This podcast is offered by the San Francisco Zen Center on the web at www.sfzc.org. Our public programs are made possible by donations from people like you. Good morning. Can you hear me? Okay. going to take a moment to look at those of you who I can see. Oh, there's some old friends here. It's lovely to be here this morning with you. So my name is Dojin Sarah Emerson. Dojin is my dharma name. It means path of love or path of relationship. And I use the, I'm female identified. I use the program on she and her. And I lived at San Francisco Zen Center for a number of years. a number of years ago and still feel that San Francisco Design Center is my family, my home, practice in many ways.

[01:11]

Maybe we can start just by taking a few moments and a few breaths of arriving in our bodies, including myself here. And if it's helpful, I find it helpful when we're using Zoom to close my eyes, to just take away that strange visual field we interact with each other in. And just really come into our human form and feel into this, our own life and our own physical existence. What's here? For each of us, what are we bringing? It's alive. What can we feel? And as much as possible,

[02:23]

recommend for myself and all beings, try to keep that awareness. It can be the ground of, it's so simple to arrive in our bodies, and yet it can be so supportive for us in terms of practice, in terms of skillful activity, in terms of just being human and being present. Thank you to Jiryu Kanto at Green Goats for the invitation to speak. Thank you to Abbas Fu for, and thank you to everyone at Green Gulch who is sustaining the practice and life there. And thank you to everyone who's here this and your effort in practice. I'll just say a few things about myself, about the identities that I carry. So as I said, I'm, female identified. I was raised in the United States.

[03:26]

I was raised in the Northeast in Massachusetts, and then I spent most of my adult life in California. I spent most of my adult life, I've realized recently, in Buddhist communities, which are predominantly white. So I'm shaped by all of these things, among many other things. I'm a parent. I'm a mother. I'm a priest. And those things shaped me as well. I'm a partner. I have a husband. And I was raised, I can say pretty clearly, I was raised in a very white supremacist biased culture. I was raised in dominant culture in the United States. And I imagine that I'm not alone in that here, even though there are many, many cultures within the United States and there are many subcultures even within whiteness. I was really strongly steeped and educated in what is considered dominant culture.

[04:30]

And because of that, I'm shaped, you know, and I'm limited. My view is limited. Whenever I give a Dharma talk, my intention is to offer something that's supportive of your practice, of all of our practice. And because of the limitations of the cultural conditioning and shaping that I have, even if that's my intention, I may say something that causes harm. And if that's the case, I ask for your forgiveness if you're willing to offer it. And I also ask if you have the time and energy and there's something like that that happens, if you'd like to, please let me know. Because we are in Sangha. Because we can't, something as massive as cultural conditioning cannot be undone individually. And it takes relationship and connection to be able to do that.

[05:31]

And sometimes we don't have the time and energy for that, and that's okay too. What I want to talk about today is what happens when we as human beings come from a vantage point of separation and division. And what happens when we come from the vantage point of connection and relationship. And what that has to do with our Bodhisattva Zen practice as practitioners. And what that has to do with the United States, with this country. And what's possible in this country. And what healing may look like in this country. In my experience, when we come from a vantage point of separation or the delusion of being an individual and separate person, partly because it's delusion, like it's not reality.

[06:35]

It's the fundamental, in my experience, like it's the fundamental teaching in Buddhism. We believe ourselves to be separate. That's not the truth. And when we move from that place, we often cause harm. If nothing else, we... perpetuate a lot of negative karma that's already there. And certainly almost every time we come from a place of separation, we dig the hole of believing ourselves to be separate deeper. And so the possibility for anything liberative happening, for any freedom happening, is really limited when we come from that vantage point. And it's an oversimplification to say one and the other, but Maybe on the other end of the spectrum, we have the possibility to come from a vantage point of connection and relationship. When we are standing on that ground, we're standing on ground that's at least more like reality, more like the reality of how we're all actually in relationship and in connection to one another.

[07:43]

This is like the fundamental teaching of, it's often translated as emptiness, shunyata. or what Thich Nhat Hanh calls interbeing. That is the truth. So when we stand on the truth ground, the possibility for something liberative happening, for freedom to be sewn into that ground is just greater. And this delusion of separation and of a separate self Well, I'll just say from my own experience, in all the humans I've met, it's a pretty common vantage point. I think we can even see how, because Buddhism appeals across many different cultures, and Buddhism fundamentally is working with uprooting this delusion of separate self, we can see that even though it manifests differently, a sense of a separate self may be a very common human experience.

[08:51]

And in my experience growing up in the United States, there are cultural currents that amplify this delusion, magnify it, put it on steroids. Individualism, like the concept of individualism and the reifying of the individual is definitely part of it. And another, and the way that that works, at least in my experience, is that It's what I've come to think of as like almost like an engine of supremacy or of hierarchy. So in my experience of moving around the United States, it's not simply that we believe that we're separate. Or those of us who are in the dominant culture really are taught that. It's that. Every identity we could possibly have also comes with a value judgment. And that with a common experience is that we, in almost all of our human interactions, in almost all of our interactions, there's a measuring.

[10:09]

Bad. And so I'm sure for each of us, we have many complex identities. And I imagine we've had this experience. that the identities we carry in different settings are elevated or diminished. And to me, this isn't the only thing that happens in the United States, but to me, it's a root experience of dominant culture in the United States. And that amplifies a sense of separation even more. So it's just like this rippling out of feeling disconnected from one another. Zenji Earthland Manuel, a Zen teacher, also in the Suzuki Roshi lineage, offered a Facebook post maybe a couple months ago that said, any notions of feeling superior or inferior than anyone is to add to the poison of our times. I test myself always. And when I read that quote, I don't spend a lot of time on Facebook, but I'm always so grateful when Zenji is helping too.

[11:19]

liberate that space of that strange world of Facebook and offer a teaching like this. And when I read that, I felt like, oh, that's so bodhisattvic. To constantly be aware and watching. And it's not just when we elevate ourselves, it's when we also diminish ourselves. We are adding to the poison of our times. We are amplifying the the delusion of separation. And in that, we are sowing the seeds of negative karma, of perpetuating suffering. So I just want to say a little bit about what I see as the characteristics of separation versus connection. Separation, when we come from a vantage point of separation, If we want to separate things, we're putting an oversimplified view.

[12:29]

I mean, even to say that ourselves are separate is to oversimplify the reality. We are complexly interrelated. And sometimes we can't deal with that. So we say, I'm different than you. I'm apart from all this. So it's oversimplified. And in that, it's sort of graspable. Our minds can get a hold on that. When we're engaging with other people or other things in the world and we're saying, I'm better than that, or they're better than me, or this is good and that's bad, when we're doing that kind of up and down, we are grasping. We can kind of get our minds around that. And we have a fleeting sense of satisfaction, like I figured it out. And for many of us who were, and I include myself here, that were, If we were really saturated in dominant culture in our upbringing, this way of thinking is familiar, it's known, and it can basically be a default setting.

[13:32]

I think it's also, as a vantage point, it's childlike, it's over-reductive. And it kind of holds us in a, it could look like an innocence, but it's actually a kind of like the ignorance of childhood and a lack of experience. And in contrast to that, the characteristics of coming from a place of connection or relationship, we have to deal with complexity. If we're really accounting for the connections of all the conditions that are arising at any given moment, that's a super complicated situation. In fact, it's so complicated, it's beyond our conscious mind's ability to grasp. So it's complicated. And that's uncomfortable. And it's ungraspable. And that's uncomfortable for many of us. Again, if we were really steeped in a culture that praises separation, it's unfamiliar.

[14:36]

It's not our default setting. It's an effort that we make almost like counter to our default thing. And it's messy. It's not clean and tidy. Everything's not fitting into little boxes. It's a mess. And it can be overwhelming to try to hold that view. I think coming from this vantage point is also liberatory. It's the best chance we have at any action that follows being liberating. And it's a sense of maturity. in contrast to the kind of the oversimplification and child-likeness of separating everything. It's like fundamentally coming from a place of connection is to come from, is to stand on the ground of reality. There's a number of things that get in the way.

[15:43]

So even if you may not be agreeing with me, I can only see a few faces and they're all very serene. So I can't really tell if this is feeling like, yeah, that makes sense or not. But even if you do agree with me for a few minutes, I think we can, again, especially for those of us who are steeped in the United States' culture, there are a lot of things that get in the way of being or coming from a vantage point of connection and relationship. One of the things, the first I would say is when we are activated, when we're stressed out, when we're overwhelmed, when we're exhausted. Neuroscientists just, we know this now. When our body is, and our nervous system is hyperaroused, we default. to what is known, what is, and we oversimplify.

[16:45]

We think about situations where, you know, that are traumatic. We get tunnel vision. This is a, that things are too much, we limit and we narrow. And so, and I, you know, just naming some of the things for those of us who are in Northern California, well, for those of us in the world, we're all dealing with the collective strain of, COVID. And with that, we're dealing with the collective strain of so many people being simultaneously strained, you know, in a similar way, which I feel like in my lifetime, I've never witnessed something like that before, like this common strain. If we're living in Northern California, the smoke, the fires, evacuations, you know, the air quality, we have two kids, but our youngest is almost nine. You know, like what it does to a child day after day to say like, you can't go outside, honey, because the air is hazardous to your being.

[17:54]

That's stressful. It's stressful for the child. It's stressful for the parents. And at the end, we're all, I'm sure on some level, everyone is feeling the strain of that. There's this natural response when we smell smoke to be activated. That's a protective mechanism. when the ash was like raining down from the sky recently, I know I was watching all day like I cannot get this system to calm down. And in some ways, like, nor should I, right? Because, you know, I probably should be running for my life. So we will, and then if we take away even these massive tensions, and if we're not in the United States, I'm pretty sure the tension and division in the United States is impacting the whole world to some degree. So we're going to default to what's known. And so we don't have the energy to make this extra effort to do something unknown and something that takes moving ourselves beyond what's familiar.

[19:00]

So that's one obstacle. Another one is, to whatever extent we're steeped in dominant culture, This this thing of hierarchy, I feel I see it for myself in lots of ways of like this. There's like this thread of competition or of measuring that itself will pop us out of any good intention. And even if we're doing it, you know, even if we're really trying to stand on the ground of connectedness. And I can give an example of that. But I also want to mention that for me, this. Another aspect of dominant culture that was very strong in my upbringing was the kind of common ether of denial. And I even see that, so that wasn't just in my New England family. It was also in like my education around me. I was cut off from a real sense of connection with history, of place.

[20:07]

these different aspects that give me, so when I'm talking about the vantage point of relationship, it's not simply in relation to other beings currently, it's that we live in relation to history, that we live in relation to the conditions that lead us to where we are now. And the other obstacle I see is that, and again, this is really strong if we're steeped in dominant culture, is That it's not knowable and not graspable really runs counter to what it means to be a smart person. Or what it means to be, you know, to even feel like you have anything worth saying. That there's this way, one of the things I was taught was like, you need to be right. You need to have your facts straight before you say anything, right? Like, is this a comment? For those of you whose faces I can see, if you ever receive messages like that, like, get your facts straight.

[21:14]

You know, you can't, you don't have anything worth offering unless you're, you can back it up with studies, that kind of thing. So to try to come from the ground of something ungraspable and unknowable, to have to cultivate the humility that that requires is like a liability. in terms of what I was taught in terms of being successful or being even worth listening to. This delusion of separation really gives us, as human beings, a sense that we're in control and that we should know things. And the request of coming from a vantage point of relationship is that we I don't really love this word, but I'm going to say it, that we kind of surrender, that we surrender to how much we don't know. In the Genjo Koan, Dogen Zenji was pointing to this. This is how it feels to me when he says, when Dharma does not fill your whole body and mind, you think it is already sufficient.

[22:22]

So when you, when maybe you dabble in the different view, You think you've already got it. You think you've figured stuff out. But then he says, when Dharma fills your body and mind, you understand that something is missing. And to me, this is the support. This is an encouragement to live with the understanding that there's a bunch of conditions always present that are far beyond my reckoning. I just want to give an example to try to ground this a little and like, well, so what does this look like? And I was thinking about I can give the example of when I received the feedback that something I said is racist. Or more commonly, actually, more likely. Because the feedback can be something like when you were speaking, you were assuming that everyone was sharing your vantage point, which is really a white vantage point.

[23:28]

I could come at that feedback from the ground of separation and get defensive and also, you know, and come at it and say, I am not racist and I am, and it's true, I spend a lot of my time and human effort looking at my racist acculturation and working with it. I could really come from that place of a whole bunch of, And also, or I could come at the vantage point of it of relation and connection, which is that I could understand that, yeah, you know, I'm a product of centuries of teaching around white supremacy. I come from that. I'm the product of, you know, this culture that

[24:33]

lifts up my whiteness. I've had that lived experience, many of my advantages and my capacity for mobility, I've lived that experience. How, yeah, it's quite likely that I would say and do something that would be ignorant of the fact that there are many experiences in the United States that are not that. And just And then say, I'm sorry for the harm that I've caused. This coming from a vantage point of being accountable for conditions does not mean that we have no accountability as individuals. That part is super tricky. You know, like here I am saying, like, it's a delusion to think that we're separate. And also, but I also really want to strongly say, and. And we are. And that, in my experience, the best way we can be responsible as individuals and be accountable and take good care is to understand that we are a particular being that's an accumulation of conditions.

[25:46]

And when somebody comes in and says, you know, there's something you haven't understood about yourself, I'm supported to say thank you. I'm supported to inquire into that. and be curious and want to open my sense of myself wider. And if I think I'm better when I'm doing that, then I'm stuck again. Or I'm so good because I just received that feedback. That thing has happened again. The hierarchy thing has happened and some amount of separation has happened. And so, again, I feel like the remedy often is anything that's happened, anything I feel good about, I remember I didn't do that. The conditions of my life have supported me to do that. Anything that's happening that I don't like, it's not like, oh, I didn't do that. It's more like the conditions of my life have supported that to happen.

[26:50]

And now I take responsibility for it. So one of the things, yeah, so it's. So what can cultivate as practitioners, as bodhisattvas, as people who are interested in healing the many wounds that separation inflicts on the world? And in the United States, the oppression that comes with that. We're not cultivating a heart of forgiveness. We're not cultivating a heart of acceptance. What we're cultivating is a capacity to tolerate the complexity in any given moment. And to open to the possibility that whatever's happening right brings to fruition beyond my reckoning.

[27:52]

And yet here I am with them. It also, I think if we can come, the more we're able to cultivate that openness of the discomfort of complexity and the discomfort of not knowing, the more we also start to cultivate or are opened to curiosity and inquiry and having a close look at like, well, what does make me what I am? And to me, this is what is meant by the study of the self to study the buddho way of self. It's not to bypass over the self. Here, what Dogen says, forgetting the self means, I think, it's more like understanding the self in an ocean of conditions and complexity. And

[28:56]

And the way that this can look in any given moment is there's a few key things I think that we can call on to help us stay grounded in reality. And the first one is that one actually I've already mentioned, which is come in to the simple. And yet the more I have been studying this, the more I feel that it's true that a kind of learned dissociation is a tool of white supremacy culture and of that separating culture. The further we are from an embodied sense of what's happening in any given moment, again, the more likely we are to default into just what we've been taught and how we've been conditioned. If we can come into the knowing of the body, there's often, and if we can really also, if we can elevate what we're feeling in there, There's often a feeling if we're having an interaction with somebody and we're starting to separate, we can actually feel that in our body.

[30:03]

And if we elevate that to a kind of knowing that we value, then at least we can pause, you know, and not just like run the engine of supremacy and separation. If in any given moment when we see ourselves falling into certainty, like I absolutely know what's right and wrong here, we can open the field of awareness. We can use these things as like cues, you know, when I'm feeling tight, when I'm feeling constricted, try to come into the body and relax. When I feel the mind constricted and tight and like getting sharp and clear, like this is bad. This is not to say that we don't make clear discernment around harm. There are wrong things in this world. Or at least as bodhisattvas, there is harm, and it's our work and it's our effort to reduce it and interrupt it.

[31:08]

So we do have to be discerning. It's just that I'm pretty sure, and I've been testing this out, and my theory so far is holding up, that if we see harm and we come from a place of a very limited view, our interrupting it won't be transformational. But if we see harm and we come from a vantage point that's spacious and complicated and we allow for that complexity, our interruption may transform things. Another thing we can work with is instead of declaring and telling and stating in terms of right or skillful speech, we can understand that listening and receiving is more likely to be liberative. So opening, being receptive, and really listening. Understanding, I feel like, I think that people have said that this is, Thich Nhat Hanh talks about this, that deep listening is like the fundamental of right speech.

[32:13]

And instead of grounding ourself in separation and the kind of, and I can acknowledge this, like I have definitely felt this in my life. I felt this yesterday. When somebody does something that is separating, for me to judge it and feel separate from them has a kind of satisfaction in it. The situation was actually that, the details over here are so painful, I won't get into it, but it was a young person who was saying something on social media. My daughter was telling me about this. And essentially what they were saying was that they were not worthy of our love. They were somebody that we should judge moralistically. And I just was on fire with judgment for a number of reasons. And including that, and here I'm going to offer what I strongly believe.

[33:17]

But drug use is not a moral failing. So there it is, you know. Here's a strong opinion I have. Here's a kind of knowing I have. Drug addiction is a mental health issue. It's a complicated arising of conditions. And because I was working on this talk, I felt that fire of like, that child is wrong. And I did kind of express it to my daughter, which is too bad. But then I remembered and I calmed myself down. arrived in my body. And I breathed and I felt the pain I have in my life that is where a lot of that fire comes from. The pain of when people have dehumanized me or dehumanized people I've loved. And then it was actually available to me for me to think about this kid and their judgments and have this kind of warmth arise. And a kind of feeling that, oh, they're not supported to see this in a more complicated way.

[34:23]

And then actually it went on to a different kind of fire, which is like, I would like to help people more largely understand that drug use, for example, is not a moral failing. But a complicated arising of conditions that is worthy of deep, deep compassion and engagement. And I spent the rest of the day every time I remembered that thing, just thinking about that kid and offering goodwill to that child. May your life support you to broaden your understanding of this world. And I offer that because part of the reason that this contemplation has been so alive for me is because we are, you know, My experience is that in the United States right now, we are in an amazingly deep current of division and separation. And there are not just the historical engines of separation and hierarchy and supremacy and division, but there are new social dilemma.

[35:39]

There's like social media is like deliberately amplifying polarity and separation. And we're in a reckoning with centuries of basing the dominant culture on separation. Right now, we're having to reckon with this. And actually, globally, we're having to reckon with this, with what's happening with climate catastrophe and the deep injury to the planet. the environment which we depend on. I heard an environmental scientist say something like, it's better to think that we like stand on the earth and then like we move around on the earth is not really the best model for us. We should think about how we actually, it's like, it's almost like we swim in the ether of atmosphere.

[36:40]

The atmosphere is actually our environment. Earth is the ground. And I just often think about like the injury to our atmosphere. And again, those of us in Northern California, we're literally experiencing the injury to this, our medium that we depend on. There's a wonderful book called Cast by Isabel Wilkerson that came out recently. And I'm sure some of you have encountered this book. She's an extraordinary human being and writer and thinker. looking at the pain of racial and social division in the United States. And she compares the United States to an old house and what it means when you, if you buy an old house, you become the steward of an old house. And she says, you ignore the problems of that old house at your own peril. It is where you live, you know.

[37:41]

She says, choose not to look, however, at your own peril. The owner of an old house knows that whatever you're ignoring will never go away. Whatever is lurking will fester whether you choose to look or not. Ignorance is no protection from the consequences of inaction. Whatever you're wishing away will gnaw at you until you gather the courage to face what you would rather not see. She talks about like, you don't have to go down into that basement. but it's still rotting and you know it. And it's just such a perfect metaphor, I think, for me and my heart for this country and my experience of this country. And like here we are with the possibility and Zen practice supports us in the United States to do the work of going down into the basement and like being like, okay, I know it's moldy.

[38:45]

I know it's rotten. I know it's going to take a lot of work. In fact, we might need to tear the basement out and redo the whole foundation. But this practice offers us this possibility and skills and sangha and the connection with one another and that possibility to do that. There's a wonderful article by Seven A. Selesi, which was written a number of years ago called Sangha is a Verb. I just want to recommend it. The verb of sangha-ing. And that to take refuge, you know, sometimes it's hard for us to remember. Like refuge in Buddha is lovely because the Buddha is like shiny and wisdom-y. And refuge in the Dharma is similarly. You know, the Dharma is like often... again, I'll speak for myself, it's like a bomb on my heart to read dharmic words and be in the Dharma with one another.

[39:51]

But Sangha is more challenging, you know, because it's got people in it. And any gathering of Sangha is an accumulation of each of us with all of our massive conditioning and all of our unresolved traumas and all of our... injuries and complexities and our wisdom and our experience, but it's messy. It's that thing. It's that, it's that thing of how messy it is to account for the complexity, you know, and I think for us to do that as individuals, we need to account for it. Just, just accounting for the complexity of each of us alone is exhausting, you know, let alone that when we come into counter with another human being, it's like two world systems colliding. And I think, there's this great possibility that that effort is worth it. And that to try to, for each of us to uproot whatever delusions about separation that we have and have a corrective effort, a corrective kind of counter behavior will allow us the possibility that in Sangha,

[41:07]

both specifically in our Buddhist sanghas, but then in sangha with all of humanity, it's our best chance at surviving. It's not just like it'll be nice and maybe some wisdomy things will happen. It's actually an imperative for our survival at this point. And that's what the reckoning really is bringing about. It is time now for us to like the centuries that The world has spent laboring under the burden of people thinking that they're isolated and separate. It is time now for that shift. It's like an evolutionary possibility for us to understand that to save ourselves, we need to be in relationship. In that article by Sevene Celestie, she's quoting, I think, a calligraphy that Thich Nhat Hanh did that said the next Buddha will be Sangha. So there's the teaching in Buddhism that there was a historical Buddha, Shakyamuni, but there is also a future Buddha.

[42:13]

And I had read that, and I actually couldn't find any context for that, but it deeply impacted me. The next Buddha will be Sangha. And I've been just turning it in my heart. It's worked like a koan in my life for the last few years, and I brought it into Dharma Talks a lot because it's really impacted me. And just this week... I was writing to a friend, an old friend that I lived with at Tassajara. And without a lot of context, he said that his life is based around this quote from Thich Nhat Hanh. It is possible that the next Buddha will not take the form of an individual. The next Buddha will take the form of a community, a community practicing understanding and loving kindness, a community practicing mindful living. This may be the most important thing we can do for the survival of the earth. And I was delighted by the resonance that that was something he was basing his life on. And in this way, I do want to finish up so that there's time for us to interact, but I just want to simply say that when we are in separation, it cuts us off from our power, actually.

[43:33]

And that when we're in relationship, we are actually in our strength and in the greatest possibility for power. And if we can call one another into that way of thinking, if as Buddhist practitioners, we can hold that, that actually it's important over and over again, even if it's effortful, even if it's exhausting, even if we're too tired for it, to remember to call one another in to coming from a vantage point of relationship. then refuge isn't like a place of hiding or a place that's separate from the world. Then it's a place of strength and a power and the possibility of transformation. And the last thing I want to say is in some version of this talk, I wanted to finish with a guided metta meditation, but I won't today because I feel like this has gone on long enough. But I do want to recommend metta practice as a corrective action and as a real and engaged practice of non-duality.

[44:45]

And for those who are unfamiliar with it, metta practice is a cultivation of a heart experience that when we do the practice traditionally, we have to root it in, first of all, we have the challenge, of cultivating a deep abiding love and caring for ourselves. And I would say that alone is pretty counter-cultural in my experience of living in the United States. That we root there, that that's the anchor. And then we open out in concentric circles to people that it's easy for us to open our hearts to. For people, we extend that same feeling of love to people that we feel neutral to. So we challenge this idea that some people are worthy of our love and some people are not. And then we even extend it out to folks who have hurt us or caused us discomfort. And once we've done that, like in terms of our traditional Buddhist practice, all things have those three valences, positive, negative, neutral.

[45:54]

Once we've established that our heart has the stability to include ourselves and beings that we love and beings that we don't like, then we have the capacity to expand our heart engagement out and out and out. We go way out as far as we can tolerate. And I would also recommend going forward and backward in time. You know, in Buddhism, we say all Buddhas, 10 directions, three times. Then we extend it also into the future. and behind us. And that then we bring it back in and this sense of loving, cherishing regard comes back through all those beings that we could imagine and into ourselves, flavored by the teaching of non-duality that that practices. And again, like this is not so that we cultivate a heart that

[47:00]

is super loving, although that is handy if you can come by it, it's so that we cultivate the capacity in our hearts to live with and live in complexity and that we challenge that idea of separation and that we challenge the idea of that our strength comes from being separate and that our protection comes from there so that we can start to open and understand the possibility that our strength and our protection come from us. Thank you very much. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our programs are made possible by the donations we receive. Please help us to continue to realize and actualize the practice of giving by offering your financial support. For more information, visit sfzc.org and click giving.

[48:05]

May we fully enjoy the Dharma.

[48:08]

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