Importance of Sangha

The meaning and significance of Sangha

The Sangha forms the third component of the Triple Gem. Sangha members represent the embodiment of the Dhamma and they have been, by and large, responsible for the preservation and promotion of the religion, both during and after the time of the Buddha. Two months after his enlightenment the Buddha began his teaching mission by delivering the first sermon, called the Dhammacakkappavattana Sutta, to a group of five ascetics, who were his former associates. They were Kondaa, Vappa, Bhaddiya, Mahanama, and Assaji. At the conclusion of the discourse, Kondaa is said to have attained the "Eye of Truth," i.e., realized the Dhamma and achieved the first of four stages of transcendent spiritual attainment. With that, the Sangha came into being, bringing to completion the Holy Triple Gem. This happened on the full moon day of the month Asalha (eighth lunar month). Literally, Sangha means community. In its broadest sense, the term covers both the lay and the monastic communities. From the doctrinal perspective, it refers to those who have achieved any of the four stages of transcendent spiritual attainment. Such Sangha members are known as 'noble disciples' (ariyasangha). Technically, these are called Sotapanna (Stream Enterer), Sakadagami (Once Returner), Anagami (Non-Returner), and Arahanta (Worthy One). These noble disciples constitute the Sangha of the Triple Gem; they are Sangha by virtue of their special attainments. Thus anyone who has attained to that higher level is qualified to be included in this category of Sangha. From the perspective of the Vinaya (Discipline), Sangha refers to a community of monks (bhikkhusangha), specifically a group of four or more monks, who are required to be present at certain ecclesiastical rites where a quorum of monastic members is needed. This is the Sangha according to the Vinaya definition, but not necessarily as part of the Triple Gem. Thus there are two categories of Sangha, namely, Noble Sangha and Conventional Sangha. Of course, individual monks may belong to both if they are so qualified. Kondaa and his colleagues, and many of their contemporaries, were some of these noble monk disciples. However, because the role of the monks is so distinct and prominent, the term Sangha is often used exclusively in reference to the community of monks and does not cover the laity as in its broader sense. In the Theravada tradition, especially, this term is never used in connection with the lay community. When Kondaa gained the Eye of Truth, he became the first member of the Noble Sangha. When he was ordained a monk, he became the first member of the Conventional Sangha. Thus, the conclusion of the first discourse marks the beginning of the Noble as well as the Conventional Sangha of disciples.

The position of Sangha in the Triple Gem

By realizing the Dhamma, members of the Sangha most effectively vindicate the Buddha's claim of enlightenment, thereby bringing his supreme achievement to full fruition. The Buddha's enlightenment was, no doubt, the fruit of a long and difficult process, but it was

meant for a much broader purpose than his own exclusive benefit; his effort was based on universal compassion and inspired by the selfless desire to serve mankind. If there was no one to understand the Dhamma after him, his enlightenment would be of no use to others. Thus the Sangha was instrumental in enabling Buddhahood to accomplish its full purpose and fruition. In this way, the Buddha achieved both his own benefit as well as benefit for the world. Members of the Sangha were indispensable in the spread and preservation of the Buddha's message, both during his lifetime and long after his death, down to the present time. They act as the principal guardians of the faith. Without the Sangha the religion could not endure and prosper. This is evident from the fact that even in the areas where Buddhism was introduced earlier, if the Sangha were not well established, the religion would soon die out. Thanks to the Sangha, the world now has relatively convenient access to the Buddha's teachings and can still enjoy the fruit of the Buddha's enlightenment. The Sangha demonstrates to us that it is possible to realize the Dhamma and become enlightened. Their examples are a vivid and important source of moral support to all of us who are not yet well established in the path of spiritual practice. In time of doubt and uncertainty, we can always turn to them for advice and instruction. If the Buddha's teachings appear too idealistic, we have assurance and encouragement in the Sangha, who show us that it is humanly possible to lead such an ideal life and to realize the highest religious goal.

The attributes of the Noble Sangha

In Buddhist meditation there is a method of practice in which meditators learn to contemplate on the virtues of the Sangha (Sanghanussati). In addition, the Buddhist system of worship includes a recitation of the Sangha's virtues as a means of reflection and as a concentration exercise. Nine attributes of the Sangha are enumerated. The Sangha is said to be of good conduct, of upright conduct, of wise conduct, of seemly conduct; the Sangha is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation; the Sangha is the incomparable field of merits to the world. Attaining one of the four stages of transcendent spirituality is a prerequisite for qualification as a member of the Noble Sangha. In fact, these four stages can be attained only in successive order starting from the first. It therefore follows that once an individual achieves the first stage, he becomes, immediately and permanently, a member of the Noble Sangha by the very virtue of that achievement. It is this very first stage that the expression Eye of Truth refers to. Subsequent attainment of the more exalted stages hardly affects one's status as a member of the Noble Sangha, although it does mean higher development and greater progress in spiritual advancement.

The four levels of Noble Sangha

The four levels of transcendent attainment may be described as follows: 1. Sotapanna. This literally means Stream Entry, a metaphorical expression suggesting a stage where one 'enters' into the stream of Nibbana. It is a spiritual sphere beyond the mundane and is therefore not liable to relapse. Once this stage is attained, the noble disciple will be inexorably swept toward the ultimate attainment of Arahantship and nothing can stand in his

way. He will not be reborn more than seven times at the most before attaining Arahantship, neither will he ever be born in any woeful states (below that of human). A Stream-Enterer is incapable of breaking the five precepts because he has permanently eliminated the lowest 'fetters' from his mind. There are ten kinds of defilements called fetters (samyojana) that bind worldlings to Samsara or the cycle of birth and death. Out of these ten, a Stream-Enterer has destroyed the first three, doing away with the false view of individuality (sakkayaditthi), doubt in the Triple Gem, in the doctrine of kamma, and the four Noble Truths (vicikiccha), and blind attachment to rites and rituals (silabbataparamasa). These are three of the five lower fetters that are abandoned on the attainment of Stream-Entry. There are three classes of Stream-Enterers: those who, if not attaining to Arahantship in this very life, will be born only once before attaining Arahantship; those who will take only two or three births before the final deliverance; and those who will be born seven more times at the most before the ultimate realization of Nibbana. Characteristic of Stream-Enterers is their perfect moral integrity, not given to committing even a relatively insignificant immoral act, even though they may still lead the life of householders. They have complete and unshakable faith in the Triple Gem and would neither denounce nor renounce it at any cost. 2. Sakadagami. This is a further refinement from Stream-Entry. Literally, the term means Once-Returner, referring to the fact that a noble disciple who has attained this stage is subject to only one more birth before attaining Arahantship. This means that a Once-Returner will attain the final liberation in the very next life if not in the present. In addition to the three Fetters destroyed in the first stage of Stream-Entry, the Once-Returner further mitigates the three roots of defilements, namely, greed, anger, and delusion. At this stage one has become so advanced in spiritual development that one is almost completely free from the grosser impurities (kilesa). 3. Anagami. The term is usually translated as Non-Returner. This is an even higher stage of spiritual development, which the noble disciple attains on eliminating the remaining two of the five Lower Fetters (the first three have been destroyed at the attainment of Stream-Entry). These two are lust or attachment to sensual pleasure (kamaraga) and the defilement of aversion (patigha), which causes anger, irritation, ill will, and so on. As a rule, because lust and greed have been removed, a Non-Returner is not inclined to remain a householder (if he is one). He is likely to take to the life of renunciation by entering the monastic Order, for instance, or becoming a recluse. With the destruction of lust and anger, he is not bound to birth in any of the lower planes of existence. After death, NonReturners are reborn only in one of the five Abodes of the Pure (suddhavasa), where no beings other than a Non-Returner are born, and from where they finally attain Nibbana. 4. Arahanta (normally spelt Arahant). This is the highest stage of spiritual attainment, which a noble disciple reaches through the complete eradication of all defilements, including the five higher fetters, which are attachment to the realms of form (ruparaga), attachment to immaterial or formless planes of existence (aruparaga), conceit (mana), restlessness (uddhacca), and ignorance or delusion (avijja). An Arahant, or Worthy One, is said to have accomplished what needs to be accomplished: being perfect, the Arahant has no further need to practice for his own sake. Although continuing to serve fellow beings, teaching and giving them advice, the Arahant accumulates no fresh kamma, working not for his or her own good

but solely for the good of others. Being free from all kinds of defilements, the Arahant lives in perfect calm and equanimity, not given to such negative emotions as lust, greed, jealousy, anger, and aggression. The Arahant becomes one with the Buddha in purity of heart, in wisdom and compassion. This is the ultimate achievement, the highest spiritual development any individual may strive for. It is the same state which the Buddha attained in his enlightenment. The Worthy One transcends the conditions of birth and death. At the final moment of his present life, he is said to pass away "like an oil lamp being extinguished," with no residue of kamma remaining to cause further rebirth. He lives a useful life, dedicating himself to the service of mankind, yet he is not attached (in the sense of selfish grasping) to blame and praise, happiness or unhappiness. In this way he truly represents the ideals of a holy life.

Two kinds of Sangha

The term Dhamma-Vinaya, used by the Buddha in reference to the religion he established, represents the two aspects of the Buddha's teachings, and these two aspects of the Buddha's teachings are the basic underlying principles for the two kinds of Sangha. Vinaya or monastic discipline is said to be the mainstay of the religion (vinayo sasanassa ayu). It is the principle on which the existence, the stability, and the development of the Conventional Sangha rest. A man, for instance, is admitted into membership of the monastic Order or Conventional Sangha through an ordination process prescribed by the Vinaya. He lives by the Vinaya rules. The Vinaya regulates his conduct both in regard to himself and in his interaction with others. His Dhamma practice is almost considered an extension of his effort to train according to the Vinaya, not a separate exercise in itself, and it is always kept in line with the Vinaya rules. Thus the life of a Conventional Sangha member is essentially dependent upon the Vinaya. Obviously, this is also true of the Sangha as a community. Without the Vinaya, the whole structure of Conventional Sangha would collapse. It is in this sense that, according to Theravada Buddhism, the Vinaya is said to provide the mainstay for the religion. The Dhamma, on the other hand, is the life and soul of the Noble Sangha, its essence, its inner quality. Just as Kondaa entered into membership of the Noble Sangha through the realization of Dhamma, even so the existence of the Noble Sangha must necessarily rest on the Dhamma. Unlike Vinaya, the Dhamma has little to do with institutional or ceremonial procedures, although such things may provide a basic framework or support for its realization. The Dhamma also has a much broader application than the Vinaya and is equally important for both monks and the lay community. It places no restrictions with regard to individual status. Like monks, lay people may practice the Dhamma and achieve, on their own virtue, admission into the Noble Sangha. This is purely a matter of personal training and selfdevelopment. It is interesting to observe that, in response to a question whether there were noble disciples among the laity, the Buddha asserted that the number of his noble lay disciples was greater than that of monks. This very well demonstrates the universality of the Dhamma and how much opportunity is open to all seekers of the Truth to practice it. Of course, the monastic setting, with the disciplinary codes of conduct, provides an excellent ground for the cultivation of the Dhamma, especially for those who would otherwise find it difficult to

practice or for practitioners whose temperaments favor a more structured environment. In fact, on a deeper level there exists a close link between these two aspects of the Buddha's teachings. The practice of the Vinaya facilitates progress in the Dhamma training, while progress in the Dhamma helps to put one at ease with the Vinaya. They are, so to say, two sides of the one coin.

Relationship between the Noble and Conventional Sanghas

Like the Dhamma and the Vinaya, the Noble and the Conventional Sanghas do not exclude one another. They are, in fact, more related to one another than may appear at first glance. Within the framework of the Conventional Sangha, the Vinaya defines the roles and responsibilities of each member and also decides how members relate to one another. Respect is shown to another monk in accordance with seniority -- those who were ordained later pay respect to those who received earlier ordination, even if it were a matter of hours or minutes. A monk of less than five years seniority, no matter how knowledgeable he may be, will have to live and train under his preceptor's or teacher's supervision. But within the Noble Sangha, recognition is given according to individuals' achievements in spiritual practice. An Arahant, though of younger age and seniority, receives greater respect and recognition than those worldlings (puthujjana), who are more advanced in age and seniority; a Non-Returner is considered more advanced than a Once-Returner in terms of spiritual achievement, and so forth. However, since the Conventional Sangha is an institution, which must be governed by a defined set of rules and regulations, the Vinaya naturally takes precedence within it. The Vinaya provides a certain amount of consistency necessary for the smooth functioning and growth of the institution. It also helps to preserve peace and harmony among the members of the community. Thus a member of the Noble Sangha living within the context of the Conventional Sangha takes upon himself the responsibility of following the injunctions of the Vinaya, no matter how exalted his spiritual position may be. This may seem a little strange, but it is both practical and appropriate. The Conventional Sangha, on the other hand, can look upon the Noble Sangha as the embodiment of virtues and religious ideals, whose presence provides a strong inspiration and encouragement for them to strive for the attainment of higher goals. The structured environments so well-grounded on the Vinaya should prove an advantage to Dhamma practice. Even members of the Noble Sangha who have not attained Arahantship may benefit from such environments. Moreover, while the Conventional Sangha is capable of creating excellent conditions to achieve membership in the Noble Sangha, it is the latter that will prove excellent members of the former and may, eventually, best preserve the institution of the former. In this way, the Noble and the Conventional Sanghas complement one other. Dhamma and Vinaya are reciprocally complementary and supportive. Just as a good person, well-educated and in high position, would endeavor to abide by the laws of the country, even so, advancement in the Dhamma by no means nurtures a contempt for the Vinaya. A noble disciple, though advanced in the Dhamma, recognizes the importance of the Vinaya in religious life. Because he has been able to remove most or all of the defilements, it becomes more natural for him to show respect for rules and regulations that are formulated for the common good of the community. Thus, whereas ordinary worldlings, who are still full of

selfishness, greed, and pride, would at times find rules and laws cumbersome, especially when they are at variance with their interests, a noble disciple would feel at home with them. In addition to preserving communal peace and harmony, the Vinaya is also of great value in the practice to realize the Dhamma. Progress in spiritual practice is not possible without selfdiscipline, and this can be inculcated through commitment to the Vinaya. On the other hand, as one becomes more advanced in the Dhamma, one will find it more natural to follow the Vinaya. In this way the Dhamma helps to maintain the Vinaya. Once a noble disciple reaches the highest stage of spiritual development, that is, Arahantship, and has no more training to do, he may no longer need the Vinaya for his own further progress, yet he will discern its value for the good of the community and will be willing to follow it with clear understanding and respect. There is abundant evidence to substantiate this in Buddhist canonical literature.

Historical changes within the Sangha

When Buddhism was first established, there were only Arahant disciples. The first group of sixty monks who spent the first rains residence (vassa) with the Buddha were all Arahants, and so were the more than one thousand disciples whom he taught on his way to the city of Rajagaha. It is said that on the full moon of the month of Magha, barely seven months after he delivered the first discourse, a total of 1,250 monk disciples, who were directly ordained by him, assembled at the Bamboo Grove to see the Blessed One. They were also all Arahants. To such highly accomplished disciples, the Buddha enjoined but one task: "Go forth, monks, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, the benefit, and bliss of gods and men." The Buddha further said: "Released have you been from bondage, both human and divine. Teach, therefore, to the world the good Dhamma, which is beautiful in the beginning, beautiful in the middle, beautiful at the end." This was the mandate given by the Buddha for his disciples to carry the message of Dhamma to the masses, and it remains the driving principle underlying the Buddhist social philosophy even today. Teachings given by the Buddha's noble disciples were most readily accepted. These disciples of the Buddha represented an ideal of spiritual training, demonstrating how a life of Dhamma should be lived and how the ultimate enlightenment can be achieved. Thanks partly to the efforts and dedication of these disciples, who were mostly monastic members, the religion of the Buddha became well established within a relatively short time. For those monks who are not as yet fully enlightened there are two main duties to be carried out. The first is the duty of scriptural learning (ganthadhura), which familiarizes students with the doctrine and the discipline laid down by the Buddha, and gives them a proper direction and methodology for spiritual practice. The other duty is the training in meditation (vipassanadhura), which is the practical aspect of the higher religious life. Of course, even in the time of the Buddha, certain highly developed monks would engage themselves in scriptural learning, if only to help preserve the Buddha's words, just as they would engage in meditative exercises to experience the bliss of Nibbana. The institution of Sangha came into existence in response to the growing number of monks who came to join the Order. Definite structure took shape over the years. The primary function of the Sangha institution in its early days was to provide an ideal setting for the practice of Dhamma, where more energetic members could derive the benefits of moral

support and instruction from good associates. Without such benefits the Sangha would be much less meaningful to the religious life it was originally intended to serve. With the passage of time the role of the Sangha has expanded more and more into social concerns. Not only do monks teach Dhamma, they also perform ceremonies for the laity, especially at important events connected with life (such as births, weddings, and deaths). Their counsel is sought in family or communal disputes, their presence is considered auspicious at the opening ceremony of a new business, they are requested to bless a new house, a new office, or even a new car. In early Thailand, not only were monasteries seats of religious learning, even secular subjects were taught there until just before the introduction of the modern education system. Monks represented not only spiritual leadership in religious affairs, but also intellectual leadership in society, for they were usually the best educated sector of society. Because of the trust and confidence the community places in them, they are also looked up to for leadership in certain communal activities, especially in rural areas, where monks and laity enjoy closer bond and cooperation. Monks' roles in society often reflect people's needs and their expectation of the Sangha institution. But foremost of all duties they are expected to fulfill are the two duties of scriptural learning and training in meditation.

Sangha and social work

The primary obligation of most novices and younger monks is to equip themselves for future religious assignments. This is only natural. If we do not expect young people studying in schools, colleges, and universities to shoulder heavy social responsibilities, it would be unfair to expect monk students to accomplish much when they are not yet well-equipped. Moreover, even while engaged in educational pursuits, the tasks and responsibilities these novices and young monks have to undertake are much more onerous than those of their lay counterparts. Not only do they study religious subjects, in which they specialize, they also have to study suitable secular subjects to supplement their religious knowledge in view of the duties they are expected to perform later on. In addition to this daunting challenge, they also have to work hard for "the welfare of the many, for the happiness of the many, out of compassion for the world." Because of their religious status, people always have high expectations and look up to them to fulfill those expectations. This is by no means an easy role and it often puts a considerable pressure on young monks. Monks who are not burdened with educational careers do take an active part in religious and social concerns, especially if they are senior members of the Sangha. In fact, their responsibilities increase with age and seniority. At an age when most laymen would retire to enjoy their leisure, these elderly monks have to meet the increased expectations and demands that people have of them. Often they work hard until their last breath or until they become completely invalid, so great is their spirit of self-sacrifice and dedication. One of the reasons why this is not widely known to the public is because these selfless monks would rather keep to the tradition of silent service, quietly working for the benefit of others, than working to gain personal benefits and fame. Nevertheless, the fact remains that the social contributions made by the Sangha are, indeed, of inestimable value. Today the monks' social roles are more visible in the rural areas or villages, where the bond between the Sangha and laity is still relatively unaffected by the urban culture and patterns of behavior. Poor villagers often turn to monks to mediate land disputes, family problems, and

differences among neighbors. Unruly and stubborn children are taken to a monastery for training in discipline and other social values; sometimes boys are even ordained for that purpose. The village monastery also functions as the center of social activities, where most communal affairs take place. When and where necessary, monks take initiative in various social projects, mainly by giving guidance and leadership, such as construction of schools and hospitals, roads and small reservoirs, and at times even the digging of a village well. They also take leadership in raising funds for such projects. In times of natural calamity there have been instances in which monks provided the most effective leadership in pooling resources together to help ameliorate the suffering of victims and their families. Even forest monks, who are known for their natural inclination for meditation and solitude and who spend most of their lives in forests, contribute valuable services to society. They are looked upon with great respect and their counsel is sought after. They are either directly or, more often, indirectly instrumental in setting up charitable programs or foundations for the welfare of society. They help preserve the forests and water resources of the country. In most cases their influence and intervention in such matters prove more effective than those of government agencies. Again little or no efforts have been made to publicize their achievements and social contributions and a wider section of the public remains unaware of the fact. In modern Thai society, although the new educational system has come to replace the traditional one, school facilities are often found located on monastic property donated by the Sangha. In addition to their assistance in raising funds for construction, monks also contribute their teaching skills in a number of those establishments. Naturally, monastery grounds where school facilities are located are often turned into playgrounds for the children. Noise and mischief spill into monastic environments. Good-naturedly, the monks put up with them and watch the children grow to become good and useful members of society.

Thich Nat Han

Being an engaged Buddhist is not easy without the support offered by sangha. To change ourselves and to change the way we parent our children is not easy. In our wider community, Buddhist parenting is not common. Therefore there are no readily available role models. The importance of a strong sangha cannot be underestimated. Thich Nhat Hanh has stressed the importance of sangha building as the key to creating a stable foundation for our practice. He wrote in The Heart of the Buddhas Teaching Dharma books and tapes are valuable, but the true Dharma is revealed through our life and our practiceThere are said to be 84,000 Dharma doorsTo take refuge in the Dharma is to choose the doors that are most appropriate for us. Dharma is great compassion, understanding, and love. To realize these qualities, we need a sanghaWhen a sangha shines its light on our personal views, we see more clearly. In the sangha, we wont fall into negative habit patterns. We need to have a strong sangha not only for ourselves, but for our children and for our family as a whole. The support of sangha can help us to overcome deeply ingrained habits that are counterproductive to living an engaged Buddhist family life. The Buddha emphasised the importance of sangha on the spiritual path. Buddhist practice must include all aspects of ones life. Trying to separate ones spiritual life from ones material needs is likely to result in serious self-alienation, and misses the whole purpose of the Buddhist path. In this way the sangha must be part of our everyday life.

The association with sangha is equally important for our children, who can be strongly influenced by the people around them. They model other childrens behaviour. Association with sangha means the effort you put into supporting them to adopt skilful practices will be reinforced by what they see within other families. A short story from the sutras shows the importance Buddha placed on sangha. Ananda, Lord Buddha's long-time personal attendant and monk-disciple, asks Buddha: "Lord, is it true what has been said, that good spiritual friends are fully half of the holy life?" The Master replied, "No, Ananda, good spiritual friends are the whole of the holy life. Find refuge in the sangha community."

In the third step, we take refuge in the Sangha Jewel. Used here, Sangha does not mean a group of monks or nuns. There are two representations, purity of mind and harmony in life. First, Sangha refers to living in a way that safeguards our minds from temptations while maintaining the purity of our six senses of sight, sound, smell, taste, touch, and thought. Today, people suffer much more from pollution of the mind, spirit, and body than people used to. Even the earths ecological system is off-balance. There are holes in the ozone layer that are pollution of the sky. Almost everything from the sky and the earth to their inhabitants are contaminated. Most people are aware of environmental pollution. Many governments are also promoting environmental protection to ensure better living conditions. However, the effectiveness of these protection programs is questionable. The problem comes back to what the Buddha revealed, that the environment that is the dependent variable, changes with our minds that are the independent variable. If the impurities in our mind cannot be eradicated, our environment will never reach a state of purity. Therefore, if we want to improve the external environment, we first start internally by purifying our minds. Taking refuge in the Sangha means returning from pollution and relying upon purity of mind. Second, the Sangha represents harmony in living. Having observed the sufferings resulting from the disharmony between peoples, countries, and even religions, the Buddha taught us the Six Harmonies. All Buddhists need to observe these six essential guidelines. Sangha means purity, harmony, and respect. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind and the Six Principles of Harmony. Thus, the guidelines for cultivation are: Taking refuge in the Buddha awakening without delusion; Taking refuge in the Dharma proper understanding without deviation; Taking refuge in the Sangha purity without pollution. These are the primary disciplines and unchangeable guidelines in our practice from the beginning of cultivation to the attainment of Buddhahood. From now on, if people ask us what we are cultivating, we can explain that we are cultivating the Three Refuges of awakening, proper understanding, and purity. What are we learning? We are learning to achieve the ultimate, perfect wisdom. When we have perfected our cultivation of these Three Refuges, we will attain perfect complete enlightenment and become Buddhas. How do we attain this ultimate, perfect wisdom? By practicing awakening, proper understanding, and purity. What are the methods we use for cultivation? There are infinite methods available depending on the ability and condition of each individual practitioner. Methods are not fixed, but flexible. However, we must remember that our learning objective

always remains the same: awakening, proper understanding, and purity. As Pure Land practitioners, our main cultivation method is to chant Amituofo as was advocated by Mahasthamaprapta Bodhisattva in the Surangama Sutra and Samantabhadra Bodhisattva in the Avatamsaka Sutra. In addition, we can use many supporting methods. As Pure Land practitioners, we follow the Five Guidelines to help us in our daily cultivation. First, we advocate Confucius Five Virtues of gentility, kindness, respectfulness, thriftiness, and humility. Since he was a person of great virtue, we can use Confucius as a role model and use his Five Virtues to cultivate our bodies and minds. We use the virtues as the foundation for our cultivation and continue to build our cultivation with the Three Conditions. We read of the Three Conditions in the Visualization Sutra.

Buddha, Dharma and Sangha

This time I was requested to give historical, philosophical and practice advice, so in four days I try to cover as much as possible. In order to be really able to say that you know the teachings, you have to know Buddha, Dharma and Sangha. This I will teach according to the teachings of Lord Maitreya, known as Mahayana Uttaratantra. In there are three chapters Buddha, Dharma and Sangha. It is a major text, but I try to make it as simple and short as possible. I try to go through Mahayana Uttaratantra and explain to you Buddha, Dharma and Sangha. This text was translated in Tibetan from Sanskrit and also a large number of commentaries were written by great masters over the centuries, so I had to translate it all back from Tibetan to Sanskrit. Buddha is a Sanskrit word. In Tibetan we call him Sangye, san means awakened, gye means developed. Awakened from the deep sleep of ignorance. All sentient beings are dreaming in the deep sleep of ignorance, and Prince Siddharta has been awakened from that sleep, that is what san means. Gye means fully developed, because each one of us has immeasurable, ineffable and indescribable potential which is perfect beyond any comparison and limitation. We call that primordial wisdom or Buddhanature, jnana. This potential fully developed like a lotus fully bloomed is that nature, Buddha, San-gye. It should not be misunderstood that we are saying our Buddha is just that, but let's put it this way: whoever reaches the highest, best, most profound and limitless of san and gye is called Buddha. And there is nothing further to reach, nothing more to develop, nothing more to be free from and no more to be perfected. So, when we are in that state, we call that Buddha, and that can be you and you and you. Or your dog or your cat. Anybody who reaches that state is Buddha. A god or goddess who reaches that state is Buddha, a hell being who reaches that state is Buddha, an animal who reaches that state is Buddha, a human being who reaches that state is Buddha and same with asuras and pretas. The qualities of the Buddha are described in eight particularities in the Mahayana Uttaratantra. But you should know, that when you describe the indescribable, the words that are really suited for the indescribableness, are impossible to find. To describe it is a fallacy in itself. You can't describe Buddha by three, four, five, ten, million, billion, ten billion qualities. But these kinds of particularities help us to get some kind of idea what Buddha's qualities are. They are some kind of alphabet to describe those qualities. All the language is not just alphabet but it is helpful to organize ourselves, so that we can make sentences out of them and communicate with each other. This way the eight qualities of Buddha are described here. First is in Tibetan dyma chepa. It is not the outcome of composition. When this and this and this come together, and this happens that is called dyche. Buddha did not dyma chepa. It is not a result of anything coming together. It is always there, non-dualistic, it is not a result of two or three things coming together, which is result of dualism or triplism. What about Buddha before he became Prince Siddharta? Light of the sky is always there and sky is always clear. But there is a cloud and because of the cloud the light of the sun is not visible. It is only substantial condition that the wind blows away the cloud and the light of the sun is revealed. The clearness of the sky is revealed. It is not the result of the sky and it is not the result of the wind. It is just the circumstances, the conditions, which are very temporary and superficial. The dream is a reality. As long as we don't know we are dreaming, the dream [?] This way dyma chepa. The second quality - each one of these eight qualities of Buddha is described with many sub-specifics and I'm not going to do that. Eight is enough to describe Buddha. Now the second, which is dynchi dupa. There is a very simple Pramana verse to describe this: "The Buddha is not a result of an effort, because it is always there as a primordial ultimate [?], so it is not a result of efforts." You might ask why do we have to have to do practices then? All these efforts are necessary, because in order to find out that we are sleeping, dreaming and having a nightmare, even you realise you are dreaming, you have to come out of it by struggle. How do you come out from a nightmare when you realise you are having one? You do all kinds of things. You try to stir, you try to move, and stand up, all kinds of things, you put all that effort and finally you can say to yourself: "Oh now I'm woken up, it was a dream." But when you realise that you are having a nightmare, in your nightmare, to get out of it, you have to put efforts. It is just like that. But when you wake up from the effort and find out you were dreaming, it is not the result of the effort, you are waking up same as you were dreaming, too. You are exactly like Buddha, like you are right now, when you have not attained enlightenment, and you have to put all this effort, which is dualistic and temporary, in order to awake from the dream of Samsara. For that reason we do all kind of things including lighting lamps, incense, building temples, reading texts, all those efforts, to reach the final stage, which is not the result of those efforts. To reveal the unshakeable, unchangeable, uncharactable essence, which is always there.

When the diamond mind is revealed by the waters among mud and pebbles - the diamond was always there. Even it is dirty, as far as the diamond is concerned, it is always there. I give you a very simple example: we say Christopher Columbus found the State of America, and somebody found Australia, but they did not find, it was always there. They themselves saw it for the first time but Australia was always there and America was always there. It was for the Christopher Columbus first time to see it. Like that. I was told that was also not true, the Vikings found America long time before Christopher Columbus. Anyway, I find that very interesting. That was the second quality of Buddha. The third quality of the Buddha is that it is not realised by any other circumstances, circumstances outside, because recognition and realisation of primordial wisdom cannot be the result of something outside of the primordial wisdom. The limitless qualities which the Buddha manifests are categorized into three to make it easier for us. The three qualities that we have learned already are qualities of the Dharmakaya, and they describe the qualities of the Buddha's Dharmakaya itself. Now the next one is describing the manifestation of that, the number five. Because Buddha is free from dualism, therefore Buddha is omniscient. You can never be omniscient dualistically. As long as you are somebody to know something, then there will be something to know and someone who knows and it is impossible to know everything. You have to reach the non-dualistic state, and therefore Buddha by definition is non-dualistic state. Because of that Buddha is omniscient. The sixth is the perfect compassion and loving-kindness in manifestation, because you can never be Buddha for yourself. If you wish to be perfect, you can never be perfect if it is for yourself only. You have to be perfect without attachment; you have to be perfect for the benefit of all. And therefore everything that manifests from the Buddha will only benefit others one way or another, everything that manifests from the Buddha should never harm anybody. It always should be the manifestation that benefits others one way or another. That is the sixth quality of the Buddha. The seventh quality of the Buddha is limitless power. Buddha's power has no limitation. Why? - Because all the shortcomings in the Samsara, to which we feel powerless are because of our own weakness, that is based on ego itself. We refer to ego, who we are. If you are the head of 200 groups, and you think you are big, that much bigger you are, because you have to be always tiptoe with 200 groups. You have to watch over and worry about the 200 groups. You have to be concerned about the 200 groups. The bigger your ego is, the more worry you will have with those 200 and as a result of that you will have 200 misunderstandings, 200 fears, 200 misinterpretations, 200 prejudices, 200 paranoias, all of that. That bigger your ego is, the less powerful you become and the more you want to assure your power. First with a little stick, and when it doesnt work, with a small gun. When it doesn't work, then a bigger gun. When it doesn't work, then a small bomb. Then a bigger bomb etc. until nothing is left. There is no end to fighting. As long as your ego is not handled, you cannot pretend you don't have fear. That you show, by showing that you are strong, macho, big and dangerous. This is the nature of the ego. Because Buddha overcame all of that, he was the most powerful. Power of compassion is incomparable to any other power. Power of wisdom is incomparable to any other power. Therefore Buddha has no fear, because he has no ego whatsoever. He transformed his ego into wisdom. Because of that, he is the most powerful. Then the eight quality of Buddha - the first three were the qualities of the Dharmakaya, the fifth, sixth and seventh, these three qualities are the Sambhogakaya and Nirmanakaya, and these are how Buddha manifests to others, the quality of the sun and how does sun manifest for its surroundings. The three last ones, 5, 6, 7 are how Buddha manifests non-dualistically for the benefit of all sentient beings. There is no such thing as Buddha's limitless spontaneous activity with end. The activities of Prince Siddharta and all the Buddhas continue without end. And also it is timeless, there are the activities the past Buddhas, present Buddhas as well as the future Buddhas. These are the eight qualities of the Buddha described in the Mahayana Uttaratantra. Now you understand the Buddha. Then the second, the Dharma. Dharma is the manifestation of the Buddha. The real definition of the Dharma is the Dharmakaya, but once it manifests from the Dharmakaya, to whom it manifests, to perceive it as a word and an experience, as some kind of inspiration and a thought, which stays with them and continues, it re-manifests from them within form in verbal form etc. So the Dharma, such as the Four Noble Truths, Eight Fold Path, Six Paramitas, Prajnaparamita, Pramana, Abhidharma, Vinaya, Sutra and Tantra, all of those are the manifestations from the recipients who received the Buddha's manifestation. They are manifesting it. That's what we call a living lineage. Then, what manifests from them, is received by disciples and it manifests from them again. That is what we have up today. So that is Dharma. Of course Dharma's qualities are countless, but according to Lord Maitreya is it described in eight qualities. The first quality of the Dharma is: it is the ultimate truth; therefore it is unperceivable and ineffable by relative means. So the real essence of the Dharma can never be perfectly told by anybody, by any word, it is impossible. It is the limitless, ultimate truth; therefore it cannot be reached open by limited relative words. The second quality of Dharma is that it is non-dualistic, because Buddha did not teach Dharma the way I teach the Dharma. I teach the Dharma the way I received it from the lineage. I am talking this to you through my knowing and understanding and through my words. But Buddha manifested the Dharma. Example is like the sky. Sky pervades all. When you build a thousand-storey building right here, where does the sky go? And you pull it down, where does the sky come from? And you pollute the sky, and you pile up 2000 feet of garbage, where does the clean sky go? When you pull it down clean it out, where does the clean sky come from? Right in front of our nose this ineffable, indescribable impossible is possible. So, Dharma is like that, it is non-dualistic, it is ineffable. The third quality of Dharma is: it is free of all aspects of limitation. If there is any limitation, it is a limitation of the teacher. But Dharma itself has no limitation. Dharma is about everything. Dharma is relative truth and ultimate truth of everything. Since Dharma is ultimate truth of everything and means to communicate that is the relative truth about everything, therefore Dharma is free of any aspect of shortcoming. The shortcomings are described in many ways here, but let's leave them alone. We just say all the shortcomings. Number four quality of the Dharma is: these three qualities of Dharma are spontaneous, therefore they are ever present. Therefore Dharma is not something that is described. Dharma was not described by Buddha Dipankar before Prince Siddharta. Dharma was not described by great Buddha who lived many billions years ago and who was seen by Prince

Siddharta [in his previous life] who got inspired. Dharma was not discovered by Prince Siddharta. Dharma is always there, Dharma is the ultimate essence of everything at all times, always. The fifth quality of Dharma is: Dharma is totally without characteristics and stainless. Because ultimate truth of everything: ultimate truth of good, ultimate truth of bad, ultimate truth of correct and incorrect is not only one but it is beyond one, it is non-dualistic, it is not even one. Therefore it cannot be characterized or stained by anything. The sixth quality of Dharma is that it is clear. Clarity. There is nothing which is not clear. It is clear. And seventh is an antidote in itself. For example, as a practitioner we try to meditate and pray and do all those kind of Dharma. It is an antidote for all of that what we are suppose to overcome. But somebody walks on the street and there is a hole on the street. If you step in it, you might break your leg. And you use your mind and be mindful and aware and look where you are going - that's an antidote for not breaking your leg. So Dharma is in everything, everything about Dharma is an antidote and solution. It is always an antidote and solution by itself. And the last, it is the path. Regardless of who you think you are - you can be Buddhist, you can be Hindu, anybody, you can be a non-believer, you can be a politician, you can be a thief, you can be a rich man or a poor man, you can be a kind or cruel person, whoever you are, in the Dharma all of you are equal. I just learned from our Dharma brother here: I asked him a question, I said: "Why do people throw paint against each other in the Holy?" and he said: "One of the reasons is to feel the equality." And I add to it equanimity, because you are not allowed to get angry! Normally if somebody throws paint against somebody, what next you should expect? But it is Holy, right? So you just have to show your teeth, so they can paint your teeth, too! Anyway, everything is a path. Going up is a path and going down is also a path. Going here and there and moving around is also a path. Of course the path which we really wish to follow is straight forward towards the destination, towards the central of the mandala, to reach there without obstacles, and each step is a better step. Each step is a wiser step, each step is a more awaken step, that's what we always wish for. But even we don't manage that, we are on the path. Even we do something and go to hell, that's also a path, because that's purification, purification in the hard way. Then if we do something good and we are born as a god, that's also purification, because purification in a nice way we are purifying all our good karma by enjoying all the wonderful and nice things, indulging all those beautiful and wonderful and blessed things in the heaven, that is purification of our good karma. And going to hell, and getting burned and chopped, all of that is purification of our bad karma. It is a path. We will end the path when we will realise the ultimate truth, as it is. That is the Dharmakaya. The source of the Dharma is Dharmakaya, the end of the Dharma is Dharmakaya. The definition of the practice of Dharma is Dharmakaya. This way according to the Mahayana Uttaratantra I roughly and briefly explained about the qualities of Buddha and Dharma out of the Three Jewels. Sangha I will explain after the break and now I am happy to take some of your questions. Q: [?] in what case you say is clear? R: Dharma being the ultimate truth is not unclear, it is clear, because it is never wrong, it is never obscured. I give you an example. Somebody is trying to lie. The person think I managed to pull this person's leg, I'm lying, but it's impossible! Because the truth of what he said, is a lie. He tried his best, but he can never lie ultimately. If any of us try to lie, we can never manage to lie, ultimately. The truth of untrue is untrue. And it will never be otherwise. Truth of the truth is true and truth of the untrue is untruth. Truth of a lie is a lie. So it is impossible. Unclear. Because the essence of Dharma is the essence of everything, therefore it is always clear, it is always transparent, it is always like light, it is not like darkness, it is transparent like light, that what clarity, clearness means. Q: [inaudible] R: Well, sometimes somebody shakes you and other times you shake yourself! Sometimes somebody shakes you and says: "Wake up!" and other times you have to shake yourself to get up. When somebody is shaking me up it's a little hard, you know, because I have a big ego, so when you have a big ego you don't like to be shaken around! Q: [inaudible] R: If you don't go to hell, you can never get out of the hell, that way it is past, yes. It is purification. There is no such thing as a hell ultimately, there is no ultimate heaven or hell. The hell is relative. Why you are born in hell is to purify all the bad karmas that you have done. And why you go to heaven is because all the good karmas that you have done, it's like you charge battery for overnight and then you use that for the whole day and talk with your friends, so that is the heaven. You see, it is using the batteries that you have charged for talking with your friends. It's like that with everything in Samsara. After you have used your battery, you have to re-charge it. When you re-charge it then you can't talk with your friends, so then you are in hell (laughter). We create new hells, because old days there were no such things, but now we have all such things and without them we feel like hell. Q: [inaudible] R: Precious human life is described with eighteen qualities. If you have those qualities, your life is precious human life. If one of them is missing then you have precious human life with seventeen qualities. If two of them are missing then you have precious human life with sixteen qualities etc. If all of them are missing, then you have just human life, not precious human life. You have to cultivate them. Q: If you are an animal R: In Jataka tales Buddha describes his previous lives: he was a monkey, he was a rabbit, he was in hell, he was all of that. It is very clear animals and hell beings can become Buddhas because Buddha was in hell, he was known as an animal and from there he slowly became enlightened as Prince Siddharta. Q: [inaudible] R: You have to be born as a dog. Last animal to be born [next] as a human being will be a dog. If you are born as a tiger, as a fish and all kind of things, and finally you are born as a dog, that means you are going to be a human. This is an old saying. "Before you are born as a human you will be born as a dog, before you go to hell you are going to be born as a leader." This is an old Tibetan saying. Q: [Enlightenment is easier to do]

R: Not necessarily, but human is easier, because we are somewhat in between. We are not as luxurious as gods and not as deprived as animals. Therefore it is quite easy for us to look up and look down, look right and left, it is easier for human beings definitely, but doesn't have to be. We have Buddhas of six realms: Buddhas of gods, Buddhas of asuras, Buddhas of humans, Buddhas of animals, Buddhas of hells, Buddhas of hungry ghosts, Buddhas of hells, we have six Buddhas. We have an enormous puja, which involves all six Buddhas. Q: [inaudible] R: Oh, an enlightened rabbit? Actually I can only tell what Buddha as a rabbit did. He was a rabbit, it was a time when there was lots of boiling mud everywhere and there was one person walking. He got lost - maybe he was a Neanderthal - anyway he got lost and he had nothing to eat, he was about to die. So he saw the rabbit, he was coming after the rabbit but he could not catch. So the Buddha as a rabbit thought: "Why is he after me?" And he realised why he was after him. - Because he could eat him, right? So then he made lots of noise and went around the person; and the person who was almost unconscious, he made him sort of aware and then he jumped into a mud pool and he got cooked. And the person took it out and ate it. So he survived. That's what the Buddha as the rabbit did. It's in the Jataka tales. So quite enlightened rabbit, I think. Definitely more enlightened than me. I wouldn't do such thing! I would go to market and buy some food, you know, and give it to the person. But maybe those days there were no markets. *** [Yesterday] I was teaching about the Buddha and Dharma according to the Mahayana Uttaratantra by the Lord Maitreya and now I will start with the Sangha. Sangha in Tibetan is Gendyn. Ge means virtue, virtuous and dynpa means pursuing or dedicated to or involved with. So, you yourself as Sangha involved with virtuous practise and also be leading others in the same direction involving virtuous practice. This generally describes any person who is one himself or herself involved in virtuous activity, conducting positively and virtuously. But then, of course we say Buddha, Dharma, Sangha, that means definition of virtuous activity and conduct is the Dharma, so following the Dharma. And in Buddhism when we say Sangha that means those who are following the virtuous conduct and practices which manifest from the Lord Buddha. The Sangha generally has two aspects. One is ordinary Sangha and the other one is extraordinary Sangha. Ordinary Sangha in Buddhist terminology means ordained monks and nuns. The extraordinary Sangha are enlightened bodhisattvas and enlightened mahasiddhas. But today's common usage of Sangha in the West, they use the word Sangha for every Buddhist, so every Buddhist is Sangha in the West. In principle, as the definition of the terminology, as far as Sangha itself is concerned, it's correct, but when we say "I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha," then this is not 100% appropriate to describe every Buddhist as Sangha, because in Tibetan society all five million Tibetans are Buddhists, but they are not called Sangha. Sanghas are the ordained monks and nuns. And the enlightened mahasiddhas and enlightened bodhisattvas, the past ones we know, bodhisattvas such as Manjushri, Avalokiteshvara, Vajrapani, they are extraordinary Sangha and mahasiddhas such as Tilopa, Naropa, Dombi Heruka, Shavaripa, Marpa, Milarepa etc, they are extraordinary Sangha, but it is hard to know presently the extraordinary Sangha. I think some time in the future we will know. We present extraordinary Sanghas. That is just a general description of Sangha. Now the quality of Sangha, Mahayana Uttaratantra has given eight specific qualities for the Sangha. Now the first one. This is the quality of the Mahayana Refuge Sangha. Uttaratantra is Mahayana text and this definition is Mahayana Refuge Sangha. The first one is described as cittawa chenpa. Cittawa means as "as this", chenpa means "knowing". So, "knowing as it is," "knowing correctly." Cittawa means, for example, if I misunderstood this butter lamp to be an electronic lamp, then it is not cittawa. So, when I understand this as a butter lamp, it is cittawa, knowing it as it is, knowing correctly, unmistakably. That means the Mahayana Refuge Sangha recognizes the nature of the mind without obscurations and realising that in the practise and in the meditation, that it was never stained by any defilements forever, and also knowing at the same time, it is the nature of all sentient beings - not only of yours, but all sentient beings. And also knowing that this is free or empty of all aspects of self. When we say all aspects, we have to go back to the Theravada teachings. There the Arhat aspect, knowing the emptiness of everything, except for the shortest moment and the smallest object, that is the Arhat. The Pratyeka Buddhas' understanding of this is knowing the emptiness of the smallest object, but shortest time, the shortest moment, the self, is still there. Therefore to be free of all aspects of self means to be free of both: smallest object and shortest moment of time. The shortest time by the definition of mind, perception and thought, and the smallest object means of all other external reality. Knowing this as the Refuge Sangha of Mahayana practices is the first quality chittawa chenpa. Now the second quality, chinyepa chenpa. Chittawa means "as it is", chinyepa means "all of it." So, all the people in this room are chinyepa in this room. All the people on this Earth are chinyepa on this Earth. The chinyepa of everything of everything means everything. Here chinyepa means everything. Chittawa is the quality, chinyepa is the quantity. Chenpa is knowing, so knowing the chinyepa. During the meditation the Mahayana Refuge Sangha, chittawa chenpa, in the post meditation the Mahayana Refuge Sangha chinyepa chenpa. Do you understand? In the post meditation chinyepa chenpa is: all of the relative reality (all the realities are relative), so all the relative realities, they are always sacred and holy with their own inherent ultimate sacredness. For example vessel is as sacred as its content. The content, the nature of mind is sacred. So the vessel of the nature of mind, the sentient beings' body as well as all the inanimate objects that sentient beings can see and touch and hear etc. are equally sacred. So the recognition of the insight essence as the chittawa chenpa during the meditation, and recognition of the external sacredness during the post meditation, these two are the first two qualities of the Mahayana Refuge Sangha. The first one is mentioned by Nagarjuna in his Uma Tsawa Sherab, Madhyamika text called Tsawa Sherab, there he says: "The emptiness of one is emptiness of all." The second one, chinyepa chenpa is also mentioned by Tilopa in his doha. This doha is described as "A Doha Right After His Enlightenment". A doha is a sacred song, sacred poetry, and this is a doha right after his enlightenment. In this he says: "The essence of the sesame seed, if the ignorant ones do not know it, then they will never be able to get the oil out of the sesame seed. But by knowing it, putting the effort to pound the sesame, you will get the oil of the sesame out from the sesame seed." This is right after his enlightenment that he made this doha, very long one, I'm just sharing the first two lines here. Those are the first two qualities of the Mahayana Refuge Sangha.

The third quality is: that person, that being, who possesses the true aspect of wisdom, the chittawa chenpa and chinyepa chenpa, is possessing the wisdom, which is highest of all wisdom, because you cannot have that wisdom, if you are the within the context or within the sphere of dualism. You have to be above, you have to go beyond the limitation of dualism in order to possess that wisdom. That way this is superior wisdom, known as possessor of superior, highest level of wisdom. That is the third quality of the Mahayana Refuge Sangha. Now the fourth quality. The chittawa chenpa, chinyepa chenpa and superior wisdom (lamechi yeshe), these three are the quality of one's own realisation. These three are the quality of the Mahayana Refuge Sangha. The fifth quality of the Mahayana Refuge Sangha is to be free from the obscuration of attachment and also anger and liking and disliking. Free of all of that which is related with oneself and others. For example I like myself - that is one thing, I hate myself - that is another thing. I like somebody is one thing, and I hate somebody is another thing. I prefer this to thatfree of all this. For example with myself: I'm absolutely free from "I hate myself" but I am not free from "I like myself." I like myself, and it was a very big problem for me when I went to West for the first time in 1980. My first lecture was in Wales. There I was giving a lecture and somebody was talking "I hate myself". All that sort of questions were asked from me, and I couldnt understand. It was mind-boggling for me because my problem is I like myself so much. I have so much attachment for myself and I have to overcome that, and here was somebody who did not have that problem, who said: "I hate myself!" I couldn't understand. After 24 years, now I somehow come to understand actually, that if I like myself too much, then I don't meet with my own expectations about myself. Then I get disappointed about myself, because my expectations do not match with me. It is like flipping off liking yourself too much. Unreasonable. That is my interpretation about this today, but I'm not sure whether it is accurate or not. Otherwise I can't understand why somebody says "I don't like myself." That's a very big mystery to me. Up to now it only makes sense to me, if I like myself so much, that I don't perform according to my expectations about me, maybe that is half correct. Anyway, being free of attachment, hatred, preferences and all of this is that fifth quality of the Mahayana Refuge Sangha. The sixth quality of the Mahayana Refuge Sangha: the body, speech and mind activity of the Mahayana Refuge Sangha is not in shortage. It means there is nothing Mahayana Refuge Bodhisattva Sangha is not capable to perform by their body, speech and mind. Of course they are not equal to Buddha. When Buddha manifests Dharma, if there are thousand people with thousand different languages, everyone will hear with their own language and according to their own capacity. Bodhisattvas have similar abilities, but not exactly like Buddha, so there are differences. We are talking about Sangha, not about Buddha. The seventh quality of the Mahayana Sangha. The view or perception of the inner wisdom is superior. That means: the Bodhisattva, the Mahayana Refuge Sangha does not have any kind of selfish motivation whatsoever. The self-oriented perception and outlook is totally zero. That means totally selfless. Every quality of the Mahayana Sangha, a Bodhisattva like Avalokiteshvara and Manjushri, is totally mature, so that whatever power and manifestation that they are able to perform, it will never become egoistic selfish thing. For example me, if I could perform in two places in Delhi at the same time I would be quite proud of myself. But for a Bodhisattva of that level it will never happen. That is the seventh quality of the Mahayana Refuge Sangha. The eight quality. The 1 - 3 are qualities of realisation. The 5 - 7 are qualities of liberation. These eight are the eight qualities of the Mahayana Refuge Sangha. When we say Mahayana Refuge Sangha according to Mahayana Uttaratantra according to Lord Maitreya, he is talking about Bodhisattvas with realisation. He is not talking about monks or nuns or somebody who has just taken bodhisattva vow. He is talking about one who has reached the level of realisation, so that it is worthy of refuge. When we say "I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha," so have to be equal. Buddha, Dharma and Sangha all three have to be very close to each other. Buddha and Dharma is the same thing in this case, because Dharma is what manifested from the Buddha. But there is a very important subtle difference between Buddha and Dharma, as Dharma that we have and Buddha that is, is because Buddha's words and manifestations are according to the capacities of the recipients who receive it. Therefore the teaching of Dharma as we know it, does not represent the Dharmakaya of the Buddha totally. But of course it is the outcome and manifestation of it. But when it comes to the Sangha, then again one step further, because the Sangha is the one who practises the Dharma and has some realisation of the Dharma, so that it is able to transmit the Dharma, and represent the Buddha. That way the Extraordinary Sangha, the Bodhisattvas, is described here. These are the eight qualities of the Sangha. Out of the subjects that I like to share during these four days a very basic subject: understanding Buddha, Dharma and Sangha is roughly completed. When we say we take refuge under or to Buddha, Dharma and Sangha, what does it really mean? It means a very simple, clear and orderly thing: Buddha - I wish to reach Buddhahood. Dharma - by following the path manifested from the Buddha. Sangha - by learning it by following the living lineage, which is continued up to today and by receiving it from the transmission, having the companion, support and blessing of the Sangha. Taking refuge under Buddha, Dharma and Sangha means that. And this is what defines somebody Buddhist or not Buddhist. Every sentient being has Buddha nature, every sentient being is equal to Buddha in his or her essence, therefore everybody is more than or a Buddhist, because everybody is a Buddha himself/herself, but, at the same time, Prince Siddharta attained enlightenment and became Buddha Sakyamuni. By following his teaching, by taking refuge under Buddha, Dharma and Sangha then we are his followers. But it does not mean that the followers of Prince Siddharta are the only Buddhists. Prince Siddharta was not the follower of Prince Siddharta. That way anybody can reach the realisation of Prince Siddharta by doing what he has done. By realising what he has realised. This way what we talk about refuge under Buddha, Dharma and Sangha; Buddha as Buddha Sakyamuni, Dharma as all the teachings he has given, Sangha as the ordinary sangha and the Extraordinary Sangha. This is Extraordinary Sangha description. So this is for Buddhists, and Buddhism as one of the major religions of the world today, according to that it is described. Me, of course, I am a Buddhist. Buddhist follower of Prince Siddharta, but at the same time I should not lose the sight, that this is the only way. I am very happy with, it but it doesn't mean that it is limited to this. Anybody who knows how to drink a glass

of water 100% perfectly is Buddha. I can say with my ignorance and with my ego very loudly, that these days there are very few in this world who know how to drink a glass of water 25% correctly, forget about 100% correctly. The Buddhas I haven't seen too many. Only heard and beliefs, you know, beliefs in many as a Buddha, but seen 100% clearly as a Buddha, very few. I want to leave it there, please don't question me on the subject, okay! I am a believer and I rely on devotion, I rely on faith and I rather not go further on this.