Chapter. 4: The Impact of Sangharakshita’s Literature on the Triratna Buddhist Community

4.1. Establishment of the Triratna Buddhist Community The background of the establishment of the TBC is discussed in Chapter 2. However, the present section will highlight the establishment of the TBC in the light of the multi-farious challenges faced by in the modern world and their responses given by Sangharakshita. In the middle of the 20th century, Buddhism was facing some challenges in the modern world in general and in the West in particular. The first challenge was related to modernity and communism. The increasing modernity, complex thinking, manifold increase in mechanization of works, growth of the secularized society and the advent of science in the people's daily life, led to religion losing its importance in the modern society. In addition, the anti-religious communist ideology challenged traditional notions of Buddhism as religion.

There is an apt example in this context that of the Chinese populace who in spite of their Buddhist background adhered to communist philosophy after coming in contact with modernity, communism and consumer capitalism (Vishvapani, 2001: 11). During the same period in the West by and large, modern people started giving less importance to religion in their daily lives. Those people who were turning to Buddhism understood it in a limited way as a mere philosophy and hence ignored the Buddhist practices vital to understanding Buddhism as a whole.

The second challenge is related to the traditional Buddhism itself and its counter-forces in the modern world. A modern person who did not have any background of Buddhism was perplexed as to whether Buddhism is one or multiple in nature? Further, he was in two minds as to whether Buddhism is suitable for him or not? Further, the Buddhist culture which emerged in the West during this period had its roots in and was influenced by countries where Buddhism had originated and/or flourished. However, those customs which were Asian in origin, were not suited to the West, so the vexing question emerged as to how modern people in those Western countries would blindly follow the alien custom of the Eastern counties. The next issue pertained to the possibility of revising or re-interpreting the age old rules of the followed by the monks, in the modern context. However, the traditional Buddhists of UK were unrelenting to accept any modifications to the hitherto followed Buddhist tradition. Sangharakshita attempted to tackle these issues with the establishment of the TBC.

Soon after arrival in the UK, it dawned upon Sangharakshita that the was conspicuously absent in the UK. On one end of the spectrum, he noticed the lack of committed Buddhists. The Buddhists in the UK read up on many books related to Buddhism but essentially, they were not 'practicing' Buddhism in their daily life. The essential Buddhist practice of 'Meditation' was also absent from their daily practices. These Buddhists even went to Church on Sunday and thus they were mixing Buddhism with Christianity. Sangharakshita also noted that on the other side of the spectrum, there were a enough number of persons who took interest in Buddhism but were hindered by the lack of a proper person to guide them in Buddhism. This led to Sangharakshita's decision to initiate the new Buddhist movement in the UK whose underlying bedrock was based on commitment to Buddhism.

4.2: Aims and Objectives of the Triratna Buddhist Community

Sangharakshita is the founder of the TBC and the aims and objectives of his Order are reflective of his thinking and experience. At the outset, it is necessary to get a summary of the objectives of the Order and only then to proceed to examine the impact of his literature on TBC. When Sangharakshita began his movement he did not pay much attention to its future, he concentrated only the present moment and accordingly he began his work. But slowly and steadily, his movement grew organically and many new ideas developed with passage of time. Dhammacārī Subhuti has pointed out the aims and objectives, which were vital at the beginning of Sangharakshita’s movement. These are as follows:

1. To encourage and lead a balanced spiritual life with the help of five faculties of faith, wisdom, vigor, meditation and .

2. To stimulate knowledge and gain a deeper appreciation of life and spiritual significance of the Buddha as the living exemplar of the attainment of supreme enlightenment.

3. To promote a rigorous study and daily practice of the 'Dhamma', 'Buddhist teachings' without distinction of schools and sects.

4. To present the teachings of the Buddha in a form suitably adapted to Westerners.

5. To encourage the study of Buddhist literature, especially the , , works related to Buddhism in western philosophy, psychology and culture.

6. To stimulate the appreciation of Buddhist arts and crafts.

7. To encourage the talents and interests of individuals so that these can be combined with their other practices in their pursuit of the path.

8. To help develop the ideal of aiming at the attainment of enlightenment for the benefit of sentient beings.

9. To popularize the leading of simple and non-exploitative life, in accordance with the Buddhist principle of right livelihood.

10. To foster the spirit of the Sangha or spiritual brotherhood, consisting of reverence and respect for teachers (others as well as one’s own), love for fellow students, friendliness and encouragement for newcomers and enquirers, co-operation with others.

11. To cultivate and to maintain cordial relations with the of other countries and traditions.

12. To achieve these aims by way of celebrating Buddhist festivities and anniversaries, conducting various retreats, seminars, lectures and meditation classes regularly and helping to prepare persons suitable for admittance to the Order through special training courses, both practical and theoretical.

13. To support the teacher, Venerable Sangharakshita, Order members and other members of the Sangha associated with them in their activities.

14. To acquire property whenever needed and for that purpose to enter into any agreement or take lawful action (Subhuti, 1995: 112).

4.3: Structure of the Triratna Buddhist Community

The structure of the TBC is moulded by Sangharakshita systematically. It is a spiritual community. Sangharakshita founded the TBC in 1967 and a year later, in 1968, he founded the TBO and ordained the first twelve men and women into the TBO. The Triratna Buddhist Order (TBO) is the nucleus of the TBC. The members of the TBO are called Dhammacārī/Dhammacāriṇ ī/Anāgārika. These Order members conduct the TBC's activities. The TBC is an autonomous body and it has the spiritual hierarchy of the beginning from the ground level strata to the apex strata consisting of Dhammasahāyaka, Mitra, Dhammacārī/Dhammacāriṇ ī/Anāgārika. Various TBC centres conduct mediation classes, yoga classes, retreats and lectures related to Buddhism. The Order members (Dhammacārī/Dhammacāriṇ ī) who are experienced in the practice and study of meditation and Buddhism conduct these activities. Generally, these classes are conducted once a week in the evening time, but it varies from centre to centre. It is open for Buddhists and non-Buddhists alike. These classes provide a platform for people to know and learn about Buddhism and its practices. The spiritual hierarchy of the TBC, which is based on commitment, is as follows:

Dhammasahāyaka - The loose synonym for the same in English would be 'Friend'. Any person connecting with the activities of the TBC centre on a regular or irregular basis and benefits from the same is called a Dhammasahāyaka or 'Friend'. Their involvement in the TBC centre is voluntary. There is no fee or subscription for joining these courses. There are no pre-requisites of religion, philosophy, ideology, for participation in the activities of the TBC centre (Sangharakshita, 2011: 114).

Mitra - Any Dhammasahāyaka who regularly attends the TBC centre and has established contact with the Order members would acquire a greater knowledge of Buddhism and its practices within the TBC. Any person wanting deeper involvement with the order or its members by way of friendship, greater participation in activities has to submit a written request to become a 'Mitra' to the chairperson of the local centre of the TBC. Generally, people ask to become a 'Mitra' in the following situations:

1. They consider themselves as being Buddhists.

2. They have an urge to lead their lives in accordance with the five sīla or ethical precepts.

3. They believe that the Triratna Buddhist Community is an appropriate spiritual community for them (Sangharakshita, 2011: 115).' After the chairperson of the Centre of TBC accepts the request, the 'Mitra' ceremony is conducted in the Centre and this information is sent to all the Order members. After this ceremony, the person whether male or female, becomes a part of the TBC across the World. After being ordained as a Mitra, all the Mitras activities will be open to him/her across the world, at all TBC centres. Such a Mitra becomes actively involved in the Dhamma activities of the TBC. The Order members help the Mitra to fulfil their spiritual need. Therefore, special activities are conducted for the Mitra such as specific retreats, Dhamma classes which follows the four year's Mitra course. Thus, a Mitra's study is based on the essence of Buddhism and Sangharakshita's approach. A Mitra practices meditation and other Dhamma activities regularly.

Dhammacārī/Dhammacāriṇ ī/Anāgārika - Any Mitra can make a written request to the local TBC centre seeking ordination as a Dhammacārī/Dhammacāriṇ ī. Generally no request for ordination as a Dhammacārī/Dhammacāriṇ ī has been refused, but the time for such ordination depends on the individual’s time for preparing themselves for the same. The senior Order members who are known as ‘Preceptors’ along with the Order members of the local centres shoulder the responsibility of the ordinations; from time to time, they assess and discuss readiness of an applicant and his/her preparation for the ordination. Since the Dhammacārī/Dhammacāriṇ ī ordination is a lifelong commitment, it requires a fair degree of self-knowledge as well as considerable experience of the Buddhist path, of the TBC, and of effective friendship with Order Members. These ‘Preceptors’ conduct ordinations in the special ordination retreat. Every Order member undertakes the same vow to practice a set of 10 sīla (precepts) which relate to the actions of the body, the speech and the mind. During the ordination ceremony, a new name from the or Pāli language is given to every newly joining Order member. The meaning of a name of an ordained member is often reflective of his/her spiritual qualities which are already present in them or which they have the potential to develop. An individual’s name is a constant reminder of the spiritual quest to which he or she is committed (Vessantara, 1988: 13). In addition to the newly conferred name, every newly joined Order member also receives a 'Kesa', which is essentially a strip of brocade in a white or golden-yellow color worn around the neck. It is embroidered with three flaming Jewels, which symbolically denote the Buddha, the Dhamma and the Sangha (Vessantara, 1988: 13). Generally, most of the Order members wear a white 'Kesa'. If any Order member, be it a Dhammacārī or Dhammacāriṇ ī want to lead a life of celibacy, then he or she will be called as ‘Anāgārika’. An ‘Anāgārika’ wears a golden-yellow 'Kesa' around his neck, which indicates that its wearer has publicly committed himself or herself to leading a celibate lifestyle (Vessantara, 1988: 13). Thus, by becoming an Order member, an individual shows his or her commitment to follow the Buddhist path to enlightenment in the context of the TBO. The Order aims to be a free association of individuals working towards a common goal. Its founding principle is that the spiritual community can be created only by free will and mutual aspiration, ‘but never by coercion’. Therefore, all decisions made by the various bodies within the Order are made by consensus only.

Thus, it can be noted that the TBC is a collective group of people namely the Mitras, Dhammacārīs, Dhammacāriṇ īs and Anāgārikas who practice the Dhamma together, helping and encouraging each other and trying to create conditions conducive for their collective spiritual growth.

4.4: Function of the Triratna Buddhist Community

The TBC offers a variety of activities in their centre. Being an autonomous body, the activities of the centre vary all across the world. However, some activities are common for all centres, which are as follows: Meditation

Meditation is a staple feature across all the centres of the TBC, open for all and sundry, as it also serves the purpose of being a medium for spreading awareness about the TBC among general public. There are two types of meditation which are conducted in the TBC centres. These are (i) ‘Anāpānasati’ or ‘Mindfulness of Breathing’ and (ii) ‘Mettābhāvanā’ or ‘The Development of Loving-Kindness’meditation techniques. Both the meditation techniques are based on the Buddhist tradition. The ‘Anāpānasati’ or ‘Mindfulness of Breathing’ meditation helps to develop the qualities of calmness in an individual whereas the ‘Loving Kindness’ meditation helps to develop emotional positivity in an individual. Both these meditation techniques work as an antidote for alleviation of sorrow, anxieties, fears, hatred and general confusion that besets the human existence. The meditation classes are conducted by a select few of the senior Order members who are well versed in the meditation techniques. Both these meditation techniques are a means of transforming the mind and inducing development of concentration, clarity, emotional positivity and for seeing the true nature of things. Every year, thousands of people learn meditation through the activities of the TBC. It is notable that the motive to learn meditation varies from person to person. While some are learning meditation because he/she wants to improve concentration at workplace, excel in studies or sports etc; whereas some are learning meditation as they are in search of calm and peace of mind. The motive for some to learn meditation is a search for the purpose of his/her life. Irrespective of the motive behind learning meditation, it is seen that meditation has been of immense help to all the persons who practice it regularly (Vessantara, 1988: 17). Out of them, a few individuals start to take a keener interest in Buddhism and in the activities of the TBC and eventually may even become a ‘Mitra’ in the future. The above mentioned meditation techniques are taught 'up to the point of ordination within the TBO'. Thereafter, at the time of being ordained as Dhammacārīs/Dhammacāriṇ īs they undertake meditation on the qualities of the Buddha or Bodhisattva'; further, they may also engage with other Buddhist mediation techniques including the Contemplation of the conditionality of the six elements of the mind and body meditation and the ‘Just Sitting’ Meditation (Vishvapani, 2001: 49).

Haṭ ha Yoga and T'ai Chi Chaun Classes

The aim of Buddhism is to develop body and mind as a whole. Although, meditation is a direct way of working on the mind but one can also positively condition or train the mind by working with one's body. The understanding of the TBC is that the human body is a physical vehicle in which one can attain enlightenment. Therefore, one should follow a , neither ill-treating nor glorifying the body (Vishvapani, 2001: 18). Haṭ ha Yoga is one of the more popular types of yoga or series of physical postures. Through its various āsanas or physical postures, Haṭ ha Yoga promotes flexibility, strength, poise, and deep relaxation and leaves positive effects on the body. 'T'ai Chi Chuan' is another form of moving meditation which has its origins in China. It helps to gather and harness the subtle energy in the body. Both these techniques help to keep the body fit (Vishvapani, 2001:18).

Studying and Practicing Buddhism The various centres of the TBC always organize lectures, series of talks and courses on Buddhism with a view to spread awareness of Buddhism. The centres present themselves as a resource centre of ‘Living Buddhism’. In the TBC centres, there are three types of courses, lectures and seminars which are conducted by Senior Order members namely (i) Beginner (Dhammasahāyaka) level, (ii) Intermediate (Mitra) level and (iii) Advanced (Dhamacāriīs/Dhammacāriṇ īs) level. Lectures and series of talks related to introductory Buddhism are conducted for the beginners (Dhammasahāyaka). These introductory Buddhist lectures help in understanding Buddhism through its theoretical base. These lectures have also inspired people who come merely for the lectures with a view to join meditation class and to take some firsthand experience of Buddhism.

A four-year’s course conducted especially for Mitras, is prepared by experienced and learned Order members. The aim of the Mitra course is to impart a thorough and systematic training in the principles and practice of the Dhamma, particularly as it is taught within the TBC. The Order members are engaged in three important Buddhist teachings: listening, reflecting and meditating. They have an opportunity to listen to the talks on Dhamma and to listen to the lectures by experienced and learned Order members in the TBC. The books and lectures of Sangharakshita are also available in the centres of the TBC. The Order members reflect on the Dhamma individually but to make it more effective they form a ‘study group’ (Vessantara, 1988: 17). Within this study group, they share their understanding and experience with others and also learn new approaches. They join retreats and workshops and reflect on their understanding of Buddhist teachings in meditation (Vishvapani, 2001:50). Spiritual friendship is very important to the Order members and so regular get-togethers are necessary. The Order members meet every week at the local level popularly called a 'Chapter' where they share with each other their individual insights and difficulties, and try to help each other. On the first weekend of every calendar month, the members of the Order in any region meet up for a weekend of collective Dhamma practices. Every two years there is a three-week Convention of the whole Order, with members gathering from all across the world.

Devotional and Ritual Activities

The rationale behind the practice of devotional and ritual activities is that the human being 'is not just a rational animal but human beings are all driven by their intellects and also by their emotions. It is a rare occasion when one gets a fleeting glimpse of the unconscious depths of their being through their dreams. The understanding of the TBC is that one cannot surpass all the aspects of the human being by simply provoking the intellect; one has to address each aspect of the human being be it emotional, physical, logical, perceptional, etc. in its own language. So the TBC centres make use of colour, beauty, and devotional rituals to engross our emotions in the wholesome process of self- transformation (Vessantara, 1988: 21). Buddhist rituals are rituals based on rationalism and are not founded in blind faith. The devotion to the Buddha is a means of developing the qualities of an enlightened being in ourselves. There are two types of devotional 'pujas' generally performed in the TBC. The ‘short puja’ includes triśharaṇ a, pañcasīla etc. which are devoted to the 'Three Jewels' as the three ideals to derive inspiration for attaining enlightenment. The 'Sevenfold puja' is lengthier and more elaborate in its rituals. Its purpose is to arouse the '' which leads and sets the individual in his/her path to enlightenment in order to help all the living beings. In these pujas, various and many sound symbols are used generously, all of which are reminiscent of the manifold aspects of the experience of ‘Enlightenment’(Vessantara, 1988: 22).

Celebration of Festivals

Festivals are a medium to meet people and afford a great chance for celebration and for the expression of devotion and gratitude to the Buddha and his teachings. Throughout the year, many festivals are celebrated within the TBC centres. Some festivals relate to the Buddhist tradition whereas the others are celebrated to mark the important events of the TBC centre such as Founding Day. The Buddha's birthday, Enlightenment or Vaisakha celebration and Mahāparinirvaṇ a are celebrated separately in the TBC centres. In addition, the TBC celebrates the Dhamma Day which is evocative of the establishment of the Dhamma at Saranatha in India by the Buddha. Some festivals are related to the establishment day of the TBC and also of the TBO. The TBC also celebrates the Day in memory of Venerable Padmasambhava an Indian teacher who was instrumental in establishing Buddhism in Tibet. Most of the teachers of Sangharakshita are related to Venerable Padmasambhava's Nyingma School (Vessantara, 1988: 23). The Indian branch of the TBC celebrates Dr. B.R. Ambedkar's birth, his conversion and his passing day. The TBC has followed the festivals followed by other Buddhist traditions and also created their own peculiar festivals which are not celebrated by other Buddhist traditions.

Exploration of Art and Beauty

Every TBC centre has a glorious ‘Shrine room’ where the statues of the Buddha or Bodhisattva are assembled. The traditional Buddhist images are modified by those Order members who are artists. They have designed the images to suite their cultural background. These images of the Buddha and reflect distinct Indian features in the Indian centres of the TBC, whereas the images in the African TBC centres have a marked African influence in the features whereas the TBC centres of the Western countries reflect these images as having pronounced western looking features. There are some Art centres which have been opened by the Order members who are engaged in the production of material which is more amenable and in sync with the western culture and western perceptions. In this way, they explore Buddhism through the art and crafts.

4.5: Special Initiatives of the Triratna Buddhist Community

As mentioned here in above, the establishment of the TBC/TBO has its roots in the activities conducted by Sangharakshita in the early days of the movement. Thereafter, his movement grew in size and branched out across the world. Even today, the structure and the functions of the TBC are more or less the same as they were in the beginning. However, there are certain special initiatives of the TBC which deserve attention. These are as follows:

Retreat Centre People coming for meditation in the centres of the TBC start taking interest in Buddhism also. Thereafter, a few of them also participate in the 2-3 day long retreat conducted around the week-ends. Such retreats afford them a peaceful environment to practice meditation and other Buddhist practices, as they are effectively ensconced from the rigours of daily life. At present, the TBC has established multiple retreat centres across the world. In its more humble beginnings, Sangharakshita rented houses to conduct retreats and gradually with passage of time aided by the support of his disciples and through the right livelihood businesses, the TBC was able to buy land parcels and construct the buildings suited for the activities of retreats across the world. There are different kinds of retreats conducted by the TBC which are based upon the needs of participants. Some of the retreats are suited for beginners, some are for those with an intellectual bent of mind who concentrate on study; whereas some pertain to a combination of many meditation techniques and the physical discipline of Yoga or T'ai Chi. Generally, these retreats have a balanced list of activities including several hours of meditation, informative study or talks on Buddhism, awareness of other physical disciplines, exercises aimed at bettering communication skills and devotional puja (Vessantara, 1988:19).

Single Sex Activities On account of the pervasive but invisible sexual tension abounding in the joint male-female retreats, the Order found multiple suggestions regarding conducting separate retreats for men and separate retreats for women. In the beginning of the movement in early 1970’s the Order members started experimenting with retreats for men and women separately. At the end of the retreat, they found themselves more spiritually satisfied as their experience in the retreat was bereft of any sexual tension and disturbance, which in turn helped them to realize a more lively friendly relation and communication with same sex (Vishvapani, 2001: 34). Emboldened by the success of the same, thereafter, most of the activities for Order members including retreats, residential communities, Team based Right Livelihood are single sex activities restricted either only for men or only for women.

Residential Community The concept of residential community emerged an out of participation in the retreats and the realization of the importance of single sex activities by the Order members. They felt that the ambience of single sex retreat was highly satisfying and very supportive for practicing Buddhism albeit for short period of time. Therefore, the Order members decided to live in a residential community for a longer period of time. In the early days of the TBC, as an experimental measure the Order members began living in a single sex community and realized that it is a very useful way to practice the Dhamma. Living in a community afforded an environment conducive for greater spiritual practice and sharing of experience in the context of meditation, communication and friendship. Sangharakshita highlighted the importance of the community life which is very good for the future from an economic, ecological and spiritual point of view.

Team based Right Livelihood During the 1970s, the Order members started working together for their financial support and for social projects based on the bedrock of Buddhist values. After working together, they "discovered that work could itself be a means of spiritual practice, a training ground for awareness, and the capacity to co-operate and take initiative" (Vishvapani, 2001: 39). There are many team based right livelihood businesses which went on to find success in the UK. These projects can be seen as "heirs to the socialist and communitarian projects of the last two centuries" (Vishvapani, 2001: 39); it is also a good example of the concept of socially which emerged in the Buddhist countries and in the West recently.

Social work The members of the TBC have always tried to help the society at large, at an individual level as well as at an institutional level. Some members of the TBC are contributing to the society through their profession as teachers, doctors, psychologists, artists, writers, and social workers. Although these TBC members are professionals similar to other professionals yet what marks them different is that the Order members are inspired by the compassionate values of Buddhism and are encouraged to follow the right livelihood in society. The TBC is contributing to the society at institutional level in various ways including conducting meditation classes, establishment of vihāras and retreat centres, conducting team based right livelihood projects and other activities. When the work of the TBC began in India in 1978, the disciple of Sangharakshita, Dhammacārī Lokamitra realized that apart from Dhamma teachings, social work is much needed in the Indian context because poor people are far away from accessing education, health and other necessities of life. Therefore, the TBC started its charity work in India along with the spread of the Dhamma teachings. For helping the cause of social work in India, the Order members founded a UK based charity organization 'Karuna Trust' to help serve the poor in India and elsewhere. Under the social work project 'Bahujana Hitaya' there are many projects going on in India. The main focus of these projects is imparting education, shielding good health through medical care and spreading the Buddhist culture.

Creation of a New Buddhist Culture There is a conscious awareness about Buddhist culture in the TBC across the world. For Westerners or modern people who have no background of Buddhism in their respective countries, it is not enough to know the images and Buddhist scripture of the Buddhist tradition. Since each country has its own culture, it is difficult to fully borrow the Eastern Buddhist culture in the West or elsewhere. If one tries to impose it then Buddhism will not survive in the long run. Sangharakshita opines that for Buddhism to be firmly rooted in the West, it must adapt to speak the language of Western culture (Vishvapani, 2001: 43). In this context, it can be observed that the people of TBC are Buddhist but not culturally foreign to the West. There are many Order members who are musicians, artists and writers who perform their skills in the events of the TBC. Dhammacārī Chintamani crafted the statue of the Buddha in the London Buddhist Centre, where he followed the traditional Buddhist forms, but also imbibed Western artistic and cultural influences' (Vajragupta, 2010: 14). In India, the ‘Ashvaghosha Project’ explores the techenique of ‘Story telling through Street play’ for spreading awareness about their relevant problems. It also provides karate classes for children, which teaches them self- defense and instills self confidence (Vajragupta, 2010: 42). It can be noted that the statue of the Buddha in walking posture is built in Nagaloka Centre in Nagpur and the statue of Dr. Ambedkar in walking posture with a stick at the Dapodi Bauddha Vihar, Pune, India. They are good examples of creating new Buddhist art. They stand in contrast to traditional statues in restive posture. Both the images are reflective of the social aspects of Buddhism. It is innovative way to spread new Buddhist culture in India.

4.6: Observations on the relationship between Sangharakshita’s literature and the approach of TBC The relation between Sangharakshita's literature and the approach of his movement the Triratna Buddhist Community is mutual. As mentioned in the second chapter, the establishment of Sangharakshita’s movement was not pre- planned. His lectures to the audiences were completely situational. To have a maximum impact of his teachings on his audience, he always tried to give the lecture effectively by choosing topics, which are closer to their heart. He also tried to teach them in accordance with their language and culture. In the beginning in UK, he always tried to teach Buddhism at two levels namely theory and practice. During the 1960’s Sangharakshita realized that the two Buddhist organizations in the U.K. i.e., The Buddhist Society and The Hampstead Buddhist Vihāra are not very relevant in the present situation. The Buddhist Society, which was a modern Buddhist organization, failed to give any importance to 'Going for '; whereas the Hampstead Buddhist Vihāra remained with its orthodox approach and greatly exalted and overvalued the formal monasticism. This resulted into the establishment of the TBC in 1967 by Sangharakshita. The TBC has imbibed relevant characteristics of the traditional monasticism and modern Buddhist organization. It is notable that after exploring his ideas in practice, Sangharakshita strengthened them based on his experience. He was of the view that orthodoxy and secular form of Buddhism cannot survive in the West for long. Therefore, his approach to practice and teaching Buddhism was based on a new application and wholesome commitment only to Buddhism.

Sangharakshita had been conducting meditation classes in his Order since the very beginning in 1967. He soon witnessed the spurt in interest evinced by the people in and devotion, i.e. seven fold puja. Sangharakshita gave a broad explanation about the ‘A System of Meditation’ in the year 1978 on the occasion of the convention organized for the tenth anniversary of the Order. The model of the system of meditation became complete with gradual passage of time. Sangharakshita has enlisted the system of meditation practices including the Mindfulness of Breathing, the Mettā Bhāvanā, the Visualization Practice, the Recollection of the Six Elements, and the Just Sitting practice. These different systems of mediation, which are based on Theravāda, Tibetan and traditions, are taught in the Centre of the TBC according to one's level of spiritual development. Sangharakshita came across many yogic practitioners in India and soon realized the importance of yoga for helping to keep the body fit. This led him to constantly encourage his disciples to take part in the Yoga class in the centre of the TBC. Across the world, many centres of the TBC conduct yoga classes with meditation.

His idea to practice Buddhism without distinction of sects and schools is evident in the structure of the TBC. Centres of the TBC present themselves as non-sectarian Buddhist institution. They study and practice Buddhism from all sources of Buddhist tradition. Sangharakshita emphasized that the Buddha is a human being and an enlightened being, therefore, any human being can become like the Buddha. Every TBC centre has a shrine room and the statue of the Shakyamuni Buddha along with other Buddhas and Bodhisattvas are enshrined there. These are a source of inspiration for the members of the TBC.

The centres of the TBC always have activities related to devotional puja of the Buddha and Bodhisattvas. Therefore, the TBC centres give glimpses Buddhism in its entirety. Some centres have a symbol of , which depict along with Sangharakshita, figures of important teachers of all Buddhist traditions. This Refuge Tree is symbolic of the inspiration, which the TBC derives from all the Buddhist traditions. The importance of the ‘Going for Refuge’ as central part of his Order developed gradually with passage of time. A decade after the establishment of his Order, he came to stress more and more that the TBC was a community of people who have gone for refuge to the 'Three Jewels'. Therefore, in the year 1974, he ordained one of his disciples as a Mahā-upaāsaka (Dhammacāri) and later gave him the Bodhisattva Vows. Sangharakshita has been of the view that the Bodhisattva Vows and the monastic ordination whether as a Sāmaṇ era or as a , are indicative of taking up of a particular life-style in pursuance of the Going for Refuge, and is not a separate ordination per se. Therefore, Sangharakshita never again conferred monastic ordination to anyone, and in fact went on to introduce the Anāgārika Vow- which is not an ordination- for those who wish publicly commit themselves to a life of celibacy.

In order to present Buddhism in a suitable form in the Western society, he encouraged his followers to study and interpret the Buddhist literature in the light of western philosophy, psychology, art and culture. He always laid emphasizes on the importance of Buddhist identity and tried to express it through art, festivals, poetry, literature and Buddhist names. Thus, he tried to create a new type of Buddhist culture in the TBC. Some of the Order members who were artists, fashioned the images of the Buddha more apt to the Western sensibilities. Some TBC centres have even begun celebrating the Buddhist festivals in a western manner.

Sangharakshita wrote extensively about Mahāyāna Buddhism where the Buddha and the Bodhisattvas are presented as an archetypal type of being, however Sangharakshita always emphasized that these archetypal symbols, myths, mantras and devotion are expressions of the Dhamma. Therefore, he explained these symbols, myths and mantras as means to spiritual development for an individual. With passage of time, it dawned upon him that the Sangha members had dwelt too much on the sutras of the Mahāyāna and consequently became more involved in the various sadhana; resultantly he began to deliver lectures from the canon during the 1980s and cautioned that the people must seek inspiration from the ‘Buddha’ rather than from any archetypical Bodhisattva.

He was criticized by the Westerners for his ideas of single sex activity and single sex residential Community in the West. However, on the basis of the findings of these experimental activities, he remained firmed on his thought and institution. He justified his ideas by giving references to the Buddhist tradition where single sex activities had been promoted by the Buddha himself, since the establishment of the Dhamma. Single sex activity and single sex community were introduced in the Order prior to Sangharakshita’s writing. In the year 1976, Sangharakshita held two talk series entitled 'Transformation of life and World in the of Golden light' and 'Buddhism for Today and Tomorrow'. In the aftermath of which, his disciples began involving in the society. The ‘Team Based Right Livelihood’ is in essence a rediscovery of the sammā-ājīvo (right livelihood) which is part of the Eightfold Noble Paths in modem context. On the basis of the Bodhisattva ideal and a balanced approach to wisdom and compassion, he inspired his disciples to get involved in social activities.

The development of the system of the Mitras and the Dhammacārī/Dhammacāriṇ ī/Anāgārika is a vital contribution of Sangharakshita. This system has evolved with passage of time. Subsequently, Sangharakshita inspired his disciples to commence a four-year course especially for the Mitras. Through the training, study and practice starting from Mitra to Dhammacārī, Sangharakshita creates a committed Buddhist who is neither a monk/nuns nor a lay; Such a Buddhist tries to follow the path of a Bodhisattva for the spiritual development of himself and others. The spiritual hierarchy among the Mitra and Dhammacārīs/ Dhammacāriṇ īs in the TBC is based on their commitment, knowledge and experiences of the triśharaṇ a- gamana.

In 1994, Sangharakshita held a special seminar for the staff of the publication department of the TBC by the name of 'Windhorse: Evolution' . There, he shed light on the relation between work and spiritual practice. He went on to stress that 'team based right livelihood is one of the importance aspect of the TBC (2014: 57).

Thus, it is abundantly clear that the structure and the activities of the TBC is based on Sangharakshita's thoughts which are reflected in his literature.