| Forest Sangha Newsletter | April 1995 |
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EDITORIAL A Matter of Tradition It has become something of a tradition in our family of monasteries to have a Sangha gathering after the two-month Winter retreat. People come from all of our monasteries in Europe and there are formal and informal meetings. What about? It varies, and the content is perhaps deceptive. In general the reason for meeting is because of what the Sangha is as a collection of independent-minded individuals inclining towards a personal and direct realisation of truth. When so much contemplative experience is gleaned internally and personally, detachment and reflection on experience is greatly assisted by reference to like-minded people. To establish and cultivate the kind of relationships that will support authentic spiritual dialogue (not just doctrinal sanctity) requires trust, a recognition of mutual purpose, a laying aside of purely personal interests and differences and the lifting up of the fellowship of Sangha. Hence the Buddha encouraged regular and harmonious meetings of the Sangha, and Luang Por Chah kept to that standard throughout his communities in Thailand and their Sangha gatherings in Wat Pah Pong. What gets talked about are matters of behaviour, and particularly in the more speculative Western branches, various topics such as the value or drawbacks of a tradition, democracy versus hierarchy, the use and abuse of ritual, the samana's role vis-a-vis the monastery and the lay community, and even whether we need to have more or less of these meetings. Some people may leave the meeting feeling glad that it's over, but although nothing much was decided, misperceptions were straightened out, the air was cleared of any potential storms, and it was a good thing. What also is generally the case despite (or because of ) the airing of some unorthodox feelings, is that the values of the tradition are clarified and actually revitalised. After last year's innovative programmed discussions, there was feeling around the need to establish a silent focus for such gatherings, to have periods of sustained meditation and to have the opportunity to pay our respects as a community to Luang Por Sumedho. I felt the gathering of lay disciples turned into a contribution of ideas on how best to support both the monasteries and the samanas residing in them. All very traditional stuff. | ||
That dispute which concerns either the livelihood or the refined observances is a trifle, Ananda. But, Ananda, if there should arise in the Order a dispute concerning the Path or the steps upon it, that would be for the great misfortune of the world Samagama Sutta,
Majjhima Nikaya,104 |
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What is barely recognised is that no-one even questioned the value of morality, mind training and wisdom. The most significant point of harmony and celebration of those who practise well is taken for granted in a world, sadly to say even in a Buddhist world, in which those values are infrequently endorsed. The Buddha's exhortation to meditate, to abandon attachment to dogma and speculation, to cut off superstitious rites and quasi-magic, and to live the Holy Life as pure and unblemished as a polished shell, has to an alarming extent been consigned to the nether world of library books. Put aside the statistics on what proportion of the Buddhist world actually cultivates the wisdom teachings that could grant liberation in this life; let's not make judgements as to what extent or how skilfully meditation is practised liberation is after all, a personal matter. But whatever happened to the basis of skilful conduct? Vast sums of money are spent on projects to ensure the fortunate re-birth of the donors, while magazines report on sexual abuse, alcoholism and misappropriation of funds by Buddhist lay and monastic teachers, East and West. And its a fair bet to say that alot does not get reported. Whatever happened to selflessness and integrity? One can point to a lot of things - human weaknesses that are left unchecked, the institutionalisation of monasticism into a social and even political prop, the blind adulation afforded to anyone with mystical jargon, charisma or an elaborate name - but basically it comes down to a malfunction or absence of function, of sangha.
Human weakness and corruptibility is as traditional as the quest for liberation; the Buddha recognised both, and developed the Sangha convention out of what had been a formless tradition of seekers and recluses in order to check the corruptions and empower the enlightenment faculties. As much as the samanas should meet regularly to confirm their aspiration and standards, the lay community (which forms an integral part of the fourfold Sangha) should do likewise. After all, it plays a pivotal role. What the lay community supports is going to be what dominates the scene. Samanas may have their failings, but it is lay people who empower them. Taking the tough bits out of the teachings, or dealing in lucky charms and spiritual dispensations happens because lay people want that and set up as spititual authorities those who will do just that. So their power to support, correct or withdraw support is wasted on worldly aims and false teachings, and those teachings get propagated to further confuse those who come later. Sometimes the standards that we should all abide by and be familiar with get lost in a mass of debate over fine details, clouded over by reference to transcendent values that ordinary folk couldn't understand, or dismissed as archaic. Smoke screens also have a long-standing tradition. But never mind the fine print, the standard of five precepts for a lay practitioner and ten (or at least eight) for one who has gone forth should present no obstacle to liberation. And they don't require profound knowlege or spiritual attainment to fathom and assess. Such assessment , within oneself and within the body of spiritual companions, is the self-regulating foundation of the Sangha. To raise that up is a worthy reason for meeting in large gatherings, and meeting often. Ajahn Sucitto | ||
