अΣOאن冬宮 Holy Scriptures Compilation (2/5)

Thus have I heard.  The Blessed One was once dwelling at Ragagaha in the Mango Grove of Givaka the children’s physician, with a great company of the brethren, with twelve hundred and fifty of the brethren.  Now at that time the king of Magadha, Agatasattu, the son of the Videha princess, on the Uposatha day, held on the fifteenth, on Komudi (white water-lily), the full moon day of the fourth month, at night, when the moon was full, was seated on the upper terrace roof of his palace surrounded by his ministers.  And the king, on that sacred day, gave utterance to a hymn of joy, saying:

‘How pleasant, friends, is the moonlight night!

‘How beautiful, friends, is the moonlight night!

‘How lovely, friends, is the moonlight night!

‘How soothing, friends, is the moonlight night!

How grand a sign, friends, is the moonlight night!

‘Who is the recluse or (Brahmin) whom we may call upon to-night, who when we call upon him, shall be able to satisfy our hearts?’

Samanna Phala Sutta 1

अΣO אن冬宮 Comment:  Within our respective religious and cultural traditions, we each have regular observances:  daily, weekly, bi-monthly, monthly, annually, and additionally.  These observances maintain different customs and different protocols of practise.  Accordingly, we establish an annual calendar that includes the increasingly prominent observances within many of our respective religious and cultural traditions.  We strive to make these observances as authentic as we are able;  this includes simply hosting observances and inviting increasingly learned members from respective communities to actually convene such observances.  This includes (without being limited to):  Shabbat, High Holy Days, and Feast Days within Judaism;  Diwali, Holi, and Puja Days within Hinduism;  Vesak, Magha Puja, Dharma Day, and Uposatta Days within Buddhism;  Easter, Noel, Lent, Carnival/Mardis Gras, and Mass within Christianity;  Jumuah, Ramadan, and Eid Days within Islam;  Vaishakhi, Guru Nanak Dev, and Langars with Sikhism;  Ayam-I-Ha, Ala, Ridvan, and Feasts within the Baha’i Faith;  Tai Yang and Yue Que within Chinese Tradition;  Harvest Festivals within Native Traditions;  Naw Ruz within Zarathustrianism;  Navatri within Jainism;  InterFaith Celebrations;  and additionally.

And the king, when close upon the Mango Grove, was seized with a sudden fear and consternation, and the hairs on his body stood erect.  And anxious and excited, he said to Givaka:  ‘You are playing me no tricks, Givaka?  You are not deceiving me?  You are not betraying me to my foes?  How can it be that there should be no sound at all, not a sneeze nor a cough, in so large an assembly of the brethren, among twelve hundred and fifty of the brethren?’

‘Fear not, O king.  I play no trick, neither deceive you;  nor would I betray you to the foe.  Go on, O king, go straight on!  There, in the pavilion hall, the lamps are burning.’

Then the king went on, on his elephant as far as the path was passable for elephants, and then on foot, to the door of the pavilion;  and then said to Givaka:  ‘But where, Givaka, is the Blessed One?’

‘That is he, O king, sitting against the middle pillar, and facing the East, with the brethren around him.’

Samanna Phala Sutta 10 – 11

अΣO אن冬宮 Comment:  Amidst the joy and celebration, we also cultivate a solemn silence within our अΣO אن冬宮;  it is a profound tranquillity that generates from the fulfilment that respectively resides within each of us, as well as the harmony that generates through our interaction.  And when initially encountering our Happiness, many may be suspicious of the genuineness and endurance of our Happiness.  Indeed, we are imperfect and we are susceptible to the hypocrisies and suffering that result from our imperfections.  Yet, perfection also resides within each of us.  And with this is Truth.  And when we are reconciled and harmonious with each other, and within ourselves, we better share this tranquillity with others.  The longer people stay with us, the better people see the genuineness and endurance of our Happiness.

‘Now what do you think, O king.  Suppose among the people of your household there were a slave who does work for you, rises up in the morning before you do an retires later to rest, who is keen to carry out your pleasure, anxious to make himself agreeable in what he does and says, a man who watches your every look.  Suppose he should think, ‘Strange is it and wonderful, this issue of meritorious deeds, this result of merit!  Here is the king of Magadha, Agatasattu, the son of the Videha princess—he is a man, and so am I.  But the king lives in the full enjoyment and possession of the five pleasures of sense—a very (angel), methinks—and here am I a slave, working for him, rising before him and retiring later to rest, keen to carry out his pleasure, anxious to make myself agreeable in deed and word, watching his very looks.  Would that I were like him, that I too might earn merit.  Why should not I have my hair and beard shaved off, and don the yellow robes, and going forth from the household state, renounce the world?’  And suppose, after a time, he should do so.  And having been admitted into a (Sangha), should dwell restrained in act and word and thought, content with mere food and shelter, delighting in solitude.  And suppose your people should tell you of this, saying:  ‘If it please your majesty, do you know that such a one, formerly your slave, who worked for you, and so on (all  as before) has now donned the yellow robes, and has been admitted into a (Sangha), and dwells restrained, content with mere food and shelter, delighting in solitude?’  Would you then say:  ‘Let the man come back;  let him become a slave again, and work for me’?’

‘Nay, (Leader), rather should we greet him with reverence, and rise up from our seat out of deference towards him, and press him to be seated.  And we should have robes and a bowl, and a lodging place, and medicine for the sick—all the requisites of a recluse—made ready, and beg him to accept of them.  And we should order watch and ward and guard to be kept for him according to the law.’

‘But what do you think, O king.  That being so, is there, or is there not, some fruit, visible in this world, of the life of a recluse?’

‘Certainly, (Leader), that is so.’

‘This then, O king, is the first kind of the fruit, visible in this world, which I maintained to arise from the life fo a recluse.’

Samanna Phala Sutta 35 – 36

अΣO אن冬宮 Comment:  Within many traditions, material impoverished is severely abhorred, admonished, and avoided.  Yet, within additional traditions, the paradigm of the “Sadhu” (asceticism, renunciation) is a sacred element of society.  Within conventional society, there is the tendency of people becoming enveloped within “Worldly” pursuits:  material riches, status, influence, and similar considerations.  And whilst these pursuits have definite superficial and transgressive tendencies, each of these factors also facilitates the very basic, fundamental practice of procreation and simply establishing favourable circumstances for an individual’s progeny.  Yet within these pursuits, people often have the tendency of forgetting and avoiding the principles of righteousness that respectively exist within our different traditions;  and have the occasion of causing direct harm towards each other, in the pursuit of such material riches.  Indeed, many of our traditions explicitly and strenuously teach us to avoid such selfish tendencies.  One of the consequences of this aggressive competition is the establishment of hierarchies within society.  These hierarchies are a means of confirming status and material prosperity amongst individuals, and to facilitate marriages and familial lineages along such borders.  The intergenerational application of such apartheid historically causes stagnant divisions within societies;  and subsequent proclamations of righteousness, Holiness, and expected experiences of Heaven are often applied according to these distinctions.  The historic consequence is a rigid animosity towards others who exist within a different, and often “lower,” division;  and a perceived inevitability of malaise within divisions.  Yet the Buddha, in a manner that Jesus later does, addresses a path of escape from the perceived finality of social and Heavenly condemnation and isolation.  The Buddha describes the prospect of the Tathagata:  an individual who leaves the household life (for better or worse), and pursues a spiritual practice that is transcended beyond the temporal pursuits, competition, and transgressions of conventional society.  Through genuine adherence to this spiritual practice, the Buddha describes the infinite, Heavenly, and Earthly benefits that result.  Within this conversation with a local Kshatriya (king),  the Buddha references these benefits.  Whilst we abstain from categorically committing to the “Beggar’s Bowl” (the life of renunciation and asceticism of the Sadhu), we do categorically acknowledge the benefits of yielding this conventional competition to comprehensive compassion.  As such, we live lifestyles of modesty, moderation, and mindfulness.  We emphasise means through which we are able to harmoniously live with all individuals, all beings, all life, and all phenomena and circumstances throughout the Universe.  Some of us do this by very much committing to asceticism, and being Sadhus.  Some of us do this by simply participating within the programming of our अΣO אن冬宮.  And it is through the balance of these commitments that we enhance our respective and collective experience of Peace, prosperity, and harmony within the Universe.

‘When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse.  Uprightness is his delight, and he sees danger in the least of those things he should avoid.  He adopts, and trains himself in, the precepts.  He encompasses himself with (benevolent) deeds in act and word.  Pure are his means of livelihood, (benevolent) is his conduct, guarded the door of his senses.  Mindful and self-possessed he is altogether happy.’

Samanna Phala Sutta 42

अΣO אن冬宮 Comment:  As a basic foundation of cooperation, we strive to abstain from causing offense towards each other.  This includes being aware of the different principles and practices that exist within our respective religious traditions;  better understanding how we can adjust our actions, words, and thoughts to abstain from causing undue violation of such principles and simultaneously remaining True to our own respective traditions, principles, and practices;  and then living by these manners.  Recent proclamations within our international interFaith community provide some beneficial insight regarding these different principles and how we can be reconciled amidst these;  this includes:  the Welt Ethos (shared through the convening of the Parliament of the World’s Religions);  the Charter for Compassion (concentrating on the renderings of the Golden Rule within many of our different traditions);  the Universal Principles of Faith (a compilation of the basic tenets of Judaism, Hinduism, Buddhism, Christianity, and Islam, including the “10 Commandments,” “Noble 4-Fold Truth,” “Golden Rule,” and additional principles);  and additional teachings regarding cooperation, stewardship, and additional behaviour.

Now the Blessed One, on (understanding) what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him.  And when he had sat down he said:  ‘What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?’  And they told him all.  And he said:

‘Brethren, if outsiders should speak against me, or against the (Dharma), or against the (Sangha), you should not on that account either bear malice, or suffer heart-burning, or feel illwill.  If you, on that account, should be angry and hurt, that would stand in the way of your own self-conquest.  If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?’

‘That would not be so, Sir.’

‘But when outsiders speak in dispraise of me, or of the (Dharma), or of the (Sangha), you should unravel what is false and point it out as wrong, saying:  ‘For this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.’

‘But also, brethren, if outsiders should speak in praise of me, in praise of the (Dharma), in praise of the (Sangha), you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart.  Were you to be so that also would stand in the way of your self-conquest.  When outsiders speak in praise of me, or of the (Dharma), or of the (Sangha), you should acknowledge what is right to be the fact, saying:  ‘For this or that reason this is the fact, that is so, such a thing is found among us, is in us.’

‘It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathagata, would speak.  And what are such trifling, minor details of mere morality that he would praise?’

‘ ‘Putting away the killing of living things, Gotama the recluse holds aloof from the destruction of life.  He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.’  It is thus that the unconverted man, when speaking in praise of the Tathagata, might speak.

‘Or he might say:  ‘Putting away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own.  He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.’

‘Or he might say:  ‘Putting away unchastity, Gotama the recluse is chaste.  He holds himself aloof, far off, from the vulgar practice, from the sexual act.’

‘Or he might say:  ‘Putting away lying words, Gotama the recluse holds himself aloof from falsehood.  He speaks (Truth), from the (Truth) he never swerves;  faithful and trustworthy, he breaks not his word to the world.’

‘Or he might say:  ‘Putting away slander, Gotama the recluse holds himself aloof from calumny.  What he hears here he repeats not elsewhere to raise a quarrel against the people here;  what he hears elsewhere he repeats not here to raise a quarrel against the people there.  Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.’

‘Or he might say:  ‘Putting away rudeness of speech, Gotama the recluse holds himself aloof from vain conversation.  In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the (Sangha).  He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.’

Brahma Gala Sutta 1:4 – 9

अΣO אن冬宮 Comment:  Within this teaching, the Buddha shares 4 basic disciplines within the rudimentary practice of Buddhism;  this includes:  Ahimsa, abstinence from stealing, chastity, Truthfulness.  These same 4 principles also comprise the Welt Ethos proclaimed by the Parliament of the World’s Religions:  Truthfulness, Ahimsa, sexual morality, and socioeconomic balance.  It may also be provided that these same 4 principles are found within the concluding mitzvot of the “10 Commandments”:  abstinence from killing, abstinence from stealing, abstinence from adultery, and abstinence from communicating lies.  We utilise this Welt Ethos as a foundation for our policies and behaviour within our अΣO אن冬宮.  Our “Code Of Behaviour” is literally established as a blank page, and we welcome our participants to contribute to the listing of rules and protocols pertaining our interaction within our अΣO אن冬宮.

And then that Bhikshu, O king, being thus master of the minor moralities, sees no danger from any side;  that is, so far as concerns his self-restraint in conduct.  Just, O king, as a sovereign, duly crowned, whose enemies have been beaten down, sees no danger from any side;  that is, so far as enemies are concerned, so is the Bhikshu confident.  And endowed with this body of morals, so worthy of honour, he experiences, within himself, a sense of ease without alloy.  Thus is it, O king, that the Bhikshu becomes righteous.

Samanna Phala Sutta 63

अΣO אن冬宮 Comment:  We recognise that the greatest enemy that we each have is our own respective selves, and our own respective selfishness.  And in that process, we are able to vanquish all our perceived enemies that lead up to the reconciliation with our own respective foes.  We apologise and Atone for our past transgressions;  and we accept the inevitable consequences of our past transgressions, understanding that these consequences (Karma) may be manifested by any being in any manner within the remainder of our respective lives.  Thus, when we incur subsequent transgressions from others, we strive to maintain proficient patience, understanding the manner in which our previous actions contribute to the transgressions, of others, understanding that the transgressions of others exactly stem from experiences of suffering, and concentrating upon the manner in which we can proficiently alleviate that suffering and we others.  That is exactly the purpose of our अΣO אن冬宮.

‘And how, O king is the Bhikshu content?

‘In this matter, O king, the Bhikshu is satisfied with sufficient robes to cherish his body, with sufficient food to keep his stomach going.  Whithersoever he may go forth, these he takes with him as he goes—just as a bird with his wings, O king, whithersoever he may fly, carries his wings with him as he flies.  Thus is it, O king, that the Bhikshu becomes content.’

Samanna Phala Sutta 66

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we learn to be genuinely content and fulfilled within our material modesty.  We identify our basic material needs, and we strive to maintain patterns of consumption that remain True to these basic needs.  We are also mindful of how our consumption exists within the harmony of our Universe:  the respective, basic needs of all individuals and beings, the capacity and rejuvenation of our natural environment, and the esoteric symbiosis amidst our material and spiritual existence.  Within this, we also recognise the relevance and significance of celebrations, revelry, and light-heartedness.  Thus, we include cultural and traditional recreational programming that intrinsically strengthen our coexistence with Creation, our sources of sustenance, and each other.

‘Then, master of this so excellent body of moral precepts, gifted with this so excellent self-restraint as to the senses, endowed with this so excellent mindfulness and self-possession, filled with this so excellent content, he chooses some lonely spot to rest at on his way—in the woods, at the foot of a tree, on a hill side, in a mountain glen, in a rocky cave, in a charnel place, or on a heap of straw in the open field.  And returning thither after his round for alms he seats himself, when his meal is done, cross-legged, keeping his body erect, and his intelligence alert, intent.’

Samanna Phala Sutta 67

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 is intentionally located within a comparatively “quiet,” yet connected location.  It is nestled amidst the intersection of 2 of our Cuyahoga area’s largest civic institutions, that also maintain certain competition between each other:  Case Western Reserve University and the Cleveland Clinic.  Our अΣO אن冬宮 is also nestled within the extended vicinity of University Circle and our Φ; स.僧伽.С.Σ.ω.S. .サンガ.ᄉ.س. .:*.U.ส.ש , which houses some of the most influential cultural institutions within our Cuyahoga area, including museums, philanthropies, schools, Houses of Worship, and additional OAFFs.  Our Φ; स.僧伽.С.Σ.ω.S. .サンガ.ᄉ.س. .:*.U.ส.ש is also located within close proximity to our University Circle rapid station, and additional major bus lines, which provides convenience for public commuters and international and out-of-town travellers.  Yet, our अΣO אن冬宮 is also located immediately within a urban neighbourhood (historically the Southeast corner of the Fairfax neighbourhood), which previously experiences a considerable amount of political neglect and material degradation, as is typical for many urban residential neighbourhoods within the community.  Our अΣO אن冬宮 is being built upon a substantially vacant parking lot, amidst surrounding blocks that include numerous vacant lots, condemned houses, and additional abandonment.  And our अΣO אن冬宮 is being built amongst a neighbourhood of compassionate, loyal, hard-working families and friends who persevere through years and generations of struggle, and who celebrate intrinsic and enduring benevolence that exists within the Universe. 

Thus have I heard.  The Blessed One, when once on a tour through the Kosala country with a great company of the brethren, with about five hundred brethren, arrive at a (Brahmin) village in Kosala named Ikkhanankala;  and while there he stayed in the Ikkhanankala Wood.

Ambattha Sutta 1:1

अΣO אن冬宮 Comment:  Throughout the entire collection of the Digha Nikaya (“Middle Length Discourses” of the Buddha), the vast number of Suttas begin with these 4 words:  “Thus have I heard.”  And the sentences that immediately proceed tend describe an actual stop along the Buddha’s continual migration, and the interaction that the Buddha has with the hosts of that locale, additional spiritual practitioners, and/or members of the Sangha (members of the Buddhist community that travel with the Buddha).  The concentration of each Sutta is substantially upon the actual conversations and the teachings that the Buddha shares, and thus the descriptions of these geographic locations tend to be very brief.  However, these brief descriptions provide a considerable insight into the culture of asceticism that the Buddha practises;  a culture where ascetics are welcomed by the stewards of land estates, and societal customs and infrastructure are predicated upon such hospitality.  This shares insight regarding the pragmatic logistics within the nomadic lifestyle of the ascetic, and how this lifestyle is substantially subsidised by the culture and traditions of society.  Our अΣO אن冬宮 is being physically built within a surrounding society that remains historically, severely hostile towards the concept and practice of asceticism (understood simply as material poverty).  Indeed, conventional law historically abrogates the very practice of asceticism, as there are conventional laws that previously prohibit loitering, vagrancy, solicitation (and “pan-handling”), walking along highways, and additional practices and customs that are maintained by ascetics.  Further, the natural climate of our Cuyahoga area is rather severe during our Northern Winters, requiring some methodology for receiving heat, at the very least.  There are very few public shelters that welcome men (as many understandably favour women and children);  and many of the public shelters that do welcome men also include certain influences of intoxication, violence, and additional transgressions.  There are additional shelters for men, yet many of these are stewarded by specific religious institutions that tend to require certain religious indoctrination as a formal, or informal policy, of staying within such a shelter.  Another purpose of our अΣO אن冬宮 is to fundamentally enhance the paradigm of asceticism within our immediately surrounding society, and to inspire people within our immediately surrounding society to have genuine compassion for all people, to recognise the merit that exists within asceticism, and to better include the practice and benefits of asceticism within the convention of our immediately surrounding society.

So Pokkharasadi had sweet food, both hard and soft, made ready at his own house, and taken on wagons, by the light of blazing torches, out to Ukkattha.  And he himself went on to the Ikkhanankala Wood, driving in his chariot as far as the road was practicable for vehicles, and then going on, on foot, to where the Blessed One was.  And when he had exchanged with the Blessed One the greetings and compliments of politeness and courtesy, he took his seat on one side, and said to the Blessed One:

Ambatta Sutta 2:16

अΣO אن冬宮 Comment:  Rather than banishing or condemning the Buddha, the conventional authorities of the Buddha adhere to the traditional responsibility of providing hospitality to spiritual aspirants.  Coincidingly, rather than banishing or condemning the conventional authorities, the Buddha engages within dialogue with conventional authorities, and there is a productive understanding and cooperation that emerges.  Whilst we maintain fundamental disagreements with much of conventional authority, we also strive in building bridges of communication, understanding, and cooperation with conventional authority.  We recognise there is intrinsic value, merit, and Divinity that exists within each of us;  that Divine purpose exists within each of our actions and behaviours;  and that each of us, in 1 way or another, contributes to benevolence and righteousness within the Universe.  Each of us has something to learn, and each of us has something to teach.

And he said to the Blessed One:  ‘May the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the (Sangha) with him.’  And the Blessed One accepted, by silence, his request.

Then the (Brahmin) Pokkharasadi, seeing that the Blessed One had accepted, had (on the morrow) the time announced to him:  ‘It is time, oh Gotama, the meal is ready.’  And the Blessed One, who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went, with the brethren, to Pokkharasadi’s house, and sat down on the seat prepared for him.  And Pokkharasadi, the (Brahmin), satisfied the Blessed One, with his own hand, with sweet food, both hard and soft, until he refused any more, and the young (Brahmins) the members of the (Sangha).  And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Pokkharasadi took a low seat, and sat down beside him.

Ambattha Sutta 2:20

अΣO אن冬宮 Comment:  Rather than simply an obligation or burden, the provision of hospitality is a privilege and a blessing for those who are able to provide such generosity.  We are mindful of this dynamic nature of hospitality when we solicit contributions from our supporters.  And we are mindful of this dynamic nature of hospitality when we provide contributions to our supporters.

Thus have I Heard.  The Blessed One once, when going on a tour through the Anga country with a great multitude of the brethren, with about five hundred brethren, arrived at Kampa.  And there at Kampa he lodged on the bank of the Gaggara Lake.

Sonadanda Sutta 1

अΣO אن冬宮 Comment:  Within the Suttas of the Digha Nikaya, there is frequent repetition of teachings, principles, and phrases;  so much so, that even many recent translations of the Digha Nikaya abstain from including the full text of the source text, and instead, simply include a paraphrased repetition or reference to the passage wherein the phrase is originally included.  Whilst proceeding through such repetition can be tedious and fatiguing, it can also be considered as another method of meditation, instilling a subliminal and conscientious awareness of the teaching being imparted.  Studying Holy Scriptures can be considered very much as a “living experience,” whereby the student, within the student’s own respective temporal life, begins to experience the circumstances and lessons that are conveyed within the Holy Scripture being studied.  Whilst obvious temporal distinctions may exist, there is an esoteric Universality and continuity through which the student is able to strengthen the student’s connexion with the teachings, and teachers, of the Holy Scriptures.  Within the Digha Nikaya, these passages include experiences of tremendous and simple calmness, Samadhi, and compassion.  The repetition is a way of reinforcing 1’s connexion with this experience.

‘Now there are, O Kassapa, certain recluse and (Brahmins) who are clever, subtle, experienced in controversy, hair splitters, who go about, one would think, breaking into pieces by their wisdom the speculations of their adversaries.  And between them and me there is, as to some points, agreement, and as to some points, not.  As to some of those things they approve, we also approve thereof.  As to some of those things they disapprove, we also disapprove thereof.  As to some of the things they approve, we disapprove thereof.  As to some of the things they disapprove, we approve thereof.  As to some of the things we approve, so do they.  And some things we disapprove of, so do they.  And some things we approve, they do not.  And some things we disapprove of, they approve thereof.

‘And I went to them, and said: ‘As for those things, my friends, on which we do not agree, let us leave them alone.  As to those things on which we agree, let the wise put questions about them, ask for reasons as to them, talk them over, with or to their teacher, with or to their fellow disciples, saying:  ‘Those conditions of heart, Sirs, which are evil or accounted as evil among you, which are blameworthy or accounted as such among you, which are insufficient for the attainment of Arahatship, or accounted as such among you, depraved or accounted as such among you—who absolutely put them away from him, the Samana Gotama, or the other venerable one, the teachers of schools?’’

‘Then it may well be, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, should say:  ‘The Samana Gotama conducts himself as one who has absolutely put those conditions away from him;  whereas the venerable ones, the other teachers of schools, have done so only partially.’  Thus is it, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, would, for the most part, speak in praise of us therein.

‘And again, O Kassapa, let the wise put questions one to another, ask for reasons, talk the matter over, with or to their teacher, with or to their fellow disciples, saying:  ‘Those conditions of heart, Sirs, which are blameless or accounted as such among you, which suffice to lead a man to Arahatship or are accounted as such among you, which are pure or accounted as such among you—who is it who conducts himself as one who has more completely taken them upon him, the Samana Gotama, or the other venerable ones, the teachers of schools?’

‘Then it may well be, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, should say:  ‘The Samana Gotama conducts himself as one who has completely taken these conditions upon him, whereas the venerable ones, the other teachers of schools, have done so only partially.’  Thus it is, O Kassapa, that the wise, so putting questions one to the other, asking for reasons, talking the matter over, would, for the most part, speak in praise of us therein.’

Kassapa Sihananda Sutta 4 - 8

अΣO אن冬宮 Comment:  The Buddha provides a tremendously profound, yet simple, methodology through comparative analysis between the Buddha’s doctrine of principles, and the respective doctrines of principles from his contemporaries and critics.  The Buddha suggests to initially abstain from directly addressing points of contention:  principles and teachings wherein there is disagreement between the different schools.  Instead, the Buddha suggests to consider the points of commonality:  principles and teachings that are shared by both the doctrine of the Buddha and the doctrines of the Buddha’s contemporaries and critics.  Then, the Buddha offers to have anyone consider the behavioural example of the Buddha, and the behavioural examples of the Buddha’s contemporaries and critics, and then to conclude whose behavioural example most closely adheres to those commonly held principles and teachings.  Indeed, the suggestion of the Buddha is actually 2-fold:  1.)  to identify actions that are commonly-held as transgressions, and to determine whose example least causes such transgressions;  and 2.)  to identify actions that are commonly-held as righteousness, and to determine whose example most causes such righteousness.  Through our

अΣO אن冬宮, we abstain from unduly judging or condemning the doctrines of others.  We are also unconcerned with “proving” our own respective doctrines.  We each have a respective understanding of right and wrong, and we are aware that some of the highest teachings of right involve being forgiving and reconciled with other people’s wrongs (as well as our own).  And in this process, we allow our example to speak louder than our words, and we listen intently to the examples of others.

Now at that time Sonadanda the (Brahmin) had gone apart to the upper terrace of his house for his siesta, and seeing the people thus go by, he said to his doorkeeper:  ‘Why are the people of Kampa going forth like this towards the Gaggara Lake?’

Then the doorkeeper told him the news.  And he said:  ‘Then, (benevolent) doorkeeper, go to the (Brahmins) and householders of Kampa, and say to them:  ‘Sonadanda the (Brahmin) desires them to wait.  He will himself come to see the Samana Gotama.’’

‘Very well, Sir,’ said the doorkeeper, and he did so. 

Now at that time there were about five hundred (Brahmins) from different kingdoms lodging at Kampa for some business or other.  And when they heard that Sonadanda was intending to visit the Samana Gotama, they went to Sonanda, and asked whether that was so.

‘That is my intention, Sirs.  I propose to call on the Samana Gotama.’

‘Let not the venerable Sonadanda do that.  It is not fitting for him to do so.  If it were the venerable Sonadanda who went to call upon him, then the venerable Sonadanda’s reputation would decrease and the Samana Gotama’s would increase.  This is the first reason why you, Sir, should not call upon him, but he call upon you.

And they laid before Sonadanda the (Brahmin) in like manner also other considerations, to wit:

That he was well born on both sides, of pure descent through the mother and through the father back through seven generations, with no slur put upon him, and no reproach, in respect of birth—

That he was prosperous, well to do, and rich—

That he was a repeater of the sacred words, knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis as a fourth, and the legends as a fifth, learned in the words and in the grammar, versed in Lokayata Nature-lore, and in the theory of the signs on the body of a great man—

That he was handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

That he was virtuous, increased in virtue, gifted with virtue that had waxed great—

That he had a pleasant voice and pleasing delivery, and was gifted with polite address, distinct, not husky, suitable for making clear the matter in hand—

That he was the teacher of the teachers of many, instructing three hundred (Brahmins) in the repetition of the mystic verses, and that many young (Brahmins), from various directions and various countries, all craving for the verses, came to learn them by heart under him—

That he was aged, old, and well stricken in years, long-lived and full of days—

That he was honoured, held of weight, esteemed worthy, venerated and revered by Seniya Bimbisara, the king of Magadha—

That he was honoured, held of weight, esteemed worthy, venerated and revered by Pokkharasadi, the (Brahmin)—

That he dwelt at Kampa, a place teeming with life, with much grassland and woodland and corn, on a royal fief granted him by Seniya Bimbisara, the king of Magadha, as a royal gift, with power over it as if he were the king—

For each of these reasons it was not fitting that he, Sonadanda the (Brahmin), should call upon the Samana Gotama, but rather that the Samana Gotama should call upon him.

And when they had thus spoken, Sonadanda said to them:

‘Then, Sirs, listen, and hear why it is fitting that I should call upon the venerable Gotama, and not he should call upon me—

‘Truly, Sirs, the venerable Gotama is well born on both sides, of pure descent through the mother and the father back through seven generations, with no slur put upon him, and no reproach in respect of birth—

‘Truly, Sirs, the Samana Gotama has gone forth into the religious life, giving up the great clan of his relations—

‘Truly, Sirs, the Samana Gotama has gone forth into the religious life, giving up much money and gold, treasure both buried and above the ground—

‘Truly, Sirs, the Samana Gotama, while he was still a young man, without a grey hair on his head, in the beatury of his early manhood, has gone forth from the household life into the homeless state—

‘Truly, Sirs, the Samana Gotama, though his father and mother were unwilling, and wept, their cheeks being wet with tears, nevertheless cut off his hair and beard, and donned the yellow robes, and went out from the household life into the homeless state—

‘Truly, Sirs, the Samana Gotama is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

‘Truly, Sirs, the Samana Gotama is virtuous with the virtue of the Arahats, (benevolent) and virtuous, gifted with (benevolence) and virtue—

‘Truly, Sirs, the Samana Gotama hath a pleasant voice, and a pleasing delivery, he is gifted with polite address, distinct, not husky, suitable for making clear the matter in hand—

‘Truly, Sirs, the Samana Gotama is the teacher of teachers of many—

‘Truly, Sirs, the Samana Gotama has no passion of lust left in him, and has put away all fickleness of mind—

‘Truly, Sirs, the Samana Gotama believes in Karma, and in action, he is one who puts righteousness in the forefront of his exhortations to the (Brahmin) race—

‘Truly, Sirs, the Samana Gotama went forth from a distinguished family primeval among the Kshatriya clans—

‘Truly, Sirs, the Samana Gotama went forth from a family prosperous, well to do, and rich—

‘Truly, Sirs, people come right across the country from distant lands to ask questions of the Samana Gotama—

‘Truly, Sirs, multitudes of heavenly beings put their trust in the Samana Gotama—

‘Truly, Sirs, such is the high reputation noised abroad concerning the Samana Gotama, that he is said to be an Arahat, exalted, fully awakened, abounding in wisdom and righteousness, happy, with knowledge of the worlds, a Blessed One, a Buddha—

‘Truly, Sirs, the Samana Gotama has all the thirty-two bodily marks of a Great Being—

‘Truly, Sirs, the Samana Gotama bids all men welcome, is congenial, conciliatory, not supercilious, accessible to all, not backward in conversation—

‘Truly, Sirs, the Samana Gotama is honoured, held of weight, esteemed and venerated and revered by the four classes of his followers—the brethren and sisters of the (Sangha), laymen and laywomen—

‘Truly, Sirs, many (angels) and men believe in the Samana Gotama—

‘Truly, Sirs, in whatsoever village or town the Samana Gotama stays, there the non-humans do the humans no harm—

‘Truly, Sirs, the Samana Gotama as the head of a (Sangha), of a school, as the teacher of a school, is the acknowledged chief of all the founders of sects.  Whereas some Samanas and (Brahmins) have gained a reputation by all sorts of insignificant matters, not so the Samana Gotama.  His reputation come from perfection in conduct and righteousness—

‘Truly, Sirs, the king of Magadha, Seniya Bimbisara, with his children and his wives, with his people and his courtiers, has put his trust in the Samana Gotama—

‘Truly, Sirs, King Pasenadi of Kosala, with his children and his wives, with his people and his courtiers, has put his trust in the Samana Gotama—

‘Truly, Sirs, Pokkharasadi the (Brahmin), with his children and his wives, with his people and his intimates, has put his trust in the Samana Gotama—

‘Truly, Sirs, the Samana Gotama is honoured, held of weight, esteemed, and venerated and revered alike by Seniya Bimbisara, the king of Magadha, by Pasenadi the king of Kosala, and by Pokkharasadi the (Brahmin)—

‘Truly, Sirs, the Samana Gotama has now arrived at Kampa, and is staying on the shores of the Gaggara Lake.  But all Samanas and (Brahmins) who come into our village borders are our guests.  And guests we ought to esteem and honour, to venerate and revere.  And as he is now so come, he ought to be so treated, as a guest—

‘For eaech and all of these considerations it is not fitting that the Samana Gotama should call upon us, but rather does it behove us to call upon him.  And so far only do I know the excellencies of the Samana Gotama, but these are not all of them, for his excellence is beyond measure.’

And when he had thus spoken, those (Brahmins) said to him:  ‘The venerable Sonadanda declares the praises of the Samana Gotama on such wise, that were he to be dwelling even a hundred leagues from here, it would be enough to make a believing man go thither to call upon him, even had he to carry a bag for the provisions for the journey on his back.  Let us then all go to call on the Samana Gotama together!’  So Sonadanda  the (Brahmin) went out to the Gaggara Lake with a great company of (Brahmins).

Sonandanda Sutta 3 – 7

अΣO אن冬宮 Comment:  Often within inter-traditional dialogue, before we even arrive at approaching each other, there is the tendency of determining whether the other individual is sufficiently worthy to maintain such dialogue with ourselves.  We are concerned with maintaining our respective status within our communities.  And there are also genuine, pragmatic benefits that exist within maintaining such status:  including the integrity of the agreements made, during the course of the inter-traditional dialogue, being continually maintained when we return into the respective folds of our different communities.  When we are able to genuinely recognise the intrinsic value, merit, and Divine-nature that exists within each being, we become less concerned with qualifications, and we become increasingly confident with the inevitability of the Truth to which we respectively and collectively adhere.

‘But what, Gotama, is the righteousness, and what the wisdom spoken of in that verse?’

‘In the supreme perfection in wisdom and righteousness, Ambattha, there is no reference to the question either of birth, or of lineage, or of the pride which says:  ‘You are held as worthy as I,’ or ‘You are not held as worthy as I.’  It is where the talk is of marrying, or og giving in marriage, that reference is made to such things as that.  For whosoever, Ambattha, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage, they are far from the best wisdom and righteousness.  It is only by having got rid of all such bondage that one can (Realise) for himself that supreme perfection in wisdom and in conduct.

Ambattha Sutta 2:1

अΣO אن冬宮 Comment:  The Buddha teaches that divisions within humanity are only established as a pretense regarding the perpetuation of progeny.  The Buddha teaches that releasing the competition that exists within this perpetuation of progeny facilitates an understanding of wisdom, as well as the propensity to manifest this wisdom through righteous behaviour.  Our

अΣO אن冬宮 welcomes both the tradition of marriage and families, as well as the tradition of celibacy and monasticism.  We actualise an enhanced understanding regarding how our respective perpetuations of progeny can be facilitated with less competition and transgression, and with increasing cooperation and harmony.  As the Bhagavad Gita provides, action is inevitable within this life, and thus, we inevitably cause some transgression even through the most benevolent of intentions and behaviour.  So, we concentrate on how we can improve our intentions and behaviour to further heal all others, beyond the suffering that we respectively cause. 

And drawing his body up erect, and looking round on the assembly, he said to the Blessed One:  ‘The (Brahmins), Gotama, declare him to be a (Brahmin) who can accurately say ‘I am a (Brahmin)’ without being guilty of falsehood, who has give things.  And what are the five?  In the first place, Sir, a (Brahmin) is well born on both sides, on the mother’s side and on the father’s side, of pure descent back through seven generations, with no slur put upon him, and no reproach, in respect of birth—

‘Then he is a repeater of the sacred words, knowing the mystic verses by heart, one who has mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis as a fourth, and the legends as a fifth, learned in the phrases and in the grammar, versed in Lokayata sophistry, and in the theory of the signs on the body of a great man—

‘Then he is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

‘Then he is virtuous, increased in virtue, gifted with virtue that has grown great—

‘Then he is learned and wise, the first, or it may be the second among those who hold out the ladle.’

‘But of these five things, oh (Brahmin), is it possible to leave one out, and to declare the man who has the other four to be a (Brahmin), to be one who can accurately, and without falling into falsehood, claim to be a (Brahmin)?’

‘Yes, Gotama, that can be done.  We could leave out colour.  For what does colour matter?  If he have the other four— (benevolent) birth, technical training, virtue, and wisdom, as just set forth—(Brahmins) would still declare him to be a (Brahmin);  and he could rightly, without danger of falsehood, claim to be one.’

‘Bit of these four things, oh (Brahmin), is it possible to leave one out, and to declare the man who has the other three to be a (Brahmin), to be one who can rightly, and without falling into falsehood, claim to be a (Brahmin)?’

‘Yes, Gotama, that could be done.  We could leave out the verses.  For what do the verses matter?  If he have the other three—(benevolent) birth, virtue, and wisdom—(Brahmins) would still declare him to be a (Brahmin);  and he could rightly, without danger of falsehood, claim to be one.’

‘But of these three things, (Brahmin), is it possible to leave one out, and to declare the man who has the other two to be a (Brahmin), to be one who can accurately, and without falling into falsehood, claim to be a (Brahmin)?’

‘Yes, Gotama, that could be done.  We could leave out birth.  For what does birth matter?  If he have the other two—virtue and wisdom—(Brahmins) would still declare him to be a (Brahmin);  and he could rightly, without danger of falsehood, claim to be one.’

Sonandanda Sutta 13 – 16

अΣO אن冬宮 Comment:  In determining the fundamental characteristics of Holiness, the Buddha alleviates the traditionally-perceived requirements of formal studies, physical appearance, and familial lineage.  Whilst there is certain relevance within each of these characteristics, we (within our अΣO אن冬宮) also abstain from requiring such qualifications for a prerequisite for perceiving Holiness and merit within another individual.

‘But of these two things, oh (Brahmin), is it possible to leave one out, and to declare the man who has the other to be a (Brahmin), to be one who can rightly, and without falling into falsehood, claim to be a (Brahmin)?’

‘Not that, Gotama!  For wisdom, oh Gotama, is purified by uprightness, and uprightness is purified by wisdom.  Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there.  To the upright there is wisdom, to the wise there is uprightness, and wisdom and (benevolence) are declared to be the best thing in the world.  Just, oh Gotama, as one might wash hand with hand, or foot with foot, just even so, oh Gotama, is wisdom purified by uprightness, and uprightness is purified by wisdom.  Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there.  To the upright, there is wisdom, to the wise there is uprightness, and wisdom and (benevolence) are declared to be the best thing in the world.’

‘That is just so, oh (Brahmin).  And I, too, say the same.  But what, then, is that uprightness and what that wisdom?’

Sonadana Sutta 21 – 22

अΣO אن冬宮 Comment:  Instead, the Buddha narrows the consideration of Holiness to 2 factors:  wisdom and righteousness;  wisdom being the cognitive understanding of righteousness;  and righteousness being the actual practice of compassion (to tersely summarise this passage).  With his Brahmin contemporary, the Buddha affirms that both wisdom and righteousness are required within the application of Holiness;  and that wisdom and righteousness are inextricably linked with each other, and strengthen each other.  The question then emerges:  what is that righteousness, and what is that wisdom?  Amidst the respective and developing conclusions to those questions, within ourselves and within our respective traditions, our अΣO אن冬宮 is a continuation of that dialogue amongst our different traditions, and a continuation of that example within our different traditions.

Thus have I heard.  The Blessed One once, when going on a tour through Magadha, with a great multitude of the brethren, with about five hundred brethren, came to a (Brahmin) village in Magadha called Khanumata.  And there at Khanumata he lodged in the Ambalattika pleasuance.

Kutadanta Sutta 1

अΣO אن冬宮 Comment:  When returning from a stranger’s land, the door of our home can be a very welcome site.  It is a site that we repeatedly see, and towards which we become accustomed.  There is familiarity and safety within this home.  Within our respective religious practices, the repetition of prayers, mantram, songs, and additional rituals is very much a means of establishing an unshakeable spiritual home for ourselves.  Our अΣO אن冬宮 provides both a physical and esoteric collective home through which we are able gather together, when travelling from our respective religious homes, and to further cultivate a comprehensive harmony that extends beyond ourselves, to very much include our different, respective religious communities.

‘Long ago, O (Brahmin), there was a king by name Wide-(Realm) Maha Vigita, mighty with great wealth and large property;  with stores of silver and gold, of aids to enjoyment, of (treasures) and corn;  with his treasure-houses and his garners full.  Now when King Wide-(Realm) was once sitting alone in meditation he became anxious at the thought:  ‘I have in abundance all the (benevolent) things a mortal can enjoy.  The whole wide circle of the earth is mine by conquest to possess.  ‘Twere well if I were to offer a great sacrifice that should ensure me weal and welfare for many days.’

‘And he had the (Brahmin), his chaplain, called;  and telling him all that he had thought, he said:  ‘So I would fain, O (Brahmin), offer a great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.’

‘Thereupon the (Brahmin) who was chaplain said to the king:  ‘The king’s country, Sire, is harassed and harried.  There are dacoits abroad who pillage the villages and townships, and who make the roads unsafe.  Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly.  But perchance his majesty might think:  ‘I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’  But their licence cannot be satisfactorily put a stop to so.  The remnant left unpunished would still go on harassing the (Realm).  Now there is one method to adopt to put a thorough end ot this disorder.  Whosoever there be in the king’s (Realm) who devote themselves to keeping cattle and the farm, to them let his majesty the king give food and seed-corn.  Whosoever there be in the king’s (Realm) who devote themselves to trade, to them let his majesty the king give capital.  Whosoever there be in the king’s (Realm) who devote themselves to government service, to them let his majesty the king give wages and food.  Then those men, following each his own business, will no longer harass the (Realm);  the king’s revenue will go up;  the country will be quiet and at peace;  and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors.’

‘Then King Wide-(Realm), O (Brahmin), accepted the word of his chaplain, and did as he had said.  And those men, following each his business, harassed the (Realm) no more.  And the king’s revenue went up.  And the country became quiet and at peace.  And the populace, pleased one with another and happy, dancing their children in their arms, dwelt with open doors.

‘So King Wide-(Realm) had his chaplain called, and said:  ‘The disorder is at an end.  The country is at peace.  I want to offer that great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.’

‘Then let his majesty the king send invitations to whomsoever there may be in his (Realm) who are Kshatriyas, vassals of his, either in the country or the towns;  or who are ministers and officials of his, either in the country or the towns;  or who are (Brahmins) of position, either in the country or the towns;  or who are householders of substance, either in the country or the towns, saying:  ‘I intend to offer a great sacrifice.  Let the venerable ones give their sanction to what will be to me for weal and welfare for many days.’

‘Then King Wide-(Realm), O (Brahmin), accepted the word of his chaplain, and did as he had said.  And they each—Kshatriyas and ministers and (Brahmins) and householders—made alike reply:  ‘Let his majesty the king celebrate the sacrifice.  The time is suitable, O king!’

--

‘And further, O (Brahmin), the chaplain, before the sacrifice had begun, explained to King Wide-(Realm) the three modes:

‘Should his majesty the king, before the starting on the great sacrifice, feel any such regret as:  ‘Great, alas, will be the portion of my wealth used up herein,’ let not the king harbour such regret.  Should his majesty the king, whilst he is offering the great sacrifice, feel any such regret as:  ‘Great, alas, will be the portion of my wealth used up herein.’ Let not the king harbour such regret.  Should his majesty the king, when the great sacrifice has been offered, feel any such regret as:  ‘Great, alas, has been the portion of my wealth used up herein,’ let not the king harbour such regret.’

‘Thus did the chaplain, O (Brahmin), before the sacrifice had begun, explain to King Wide-(Realm) the three modes.

‘And further, O (Brahmin), the chaplain, before the sacrifice had begun, in order to prevent any compunction that might afterwards, in ten ways, arise as regards those who had taken part therein, said:  ‘Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom—men who take what has not been given, and men who refrain therefrom—men who act evilly in respect of lusts, and men who refrain therefrom—men who speak lies, and men who do not—men who slander, and men who do not—men who speak rudely, and men who do not—men who chatter vain things, and men who refrain therefrom—men who covet, and men who covet not—men who harbour illwill, and men who harbour it not—men whose views are wrong, and men whose views are right.  Of each of these let them, who do evil, alone with their evil.  For them who do well let your majesty offer, for them, Sire, arrange the rites, them let the king gratify, in them shall your heart within find peace.’

--

‘And further, O (Brahmin), at that sacrifice, neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death.  No trees were cut down to be used as posts, no Dabbha greases mown to strew around the sacrificial spot.  And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces.  Whoso chose to help, he worked;  whoso chose not to help, worked not.  What each chose to do, he did;  what they chose not to do, that was left undone.  With ghee, and oil, and butter, and milk, and honey, and sugar only was that sacrifice accomplished.

‘And further, O (Brahmin), the Kshatriya vassals, and the ministers and officials, and the (Brahmins) of position, and the householders of substance, whether of the country or of the towns, went to King Wide-(Realm), taking with them much wealth, and said:

‘This abundant wealth, Sire, have we brought hither for the king’s use.  Let his majesty accept it at our hands!’

‘Sufficient wealth have I, my friends, laid up, the produce of taxation that is just.  Do you keep yours, and take away more with you!’

‘When they had thus been refused by the king, they went aside, and considered thus one with the other:  ‘It would not beseem us now, were we to take this wealth away again to our own homes.  King Wide-(Realm) is offering a great sacrifice.  Let us too make an after-sacrifice!’

‘So the Kshatriyas established a continual largesse to the east of the king’s sacrificial pit, and the officials to the south thereof, and the (Brahmins) to the west thereof, and the householders to the north thereof.  And the things give, and the manner of their gift, was in all respects like unto the great sacrifice of King Wide-(Realm) himself.

--

And when he had thus spoken, Kutadanta the (Brahmin) said to the Blessed One:

‘Most excellent, O Gotama, are the words of thy mouth, most excellent!  Just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so has the (Truth) been made known to me in many a figure by the venerable Gotama.  I, even I, betake myself to the venerable Gotama as my guide, to the (Dharma) and the (Sangha).  May the venerable One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken him as his guide.  And I myself, O Gotama, will have the seven hundred bulls, and the seven hundred steers, and the seven hundred heifers, and the seven hundred goats, and the seven hundred rams set free.  To them I gran their life.  Let them eat green grass and drink fresh water, and may cool breezes waft around them.

--

And then the (Brahmin) Kutadanta, as one who has seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt, and put away perplexity and gained full confidence, who had become dependent on no other for his knowledge of the teaching of the Master, addressed the Blessed One and said: 

‘May the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the (Sangha) with him.’

And the Blessed One signified, by silence, his consent.  Then the (Brahmin) Kutadanta, seeing that the Blessed One had accepted, rose from his seat, and keeping his right hand towards him as he passed, he departed thens.  And at daybreak he had sweet food, both hard and soft, made ready at the pit prepared for his sacrifice, and had the time announced to the Blessed One:  ‘It is time, O Gotama’  and the meal is ready.’  And the Blessed One, who had dressed early in the morning, put on his outer robe, and taking his bowl with him, went with the brethren to Kutadanta’s sacrificial pit, and sat down there on the seat prepared for him.  And Kutadanta the (Brahmin) satisfied the brethren with the Buddha at their head, with his own hand, with sweet food, both hard and soft, till they refused any more.  And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Kutadanta the (Brahmin) took a low seat and seated himself beside him.  And when he was thus seated the Blessed One instructed and aroused and incited and gladdened Kutadanta the (Brahmin) with religious discourse;  and tehn arose from his seat and departed thence.

Kutadanta Sutta 10 – 12;  15 – 16;  18 – 20;  28;  30

अΣO אن冬宮 Comment:  The Buddha provides the consideration for the “quintessential sacrifice” for a governmental leader to provide.  The 1^st consideration that the Buddha shares is that the leader must 1^st establish genuine harmony throughout the leader’s domain.  The Buddha explains that efforts to physically suppress and annihilate criminals and rebels are ultimately futile:  that such tactics cause suffering towards righteous citizens, and abstain from fully eradicating the subversive behaviour.  Instead, the Buddha explains that the proficient means through which to alleviate the subversive behaviour is, essentially, to provide such individuals with something better to do;  to provide subsidies for people’s benevolent inclinations, and to accept the inaction of those who are unwilling to contribute.  Amidst such harmony being established, the Buddha describes  the means through which to provide the actual “quintessential sacrifice.”  Rather than slaughtering any animal and committing similarly ostentatious displays, this involves the offering of basic materials, with proficient participation from the different sections of the leader’s domain.  When conducted appropriately, this inspires similar righteousness on the part of the additional leaders within society.  This teaching very much resembles the narrative within the Torah, when Israelis are commanded to provide materials for the construction of the Mishkan (Tent of Meeting), and Israelis are inspired to bring an abundance of materials that Moshe is compelled to tell Israelis to stop providing any additional materials.  Our अΣO אن冬宮 builds a cooperative environment where such generosity and alTruism is cultivated.  We concentrate upon systems of such generosity, and how such unfathomable cooperation can be (and already is) an actuality.

Thus have I heard.  The Blessed One was once staying at Vesali at the Gabled Hall in the Great Wood.  Now at that time a number of (Brahmins), who had been sent on pressing business of one kind or another from Kosala and Magadha, were lodging at Vesali.

Mahali Sutta 1

अΣO אن冬宮 Comment:  There is the consideration of how the Buddha, and the ascetic, find a familiar home within the door of any house.  अΣO אن冬宮 builds a culture where such an experience is increasingly perceivable.

Thus have I heard.  The Blessed One was once dwelling at Ugunna, in the Kannakatthala deerpark.  Now Kassapa, a naked ascetic, came to where the Exalted One was, and exchanged with him the greetings and compliments of civility and courtesy, and stood respectfully aside.  And, so standing, he said to the Exalted One:

Kassapa Sihanada Sutta 1

अΣO אن冬宮 Comment:  Amidst the migration throughout the Indian sub-continent, the Buddha is able to cultivate a social environment of intellectualism and learning.  The Buddha establishes a reputation for such an environment, and thus people approach the Buddha with this understanding and this intentionality.  Within our अΣO אن冬宮, we establish a culture of conversation and learning;  and we include within this culture purposeful joviality and light-heartedness.  We work to establish a reputation for genuine welcome and acceptance, amidst our differences, whereby people can expect to be at home, and comfortable to learn and teach within an environment of mutual respect and love.  That is what our अΣO אن冬宮 builds.

‘If a man, O Kassapa, should go naked, and be of loose habits, and lick his hands clean with his tongue, and do and be all those other things you gave in detail, down to his being addicted to the practice of taking food, according to rule, at regular intervals up to even half a month—if he does all this, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, (Realised) by him, then is he far from Samanaship, far from (Brahminaship).  But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill—from the time when, by the destruction of the deadly intoxications the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance, he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to (Realise) and know—from that time, O Kassapa, is it that the Bhikkhu is called a Samana, is called a (Brahmina).’

Kassapa Sihanada Sutta 15

अΣO אن冬宮 Comment:  Severe religious practices can be impressive and instil the impression of spiritually-inspired discipline, and thus awakening.  However, when these practices are combined with additional, transgressive behaviour, such austerities are insufficient in exhibiting a spiritually awakened life.  Within the emphasis of a path of moderation, the Buddha teaches that such severities can be avoided when 1 genuinely adheres to a discipline of benevolence and compassion towards others.  Our

अΣO אن冬宮 is a path of moderation;  we welcome respective practices of religious austerity, yet we intentionally provide a nexus of moderation through which such practitioners of austerity can learn from each other, amongst additional religious practitioners who tend to remain closer to the centre.

Thus have I heard.  The Exalted One was once staying at Savatti in Anatha Pindika’s pleasuance in the Geta Wood.  Now at that time Potthapada, the wandering mendicant, was dwelling at the hall put up in Queen Mallika’s Park for the discussion of systems of opinion—the hall set round with a row of Tinduka trees, and known by the name of ‘The Hall.’  And there was with him a great following of mendicants;  to wit, three hundred mendicants.

Now the Exalted One, who had put on his under garment in the early morning, proceeded in his robes, and with his bowl in his hand, into Savatthi for alms.  And he thought:  ‘It is too early now to enter Savatthi for alms.  Let me go to the Hall, the debating hall in the Mallika Park, where Potthapada is.’  And he did so.

Now at that time Potthapada was seated with the company of the mendicants all talking with loud voices, with shouts and tumult, all sorts of worldly talk:  to wit, tales of kings, of robbers, of ministers of state;  tales of war, of terrors, of battles;  talks about foods and drinks, about clothes and beds and garlands and perfumes;  talks about relationships;  talks about equipages, villages, towns, cities, and countries;  tales about women and heroes;  gossip such as that at street corners, and places whence water is fetched;  ghost stories;  desultory chatter;  legends about the creation of the land or sea;  and speculations about existence and non-existence.

And Potthapada, the mendicant, caught sight of the Exalted One approaching in the distance.  And at the sight of him he called the assembly to order, saying:  ‘Be still, venerable Sirs, and make no noise,  Here is the Samana Gotama coming.  Now that venerable one delights in quiet, and speaks in praise of quietude.  How well it were if, seeing how quiet the assembly is, he should see fit to join us!’  And when he spake thus, the mendicants kept silence.

Now the Exalted One came on to where Potthapada, the mendicant was.  And the latter said to him:

‘May the Exalted One come near.  We bid him welcome.  It is long since the Exalted One took the departure of coming our way.  Let him take a seat.  Here is a place spread ready.’

And the Exalted One sat down.  And Potthapada, the mendicant, brought a low stool, and sat down beside him.. And to him thus seated the Exalted One said:

‘What was the subject, Potthapada, that you were seated here together to discuss;  and what was the talk among you that has been interrupted?’

Potthapada Sutta 1 – 5

अΣO אن冬宮 Comment:  Amongst the travels of the Buddha, there is the consideration regarding the logistics of accommodating 100’s of religious practitioners within every resting place.  Our अΣO אن冬宮 is a venue for such travellers.  A significant function of our अΣO אن冬宮 is that of both a hostel and a retreat centre.  As a hostel, we welcome local and international travellers to stay within our accommodations whilst such individuals are visiting our Cuyahoga area.  We provide modest, dormitory-style lodgings, as well as private rooms for couples, families, and additional groups.  Within this function as hostel, we provide meals through our general café, as well as access to our community centre facilities.  As a retreat centre, we provide the same accommodations to groups of travellers who are visiting to participate within specified programming through our अΣO אن冬宮.  We maintain educational classrooms and group facilities, to conduct classes, workshops/seminars, presentations, cultural events, religious observances, and additional activities.  The basic community centre facilities of our अΣO אن冬宮 include the café, library, Prayer/Meditation/Samadhi/Salat/Davening/Yoga facilities, and additionally.  And we encourage conversation and building between our local participants and our out-of-town guests.  We foster an environment of cosmopolitanism on both a heightened intellectual level, as well as within a simple, basic level of Universal common sense;  generating friendships between ivory tower professors, shanty town hustlers, and those who understand the synonymity between the 2.

Thus have I heard.  The venerable Ananda was once staying at Savatti in the Geta Wood, in Anatha Pindika’s pleasuance, shortly after the Exalted One had died away.  Now at that time the young (Brahmin) Subha, the son of the man of Tudi, was dwelling at Savatti on some business or other.

Subha Sutta 1

अΣO אن冬宮 Comment:  The transcendent practice and culture of the Buddha continues beyond the Nirvana of the Buddha.  This practice and culture of transcendence exists beyond any 1 individual.  Within our अΣO אن冬宮, we similarly establish a practice and culture of transcendence that exists beyond any 1 individual.  The nature of our cooperation is very much egalitarian, horizontal, transcendent, and alinear.  Whilst we each obviously have different strengths and skills, we each maintain equal status within our अΣO אن冬宮.  We are able to delegate tasks to each other, and respectively maintain responsibility and authority within those tasks;  whilst continually answering to the aggregate of each other regarding the comprehensive functioning of our अΣO אن冬宮.  That explains our egalitarianism and horizontal cooperation.  Our transcendence can be evidenced through the nature of our behaviour and the sources of our motivation.  We are guided by our respective and collective teachings and examples of righteousness;  our motivation is derived through our sincere interest to uphold and perpetuate these teachings and examples of righteousness.  Inspiration is our motivation.  And rather than subordinating, corrupting, or otherwise influencing others, we allow our examples to be the weight of our arguments and the inspiration to motivate others.  That is part of the nature of our transcendence.  And we are alinear in the sense that our work exists beyond the senses.  It exists beyond names and numbers.  And it also exists beyond the counting of the rotations of the Earth, Moon, and Sun;  our work exists beyond the perception of “time.”  And thus, our work exists beyond the conventional notions of communication.  We maintain conversations with ourselves and others, beyond names, beyond numbers, and beyond space and “time.”  We have conversations with who we want to be next week and next year;  and who we are during the previous week and the previous year.  We utilise the lessons of these conversations to manifest the work of our अΣO אن冬宮 today, and continually.  And we strengthen these conversations by maintaining modesty within our efforts, honouring the commitments we invoke with others, and accounting for the deviations that occur within either of these respects.  For this reason, it is difficult to specifically and accurately respond to standard, conventional questions that reference names, numbers, space, and “time.”  In many ways, the most accurate response to such questions is:  endeavours such as our अΣO אن冬宮 involve everyone, everywhere, in every way.  And until this Truth is proficiently Realised, we continue to build upon our very modest temporal beginnings.

Thus have I heard.  The Exalted One was once staying at Nalanda in Pavarika’s mango grove.  Now Kevaddha, a young householder, came where the Exalted One was, and bowed down in salutation to him, and took a seat on one side.

Kevaddha Sutta 1

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we establish a neighbourly community environment.  This includes friendships and familial bonds across traditional divides, as well as relationships across generational differences.  We cultivate an inter-generational culture where the energy and exploration of youth is balanced with the wisdom and groundedness of elders.  We encourage conversations and activities where our family members and friends, from different generations, are able to learn and grow with each other.

Thus have I heard.  The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the (Sangha), with about five hundred Bhikshus, arrived at Salavatika a village surrounded by a row of Sala trees.  Now at that time Lohikka the (Brahmin) was established at Salavatika, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king.

Lohikka Sutta 1

अΣO אن冬宮 Comment:  Through the construction and maintenance of our अΣO אن冬宮, we cultivate harmony with our surrounding environment.  This includes maintaining an infrastructure that is off-the-grid;  utilising renewable energy, recycling, passivhaus energy efficiency, rainwater collection, and additional methodologies.  Whilst the immediate facilities of our

अΣO אن冬宮 are comparatively modest in scope, we contribute to our surrounding natural environment through gardens and additional elements.  Through our अΣO אن冬宮, we affirm our stewardship of the land and resources that are situated with our अΣO אن冬宮, as well as the responsibilities that exist therein.

‘Now what think you, Lohikka?  Is not King Pasenadi of Kosala in possession of Kasi and Kosala?

‘Yes, that is so, Gotama.’

‘Then suppose, Lohikka, one were to speak thus:  ‘King Pasenadi of Kosala is in possession of Kasi and Kosala.  Let him enjoy all the revenue and all the produce of Kasi and Kosala, allowing nothing to anybody else.’  Would the utterer of that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala—both you yourself and others—or not?

‘He would be a danger-maker, Gotama.’

‘And making that danger, would he be a person who sympathised with their welfare, or not?’

‘He would not be considering their welfare, Gotama.’

‘And not considering their welfare, would his heart stand fast in love toward them, or in enmity?’

‘In enmity, Gotama.’

‘But when  one’s heart stands fast in enmity, is that unsound doctrine, or sound?’

‘It is unsound doctrine, Gotama.’

‘Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.’

Lohikka Sutta 11

अΣO אن冬宮 Comment:  Amidst the attainment of knowledge and/or material riches, there can be a tendency of shirking the responsibility to appropriately share the benevolence and benefits of such knowledge and material provisions.  The Buddha demonstrates how, within this temporal Realm, we each are dependent upon the other for our respective progression.  This teaching is epitomised through the tradition of the Golden Rule:  loving others as ourselves.

Thus have I heard.  When the Exalted One was once journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the (Brahmin) village in Kosala which is called Manasakata.  And there at Manasakata the Exalted One stayed in the mango grove, on the bank of the river Akiravati, to the north of Manasakata.

Tevigga Sutta 1

अΣO אن冬宮 Comment:  When we establish a prevalent culture of compassion and hospitality, there emerge new solutions and innovations that are previously unfathomable.  Within such a culture, there emerges expectation, reliability, and trust amongst each other.  And through these intrinsic relationships and cooperation, people frequently behave within extemporaneous manners that further cultivate this benevolence.  This is part of the multiplier effect of benevolence and trust, as well as the expanding manifestation of the interdependence and connexion that we maintain throughout the Universe.  We are increasingly willing to take risks that can result in larger benefits for our community, because we are increasingly secure with all of the prospects of those risks.  We entrust ourselves to ourselves;  and these new solutions and innovations organically grow from such cooperation and such a culture.  It is also part of the alinear benefit that exists when living True to principles of righteousness.

‘And the (Brahmin) Pokkharasadi, Ambattha, is in the enjoyment of a grant from Pasenadi, the king of Kosala.  But the king does not allow him to come into his presence.  When he consults with him he speaks to him only from behind a curtain.  How is it, Ambattha, that the very king, from whom he accepts this pure and lawful maintenance, King Pasenadi of Kosala, does not admit him to his presence?  See, Ambattha, how deeply your teacher, the (Brahmin) Pokkharasadi, has herein done you wrong?

Ambattha Sutta 2:6

अΣO אن冬宮 Comment:  Amidst all of our respective spiritual pursuits beyond temporal existence, we each simultaneously maintain a temporal dependence upon material sustenance, if only to simply facilitate the continuation of our respective lives.  This also includes the necessity of being reconciled with the respective, and aggregate, political and economic systems that are established in regards to the cultivation, exchange, consumption, and recycling of this material sustenance.  We are each called upon to find an appropriate balance between our respective religious beliefs and practices, with the pervading conventions and temporal leaderships that are connected with our material sustenance.  This is the quintessential nexus between the abstract of belief and ideology, with the immediacy of practice.  Indeed, there is the consideration that it is only through such a nexus that an individual’s religious beliefs and ideology are actually manifested and imparted.  Within our अΣO אن冬宮, we recognise the influences and perceived obligations that are connected with the contribution of material benefits.  This is 1 of the reasons why we strenuously emphasise and maintain an equanimity amongst contributions:   so that we maintain a balance of influence, from the aggregate of our respective communities, within the operations of our अΣO אن冬宮.

‘Then just so also, Potthapada, with the Samanas and (Brahmins) who talk about the soul being perfectly happy and healthy after death.  It is just, Potthapada, as if a man were to put up a staircase in a place where four cross roads meet, to mount up thereby on to the upper storey of a mansion.  And people should say to him:  ‘Well!  (benevolent) friend!  This mansion, to mount up into which you are making this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North?  Whether it is high, or low, or of medium size?’

‘And when so asked, he should answer:  ‘No.’

‘And people should say to him:  ‘But then, (benevolent) friend, you are making a staircase to mount up into a mansion you know not of, neither have seen!’

‘And when so asked, he should answer:  ‘Yes.’

‘Now what think you of that, Potthapada?  Would it not turn out, that being so, that the talk of that man was witless talk.’

‘For a (Truth), Sir, that being so, his talk would turn out to be witless talk.’

--

‘Just, Potthapada, as if a man should construct a staircase, to mount up into the upper storey of a palace, at the foot of the very palace itself.  And men should say to him:

‘ ‘Well!  (benevolent) friend!  That palace, to mount up into which you are constructing this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North?  Whether it is high or low or of medium size?’

‘And when so asked, he should answer:  ‘Why!  Here is the very palace itself!  It is at the very foot of it I am constructing my staircase with the object of mounting up into it.’

‘What would you think, Potthapada, of that?  Would not his talk, that being so, turn out to be well grounded?’

‘For a (Truth), Sir, it would.’

‘Then just so, Potthapada, when I answer thus to the questions put to me.’

Potthapada Sutta 36, 37, 46 – 47

अΣO אن冬宮 Comment:  We provide our personal examples as the demonstrations of the righteousness that we champion throughout the Universe.  We recognise that we each (like everyone else) are imperfect, and that we each (like everyone else) have our hypocrisies.  Yet, we also recognise that there is perfection within our imperfection, and there is purpose within our hypocrisy.  Without accepting such tendencies, and whilst continuing to improve our behaviour, we also recognise that it is through such perceived limitations that we are compelled to interact with each other;  to learn from, to teach, to share, to live, and to grow with each other.  We believe that apologies, forgiveness, and reconciliation are essential within this process.  Thus, we strive towards understanding the previous transgressions of others, and forgive others for such transgressions, whilst we strive towards forgiveness and reconciliation concerning the previous transgressions that we commit.

‘Putting away the hankering after the world, he remains with a heart that hankers not, and purifies his mind of lusts.  Putting away the corruption of the wish to injure, he remains with a heart free from ill-temper, and purifies his mind of malevolence.  Putting away torpor of heart and mind, keeping his ideas alight, mindful and self-possessed, he purifies his mind of weakness and of sloth.  Putting away flurry and worry, he remains free from fretfulness, and with heart serene within, he purifies himself of irritability and vexation of spirit.  Putting away wavering, he remains as one passed beyond perplexity;  and no longer in suspense as to what is (benevolent), he purifies his mind of doubt.

‘Then, just, O king, as when a man, after contracting a loan, should set a business on foot, and his business should succeed, and he should not only be able to pay off the old debt he had incurred, but there should be a surplus over to maintain a wife.  Then would he (understand):  ‘I used to have to carry on my business by getting into debt, but it has gone so well with me that I have paid off what I owed, and have a surplus over to maintain a wife.’  And he would be of (benevolent) cheer at that, would be glad of heart at that:--

‘Then just, O king, as if a man were a prey to disease, in pain, and very ill, and his food would not digest, and there were no strength left in him;  and after a time he were to recover from that disease, and his food should digest, and his strength come back to him;  then, when he (understands) his former and his present state, he would be of (benevolent) cheer at that, he would be glad of heart at that:--

‘Then just, O king, as if a man were bound in a prison house, and after a time he should be set free from his bonds, safe and sound, and without any confiscation of his (wealth);  when he (understands) his former and his present state, he would be of (benevolent) cheer at that, he would be glad of heart at that:--

‘Then just, O king, as if a man were a slave, not his own master, subject to another, unable to go whither he would;  and after a time he should be emancipated from that slavery, become his own master, not subject to others, a free man, free to go whither he would;  then, on (understanding) his former and his present state, he would be of (benevolent) cheer at that, he would be glad of heart at that:--

‘Then just, O king, as if a man, rich and prosperous, were to find himself on a long road, in a desert, where no food was, but much danger;  and after a time were to find himself out of the desert, arrived safe, on the borders of his village, in security and peace;  then, on (understanding) his former and his present state, he would be of (benevolent) cheer at that, he would be glad of heart at that:--

‘Just so, O king, the Bhikshu, so long as these five Hindrances are not put away within him looks upon himself as in debt, diseased, I prison, in slavery, lost on a desert road.  But when these five Hindrances have been put away within him, he looks upon himself as freed from debt, rid of disease, out of jail, a free man, and secure;

Samanna Phala Sutta 68 – 74

अΣO אن冬宮 Comment:  The Buddha describes a transcendence from the temporal entrapments of convention, amidst the adversarial competition and consequences of ascension within convention.  This transcendence includes having profound love and compassion for all beings;  and experiencing the euphoria that comes with such equanimity.  Ironically, and perhaps necessarily, the Buddha describes this experience through parables that very much draw from different temporal pursuits within convention.  Our अΣO אن冬宮 is a continuing transcendence from convention.  We cultivate this genuine love and compassion for all beings, and exactly through the comparatively conventional arrangements that are required within maintaining our अΣO אن冬宮.  Indeed, we are cultivating a new convention that is increasingly benevolent and compassion compared to the conventions of previous generations of humanity.  And we recognise that this is other than a competition with preceding or proceeding generations:  we simply concentrate upon how we can do better today.  The parable of the “Righteous Mountain” describes a metaphoric mountain of righteousness:  those who want to become increasingly righteous simply continue climbing up the mountain.  And the terrain can be challenging and steep.  Along the way, people find a comfortable plateau that includes streams, forests, and vegetation to live a prosperous life.  And many decide to stay and live upon this plateau.  And many decide to continue to ascend the mountain.  And the people on the plateau abstain from unduly judging each other, because the people on the plateau understand that anyone who is interested in becoming increasingly righteous (rather than condemning others on the plateau) simply continues to ascend the mountain.  Our अΣO אن冬宮 is a plateau amidst this Righteous Mountain, and all our families and friends are situated upon the same level.

‘Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture—a state of joy and ease born of detachment, reasoning and investigation going on the while.

‘His very body does he so pervade, drench, permeate, and suffuse with the joy an ease born of detachment, that there is no spot in his whole frame not suffused therewith.

‘Just, O king, as a skilful bathman or his apprentice will scatter perfumed soap powder in a metal basin, and the besprinkling it with water, drop by drop, will so knead it together that the ball of lather, taking up the unctuous moisture, is drenched with it, pervaded by it, permeated by it within and without, and there is no leakage possible.

‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, higher and sweeter than the last.

‘Then further, O king, the Bhikshu suppressing all reasoning and investigation enters into and abides in the Second Ghana, a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes on,--a state of elevation of mind, a tranquillisation of the heart within.

‘And his very body does he so pervade, drench, permeate, and suffuse with the joy and ease born of concentration, that there is no spot in his whole frame not suffused therewith.

‘Just, O king, as if there were a deep pool, with water welling up into it from a spring beneath, and with no inlet from the east or west, from the north or south, and the (angel) should not from time to time send down showers of rain upon it.  Still the current of cool waters rising up from that spring would pervade, fill, permeate, and suffuse the pool with cool waters, and there would be no part or portion of the pool unsuffused therewith.

‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.

‘Then further, O king, the Bhikshu, holding aloof from joy, becomes equable;  and mindful and self-possessed he experiences in his body that ease which the Arahats talk of when they say:  ‘The man serene and self-possessed is well at ease,’ and he enters into and abides in the Third Ghana.

‘And his very body does he so pervade, drench, permeate, and suffuse with that ease that has no joy with it, that there is no spot in his whole frame not suffused therewith.

‘Just, O king, as when in a lotus tank the several lotus flowers, red or white or blue, born in the water, grown up in the water, not rising up above the surface of the water, are so pervaded, drenched, permeated, and suffused from their very tips down to their roots with the cool moisture thereof, that there is no spot in the whole plant, whether of the red lotus, or of the white, or of the blue, not suffused therewith.

‘This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.

‘Then further, O king, the Bhikshu, by the putting away alike of ease and of pain, by the passing away alike of any elation, any dejection, he had previously felt, enters into and abides in the Fourth Ghana, a state of pure self-possession and equanimity, without pain and without ease.

‘And he sits there so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith.

‘Just, O king, as if a man were sitting so wrapt from head to foot in a clean white robe, that there were no spot in his whole frame not in contact with the clean white robe—just so, O king, does the Bhikshu sit there, so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith.

‘This, O king, is an immediate fruit of the life of a recluse, and higher and sweeter than the last.’

Samanna Phala Sutta 75 – 82

अΣO אن冬宮 Comment:  Within this continuing, multi-layered parable, the Buddha utilises the process of cleansing with water to describe the spiritual ascendency of the Tathagata.  We recognise the tremendous significance of water within the respective spiritual experiences of our religious traditions:  through cleansing, bathing, Baptism, healing, libations, sustenance, and additionally.  For this reason, we include a mikveh within our अΣO אن冬宮;  and we make this appropriately available to our participants.

‘Now of these, brethren, the Tathagata knows that these speculations thus arrived at, thus insisted on, will have such and such a result, such and such an effect on the future condition of those who trust in them.  That does he know, and he knows also other things far beyond (far better than those speculations);  and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, (Realised) the way of escape from them, has understood, as they (Really), the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on;  and not grasping after any of those things men are eager for, he, the Tathagata, is quite set free.

‘These, brethren, are those other things, profound, difficult to (Realise), hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise, which the Tathagata, having himself (Realised) and seen face to face, hath set forth;  and it is concerning these that they who would rightly praise the Tathagata in accordance with the (Truth), should speak.’

Brahma Gala Sutta 1:36 – 37

अΣO אن冬宮 Comment:  Within our अΣO אن冬宮, we have an understanding of the Truth.  And we are confident within our understanding of the Truth.  We also believe that all individuals have an understanding of the Truth.  And occasionally, our respective understandings of the Truth are different from each other.  Within our अΣO אن冬宮, we strive to maintain humility within our respective beliefs and our respective understandings of the Truth.  The Buddha teaches us to be honest and balanced within our awareness of circumstances, and that pride and egotism have the tendency of obscuring such awareness.  Instead, we cultivate our confidence within the inevitability of Truth.  Thus, we maintain an indifference towards the disagreements and criticisms that are provided from others.  We continue to challenge our respective understandings of the Truth, discerning previous inaccuracies within certain portions of our understandings, and affirming continual validity within certain portions of our understandings.  The work of our अΣO אن冬宮 is to continue our conversations, regarding righteousness and wisdom, in our adherence to our responsibilities to alleviate Dukkha and perform Tikkun Olam.

‘Then what think you, Ambattha?  Although you have not attained unto this supreme perfection of wisdom and (benevolence), and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, and have not attained to serving the fire-(angel), have you been taught to build yourself a four-doored almshouse at a spot where the four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from  any of the four directions, according to your ability and according to your power?’

Ambattha Sutta 2:4

अΣO אن冬宮 Comment:  The Buddha references the ancient tradition of the “almshouse”:  a facility that readily welcomes spiritual aspirants who require material sustenance for a certain duration.  Our अΣO אن冬宮 very much exists within the context of this ancient tradition, with some additional contemporary and inter-traditional elements of community building and sustainability.  We recognise our responsibility in improving the wellbeing of all individuals within our immediate communities, and our extensive Universal community.  We also call upon our immediate communities, and our extensive Universal community, to similarly commit to this responsibility to care for each other;  and this includes directly supporting the work of our अΣO אن冬宮.

Thus have I heard.  The Exalted One was once staying at Savatthi, in Anatha Pindika’s pleasuance in the Jeta Wood, at the Kareri-tree cottage.  Now among many bhikkhus who had returned from their alms-tour and were assembled, sitting together after their meal, in the pavilion in the Kareri grounds, a religious conversation bearing on previous births arose, to the effect that thus and thus were previous births.

Mahapadana Sutta 1:1

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 exists very much within the tradition of the “Beggar’s Bowl” of Buddhism and Hinduism, as well as within the ascetic practices of Jesus, and the respective principles of Tzedakah and Zakat, within Judaism and Islam.  We absolutely rely upon the material contributions of family members and friends.  And further, we abstain from making any promises, or communicating any intentions, of these material contributions directly translating into the provision of additional, material dividends or similar, material “return on investment.”  We rely upon our respective family members and friends to perceive, appreciate, and support the intrinsic principles and the direct practices of our अΣO אن冬宮.  And, indeed, the work of our अΣO אن冬宮 does translate into direct, tangible benefits for our respective communities.  However, we substantially abstain from explaining or emphasising this.  Instead, we explain and emphasise the principle that it is simply our obligation, as individuals and as a Universal community, to support such work.  And the extending benefits of this work (material, esoteric, and otherwise) are eventually sorted, 1 way or another.

Thus have I heard.  The Exalted One was once dwelling among the Kurus.  Now a township of that country is named Kammassadamma.  And the venerable Ananda came to where the Exalted One was, bowed in salutation before him, and took a seat on one side.  And so seated he said to the Exalted One—‘Wonderful, (leader), and marvellous it is, that whereas the doctrine of events as arising from causes is so deep and looks so deep, to me it seems as clear as clear can be!’

Maha Nidana Sutta 1:1

अΣO אن冬宮 Comment:  Our अΣO אن冬宮 is very much a hostel/community/retreat centre that welcomes the general public and family members and friends from our respective communities.  Yet, amidst this aggregate social environment, we also maintain a vibrant and rewarding “inner dialogue” within our अΣO אن冬宮.  This type of diversity and pluralism work cultivates a valuable culture of understanding that draws upon a common experience, language, and lessons that are effectively unique to people who conduct this type of diversity and pluralism work.  Based upon this commonality, there is communication amongst ourselves that is increasingly tacit, and even telepathic.  This communication is also extremely beneficial within our respective religious and traditional communities, as invaluable understanding and solutions are increasingly revealed through this communication.  Yet, these benefits are only appropriately experienced when held with a consciousness and intentionality that is genuinely humble and compassionate.

Thus have I heard.  The Exalted One was once dwelling in Rajagaha, on the hill called the Vulture’s Peak.

Maha Parinibbana Sutta 1

अΣO אن冬宮 Comment:  The Maha Parinibbana Sutta conveys the Buddha’s attainment of Nirvana and the Buddha’s passing from this temporal life.  Within this Sutta, the Buddha emphasises that all temporal phenomena within this Universe is merely temporary;  and that for all temporal experiences, there is eventually an end.  Yet, rather than nihilistic and defeated, this teaching is shared so that individuals become increasingly intentional, and even optimistic.  Much like the completion of the annual cycle of Torah recitation, within Judaism, the Maha Parinibbana Sutta exists as part of the continuation of a cyclical process within life.

Thus have I heard.

The venerable Kumara Kassapa was once walking on tour in Kosala together with a great company of bhikkhus, to the number of about five hundred, and coming to the Kosalese city named Setavya, he there abode.  And the venerable Kumara Kassapa dwelt to the north of Setavya, in the Simsapa-tree Grove.  Now at that time the chieftain Payasi was residing at Setavya, a spot teeming with life, with much grass-land and wood-land, with water and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king.

Payasi Sutta 1

अΣO אن冬宮 Comment:  Within the proceeding Sutta within the Digha Nikaya (Payasi Sutta, after Maha Parinibbana Sutta), there is the description how some of the students of the Buddha continue in the same manner that the Buddha teaches.  And the students are received, by outsiders, in the same manner that the outsiders previously receive the Buddha.  There is a continuity with tradition.  And this continuity, this Truth, within tradition exists beyond the temporal existence of any individual.  In a similar manner, the burgeoning and ancient tradition, and Truth, within our अΣO אن冬宮 very much exists beyond the temporal existence of any 1 individual.  Yet, we each maintain a responsibility in maintaining the integrity and continuity of this cooperative and community nature of our अΣO אن冬宮.

Now the courtesan Ambapali heard that the Exalted One had arrived at Vesali, and was staying there at her mango grove.  And ordering a number of state vehicles to be made ready, she mounted one of them, and went forth with her train from Vesali towards her garden.  She went in the carriage as far as the ground was passable for carriages;  there she alighted;  and she proceeded on foot to the place where the Exalted One was, and took her seat respectfully on one side.  And when she was thus seated the Exalted One instructed, aroused, incited, and gladdened her with religious discourse.

Then she—instructed, aroused, incited, and gladdened with his words—addressed the Exalted One, and said:--

‘May the Exalted One do me the honour of taking his meal, together with the brethren, at my house tomorrow?’

And the Exalted One gave, by silence, his consent.  Then when Ambapali the courtesan saw that the Exalted One had consented, she rose from her seat and bowed down before him, and keeping him on her right hand as she passed him, she departed thence.

Now the Licchavis of Vesali heard that the Exalted One had arrived at Vesali, and was staying at Ambapali’s grove.  And ordering a number of state carriages to be made ready, they each mounted one of them and went forth with their train from Vesali.  Some of them were dark, dark in colour, and wearing dark clothes and ornaments:  some of them were fair, fair in colour, and wearing light clothes and ornaments;  some of them were red, ruddy in colour, and wearing red clothes and ornaments:  some of them were white, pale in colour, and wearing white clothes and ornaments.

And Ambapali drove up against the young Licchavis, axle to axle, wheel to wheel, and yoke to yoke, and the Licchavis said to Ambapali the courtesan:  ‘How is it, Ambapali, that thou drivest up against us thus?’

‘My (leaders), I have just invited the Exalted One and his brethren for the morrow’s meal,’ said she.

‘Ambapali!  Give up this meal to us for a hundred thousand,’ said they.

‘My (leaders), were you to offer all Vesali with its subject territory, I would not give up so honourable a feast!’

Then the Licchavis cast up their hands, exclaiming:-- ‘We are outdone by this mango girl!  We are outreached by this mango girl!’  and they went on to Ambapali’s grove.

Maha Parinibbana Sutta 2:14 – 16

अΣO אن冬宮 Comment:  This anecdote within the Digha Nikaya demonstrates the tremendous value that is associated with sharing an audience with the Buddha, and specifically within being able to host a meal for the Buddha.  The different temporal leaders essentially compete against each other to be able to host and share company with the Buddha and the Sangha.  There are contemporary examples of such enthusiasm;  yet, the True value of such hospitality and company exists beyond the temporal influence and benefits that are perceived to be gained from such gestures.  For our अΣO אن冬宮, we work to establish a similar culture and sentiment of hospitality and support, amongst our respective communities, that similarly values and perpetuates the principles and practices of righteousness and wisdom that we provide through our अΣO אن冬宮.