---
ai_generation_date: '2026-05-30'
ai_model: gemini-3-pro-preview
audiodharma:
  talks:
  - date: '2022-08-28'
    mp3_url: https://audiodharma.us-east-1.linodeobjects.com/talks/16870/20220828-bruni_d%C3%A1vila-IMC-sangha_as_support_on_the_path_of_practice.mp3
    speakers:
    - speaker_name: "bruni d\xE1vila"
      speaker_url: https://www.audiodharma.org/speakers/244
    talk_start_time_seconds: 0
    title: Sangha as Support on the Path of Practice
    url: https://www.audiodharma.org/talks/16870
    video_unavailable: false
location_city: Redwood City, CA
video_unavailable: false
youtube:
  id: X5Dg7HIDPws
  imprecise_upload_date: '2023-05-04'
  title: Sangha as Support on the Path of Practice
  upload_date: null
  uploader_str: Insight Meditation Center
  uploader_url: https://www.youtube.com/@InsightMeditationCenter
youtube_url: https://www.youtube.com/watch?v=X5Dg7HIDPws
---

# Sangha as Support on the Path of Practice - [bruni dávila](https://www.audiodharma.org/speakers/244)

*This is an AI-generated transcript from auto-generated subtitles for the video above. It likely contains inaccuracies, especially with speaker attribution if there are multiple speakers.*

## [Sangha as Support on the Path of Practice](https://www.audiodharma.org/talks/16870)

Sangha, community. It is something that, as we start coming back or starting to engage more in communal activities, is a reflection for me to see how it is that as conditions change, there are some aspects of the practice that still we can access, that are available to us. The form may change, conditions may change, and still sangha, community, is possible. Sangha is here wherever we go; we can find it.

I know the IMC community has expanded to include now so many beings everywhere, wherever you are. I am so happy we're connected in this way. I knew you were there, but now we have a name or we have more voices sharing. And so it makes me reflect how this refuge is one of the refuges in our tradition. In this tradition, in Buddhism, it is one of the Three Jewels[^1]: Buddha, Dharma[^2], and Sangha[^3] (community). It makes me reflect on how it has evolved, how it has grown, how the significance and importance of it has unfolded more. There is more clarity in how important and pivotal it has been for me in the practice. 

I just even think, "Wow, Bruni, you're talking about sangha." Like, in the early 90s, it was something completely... something I would not connect with. I remember coming here and to other centers and other places to practice where I would go, and I would go just to meditate. That was it, and that was the main goal. It's just amazing to see how the practice evolves in a way that makes us realize that there are some fruits of the practice that then start showing up for us. If we are aware and mindful, and we start seeing how it is that this practice impacts us and, in some ways, changes us, there are some things that become more clear.

One aspect of sangha, one aspect of community, that has become more clear for me has been something that Thich Nhat Hanh[^4]—I started the beginning years of my practice in the Thich Nhat Hanh tradition—would emphasize very much. He emphasized how sangha is a foundation for the cultivation of practice, to a point that there were moments in which he would say Maitreya[^5], the next Buddha, would be the community. 

It is also in community, in sangha, where we can also find Buddha and Dharma. Buddha, Dharma, and Sangha. Buddha—the capacity, us becoming aware that we have a capacity to be awakened. That this is not something that is inaccessible to us or a privileged way of being or achieving, but that it is accessible to all of us as human beings. Just as the Buddha was able to awaken with the dedication and vision that he had, it is possible for us to be awakened, to see things as they really are.

And so the Dharma—how it is that many of us also become the Dharma, and that we can see the Dharma in each of us. That we can learn from each other. Wow. That we can learn from each other, no matter where we come from, no matter who we are. That we can definitely support each other in seeing the teachings, in engaging in the teachings.

So yes, I'm very inspired. I am very inspired by sangha, by community. Just to see throughout the years, as things change—the rising and passing of circumstances and things, and how it is also that there are changes within the sangha—there's also a steady and reliable aspect of it that we can come back to, that we can just remember.

There is this aspect also of the sangha, even sometimes within other traditions. We may have a practice within Buddhism, and we may also have other practices, other traditions, other kinds of ways to practice being fully present. That could also be part of sangha. It doesn't have to be contained only within this way of being here. And so there is something that we can take with us to any community that we are part of, and it's this aspect of creating companionship and camaraderie. Sharing in how it is for us to live this life in a way that creates assurance and safety for each of us.

A sangha that we know, like I said, even though I don't know many of you, there's an acknowledgment that we are interconnected, that we are connected, and that we care. That care grows. That care towards each other touches my heart. It touches my heart especially during these times—these times that we are again re-engaging, and not only because of what we are as part of the community that is within the planet, but also at a personal level. Just to see the commitment and dedication that each of us may have in finding well-being, and finding a sense of how it is that we can be in this world and caring for each other. At the same time that we care for others, it doesn't become "you" or "me", but it becomes "us."

It reminds me, it just arises in the mind and heart, what Ananda[^6] said to the Buddha at some point. He said that *kalyāṇa-mittā*[^7], spiritual friends on the path, are half of this holy life. And the Buddha said, "No, Ananda, it is the entire holy life. It is the entire holy life."

And when I heard that, it was like, "Really?" It's this aspect of Bruni wanting to be independent, but independent and not connected sometimes. Just having different habits and patterns that arise, different aspects of this life. And it's true. It is true, it is the entirety of the holy life. How well we support each other and cultivate that safety—as I've said, cultivating and creating safety is very powerful for each other. Just offering it.

But also, in some ways, I don't know how it is for you, but when I grew up within family, whatever I would call family during those years, we learned from others by just being in the presence of others. We may learn many different things, the whole range—maybe the unwholesome and the wholesome. There may be some moments I remember just seeing myself acting in a way and thinking, "Oh my gosh, this is how one of my siblings used to behave, and I'm protesting over this, and I'm doing it right here, right now!" It's like, "Okay. Okay, I apologize. I can see it now," just making that call.

I'm just being a caretaker right now, giving care to my parents. All these different shades, all these different levels of experience within those relationships start to unfold in a way that I can see, "Oh, even from here, there are aspects here that I have brought to communities in how I am, how I've been." And I can see the changes: "Oh yes, this is where this was taken from." So, I've learned from other moments in which I've been in groups or different communities.

So we cultivate virtue. This aspect of caring about each other, there's a layer there, there are some aspects there that have to do with virtue, with integrity. We support each other. We support each other when we practice embodied compassion as we are with each other, too. Just seeing some things that we may not like about ourselves, and other things that we are like, "Oh, this is part of the beautiful qualities of my heart." And these other qualities, it's okay. It's okay. And maybe we'll learn that when seeing how it is that we are treated by others within our communities: this compassion, this kindness, the sincerity, the presence. How each of us embodies this practice also.

So as we go deeper in the practice and we realize, we acknowledge, we recognize, we give space and respect to all of us, including ourselves. What an amazing support and foundation we have to cultivate the Eightfold Path[^8]—the Eightfold Path in community! Because there is an aspect of the practice where we start with ourselves. We brought ourselves here, right? So we start with ourselves and we start seeing what the inner community is that we have within us. And then there's this other aspect of the relational—when we are out there, how it is that we relate. How it is that these practices become alive in other ways. And the Eightfold Path supports us not only for our inner community, the inner sangha, but also for the cultivation of the external sangha.

I feel very grateful to the sangha during this time, just to remind me, "Oh, you're not alone," or "We have your back," or "Yeah, I've been going through what you're going through." Or just to talk about the sangha, to talk about, "What do you think of this teaching?" And suddenly we're seeing each other like, "Ah, I see it, I see it." And it's so great to celebrate.

So this relational aspect of the Eightfold Path, this Fourth Noble Truth[^9]—that there is a path that we can cultivate to be free, to be at peace. Wise view: the understanding that our actions have consequences, our actions of body, speech, and mind. And the perspective of these insight practices, just seeing how it is that we relate to our lives in different aspects.

Remembering the wise intention: the wise intention of cultivating kindness and compassion and letting go. Letting go into more freedom. Letting go into, "Wow, this is not in my service. Okay, I see it now. Okay, thank you," and shifting. It's like suddenly we just don't realize that we have let go of many things. They're not here anymore. Many times it happens, it's like they're not here anymore. I'm like, "How did this happen?" And in some ways, it may not be very important at that point to see when it happened or how it happened, but there are some things that are very evident. And it is how it is that we have been cultivating this path, who has been on the path, what have been the steady aspects of the path. And one of those aspects is you.

It is the sangha. It is your intention, it is your humanity. No matter if we see each other on Zoom, in person, or once in a while, but just to have that recognition that we are here, that we are connected, that is enough.

And then we have this relational aspect with people that are not directly practicing within the tradition. But my gosh, in some ways they're practicing with us, and we're practicing with them! Wise speech, wise action: how it is that we create this safety again, how it is that we engage in the precepts, and how that changes. As we go deeper in the practice, we find our way in what it means to us, and how it offers safety, connection, and support for continuing on the path to everyone.

And now during these times, this aspect of wise livelihood comes more into play for many people. Because we are engaging, so many things have changed, and we're engaging back in so many ways and in different aspects of our lives: how it is that we appreciate or value different ways of how we use resources, how we live our lives.

And this effort: the effort of dedicating, touching base, coming into contact with the practice, coming into contact with what is important to us. And so, how it is that wise mindfulness includes all these factors, all these aspects of the Eightfold Path. How it is that when we remember, "Oh, there's a body here," it may be a moment of, "Oh, this is how we are. This is where we're living right here, right now." And mindfulness of feeling tone: how it is that feeling tone can be an entry door to see how it is that we relate to what is pleasant and what is unpleasant. To see how what is pleasant may condition qualities in the mind that may be not beneficial or beneficial for us. And just getting to know our minds. Sometimes I call it this collective mind, because we are in relation and there's another flavor and tone to it. Mindfulness.

And so sangha, community. For me, in remembering sangha, or remembering to be aware, to be mindful when sangha arises, I can see that it has had such an impact on how this body and mind has been able to find some moments of peace, some moments of calm, and clarity, and discernment. From the moment in which I started practicing to now—wow, it is a whole different thing! Just being able to sometimes see myself fully, and see you fully, and being here. Being here for the benefit of oneself, for others, and everyone.

## Reflections

So I just want to plant the seed for you to reflect on: what is sangha for you? Community. How it is that we cultivate it, how it is that we cultivate sangha in a way that supports us, supports the world. And how it is that there is also this... it's almost like a mirror, too, that there is an inner sangha that connects with this external sangha. All the beautiful qualities of this body-mind-heart that we manifest, we manifest through our actions of body, speech, and mind[^10].

So, may you appreciate your dedication and intention to the practice. And may you know that we're all connected in one way or another. And remember that it is okay. It's okay to reach out. It's okay to just remember that aspect of the teachings, and that it could be manifested in different ways in different moments in our lives. However it supports you, trust your practice. Trust how you're engaging in it, and see how it unfolds. See who comes along on the path with you.

So thank you, everyone. *Muchas gracias*. And may the benefits of the practice, the fruits of the practice, benefit you and everyone you come in contact with. Everyone, without exception. Take good care. Thank you.

---

[^1]: **Three Jewels:** The foundational refuges in Buddhism: the Buddha (the teacher), the Dharma (the teachings), and the Sangha (the community).
[^2]: **Dharma:** A Sanskrit term with multiple meanings in Buddhism, commonly referring to the teachings of the Buddha or the fundamental nature of reality.
[^3]: **Sangha:** The Pali and Sanskrit word for "community" or "assembly." In a Buddhist context, it traditionally refers to the monastic community, but more broadly refers to the community of all practitioners.
[^4]: **Thich Nhat Hanh:** (1926–2022) A highly influential Vietnamese Thiền Buddhist monk, peace activist, author, and teacher who founded the Plum Village Tradition.
[^5]: **Maitreya:** In Buddhist eschatology, the future Buddha who will appear on Earth, achieve complete enlightenment, and teach the pure Dharma.
[^6]: **Ananda:** One of the principal disciples and a devout attendant of the Buddha, known for having an excellent memory and reciting many of the Buddha's discourses at the First Buddhist Council.
[^7]: **Kalyāṇa-mittā:** A Pali term meaning "spiritual friendship" or "admirable friendship." It refers to an association with a good friend or spiritual mentor who acts as a guide and support on the Buddhist path.
[^8]: **Eightfold Path:** The path of Buddhist practice leading to liberation from suffering. It consists of eight elements: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
[^9]: **Fourth Noble Truth:** The last of the Four Noble Truths taught by the Buddha, outlining the method for attaining the end of suffering, which is the Noble Eightfold Path.
[^10]: **Correction:** The original transcript contained several significant mistranscriptions of Buddhist terms, which have been corrected based on context. Corrections include "Thich Nhat Hanh" (from "tina han"), "Maitreya" (from "my triage"), "*kalyāṇa-mittā*" (from "kaliana meet the friends"), "Eightfold Path" (from "hateful path"), "Fourth Noble Truth" (from "fourth novel truth"), "wise speech" (from "why speech"), "body, speech, and mind" (from "body space and mind"), and "without exception" (from "without reception").