4.6. Followers of the Buddha

Soon there grew a body of disciples of the Buddha and he founded a sangha, an organisation of monks who too became teachers of dhamma. These monks lived simply, possessing only the essential requisites for survival, such as a bowl to receive food once a day from the laity. As they lived on alms, they were known as bhikkhus.

The Sangha was a community formed by the Buddha to help spread his teachings. Monks in this community lived minimalist lifestyles that prioritized spiritual growth over material possessions. They depended on the local community for their meals, which is why they were called bhikkhus, meaning 'beggar' or 'one who lives on alms'. This simplicity allowed them to focus on meditation and teaching.

Think of a modern-day volunteer community that focuses on helping others, where members live with minimal belongings to dedicate their time to service and learning. Just as they may live off support from the community around them, bhikkhus relied on the laypeople for food and basic needs.

Initially, only men were allowed into the sangha, but later women also came to be admitted. According to Buddhist texts, this was made possible through the mediation of Ananda, one of the Buddha’s dearest disciples, who persuaded him to allow women into the sangha. The Buddha’s foster mother, Mahapajapati Gotami was the first woman to be ordained as a bhikkhuni. Many women who entered the sangha became teachers of dhamma and went on to become theris, or respected women who had attained liberation.

At first, the Buddha's monastic community was exclusively for men. However, Ananda played a crucial role in advocating for women's inclusion, leading to the ordination of Mahapajapati Gotami. This marked the beginning of women's participation in the Buddhist community, allowing them to also become teachers and inspire others. The term 'theri' refers to those women who achieved a high spiritual status within the Buddhist order.

Imagine the fundamental changes in a society when women are recognized as leaders or educators in their own right. For instance, if a school previously allowed only male teachers begins to hire female instructors, it reflects the same principle of inclusion that transformed Buddhist monastic practices.

The Buddha’s followers came from many social groups. They included kings, wealthy men and gahapatis, and also humbler folk: workers, slaves and craftspeople. Once within the sangha, all were regarded as equal, having shed their earlier social identities on becoming bhikkhus and bhikkhunis. The internal functioning of the sangha was based on the traditions of ganas and sanghas, where consensus was arrived at through discussions. If that failed, decisions were taken by a vote on the subject.

Buddhism attracted a varied group of followers from different backgrounds, including both high-status individuals like kings and commoners like workers. Once they became members of the sangha, all participants were treated equally, which was a radical idea at that time. Decisions within the sangha were made democratically, either through discussions or votes, encouraging involvement from all members.

This situation can be compared to a community organization or a cooperative business where everyone, regardless of their background or status, has an equal say in decisions. It promotes a sense of unity and shared purpose that can lead to stronger relationships and collaboration.

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