Community

Online programs offered July 22-24, 2025

Sutta Study – PV* (Tuesday July 22nd, 8am Pacific Time) 

• Excerpts from MN 31 – Cūḷagosiṅgasutta (Example of Harmony)
• AN 6.12 – Warm Hearted
• Excerpts from AN 2.42-51 – The Chapter on Assemblies
• Excerpts from AN 6.54 –  About Dhammika
• Excerpts from AN 8.10 – Trash

Embodiment Exploration – July 2025 (Thursday, July 17th, 9 am Pacific Time)

• Welcoming into community
• Removing someone from community

Reflection and Meditation – PV* (Thursday, July 17th, 7 pm Pacific Time) 

• Topic: Qualities to be in community

* PV denotes that this is a regular Passaddhi Vihara program that continues all year on Tuesdays and Thursdays.

Upcoming Embodiment Exploration 

This week’s topic: Community

Do your communities feel open and welcoming?  Do new comers stay and return?  Do your communities have guidelines for appropriate behaviours and means to deal with when someone repeatedly behaves against the guidelines?

How do you consider these questions?  What do you do in your body? 

Two things we might explore this week are:

1. Embodiment for welcoming someone into community
2. Skills for removing someone from community 

Link to all Zoom programs from Passaddhi Vihara’s Events Page

Suttas offered on Tuesday

MN 31 – Cūḷagosiṅgasutta (Example of Harmony)

(Initial portion of the sutta about community harmony)

Text:

So I have heard. At one time the Buddha was staying at Ñātika in the brick house.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga.

Then in the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw the Buddha coming off in the distance and said to him, “Don’t come into this park, ascetic. There are three gentlemen staying here whose nature is to desire self-knowledge. Do not disturb them.”

Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”

Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out, and washed his feet. Those venerables bowed and sat down to one side.

COMMENT: These are common things for receiving a visiting senior monastic.  They are considered cordial behavior. 

The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.”

“We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.”

“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”

“Indeed, sir, we live in harmony like this.”

“But how do you live this way?”

“In this case, sir, I think, ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.”

And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?”

“Indeed, sir, we live diligently.”

“But how do you live this way?”

“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.”

“Good, good, Anuruddha and friends!  – Translator: Sujato Bhikkhu

COMMENT: There is a simple routine that is followed.  The trio are all observant and lend assistance without making it a big deal.  Then three times each half moon they meet to discuss the teachings.  The Chinese parallels also say they may enter noble silence together as well (which is a Jhana state.)

AN 6.12 – Principles of Cordiality

“Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.  – Translator: Thanasaro Bhikkhu

“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six?

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

COMMENT: These first three were mentioned in the previous sutta extract as the manner in which the three companions stayed in harmony. 

Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

COMMENT: Without reservation is what makes this a truly warm-hearted quality.

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

COMMENT: Notice that ethical conduct is held in as a warm-hearted quality.  How ethical is it really if it is done in a cold and judgemental way? 

 Also, note that a pure and impeccable ethical conduct does not lead to being uptight, it leads to a peaceful heart and liberation.  The sense of a warm-heart matters here as well.

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

COMMENT: Common views are what define many groups and organizations.  Here the views that are shared are ones aimed at the ending of suffering and freedom. Notice this is also a warm-hearted quality and In the next set of suttas there will be advice about navigating differing views and applying views to settling disputes.

Excerpts from AN 2.42-51 – The Chapter on Assemblies

COMMENT: 42 is first of a series of suttas comparing two types of communities.  Rather than showing the text for all the suttas in full, they were broken up into a table to see the characteristics of each type of community with an added last column of the traits to cultivate to be in the most wholesome kind of community.  42 is shown in full to see the structure of these suttas.

42

“There are, mendicants, these two assemblies.

What two?

A shallow assembly and a deep assembly.

And what is a shallow assembly?

An assembly where the mendicants are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

This is called a shallow assembly.

And what is a deep assembly?

An assembly where the mendicants are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties.

This is called a deep assembly.

These are the two assemblies.

The better of these two assemblies is the deep assembly.”   – Translator: Sujato Bhikkhu

Excerpts from AN 6.54 – About Dhammika

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves,

“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.

But the visiting mendicants don’t stay. They leave, abandoning the monastery.

What is the cause, what is the reason for this?”

Then the local lay followers thought to themselves,

“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.

The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.

Why don’t we banish Venerable Dhammika?”

Then the local lay followers went up to Venerable Dhammika and said to him,

“Sir, please leave this monastery.

You’ve stayed here long enough.”

Then Venerable Dhammika left and went to another monastery.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves: …

They said to Venerable Dhammika,

“Sir, please leave this monastery.

You’ve stayed here long enough.”

Then Venerable Dhammika left and went to another monastery.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Then the local lay followers thought to themselves,

“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”

Then the local lay followers went up to Venerable Dhammika and said to him,

“Sir, please leave all seven monasteries in our native land.”

Then Venerable Dhammika thought,

“I’ve been banished by the local lay followers from all seven monasteries in my native land.

Where am I to go now?”

He thought,

“Why don’t I go to see the Buddha?”

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.

Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“So, Brahmin Dhammika, where have you come from?”

“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”

“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.

When their ship was out of sight of land, they released the bird.

It flew right away to the east, the west, the north, the south, upwards, and in-between.

If it saw land on any side, it went there and stayed.

But if it saw no land on any side it returned to the ship.

In the same way, now that you’ve been banished from all of those places, you have come to me.

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.

Its canopy spread over twelve leagues, while the network of roots spread for five leagues.

Its fruits were as large as

a rice pot.

And they were as sweet as

pure wild honey.

The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.

No-one guarded the fruit, yet no-one damaged another’s fruits.

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.

Then the deity haunting the royal banyan tree thought,

‘Oh lord, how incredible, how amazing!

How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’

Then the royal banyan tree gave no more fruit.

Then King Koravya went up to Sakka, lord of gods, and said to him,

‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’

Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.

Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Then Sakka went up to that deity, and said,

‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’

‘Because, my good fellow, a violent storm came and felled and uprooted my home.’

‘Well, did you stand by your tree’s duty when the storm came?’

‘But my good fellow, how does a tree stand by its duty?’

‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.

Yet the deity is not displeased or upset because of this.

This is how a tree stands by its duty.’

‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’

‘God, if you were to stand by a tree’s duty, your home may be as it was before.’

‘I will stand by a tree’s duty! May my home be as it was before!’

Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.

In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”

“But sir, how do I stand by an ascetic’s duty?”

“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.

That’s how an ascetic stands by an ascetic’s duty.”

“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”

Summarized:

“Once upon a time, there was a Teacher with good practices who had many hundreds of disciples.

He taught them the path to rebirth in the company of Divinity.

Followers with confidence in the teaching were reborn  in the company of Divinity.

Same for five other teachers.

What do you think, Brahmin Dhammika?

If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?”

“Yes, sir.”

“They would indeed.

But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness.

Why is that?

Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

So you should train like this:

‘We will have no malicious intent for those who we want to have as our spiritual companions.’

That is how you should train.

… one who insults

with malicious intent

a single person accomplished in view,

a mendicant disciple of the Buddha;

that man

creates even more wickedness.

You shouldn’t attack a holy person,

who has given up the grounds for views.

This person is called

the seventh of the noble Saṅgha.

They’re not free of desire for sensual pleasures,

and their faculties are still immature:

faith, mindfulness, and energy,

serenity and discernment.

If you attack such a mendicant,

you first hurt yourself.

Having hurt yourself,

you harm the other.

But if you protect yourself,

the other is also protected.

So you should protect yourself.

An astute person is always uninjured.”

Excerpts from AN 8.10 – Trash

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.

Now at that time the mendicants accused a mendicant of an offense.

The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. 

COMMENT: This was one of the responses when we looked at challenged views last week.

 Then the Buddha said to the mendicants,

“Mendicants, throw this person out!

Throw this person out!

This person should be shown the door.

Why should you be vexed by an outsider?

Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.

That is, so long as the mendicants don’t notice his offense.

But when the mendicants notice the offense, they know that he’s

a corrupt ascetic, just useless trash.

When they realize this they send him away.

Why is that?

So that he doesn’t corrupt good-natured mendicants…

COMMENT: This is not done to monastics on the first offense unless it is one of the four biggies in the Sangha of killing a person, sex, intensional false claims of enlightenment or intentional creating a schism with views that aren’t aligned with the teaching.  

Note: these similies are excluded to shorten the reading and aren’t needed to make the point.

[barley example]

[grain example]

[irrigation example]…

By living together, know that

they’re irritable, with corrupt wishes,

offensive, stubborn, and contemptuous,

jealous, stingy, and devious.

They speak to people with a voice

so smooth, just like an ascetic.

But they act in secret, with their bad views

and their lack of regard for others.

You should recognize them for what they are:

a creep and liar.

Then having gathered in harmony,

you should expel them.

Throw out the trash!

Get rid of the rubbish!

And sweep away the scraps—

they’re not ascetics, they just think they are.

When you’ve thrown out those of corrupt wishes,

of bad behavior and alms-resort,

dwell in communion, ever mindful,

the pure with the pure.

Then in harmony, alert,

make an end of suffering.

COMMENT: Communities are not 

Upcoming Reflection and Meditation

Dhamma reflection and lightly guided meditation.

Topic: Qualities to be well in community

References

Embodiment

Lisa Fisher’s Everyday Blackbelt (Mind-body training for more peaceful relationships)

Nkem Ndefo’s Lumos Transforms (Embody change, unlock potential, transform our world.)

Paul Linden’s Being in Movement (mindbody education, stress reduction, compassionate power, peacemaking)

Suttas