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Topic of the Week: The Saṅgha

[[ |300px|thumb| ]] Saṅgha, the third of the Three Jewels, generally refers to the followers of the Buddhist path. The Sanskrit term saṅgha literally means a company, assembly, or association. The Tibetan translation for the word saṅgha, dge ’dun (དགེ་འདུན་), literally "interested in virtue," refers to the spiritual seekers who are often classified into the two communities of saffron-colored renunciates (རབ་བྱུང་ངུར་སྨྲིག་གི་སྡེ་) and the community of white-clothed, long-haired ones (གོས་དཀར་ལྕང་ལོའི་སྡེ་).

The Saṅgha Jewel originally referred to the followers of the Buddha who have entered the path. In the early sūtras, they are described as those who have properly entered (ལེགས་པར་ཞུགས་པ་), correctly entered (རིགས་པར་ཞུགས་པ་), ethically entered (དྲང་པོར་ཞུགས་པ་), and harmoniously entered (མཐུན་པར་ཞུགས་པ་) the path. They are further described as those who are worthy of veneration (ཐལ་མོ་སྦྱར་བའི་འོས་སུ་གྱུར་པ་), worthy of homage (ཕྱག་བྱ་བའི་འོས་སུ་གྱུར་པ་), worthy objects of merit (བསོད་ནམས་ཀྱི་ཞིང་), worthy of offering (ཡོན་ཡོངས་སུ་སྦྱོང་བ་), and worthy recipients of gifts (སྦྱིན་པའི་གནས་སུ་གྱུར་པ་). They mainly include the celibate monks and nuns, particularly the fully ordained bhikṣus and bhikṣuṇīs. Four such ordained persons are often believed to constitute a proper saṅgha.

In terms of a more technical explanation, the saṅgha in mainstream Buddhism comprises the four sets of spiritual persons, including the stream-runner (རྒྱུན་ཞུགས་), once-returner (ཕྱིར་འོང་), non-returner (ཕྱིར་མི་འོང་), and foe-destroyer (དགྲ་བཅོམ་). The first three are considered to be at different levels on the path to enlightenment, and the fourth one is considered to be an enlightened saint who has reached nirvāṇa. They are further divided into eight or twenty types of saṅgha. The great scholar Vasubandhu in his Abhidharmakośa (chapter IV/32) states that it is the inner spiritual realization and experience of the followers of the Buddha, not the physical or social person, which is the true saṅgha - the third object of refuge.

The classic literature on buddha-nature, the Ratnagotravibhāga, presents a unique Mahāyāna understanding of the saṅgha. In Chapter I/15, it argues that a true Mahāyāna saṅgha is the assembly of bodhisattvas who possess the virtue of the inner vision of suchness and multiplicity and have reached an irreversible stage on the path to buddhahood. Later commentators elaborate that a Mahāyāna saṅgha is marked by the eight qualities of knowledge and liberation (རིག་གྲོལ་གྱི་ཡོན་ཏན་བརྒྱད་). A Mahāyāna saṅgha possesses the knowledge of suchness or reality (ཇི་ལྟ་བ་རིག་པ་), the knowledge of multiplicity of phenomena (ཇི་སྙེད་པ་རིག་པ་), and the knowledge of inner pristine wisdom (ནང་གི་ཡེ་ཤེས་རིག་པ་). Furthermore, they possess the liberation or freedom from obscuration of attachment (ཆགས་པའི་སྒྲིབ་པ་), obscuration of obstructions of knowledge (ཐོགས་པའི་སྒྲིབ་པ་), and obscuration of inferiority (དམན་པའི་སྒྲིབ་པ་). The overall categories of knowledge (རིག་པ་) and liberation (གྲོལ་བ་) are added to these six to make eight qualities. For more on this, read Verses I.14–18

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 In terms of a more technical explanation, the saṅgha in mainstream Buddhism comprises the four sets of spiritual persons, including the stream-runner (རྒྱུན་ཞུགས་), once-returner (ཕྱིར་འོང་), non-returner (ཕྱིར་མི་འོང་), and foe-destroyer (དགྲ་བཅོམ་). The first three are considered to be at different levels on the path to enlightenment, and the fourth one is considered to be an enlightened saint who has reached nirvāṇa. They are further divided into eight or twenty types of saṅgha. The great scholar Vasubandhu in his ''Abhidharmakośa'' (chapter IV/32) states that it is the inner spiritual realization and experience of the followers of the Buddha, not the physical or social person, which is the true saṅgha - the third object of refuge.
-The classic literature on buddha-nature, the ''Ratnagotravibhāga'', presents a unique Mahāyāna understanding of the saṅgha. In Chapter I/15, it argues that a true Mahāyāna saṅgha is the assembly of bodhisattvas who possess the virtue of the inner vision of suchness and multiplicity and have reached an irreversible stage on the path to buddhahood. Later commentators elaborate that a Mahāyāna saṅgha is marked by the eight qualities of knowledge and liberation (རིག་གྲོལ་གྱི་ཡོན་ཏན་བརྒྱད་). A Mahāyāna saṅgha possesses the knowledge of suchness or reality (ཇི་ལྟ་བ་རིག་པ་), the knowledge of multiplicity of phenomena (ཇི་སྙེད་པ་རིག་པ་), and the knowledge of inner pristine wisdom (ནང་གི་ཡེ་ཤེས་རིག་པ་). Furthermore, they possess the liberation or freedom from obscuration of attachment (ཆགས་པའི་སྒྲིབ་པ་), obscuration of obstructions of knowledge (ཐོགས་པའི་སྒྲིབ་པ་), and obscuration of inferiority (དམན་པའི་སྒྲིབ་པ་). The overall categories of knowledge (རིག་པ་) and liberation (གྲོལ་བ་) are added to these six to make eight qualities. For more on this, read [[https://buddhanature.tsadra.org/index.php/Texts/Ratnagotravibh%C4%81ga_Mah%C4%81y%C4%81nottaratantra%C5%9B%C4%81stra/Root_Verses#Chapter_I Verse I.14–18]]
+The classic literature on buddha-nature, the ''Ratnagotravibhāga'', presents a unique Mahāyāna understanding of the saṅgha. In Chapter I/15, it argues that a true Mahāyāna saṅgha is the assembly of bodhisattvas who possess the virtue of the inner vision of suchness and multiplicity and have reached an irreversible stage on the path to buddhahood. Later commentators elaborate that a Mahāyāna saṅgha is marked by the eight qualities of knowledge and liberation (རིག་གྲོལ་གྱི་ཡོན་ཏན་བརྒྱད་). A Mahāyāna saṅgha possesses the knowledge of suchness or reality (ཇི་ལྟ་བ་རིག་པ་), the knowledge of multiplicity of phenomena (ཇི་སྙེད་པ་རིག་པ་), and the knowledge of inner pristine wisdom (ནང་གི་ཡེ་ཤེས་རིག་པ་). Furthermore, they possess the liberation or freedom from obscuration of attachment (ཆགས་པའི་སྒྲིབ་པ་), obscuration of obstructions of knowledge (ཐོགས་པའི་སྒྲིབ་པ་), and obscuration of inferiority (དམན་པའི་སྒྲིབ་པ་). The overall categories of knowledge (རིག་པ་) and liberation (གྲོལ་བ་) are added to these six to make eight qualities. For more on this, read [[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses|Verses I.14–18]]
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