This is an AI-generated transcript from auto-generated subtitles for the video Tuning into Generosity of Spirit; Sangha 4/5: Four Means of Embracing Others (Saṅgaha Sutta). It likely contains inaccuracies.
The following talk was given by Nikki Mirghafori at the Insight Meditation Center in Redwood City, California. Please visit the website www.audiodharma.org for more information.
Hello friends, and welcome to the 7 a.m. meditation, or whatever your time zone might be. It’s lovely to join you. I am Nikki Mirghafori, joining you from Tuscany, teaching the series on Saṅgha1, on community, on kalyāṇamitta2—basically, the relational aspect of the practice. It’s been a delight to join you from the other side of the pond. For some of you, you are on this side of the pond; I see you’re saying hello from various places in the world, including Europe. So, very sweet to be together.
I can’t believe it’s already Thursday. It’s the fourth day of our practice together. We’ve been discussing the various aspects of beautiful friendship, the different ways of being a good friend, and how we can recognize good friendships instead of superficial ones.
Today, I’d like to transition to both doing a practice and later speaking about building bonds through the four means of embracing others, from the Aṅguttara Nikāya3 4.32. This is from the Saṅgaha Sutta4, where saṅ means “together” and gaha means “to hold, to gather, to grasp.” It literally means to gather together, to support one another, to embrace one another. What are the ways to support, include, embrace, care for, gather, and protect? There are different meanings we can bring here.
These four ways, which I’ll bring into the meditation, are mentioned in this sutta as ways to create social cohesion. These principles, these grounds for social cohesion and relational harmony, are:
These are the four principles that the Buddha talks about in this sutta for creating social cohesion and relational harmony. In the guided meditation, after we get settled, I’d like to invite us to feel into each of these, one by one. As a member of the community, as a kalyāṇamitta, how can I tune into these frequencies in my heart? Like with old radios that had dials, how can I tune into this frequency that is present in my heart to make it more audible? To make the song of generosity more audible, the song of kind speech more audible, and so on. This is the invitation for this morning, this afternoon, whatever your time zone is. So, with that in mind, let’s begin. Let’s settle and arrive.
Let’s settle and arrive in our bodies. Arriving. Every moment a new arrival. We let go of whatever was happening before—the thoughts, concerns, plans, all of that. Can we set it down? Can we release it just for the period of this practice? Giving our hearts fully.
Settling. Relaxing the body. Softening the body. Relaxing the mind. The mind is dependent on the body; the body is dependent on the mind. Relaxing our heart. Whatever is arising in this moment, softening, allowing it to be just as it is.
Feeling the body in the seated position or lying down, whatever posture you have in this moment. Turning awareness inward, not outward. As if you’re greeting yourself, greeting this body limb by limb. How are my feet? Hello, feet. Greeting, feeling, receiving.
Can there be a sense of generosity with the body? Kind speech with the body? Even if there is pain, discomfort, can there still be generosity, kindness, evenness of heart? The feet, the ankles, receiving the sensations of the knees kindly. The sit bones, inviting them to soften, to offer their weight to the earth.
Inviting our chest to open, to relax. Our heart to put down its weight just for a moment, to release. Dear heart, it’s okay. Our neck and shoulders to relax, to put down the proverbial weight of the world, just for this little while. You can pick it all up later. Just taking refuge.
Softening our brow, especially if it’s furrowed. Greeting, softening, allowing the breath to move through. Settling, easing, soothing. The in-breath and the out-breath, where it’s most accessible to be known.
As we’re sitting, with a sense of embodiment, feeling the breath, receiving the gift of this breath, the generosity of this life-giving breath. We soften and land into a field of generosity that has supported us through our life, that we’ve been a part of—this giving and receiving. Allowing our heart to feel a little brighter.
Perhaps recollecting in our heart a recent act of generosity we’ve received. Not just with money or resources or things, but maybe with time, with kindness, with a smile, with someone’s care. Again, not making this into a thinking practice, but dropping this reflection into the heart, tuning into this frequency and allowing the heart to be uplifted. The more we tune into this frequency of generosity, the more we see it, and the more we act out of it ourselves.
Perhaps now allowing ourselves to recollect some act of generosity we’ve offered—maybe a kind word, a smile, some extra time we spent caring for someone, or our material resources. Stepping outside of ourselves, allowing our hearts to be uplifted by this act of generosity. Dāna.
Any acts of giving or receiving with a generosity of spirit—which can include giving, receiving graciously, kindness of speech, beneficial action, and an open heart receiving others impartially, equally, or being received with openness. Any of these is enough. Just sitting, tuning into this frequency, allowing your heart to feel bright. Not making it too complicated. In-breath, out-breath, very simple.
Sometimes when we want to recollect goodness, the opposite can happen. All the challenging times or when we fell short might come up. It’s okay; that can be a purifying practice. Bring kindness to yourself if that’s happening. By bringing kindness, you’re brightening the heart and mind. The more we tune to goodness, generosity, kindness, etc., the more we see it, the more we act out of it for the sake of ourselves and others. Keep it simple. In-breath, out-breath.
Can there be a sense of gratitude, appreciation for the acts of generosity of spirit, openness of heart that this being who is you has received from another being, or has offered to another being? Feeling into their appreciation, their gratitude, their brightness of heart. We have received and we have given so much goodness. Let it imbue your heart space, your mind space, your citta9—your mind-heart space.
Opening our hearts to the generosity and kindness of showing up to practice together as a community. Appreciating yourself, this being who is me. Thank you for showing up, for aligning your actions with your intentions for goodness, wholeheartedness, cultivation, waking up. And if judgments are arising—”Oh, you’re sleepy, you’re distracted”—thank you very much for your opinion, dear judgment, and let it go. It’s okay. We don’t have to believe every thought we have.
Bringing gratitude and appreciation to ourselves for our own generosity and kindness, for the benefit of all beings. May all beings be happy. May all beings know their own goodness, engage in generosity of spirit, receive generosity of spirit. May all beings be happy. May all beings be free.
Thank you, everyone. Thank you for your practice.
It’s nice to have the church bell and also the song of the birds, as you can hear them in the background. I appreciate sitting with you, practicing together. This earth feels like a cozier place as we come together in this way, this community, this worldwide Saṅgha. How beautiful it is.
So, as we continue with our series on community, on friendship, on noble friendship, spiritual friendship—kalyāṇamitta—on Saṅgha, really this relational aspect of the practice, which the Buddha has said is all of the path. It’s not just half of the path; the entirety of the path is this spiritual friendship, this support of like-minded, like-hearted practitioners.
Continuing in this theme, today I’d like to talk about the sutta I mentioned earlier from the Aṅguttara Nikāya 4.32, which is called the Saṅgaha Sutta. Saṅ again means “together,” and gaha means “to grasp, to hold.” It literally means gathering together, embracing, supporting. These are the four means of inclusion, embracing, supporting, care, gathering, protecting, etc.
In this sutta, the Buddha says these are the four means by which one sustains and gathers people together. The saṅgaha here refers to the principles and grounds for social cohesion and relational harmony. It’s what glues, what binds a Saṅgha together. It’s the ethical, emotional glue that binds any group together: trust, fairness, care, service. It’s what binds us together as humans, as communities.
Different translators have given these four different titles. The phrase in Pali is saṅgahavatthūni10. Bhikkhu Bodhi says “the four bases of social solidarity.” Ṭhānissaro Bhikkhu says “the four grounds for embracing others.” I like “embracing”; there’s a sweetness to it. In the Mahayana context, this shows up as “the four means of gathering.” One interpretation is “four ways of creating unity,” and a less common translation is “the four means of support.”
So, to give you the nuances, these four are:
I’d like to say a little bit about each of these because they are so important. Communities, friendships, and relationships don’t happen by happenstance. They take deliberate, conscious, intentional action to foster. A Saṅgha could be a Saṅgha of two, a Saṅgha of three, or a Saṅgha of hundreds, as we have here.
The first and foremost is generosity, dāna. The Buddha says in this sutta, “Through giving, one wins the affection of others.” Generosity is not transactional here, of course. It’s a fundamental relinquishment of clinging that opens the heart. Imagine opening the hand; it opens the heart, and it nurtures the field of relationship and friendship. This act of relinquishment, opening the hand, letting go, is the same act of generosity. The hand that lets go of something can give it to someone else. It’s also the same act of letting go of what we’re clinging to, or maybe even resentment. It’s the same liberating act of opening the hand, of letting go, of softening our grip.
There is modern psychological research that shows acts of giving and generosity activate the reward system in our brain, promoting happiness and social bonding. So, generosity literally brightens the mind and strengthens social ties.
A few words about piyavājā, kind speech, as relational nourishment. The Buddha says, “Through kind speech, one binds others to oneself.” I love the way he puts that. Kind speech includes truthfulness, timeliness, and being beneficial, as mentioned in Majjhima Nikāya 58. It is also speech that is gentle, pleasing to the ear, and affectionate, as noted in Aṅguttara Nikāya 5.198. There’s a lot about wise speech, but first and foremost is to be truthful, timely, and kind. I can’t say it any more beautifully than the Buddha has: “One binds others to oneself.” Kind speech strengthens trust and communal bonds.
The third is beneficial conduct, atthacariyā, which is the grounds of goodwill in action. The Buddha says, “Through acting for others’ welfare, one endears oneself.” It’s such a beautiful way he talks about it. We are both being of service to others, and there’s also a benefit to oneself. These acts of welfare include offering help in times of need, emotional or psychological support, and actions that arise from compassion and non-harming. It’s often described as karuṇā (compassion) in action.
There are so many Jātaka tales11—stories from before the Buddha became a Buddha, when he was reborn as many different animals. In every lifetime, when he was a bodhisattva12, he had this vow of awakening. There are so many stories where he offered limbs and lives and time and effort and energy for the welfare of others. And of course, his teaching has been an act of care for the welfare of others. It is said that after he awakened under the bodhi tree, he didn’t want to teach because he thought nobody would get it, that it was so obtuse. But out of compassion, out of care for the benefit of others, he took on the difficulty of being misunderstood and all that comes with teaching. Modern research also aligns with this, showing that helping behavior predicts increased relational satisfaction and trust.
The last one is samānattatā, impartiality, which fosters respect. The Buddha says, “Through treating others equally, one dissolves divisions.” The idea here is having a stance of humility, free from superiority, conceit, and favoritism. It’s about being even-minded, with equanimity, unshaken by social status, blame, or gain. It’s about breaking barriers of hierarchy and fear. The Buddha demonstrated this by treating kings, untouchables, monks, and laypeople with the same basic respect and presence. Can we treat one another and other people we meet with the same basic respect and presence?
In this village I am in in Tuscany, a friend of mine was commenting on what is so beautiful here: the barista at the coffee shop is treated with the same level of respect as anybody else in town. That’s really uplifting to see in a small community.
So, three reflection questions for today:
For example, is there a challenging relationship where bringing more generosity—by giving that person a gift—could open my heart and perhaps theirs, without any expectation of return, but just to open my heart? And do I offer these to everyone equally, or only to those I prefer?
Thank you all. Thank you for your presence, your generosity of presence, to hold each other in this way in this community. Wishing you well, wishing you ease. May you be well, may you be happy, and I look forward to seeing you tomorrow for the end of our series on Saṅgha. Take care of yourselves and be a good friend to someone today. Bye, everyone.
Saṅgha: A Pali word meaning “community” or “assembly.” In Buddhism, it refers to the community of practitioners, and more specifically, the monastic community. ↩
Kalyāṇamitta: A Pali term for a “spiritual friend” or “noble friend,” someone who supports one’s practice on the Buddhist path. ↩
Aṅguttara Nikāya: A collection of the Buddha’s discourses in the Pali Canon, organized by numerical content. ↩
Saṅgaha Sutta: A discourse from the Buddha on the “means of embracing” or the principles of social cohesion. ↩
Dāna: A Pali word for giving, generosity, or charity. It is a foundational virtue in Buddhism. ↩
Piyavājā: A Pali term for “kind speech” or “affectionate speech.” ↩
Atthacariyā: A Pali term for “beneficial conduct” or acting for the welfare of others. ↩
Samānattatā: A Pali term for “impartiality” or “equality,” treating all beings with fairness and without bias. ↩
Citta: A Pali word that is often translated as “mind,” “heart,” or “consciousness.” It refers to the seat of emotions and thought. ↩
Saṅgahavatthūni: The Pali term for the “four bases of sympathy” or “four means of embracing others” discussed in the talk. ↩
Jātaka tales: A large body of literature native to the Indian subcontinent concerning the previous births of Gautama Buddha in both human and animal form. ↩
Bodhisattva: (Sanskrit; Pali: bodhisatta) An individual who is on the path to becoming a Buddha, motivated by great compassion to attain enlightenment for the benefit of all sentient beings. ↩