified teachers who can givemonastic training according to the followingsyllabus:

1. A practical understanding of the Vinayacovering three main areas:• training for individual development• regulations for harmonious communal life• Sangha-laity relations

36

2. Theory and practice of Buddhist meditation3. Study of relevant Buddhist doctrines and

suttas to address the new millenniumsyndrome

4. Contemporary propagation skills, withoptions in relevant courses on mass com-munication and information technology.

At the same time, a pro-active consciousnessof the importance of spiritual or moral educationshould be instilled into the public, particularlyBuddhist organisations, and individuals who areinfluential in the areas of education, communitydevelopment, spiritual practice, mass commu-nication and social service. This will prepare thegroundwork for qualified Sangha members toshare their knowledge and experience withinterested people, especially receptive andinfluential members of the public, such aseducationists and community leaders, who canthen disseminate the information more effectivelyto their target audience, i.e. with, without, or withminimal religious connotations accordingly.Admittedly, being in the robes can sometimes be

37

an obstacle to the dissemination of universaltruths, especially to people who have strong non-Buddhist affiliations.

Effective dissemination of information isimportant, but putting it into practice is even moreimportant. Therefore, properly trained lay teachersshould follow up by conducting courses, work-shops, etc. to implement, monitor and developthe application of these principles as possibleremedies for the new millennium syndrome.

The implementation structure of this pro-posal is shown in Figure 2.

In conclusion, may I suggest that the Sanghawill be able to play its evergreen role in this newmillennium more effectively with the support andcooperation of receptive and influential lay-persons who are closely involved with education,mass communication, community development,spiritual practice and social service. Thank you.

Source for qualifiedteachers to train

monastics

Inspire youths to becomeresponsible and

compassionate monastics

Send prospectivemonastics for proper

monastic training

Proper monastictraining

Properly trained monastics

FIGURE 2: IMPLEMENTFIGURE 2: IMPLEMENTFIGURE 2: IMPLEMENTFIGURE 2: IMPLEMENTFIGURE 2: IMPLEMENTAAAAATION STRUCTURETION STRUCTURETION STRUCTURETION STRUCTURETION STRUCTURE

Influential peopledisseminate information to

their target audienceaccordingly

Lay teachers conductworkshops and other

courses on applicationof teaching

Monitor and develop theapplication of these

principles

Qualified monasticsteach laity, especiallyreceptive & influential

people

Instil into the public pro-active consciousness of

the importance of spiritualor moral education

OF PROPOSED ROLE OF SANGHAOF PROPOSED ROLE OF SANGHAOF PROPOSED ROLE OF SANGHAOF PROPOSED ROLE OF SANGHAOF PROPOSED ROLE OF SANGHA

Venerable Aggacitta Bhikkhu is a MalaysianTheravada Buddhist monk who receivedupasamapadà (higher ordination) at MahasiMeditation Centre, Rangoon, Burma, in 1979.He has trained under various teachers, notablySayadaw U Pandita (Panditarama), Sayadaw U

Tissara (Yankin Forest Monastery), and Sayadaw U Acinna (PaAuk Forest Monastery).

Besides practicing meditation, he studied advanced Pali andtranslation in Thai and Burmese under Sayadaw U Dhamma-nanda at Wat Tamaoh, Lampang, Thailand, from 1983 to 1984.He continued to study the Pali Tipitaka and researched on itsinterpretation and practice in Myanmar until his return toMalaysia at the end of 1994.

In 2000, he founded Sasanarakkha Buddhist Sanctuary(SBS), a Theravada monk training center nestled among secludedvalleys and brooks near Taiping, Perak, Malaysia.

Languages that he is knowledgeable in are English, BahasaMalaysia, Hokkien, Myanmar, Thai and Pali. Among his majorliterary contributions are:• Discourse on Atanatiya Protection (translated, 2003)• Role of Sangha in the New Millenium: The Monastic

Perspective (authored, 2002)• Kathina Then and Now (authored, 2001)• Dying to Live: The Role of Kamma in Dying and Rebirth

(authored, 1999)• In This Very Life (translated, 1993)• Dhamma Therapy (translated, 1984)• The Importance of Keeping the Five Precepts (authored, 1982)

This booklet, published in

conjunction with SASANARAKKHA

BUDDHIST SANCTUARY'S KATHINA

2003, is the paper that Ven

Aggacitta presented in the Forum

"Role of the Sangha in the New

Millennium" at the Global

Conference on Buddhism held

in Shah Alam, Malaysia, in

December 2002. It explains in

detail the rationale and the need

for different types of well-trained

monks in modern day society.

SASANARAKKHA BUDDHIST SANCTUARY,

a monk training centre nestled

among secluded valleys and

brooks near Taiping, Perak,

Malaysia, aims to fulfil this role

of the Sangha that Venerable

Aggacitta advocates.

Published bySasanarakkha Buddhist Sanctuary