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. My name is KDU, Leanne Schutt. I'm a Dharma heir of Blanche Hartman, of course, was the first abbess of Zen Center. I live in San Francisco, and I practice mostly at City Center. Thank you to Zen Tanto, Mioe, Doris, for the invitation, and of course now to Jiryu. And then to... the abiding abbess and of course central abbess linda for the invitation to be here today um you take a minute and just uh say hi to each other right instead of just looking at me maybe just look at each other all around and just say hi

[01:21]

wow, you're so well-behaved. Usually, I'm at East Bay Meditations, and I'm like, ding, [...] ding. So good morning, bodhisattvas. Good morning, bodhisattvas. So I've been thinking a lot about suffering. And it's not hard to do, given the condition of our nation and our world. especially our nation. There's a lot of stress, there's a lot of distress, there's a lot of discord, discontentment and suffering in general. Wouldn't you say, is that your experience also? And so I'm really grateful to have this practice because our practice is about suffering. Now, how many people have been here?

[02:37]

How many people this is their first time? No, quite a few. How many people have been here three times or more? Okay. The residents don't have to raise their hand so much on this. How about three months? No one? Three years, okay, now we'll include residents. Three years, three decades. Three lifetimes. So if you come for any length of time, even I would say more than three times, and you've come back, then I take it that you too see suffering and are willing to to practice with suffering, because our practice is actually not to just be with suffering or to know that suffering happens, but how are we with it? And it includes the willingness to always stay close to it.

[03:40]

That's really our practice. And of course, I'm grateful for this practice in which an Indian man sat down, refused to get up until we understood a human being, just like you and me, over 2,500 years ago, woke up to the fact that none of us can escape suffering. None of us. And so this is the condition of our lives. The condition of this body, this heart, and this mind. We can't escape it. So I don't know about you, but when I came to, I mean, I was born in a Buddhist family in Vietnam, but in terms of when I came as an adult to learn how to meditate and study Buddhism, I was so grateful to hear that in life there is suffering.

[04:45]

Because then I didn't have to think, oh, what's wrong with me that I suffer? And that, in fact, it's not only what's wrong with me, But this is the human condition. So in this body, this heart, and this mind, as this being, none of us, absolutely none of us can escape the truth of suffering. The truth that in life there is suffering. And as I'm sure most of you know, the Pali word for suffering, or that's usually translated as suffering, is dukkha. Dukkha can also be translated as dissatisfaction, discontent, and dis-ease. So when we think of that, who here hasn't, if suffering just feels like, not me, who here hasn't had dis-ease, dissatisfaction, or discontent? Maybe even in the last...

[05:47]

One minute. And you're like, oh, my God, is she going to talk about suffering? I came to be uplifted. It's foggy. It's dark already. And yet this is the essence of Buddhism. Of course, you don't have to be a Buddhist to come here, but this is what we teach. And so it's the seed of Buddhism. This is the kernel. of the understanding of our practice. So people know, of course, that there's suffering. That's the first noble truth. And then what's the second noble truth? The noble truth is that there's a cause of suffering. And then the third is that there's an end of suffering. And the fourth is that there's a path, the Eightfold Path, to how to end suffering. And so with each of those, there's actually practice instructions.

[06:51]

They're not just given to you and say, good luck, right? It's very much given to you with practice instruction. And what's the first practice instruction or the practice instruction for the First Noble Truth? To investigate. So our practice starts at not just saying that there's suffering, but how do we investigate? How do we get closer and closer to it? To really examine it. So, it was a relief. Because mostly in my life, maybe it's true for you, I've only tried to run away from suffering. I've turned away from it, or if I can't do that, then I fight it with all my mind. Or I try to deny it. Often when suffering happens, I'm like, it shouldn't be like that. How many people here, right?

[07:53]

It shouldn't be. How many of you people have heard that? That shouldn't have happened that way. There's variations, right? You shouldn't have been that way. I shouldn't have been that way. So there's lots of shouldn't. I hit my toe, and I was like, ugh, that chair shouldn't have been there. Or, how come I was so stupid? I hit my toe. I wasn't mindful enough. Oh, no. So I've always run away from it or fought with it or denied it. And I've been conditioned to do that. And if not literally, then certainly in my head. So I've been running the heck away from my experience to the throbbing of that toe, to the sharpness of the pain. to the fact that, wow, that pain is intense. When you stub your toe, it's so intense, isn't it? And yet, when you stay with it, probably through a few curses, you know that it eases.

[09:00]

So it changes. So when we are with it and when we investigate it, we see that, yes, it's dis-easeful. There's discontentment. There's dissatisfaction, and yet there's also ease, satisfaction, and contentment. Or it will happen. It can happen. So, what is the difference between pain and suffering? So, let me just say that because I've been watching and I'm thinking, seeing and reflecting holding meditating even with it with suffering as much as I can and I know you are too because I saw those nod heads and I see suffering in myself I see it in my neighbors I see it on my street I see it on my neighborhood my country

[10:12]

And my world. And because I've been getting closer, as close as I can to suffering, I want to say to you today that the time for metta is done. Do people know what metta is? You Google search, there are pages and pages of metta. Come on. Someone says, what is metta? Loving kindness, right? We certainly, really, seriously, now I've said that. How many people have heard of loving kindness? Or even on TV, I have to say, I'm really pulled in for those ads. Human kindness, right? Freeing a whale, helping an old lady cross the street, right? Commercialized, but I get pulled in So that's metta, loving kindness.

[11:14]

Other translations are unconditional friendliness. Or goodwill. Goodwill is one I like these days. And I teach a lot about metta. So metta is this wish for kindness, for caring. And the phrases are often, may you be filled with loving kindness. May you be well. May you have peace and ease. May you be happy. It's lovely. And in fact, in the convert Buddhist world, it's huge. And that's good. That's good. I'm not saying we shouldn't. And in fact, lots of things have been done well in the spirit of metta. That's the Pali word, which is the first recorded language of Buddhism. But the Sanskrit, which is more the language that Mahayanists use, is Maitri. So how many people know of Maitri Hospice in San Francisco, right?

[12:15]

It was started in response to the AIDS crisis by Hartford Zen Center. So many things have been done in the spirit of meta. And so it's great. And yet, to me, the time for it is over because in those phrases, right, it's very much about how is it that I have this sense of kindness and loveliness, and then how do I extend it? How do I extend care and kindness? How do I feel it in myself? In fact, I hear a lot of people, you know, you need to do self-metta. In fact, the progression of the practice of metta is to begin with the self, then to what's called traditionally a benefactor or a teacher. These days we say a good friend. Someone where it's really easy to wish them kindness and who can receive kindness. Really easy. Then a neutral person. And classically, the fourth category is called the enemy.

[13:19]

These days, we say a challenging person. Or a difficult person. A little bit when you're just starting. Because you have to be sincere in metta. And then the last is all being. So there's a whole progression that starts with the self. Which admittedly, supposedly in the West, we have a hard time with that. So that's the tradition. And then, actually, the metta is part of a group of teaching called the four Brahma Viharas. How many people have heard of those? The four Brahma Viharas are usually in this order. Metta, loving kindness. Karuna, compassion. usually translated as sympathetic or empathetic joy. I like to say inclusive joy. Joy for others, happiness. And then the last is upekka, upekka. Now often in those four, and the Buddha taught them as easeful way, as ways in which when we can have those conditions, we start from a place of ease.

[14:27]

So, Often, upekka is talked about as the foundation. So upekka is usually translated as equanimity, a balance of mind. Though in the four Brahma Baharas, upekka is actually, yes, it is a balance of mind, but it's a balance of mind that understands karma. Cause and effect. Because of this, that has come about. So in the sense of seeing think of it as a bigger picture, right? When you kind of draw back, you can say, oh, that's how that happens, or how that could go that way. So when you have a bigger perspective, so from that subtle place of upaka, that's why it's considered foundation. And often we think of meditative practice as the place where we most easily can access sattleness. So from that place, you know, the three pillars sometimes talked about,

[15:30]

arises, because sometimes the four brahmavaharas are talked about as the divine abode. That's where you live if you had a sense of connection and ease. So, now, in fact, you know, I talked about metta a lot and I love it. I was just at a jukai, was it only last Saturday? I think so. And someone said to me, oh, you're the meta person. If you sign everything with meta, meta, these days I sign it extending kindness, right? Which is meta, right? And I was actually quite proud, I have to say. Yes, yes. Goodwill, yes. And I'm also really proud because actually it does connect me to Blanche. You know, I came to Zen Center and the early 2000s, and I'm sure Blanche went through many teaching cycles, but first she started with things as they are.

[16:32]

How many people here know Blanche and remember teaching, right? Just things as they are, as it is. Then she was all about gratitude. Every talk was about gratitude. Then Metta, loving kindness. And it really was her aspiration and her teaching. So I think it's great, for sure. And so it's not really wrong, right, to have it, but from this, now that we have established a foundation, right, I think Zen center, I think our practice, actually, I think our practice has matured enough, right, in this settledness, that perhaps we can move, of course, there's a sense there that once you have kindness, it's easier to extend. the practice. So karuna is the next one, is compassion. And how many people know what compassion is?

[17:33]

Yes. Suffering with? Okay. This is usually the response I get to, but I will say in this room I did get that from metta too. But in general, people are kind of like, I'm not quite sure. And it is, the translation for karuna is is compassion, and it is how to have mercy, how to be with suffering. The wish, actually, to alleviate suffering for oneself and for others. So while there's still a wish, there's a sense of, the wish is to alleviate. So there's a sense of action that's part of it. And in fact, the translation, In Sanskrit, karuna, so it comes from the word kara, which actually means to do or to make. So compassion here is very action-based.

[18:38]

So it's not so much pity, which is considered a near enemy of compassion. So not so much the pity and the sadness that might come with the English kind of sense of the word. So one has to do. Do something to alleviate suffering. And the phrases of compassion, Karuna, are here are some traditional ones. May I or may you or may all beings be free of pain and sorrow. May we hold our pain with mercy. May we be able to forgive ourselves for our past mistakes. May we know patience with ourselves and with others. May we feel safe and protected. And may we all be free from suffering and the causes of suffering.

[19:44]

Or some more modern, simplified ones are, I see your suffering. I care about your suffering, and may your suffering end. So again, so while there's still this wishing, there is very much that asking for involvement. So in fact, in English, the word alleviate, I love words. I was an English major, right? It comes from Latin, right? which means Latin, which is levis or light. So to make lighter, to alleviate, it goes with the word, you know, have that sense. So this is the aspiration of karuna. So in karuna, you can't just sit there, or at least I don't think so. There's a sense of how, how do we alleviate suffering? How do we lift burden together?

[20:48]

How do we lighten? the causes of suffering. So this is really key. Here's from Nyanaponika Thera, Theravon monk. He talks about how the Brahmavaharas interact. Compassion does not allow that love, in this case love means metta, shut itself up against the wide world by confining itself to a narrow sector of it. So compassion asks us to extend our kindness. Compassion prevents love from turning into a state of self-satisfied complacency within a jealously guarded, petty sense of goodwill. Compassion stirs and urges love to widen its sphere.

[21:49]

Thus it helps love to grow into truly boundless states. And again, I pointed to it earlier that in the Brahma Vihara there's always what's called the near enemy, the one that masquerades as that practice, and then the far. So the near enemy of compassion is pity. There's a sense of I'm better than you, I pity you. So there's very much an uneval, not a with. And then, of course, the far enemy we can all really know easily or understand easily, and that's cruelty. So compassion guards equanimity. Remember this, how they all interact. Compassion guards equanimity from falling into a cold indifference. So equanimity is not... apathy. It's just a sense of bigger picture of things.

[22:55]

Not that you don't care, but you have a steadiness there. So compassion guards equanimity from falling into a cold indifference and keeps it from indolent or selfish isolation. I'm not going to go off and just practice balance of mind all by myself. So until equanimity has reached perfection, wholeness, compassion urges it to enter again and again into the battle of the world in order to be able to stand the test by hardening and strengthening itself. Here's the resolve. Equanimity becomes a resolve, a conviction. Equanimity furnishes compassion with an even, unwavering courage and fearlessness, enabling to face the awesome abyss of misery and despair, which confront boundless compassion again and again.

[23:59]

To the active side of compassion, equanimity is the calm and firm hand held by wisdom, indispensable to those who want to practice the difficult art of helping others. And here again, equanimity means patience. The patient devotion to the work of compassion. So to the active side of compassion, equanimity is the calm and firm hand led by wisdom for those who want to practice the difficult art of helping others. Again, the teaching is that compassion is active. Compassion is actually really hard to do because you have to be with. You have to engage. You have to get down. You have to extend yourself. You have to be willing to engage.

[25:03]

It can't be something you turn away from or run from or deny. And mostly, it helps us to keep away from the delusion that were separate from each other. So here's from the teaching again from Jnana Punika. The Buddha said, The world suffers, but most men have their eyes and ears closed. They do not see the unbroken stream of tears flowing through life. They do not hear the cry of distress continually pervading the world. Their own little grief or joy bars their sight, deafens their ears. Bound by selfishness, their hearts turn stiff and narrow. Being stiff and narrow, how should they be able to strive for any higher goal? To realize that only release from selfish craving will affect their own freedom from suffering.

[26:08]

It is compassion that removes the heavy bar. opens the door to freedom, makes the narrow heart as wide as the world. Compassion takes away from the heart the inert weight, the paralyzing heaviness. It gives wings to those who cling to the lowlands of the self. Through compassion, the fact of suffering remains vividly present to our mind, even at times when we personally are free from it. It gives us the rich experience of suffering, thus strengthening us to meet it prepared when it does before us. Compassion reconciles us to our own destiny by showing us the life of others, often much harder than ours. Behold the endless caravan of beings, men and beasts, burdened with sorrow and pain.

[27:15]

The burden of every one of them we also have carried in bygone times during the unfathomable sequence of repeated births. Behold this and open your heart to compassion. Or as Pema Chodron, who also is super known for metta and also super known to crystallize things, at least in my opinion, she says, from the places that scare you, When we practice generating compassion, we can expect to experience the fear of our pain. Compassion practice is daring. It involves learning to relax and allow ourselves to move gently towards what scares us. The trick to doing this is to stay with emotional distress without tightening into aversion. to let fear soften us rather than to harden into resistance.

[28:21]

When you're running, fighting, or denying, which is freezing, those are all very contracted experiences. And when we harden, then the enemies of compassion, pity, and cruelty arises. And we do that mostly through separating ourselves from what's going on. Here's from a NPR story just a few days ago on the 16th. It's called Photojournalists Are Demanding a Me Too Reckoning. Did anyone read that a few days ago? It's like last Sunday. It was hosted by Lulu Garcia Navarro. So they're saying that photojournalists need to face its Me Too movement. And she interviews Kainaz Amaria, who's a visual editor at Vox and formerly with NPR.

[29:32]

So in a recent piece, Amaria wrote about how some of the high-profile sexual harassment allegation in the industry. But beyond the scandals, Amaria argues... her male-dominated field create a toxic culture that silences women in the profession and has kept a full reckoning from taking place. So, Garcia Navarro asks her, tell us a little bit more about the demographics of the photojournalism world. Maria says, 85 to 90 percent of the news imagery that we consume is created by men. So let's give you an example. This is from the New York Times last year. 90% of the images on the front page, literally, was made by men. And then, in terms of the bylines, there's a different article, but in terms of the bylines, 37.7% only are women, right?

[30:45]

and 17% only are from minorities. And in terms of, like, news media that analyzes culture and politics, it goes down to about 5% are people of color, or women. So, now, the reason I brought brought up is a couple of things one is that so so I Maria has followed some stories and really there's a was a bombshell report that then Colombian journalism review Kristen chick has documented assaults harassment allegation against prominent men in the field So he said, you are not surprised. And our Maria says, we all knew this. We all know how bad it's been.

[31:47]

I've been in this industry for almost two decades. I've been paid less by men, overlooked on assignments, have been given to men. I've been groped and intimidated in the field and in the workplace by men. So in this... report by Kristin Chick, she interviewed 50 women over five months. They named two prominent photographers and detailed the industry that's rampant with physical, emotional, and mental discrimination that is preventing women from being behind the camera. And it's causing women to leave the industry. Women are taught that it's the cost of being a photojournalist or journalists, is that you have to accept this kind of condition if you want to work in the field. So because of non-disclosure agreement, basically everything got shut down after that report came out.

[32:50]

So then she asked Amaria about, in the industry, what's the reaction? After Tristan's story dropped, there was some conversation in circles for about a week. And then immediately, institutions started deflecting responsibility. People immediately responded with some codes of conduct or some immediate action. But no one really wanted to look, listen, understand the extent of the problem. And then she was asked, what about the women in the field? She said, it's really difficult. I was just at a photo conference a few weeks ago. This report came out last... This interview came out last Sunday. Two women share their stories about being raped in the field. I don't think we know the extent of how bad it is. Many women in private rooms are starting to speak about what they've experienced. But they're extremely scared to go on the record because they don't want to be seen as difficult to work with.

[33:54]

They want to continue photographing. They want to continue doing the work. There are very few people... who can hold our own industry accountable. And that's why I wanted to take Kristen's reporting further and really look at why can't photojournalism really take a hard look at itself and say, you know what? We might not have been treating each other fairly, but there might be some consequences for our audience because of that. So the bigger implication Because photography literally represents the world to us, wouldn't you say? Literally. So when you have a number of women photojournalists behind the camera getting smaller, what does that mean in your view for how the world is then represented? This is what Garcia Navarro asks Amaria. Amaria replies, we're losing perspectives.

[34:58]

I don't know how we see the world if we had more women behind the camera. I have no way to imagine what stories would have been told or how we would have seen certain historic events differently, how they would have been framed differently. Maybe the lens wouldn't have been turned onto something else that was equally as important. We don't know. So to take it a little bit closer to home, actually, My girlfriend, who's at another photojournalism conference, a women one right now in Denver, she was at this conference that Aunt Maria talked about, in which women talked a lot about trauma, not just the vicarious trauma of the stories they cover, right? Photojournalists are where there's crisis, where there's suffering happening. So not only the vicarious trauma, but how as women they've had to endure so much in the field.

[36:11]

And Deb, that's my girlfriend, was talking to a white woman who worked not too far, it was in New Orleans, and it wasn't too far from that, in a big city in Mississippi. And this woman said, you know, it's true, we need more. people of color, and there are no people of color in her news media group, in a pretty big city in Mississippi. And she said, you know, and she said it's actually the stories that aren't being told is about Vietnamese people, you know, not just African-American, but Vietnamese people, because there's a huge Vietnamese population in that town. And so what stories would have been told? And then so Deb, this is a white woman, said, well, why don't you go, you know, do a story? And she's like, I don't know anybody in the community that would help me. So I'm not going to do a story there. I don't want to seem like, you know, the white savior sort of thing. But we have to.

[37:14]

We have to go where it's uncomfortable. We have to find allies. We have to find people who know what are the stories in that community. You can't just sit back. So that's what they talked about. And journalism is investigating, wouldn't you say? That's journalism. Sounds a lot like the First Noble Truth or the practice of the First Noble Truth. So if it's not being investigated and it's not being represented, whose story is not being told? Whose point of views are being ignored? So how we got here is important to try and figure out, to investigate. And more importantly, because condition can, remember upeka is because of this, that happens. So that's possible, right? How is it that we, what are we doing now? What is this? What is this? What is this? This is our practice.

[38:14]

What is this? So we can frame this so that that can be different from where we were. Buddhism is often talked about as having two wings, wisdom and compassion. This is the two wings of Buddhist practice. And I like to say that you can't focus just on one or the other, because if you have a lot of wisdom, a lot of knowledge. So if you think of two wings, what are two wings on? Let's say a bird, right? So if you're a bird, and this is your wisdom wing, and is really strong, and you're just investigating, getting more information, what happens? And just, you know, fly in a circle. But if you just do compassion, oh, suffering of the world, suffering of the world, then what happens?

[39:21]

You just do the other way. Still a circle. So they both have to have strength. And they both have to work together. Sometimes you do need to go this way. So this one rests where this one works. Sometimes you need to go that way. This one rests, this one works. But they need to work together. Of course, the old Franz Doe talks about, it's great that your wings work. But guess what else do you have to do? Your feet have to let go, or your talons or whatever, have to let go. You can't just cling to the branch and flap, right? You gotta jump off into the unknown. You have to be willing to go. It's funny, you know, I live in San Francisco. I live in the TL, the Tendalloy. Lots of suffering there. And actually,

[40:25]

The one that I see a lot, definitely lots of people suffering, but because I live with an animal rights person, the one that I'm drawn to see that I tend to ignore a lot are the animals on the street. And guess what kind of animals are in urban streets a lot? Pigeons. When was the last time you looked at a pigeon instead of shooing it away? And a lot of them don't look so healthy. And the talons are cut off. So there's a lot of suffering there. When I walked down the street with Deb, she was like, look out, look out. And I'm always looking for other droppings on the street and the tantaloying. But no, she meant the pigeons. And we need to walk quietly around them and not scare them. So here's some Koshio Uchiyama. And answering the question, what is a bodhisattva?

[41:29]

A bodhisattva is an ordinary person who takes up a course in his or her life that moves in the direction of Buddha. You're a bodhisattva. I'm a bodhisattva. Actually, anyone who directs their attention their life, to practicing the way of life of a Buddha, is a bodhisattva. We read about Kanon, Gavalokiteshara, bodhisattva, or Manjashri, bodhisattva. And these are great bodhisattvas, but we too have to have confidence or faith that we are also bodhisattvas. What's the difference between people who live their lives having direction and those who don't? Most people live by their desires or karma. That's what the expression gosho no bampu means.

[42:35]

Gosho is the obstructions to practicing the way caused by evil actions in the past. You can read that as harmful actions. Bampu simply means ordinary human beings. That is, one who lives by karma. Another way to understand karma, which technically means volitional action, but another way to understand karma is that it's your habitual energy. It's your reactive sense of things. Not your response, but your knee-jerk reaction. The one that is unthinking and unaware. Our actions are dictated by our karma. We are born into this world with our desires and may live our lives just by reacting or responding to them. In contrast to what is the expression gansho, no bosatsu, or a bodhisattva who lives by vow, the life that flows through each of us and through everything around us is actually all connected.

[43:44]

To say that, of course, means that who I really am cannot be separated from all the things that surround me. Or to put another way, all sentient beings have their existence and life within my life. So needless to say, that includes even the fate of all mankind, humankind, peoplekind, all beings. That too lies within me. Therefore, just how mankind might truly live out its life becomes what I aim as my direction. This aiming or living while moving in a certain direction is what is meant by vow. In other words, it is the motivation for living that is different for a bodhisattva. Ordinary people live thinking only about their own personal, narrow circumstances connected with their desires.

[44:47]

In contrast to that, a bodhisattva, the undeniably still and ordinary human being like everyone else, lives by vow. Because of that, the significance of his or her or their life is not the same. For us as bodhisattva, all aspects of life including the fate of humanity itself, live within us. It is with this in mind that we work to discover and manifest the most vital and alive posture that we can take in living out our lives. So, Buddhism. What year are we at? At the founding of Zen Center? 54, 55 years? Something like that?

[45:51]

Buddhism, of course, most of us in this room are, you know, guests here, or newly arrived here. Buddhism did come here. There's some speculation. This is from the Faces of Buddhism in America by Prebysh and Tanaka. Maybe a Buddhist monk arrived here in the west coast of Mexico as far back as 458 CE. That's a long time ago. And recorded for sure is that, of course, Chinese immigrants working on the railroad and also in the go rush right here in our own neighborhood, right? Right here in our own backyard. It was in 1849. So... many generations. So perhaps even just three generations at least, right, at Zen Center? Three generations. Maybe not the third one, aren't quite teaching yet, or not on the platform kind of teaching. But maybe now that our practice has matured, right?

[46:56]

By the way, let me tell you, the practice instruction for all the noble truths, so the first is to investigate. The second, right, what are the causes of suffering? Usually the Traditional is to overcome. I, myself, like to say, to get closer to, to really, really know, right? And the third is how it could end, right? And that's to be realized. Of course, Dogen says practice realization are one, so you gotta practice to realize, and when you realize, you're practicing, right? Which means what? Involvement! That's my take. And then the last... The fourth noble truth is the Eightfold Path. So that is to be developed. We're going to quote Gil Franz Do. He actually sometimes says that not only to develop, but to mature. The Eightfold Path is what we practice to mature into. So with the maturity of our practice, I think it's time to move to flexing our

[48:05]

or compassion muscle, to engage, to really get up, get connected, to enact, to be bodhisattvas in the world, to alleviate suffering and the causes of suffering. Thank you, bodhisattvas. 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 sfcc.org and click Giving. May we fully enjoy the Dharma.

[48:56]

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