THE EYE OF THE BUDDHA

A 21-day retreat in Plum Village

June 2nd - 22, 2000

Teachings from Thich Nhat Hanh

Tape 1, June 2nd , 2000

Taking Refuge in the Sangha as a Practice

Transcriber: Tenzin Namdrol
Side A

Homage to the Bodhisattva Avalokiteshvara

With body speech and mind in perfect oneness

I sent my hear along with the sound of the bell
May the hearers awaken from forgetfulness
And transcend the path of anxiety and sorrow

May the sound of the bell merge deeply into the cosmos
In even the darkest places
May living beings hear it clearly
So that understanding lights up their hearts
And without hardship they transcend the cycle of birth and death.

Listening to the bell I feel the afflictions in me begin to dissolve

My mind becomes calm my body relaxed
A smile is born on my lips
Following the sound of the bell
My breath guides me back to the safe island of mindfulness
In the garden of my heart flowers of peace bloom beautifully

The universal Dharma door is already open

The sound of the rising tide is clear
And a miracle happens
A beautiful child appears in the heart of a lotus flowers
A single drop of the compassionate water
Is enough to bring back refreshing spring to mountains and to rivers
Homage to the Bodhisattva Avalokiteshvara

Bell

Good morning dear Sangha, good morning friends, welcome to the retreat of twenty one
days with the theme The Eye of the Buddha.
Many of us have come from Europe, America and elsewhere and your coming has
modified deeply our Sangha here in Plum Village. You have brought with you your
wisdom, your insight, your solidity, your happiness, your sorrow, your suffering. The
Sangha of Plum Village is no longer the Sangha of Plum Village. You are now a larger
Sangha. This is a new Sangha for all of us. The coming together of the Sangha is a great
event always. We are attracted to each other because we share the same concern, the
same interest, the same kind of joy.

When scientists studied about social behavior of animals and insects they have spoken of
inter attraction. Living bees are like bees, termites, ants they feel wonderful being
together, they are social animals, they want to be with each other, they feel more secure,
they feel happier being together. You cannot keep a bee alone, isolated because after a
few hours, a few days, it will dry up. Without the bee hive a bee cannot be a bee any
more. In Vietnam we used to say that a practitioner who has left his or her Sangha is like
a tiger leaving his mountain. After having left the Sangha, the practitioner who
abandoned his or her practice in just a few months may die as a practitioner, like a bee
without the community of bees. When the tiger leaves her mountain to go to the low
land she will be caught by humans and killed. A person who is without a Sangha, a
practitioner who is without a Sangha cannot continue his or her practice. That is
something we feel very strongly in order that our practice be nourished and grow only in
the context of the Sangha and that is why each of us feels that he/she should be a Sangha
builder because with the Sangha we feel more solidity, security and joy and happiness.

So, as practitioners we want to be with each other, something that is the equivalent of
interattraction, we are motivated by the same desire to practice for our transformation,
for healing and for the transformation and healing in the world. We know that a solitary
ant cannot do much. She just goes around. She does not look as if she has a mind or a
thought or any imagination or ideas. And when we put one hundred ants together they
behave as a new organism and you begin to see them operating as an organism, with
intelligence, with thinking, with planning. A solitary ant has only a few neurons strung
together by fibers. If we look at her we don't see intelligence manifesting, we don't see
thinking, we don't see ideas but when they get together something begins to manifest. If
you observe an anthill with thousands and thousands of ants working together you can
see for clearly that intelligence, the ideas, that thinking, that talent also.

Man is a kind of social animal. When we observe the bees or the ants we have the
impression that we can learn something from them. Scientists have used the word "super
organism" to describe the life, the reality of these communities of social insects, "super
organism." Why? Because each individual bee or ant can lives his or her life as
individuals but they always live the life of the community, of the organism. They live
together at the same time as a cell, as a tissue of the same body. And interestingly
enough we observe, when we observe, that there are no egoistic acts, there is no jealousy,
there is no anger, there is no discrimination. Every individual works naturally for the
well being of the whole community and the ant and the bee does not dream much of the
future. They do not get caught in the past. They are there living the present moment and
doing whatever they need to do for the well being of the whole community.
We know an ant hill can last for many, many years, maybe 60 years or more, but the life
of the ant is only for one month or so. In one month also the whole generation of ants
vanish and every day they die at the rate of three or four percent and yet they don't think
of the future, they are doing their best, they don't think whether they will be there when
the anthill is finished and they don't care whether at some distance another hill is being
built.

When we observe the bees, the termites and the ants we see that they are perfect in the
way they lead their daily lives. They do not have egotistic acts, everything they do is for
the good, the well being of the whole community, therefore there is no jealousy, there is
no fear, there is no discrimination. But there is something lacking in the community of
bees, of ants, of termites. That is the awareness that they are there, alive, living for
themselves, for the community and for others.

This something you can notice when we observe a Sangha. Members of a Sangha can
very well live his or her individual life but at the same time they can play the role of a
tissue, of a cell of the community. As Sangha builders, as people who live 24 hours a
day with the Sangha we learn, continue to learn a lot about Sangha as an organism.
When you live in a Sangha you try to be like a cell in a body, you try to be like a bee in
the bee hive for the well being of the community and because there is well being in the
community there is well being in every one of us and the Sangha can serve as refuge for
many, many people who come and that is our practice every day. How to live your
individual life at the same time with your life as an organism. And when you are capable
of living like that you are no longer the victim of your jealousy, your anger, your
discrimination, your fear because you are the organism. The Sangha has become your
body and therefore besides having the individual body you have the Sangha body, the
Sanghakaya.

It is strange that in the teaching of Buddhist we speak a lot about Buddhakaya, the body
of the Buddha and we speak about the body of the Dharma, Dharmakaya, that we have to
wait until the end of the twentieth century in order to speak about the Sanghakaya, the
body of the Sangha. The Sangha is our body, it is like the beehive is the body of the bee,
the anthill is the body of the ant and when we are able to live in that spirit, considering
the Sangha as our body most of our suffering will vanish and taking refuge in the Sangha
is not an expression of faith, it is a practice.

Taking refuge in the Sangha means learning to live as a well in the organism called
Sangha. Living as a tissue and this is something possible. We who live in Plum Village
twenty four hours a day we know that if we are able to look at the Sangha as our body
most of our suffering will vanish and we will get a lot of joy. Seeing the Sangha body as
your Sangha is a practice and mindfulness is the kind of energy that helps you to do so.
This is something that we can do.

Bell
It looks like the purpose of the bees is to build a hive, it looks like the purpose of the ants
is to build a hill and that is inscribed in their DNA and every cell of the body is there to
build communities. When we observe them we see the intelligence, we see the
intelligences, we see the experiences, we see the wisdom that has been transmitted to
them by many generations of bees and ants or termites. When we observe humans doing
something together we can see also the wisdom, the intelligence, the experiences handed
down to them by many generations of humans that have come before. The social insects
they too have means of communication. They don't use language like us but they do
communicate. The bees can dance, they can release pheromone messages in form of
chemicals that can communicate very well and sometimes perfectly. The ant can also
dance and make sonorous vibrations to communicate and they also release pheromone,
tiny particles of chemicals that can communicate so well. We humans, we use language.
We know how to store information, we know how to process. The storing, the
processing of information, we know how to retrieve information. We know how to
communicate. We communicate by language, we use fax, we use email, we use
telegrams and telephone and so on but sometimes communication is difficult.

In a practicing Sangha we do communicate with each other also but the base of our
communication is silence. We do have Dharma discussion sessions but Dharma
discussions is not the only way by which we communicate with each other. We
communicate in several ways and mostly in silence. When we come together and sit we
don't say anything but we communicate and the message is very clear, "My dear brothers,
my dear sisters, I am here for you. I feel so glad to be surrounded by you members of
my Sangha, I feel secure, I feel safe, I feel happy, I feel solid when I find myself
surrounded by my Sangha." That is the kind of communication that we make during
sitting meditation and that is only the basic one. Because in sitting meditation we learn
how to really be there, with our full presence. We learn how to establish ourselves in the
here and the now, we know that life is available only in the here and the now that is why
sitting is to be in a position where we can touch life deeply and all the wonders of life are
available to you from inside and from outside at the same time and this is a very
powerful communication. Dear Sangha, it is wonderful that we are there as a body, the
Sangha body. I don't have to strive any more, to fight any more, to run any more. I feel
at home with my Sangha. With the Sangha body I feel a lot of energy. I will not dry up
like a bee when kept alone for half a day or two days before my body is here, my Sangha
body is here with me all the time.

Sitting in a Sangha, even if you don't do anything, makes you alive, makes you solid,
makes you happy only if you know how to allow yourself to be your Sangha. Only if
you know how to allow yourself to be penetrated by the Sangha so that communication
becomes possible. Communication yes, we have very sophisticated instruments and
means for communications but very often we feel stuck, but this communication is based
on freedom, freedom from discrimination, freedom from a notion of self because we
know how to allow ourselves to be the Sangha. We know how to allow our bodies to
become part of the Sangha body and the Sangha body to be our body. The bees are
always doing something: building the hive. The ants are always trying to do something:
building the hill. We humans, we members of the Sangha, maybe our spiritual vocation,
our biological structure tells us that we are there also to build some kind of hill, some
kind of hive but we don't do it by our work alone. We don't do it by action alone, we do
it by non action, namely being because doing is not the only thing we can do as humans
and as members of a Sangha. Being is the basic action. It can be called non action, but
that is the foundation of all meaningful actions. So then you observe the organism of a
Sangha, you see there is action but you see there is non action, that means being and
being is an art. When we come together and sit like this we are not doing anything, but
our being together, our confidence in the Path, in the practice, in the Sangha is a
tremendous source of energy that is able to heal us, to transform us and to bring us a lot
of solidity, freedom and joy. So, non action, being, is the foundation of all kinds of
actions.

When you practice walking together we don't do anything, we just enjoy every step we
make. When you see the centipede walking with so many feet, we are like that, we are
just one body with so many feet walking at the same time. And where do we go? We go
nowhere because our destination is the here and the now where life is available and
therefore every step brings us to the here and the now/….

Side B

/…. life and all its wonders that are available in that moment. So when we do walking
meditation we don't do anything, we don't fight, we don't strive for anything, we just
learn to be. Touching the earth at our feet deeply and realizing that we are alive as an
organism, as a Sangha, that is wonderful enough. That is good enough for our
transformation and healing. The healing elements can be found not only in the action but
mostly in the non action, our being. And the quality of being is what we learn from the
Dharma. The moment when you arrive in Plum Village you become a cell of an
organism. There are monks, nuns and other people who live in Plum Village
permanently each of them is also a cell of the organism. The monks, the nuns and the lay
men and women in Plum Village they do not consider (themselves) to be the host and
you to be the guest. No, they look upon you as members of the Sangha. They do not
hesitate to invite you to share the full life of the Sangha. A nun is a cell of the Sangha
body, each of you are also a cell of the Sangha body. Learn to be, learn to practice so
that you can be really an organism and that organism is called Sangha. And thanks to
the Dharma, thanks to the practice our body, our Sangha body, our organism can be
something like a super organism, if you want a holy organism because is really
essentially really holy.

What makes the Sangha a holy entity is the energy of mindfulness, the energy of
concentration and insight. Mindfulness is the kind of energy we generate every day,
every hour, every minute, every second by the practice of mindful breathing, mindful
walking, mindful sitting, mindful looking, mindful listening. Holy life is something
possible, something that you can observe, that you can witness to. In our daily life we
live more or less in forgetfulness. We are caught in our regret and sorrow concerning the
past, we are caught in our anxiety and fear concerning the future, we are caught by our
craving, our despair in the present moment but with the energy of mindfulness we can
establish ourselves in the here and the now. We can be free from our regret concerning
the past, our fear concerning the future or the craving or the despair that can come up in
us in the present moment. With the energy of mindfulness we can touch the wonders of
life within us and around us. With the energy of mindfulness we can recognize and
embrace our fear, our anger, our craving so that we can bring relief and the joy of life
into ourselves, into our Sangha and this is something happening all the time during our
daily life of practice and this is the element called holy in the holy Sangha, the holy
Sangha. A Sangha that is inhabited by the energy of mindfulness is a true Sangha and
we know that if mindfulness is there concentration is there and insight is there also and
when you are inhabited by the energies of mindfulness, concentration and insight the
Buddha is there, the Buddha can be touched through the Sangha and of course the
Dharma. And of course the Dharma can be touched through the Sangha. The Sangha
carries within herself the presence of the Buddha and the Dharma and that it is why it is
so important that we take refuge in the Sangha. Maybe if you don't like to use the word
super organism we use the word holy organism because the Sangha is a jewel.

The Sangha is not just a group of people, the Sangha is something much more than a
group of people. Members of a Sangha have the same kind of affinity, the same kind of
aspiration, the same kind of need, the same kind of practice, the same kind of concern.
Members of the Sangha are aware that suffering is there and there is a need to understand
deeply the nature of suffering. Members of the Sangha are aware that the cessation of
suffering, that transformation and healing is possible. Members of the Sangha are aware
of the fact that there are ways to transform and to heal. Members of the Sangha have
confidence in that way, called Marga, leading to the cessation of suffering, to the
transformation and healing and this way can be seen in the daily practice. When a
member of the Sangha walks, she walks in such a way that makes life possible right in
that moment. With her foot she touches the earth, she touches so deeply that you can see
the energy of concentration, of mindfulness in her, emanating from herself. She really
invests herself into the act of making a step and when she does that she communicates.
She does not need to release any pheromone, she does not need to talk, she does not need
to telephone, to send fax. She just walks like this and each step she makes she cultivates
more freedom, more solidity and more joy … and this she can do every time she needs to
move from one place to another place. We humans we need to move from one place to
another place many times during the day and therefore we have plenty of opportunities to
practice so that every step can bring more solidity, more joy and especially more
freedom because every step you make like that helps you to reclaim your freedom that
you have lost in the hectic kind of life out there in society

The permanent residents of Plum Village are instructed to walk like that every time they
need to move from one place to another place, whether they are monks or nuns or lay
people they are instructed to do that. When they do that they do for themselves, they do
for the whole Sangha and they do for the greater Sangha that is there, that is out there,
everywhere. We build a hill not only for the sake of the hill itself, we build a hill for the
sake of the whole world because the Sangha is a holy refuge. People suffer so much they
do not know where to turn to and Sangha building is the most noble task. The twentieth
century was characterized by individualism, a lot of destruction, a lot of sorrow, of fear,
of alienation. The twenty first century should be different, we learn to live like bees in a
beehive. We learn to live like cells in the same body, our practice is Sangha building.
Taking refuge in the Sangha. "Sangham saranam gacchami." That is our practice.

So then you have arrived, you have become a cell of the body, you can do Sangha
building by your walking, by your breathing, by your sitting and bring you a lot of joy, a
lot of relief, a lot of peace a lot of freedom and it offers the Sangha a lot of joy, a lot of
peace, a lot of liberty also and you don't have to strive, you allow the Sangha to transport
you, to protect you like the bees. They really take refuge in the beehive like the ants,
they really take refuge in the ant hill. Even if you have come with a lot of pain, sorrow
and fear within yourselves allow yourself to be embraced by the Sangha. "Dear Sangha,
I have come with a lot of pain, a lot of sorrow, a lot of fear, please embrace me, please
embrace my fear, my sorrow, my pain, I surrender to the Sangha." If you are capable of
practicing like that transformation may be obtained in just a few hours…

If you continue to suffer because you are still caught in your notion of self, you think that
is your suffering, that is your pain, that is your sorrow, now if you are capable of seeing
you as a cell in the body of the Sangha, that you trust the Sangha, that you surrender
yourself to the Sangha together with your intelligence, your talent, your sorrow, your
fear and then the energy of the Sangha will be able to take you in, to embrace you, to
transform you and you get a relief right away, right away…. and your relief is the relief
of the Sangha.

I said in the beginning that your coming has modified very deeply the Sangha at Plum
Village because you have brought your wisdom, your insight, your happiness and your
sorrow, your fear… Everyone of us whether we have been permanent residents of Plum
Village or whether we have just come all of us become a cell in a new body, a Sangha
body and if you know how to trust, how to authorize yourself to be home, to be held by
the Sangha, to surrender to the Sangha, if you know how to be just a cell of the Sangha
body I promise that that kind of relief and transformation can take place in just a few
hours.

When we come together and enjoy breakfast, this is also a practice. You don't need
breakfast for yourself alone, you eat for the Sangha. When you chew the food you chew
it for the Sangha please, and it is possible to do so. I remember one day we had a picnic
in the mountain not far from Montreal, we had a retreat there in the mountain, and then
members of the Sangha who have a picnic in the woods, I took a walk and I saw a
member of the Montreal Sangha. He was eating his bread sitting at the foot of a tree and
when he saw me I asked him, "What are you doing?" and he said, "Well, I am feeding
you Thay, I am feeding the Sangha," and that was a good answer. Your well being is the
well being of the Sangha. Everything you do is for the Sangha. It means for everyone of
us and for yourself. That is the behavior of the bees, that is the behavior of the ants.
And if you can get out of the notion of self suffering will vanish very soon, very soon.
And a twenty-one-day retreat is something very rare. You cannot ____ to have a twenty-
one-day retreat several times a year and therefore we should treasure this opportunity.
Noble silence is a wonderful means in order for us to enjoy deeply our twenty-one-day
retreat, to acknowledge that twenty-one-day retreats always bring transformation and
healing to many, many people.

If you had been there in St. Michael college two years ago you would have noticed that
the suffering was immense but after twenty-one-day practice so many people felt release
from the suffering thanks to the power of the Sangha. It is the Sangha that heals you that
allows you the opportunity to transform. And who is the Sangha? The Sangha is you.
Therefore, during the twenty-one-day retreat here please do not think of the monks, the
nuns and other lay people in Plum Village as your host and you are only the guest. No.
We are looking on you as members of our Sangha and your joy, your happiness will be
our joy and our happiness. We can learn something from the bees. We can learn
something from the termites. We are no longer subject to our individual sorrow and fear
and discrimination and pain, we give up, we become a cell in the body of the Sangha and
suddenly we feel much, much better, we can release all these negative energies it is much
easier than you have thought.

Bell

If during breakfast you get caught in your worries, your fear, eat for the Sangha and
release that fear that sorrow, eating for the Sangha I have to enjoy my breakfast for the
Sangha expects me to enjoy the breakfast because eating breakfast and swallowing my
fear and sorrow is not healthy for the Sangha. The Sangha is there to support you, to
remind you that eating breakfast is a way to nourish the Sangha with stability and
freedom. That is the way we should eat our breakfast which is something you are going
to do very soon now (laughter). Enjoy every morsel of your breakfast like that. You
know you are feeding the Sangha and you know what the Sangha needs, not sorrow, not
fear but stability, joy and liberty. So, eating breakfast is a deep practice and if you allow
yourself to be touched by the Sangha, if you know that the Sangha is there surrounding
you, embracing you, you eat your breakfast with a lot of joy, not difficult at all. Eating
breakfast is a deep practice. After that we enjoy walking together. Eating breakfast
cannot be described as work, labor and walking meditation cannot be described as labor
and both practices can be very pleasant, very nourishing and healing. So, walking, not as
individuals, we walk as an organism. Your feet are my feet and your feet are my feet, I
walk in the best way I can, I enjoy every step I make, not only for myself, but for you
and if you are released from your suffering and your fear and if you can touch the earth
with joy you nourish me, you nourish the whole Sangha.

I have arrived. That is my insight when I breathe in and make two steps. I have arrived,
I have arrived. Peacefully, gently, but very determined. We have been running for all
our life, it is now time to stop. If you are not capable of stopping how can you enjoy
touching the earth with our feet? The miracle is not to walk on water or on fire, the
miracle is to walk on earth and any one of us can perform this miracle. The miracle is to
walk on earth, that is a statement made by the Zen master Lin Chi, Rinzai. If you can
establish yourself in the here and the now and make a step and touch the wonders of life
in the here and the now you are performing the miracle. "Le miracle c'est de marcher
sur terre." That is the title of a book published in French, "The Miracle of Mindfulness."
And you walk in such a way that the kingdom of God is available to you right here and
right now. This is possible. With the support of the Sangha this is possible, to walk in
the kingdom of God, to walk in the Pure Land. There is not a day that I do not walk in
the kingdom of God, there is not a single day when I do not walk in the Pure Land of the
Buddha. You need some freedom, you need to release your sorrow and your fear in
order to do so and it is exactly with the Sangha that you can perform that miracle. The
Sangha has a tremendous source of energy if you know how to take refuge, to surrender
to the Sangha, to allow the Sangha to take care of everything. You just enjoy being a cell
of the Sangha, that is enough. And please don't say that you cannot do that.

When you signed up for the retreat you expressed the intention to do that. Taking refuge
in the Sangha and enjoying every step you make, nourishing the Sangha, healing the
Sangha with your steps, you are a Sangha builder now. Later on, wherever you find
yourself you continue to be a Sangha builder because our world, our society, needs
badly, desperately the presence of Sangha builders in order to offer refuge for so many
living beings who are getting lost every day! I have arrived because the destination I
want to arrive is life and life is available only in the here and the now. When I take one
breath breathing in I bring my mind and my mind together and in that state of being I am
available to life and life is available to me. The oneness of body and mind realized by
just one in breath can make you available to life and its wonder and make life and its
wonder available to you. Just one in breath and during that in breath you make two
steps, "I have arrived, I have arrived," that is enlightenment, that is awareness already
and suddenly you are capable of stopping of being there in the here and the now, that is
the fruit of the practice, you don't need to practice several days or several years in order
to have that. Just one in breath and suddenly you are there, fully present, body and mind
and you need to take one step in order to enter the kingdom of God. The kingdom of
God is ready, is available. Only in our state of forgetfulness we are not ready and
therefore mindful breathing brings us back to the here and the now, body and mind
united and we only need one step to enter the kingdom of God, "I have arrived, I have
arrived," Arrived where? At the kingdom of God, at the Pure Land of the Buddha in the
here and the now, life available in the here and the now and when you breathe out you
say, "I am home."

We have been searching for our home, for our true home, we have not found it. The
Buddha told us our home is in the here and the now. You want to get in touch with your
ancestors, you want to get in touch with the Buddha, with the kingdom of God and then
go back to the here and the now and mindfully enough, concentrated enough you will be
able to touch everything you look for in the here and the now. To me the kingdom of
God is now or never, the Pure Land also and the practice is clear. And when you
practice "I have arrived, I am home," you stop running. Our ancestors have been running
and in our turn we continue to run and the Dharma says, "Stop! be alive, be in the here
and the now."

Not only in sitting but in walking you realize that and later on while you wash your
dishes you realize that also. It is wonderful washing dishes and arriving in the here and
the now. It is very nice washing the dishes in the kingdom of God. There are those of us
who wash dishes in hell (laughter) it is much nicer, much more pleasant to wash dishes in
the kingdom of God. "I have arrived, I am home, in the here in the now," because the
here and the now is the real address of your true home, the address of all Buddhas and
Bodhisattvas, the address of the kingdom of God. here-now@com.fr

It is very quick if you want to go home because your home is the here and the now and as
a Sangha it is not difficult, to go home because the Sangha energy is powerful. I know
that. No matter how talented you are if you are only a solitary being you dry up. With
the Sangha you have an opportunity to express all your talent and nourish the Sangha,
heal the Sangha with your talent and get the nourishment and the healing from other
members of the Sangha. In the here and the now I am solid, I am free. If you know how
to stop, to arrive, to enjoy the step you make the element of solidity and the element of
freedom become a reality, this is not auto suggestion. You have made a few steps in
mindfulness and concentration if you are able to arrive in the here and the now and
solidity and freedom will become a reality and that will make your joy, your happiness
grow. Solidity and freedom are the two characteristic of Nirvana. The Buddha said,
"You can touch Nirvana in the here and the now even with your body." The body can
touch Nirvana by touching solidity and freedom. Every step you make helps to cultivate
your solidity and your freedom because no happiness can be possible without some
solidity and freedom and all of us know that.

In the ultimate I dwell. There are two dimensions to reality. The historical dimension
and outward (ultimate?) dimension. We have historical concerns, we are concerned with
our health, with our success and the well being of our family, our society, yes. That is
called historical concern, but deep in us there is an ultimate concern. We want to touch
the absolute, we want to realize our true home and in the teaching of the Buddha the two
dimensions are not separate from each other. If you know how to touch the historical
dimension deeply with mindfulness and concentration you can touch at the same time the
ultimate dimension and therefore with solidity and freedom you can very well touch the
ultimate, your nature of no birth and no death, the nature of suchness and that is
something you will develop later in the retreat. So let us memorize these words because
they can let us enjoy sitting meditation and walking meditation. You can use this while
doing things like dish washing, bathroom cleaning, also, everything we do or we do not
do in our daily life is for the practice of nourishing the Sangha, nourishing ourselves and
the Sangha, we know, that is the refuge of the world and as good practitioners each of us
has to take the vow to build Sangha, that is the most noble task of our century. Shall we
sing together?

I have arrived, I am home

In the here and in the now
I have arrived, I am home
In the here and in the now

I am solid, I am free
I am solid, I am free
 In the ultimate I dwell
In the ultimate I dwell.

Bell

End of tape