This podcast is offered by the San Francisco Zen Center on the web at sfzc.org. Our public programs are made possible by donations from people like you. At the beginning of Zen Mind, Beginner's Mind, at the very beginning, beginning, the first couple of lines in the prologue of Zen Mind, Beginner's Mind, Suzuki Roshi says, people say that practicing Zen is difficult, but there is a misunderstanding as to why. It is not difficult because it is to sit in the cross-legged position or to attain enlightenment.

[01:05]

That's why it's not difficult. It's difficult, Suzuki Roshi says, because it is hard to keep our mind pure and our practice pure. in its fundamental sense. And a little bit later, he says, the goal of practice is always to keep our beginner's mind. So beginner's mind is something we're very familiar with.

[02:15]

Many of us are very familiar with it. And it's become so familiar, I think it may actually have entered the general culture, you know, people talk about. Well, let's approach that with a beginner's mind, not recognizing necessarily even where it came from. And maybe my talk should be more complicated and elevated than talking about beginner's mind. But actually, beginner's mind, the first couple of sentences, the first couple of paragraphs of Zen mind, beginner's mind, is enough. It's enough to keep us quite busy, to keep us quite occupied.

[03:25]

And my sense of practice, of Zen practice, is that it is, it has to do with, it's made up of something not so complicated, something pretty simple, straightforward, ordinary. Linda spoke last week about everyday mind is the way. My sense of practice is that it has to do with everyday activities, everyday thoughts, everyday body, speech and mind. At another time, under quite different circumstances, Suzuki Roshi was speaking with a group of students and said, you should learn how to tie your shoelaces.

[04:38]

I think he felt that they had kind of ideas about Zen practice. kind of esoteric, elevated, difficult, complicated. He was a little angry, actually, I believe, at the time. He said, you should learn how to tie your shoelaces, never mind all your fancy ideas. He didn't say that part. So we often have a lot of fancy ideas about things. But I think more simple, basic, fundamental is plenty. Plenty for us. Good and plenty. So I'd like to speak about beginner's mind and what...

[05:56]

Suzuki Roshi meant when he said to keep our mind pure and our practice pure in its fundamental sense. And I want to speak about it in relationship to, through, with speaking about bringing forth the mind of awakening. To bring forth the enlightened mind, to have a thought of enlightenment. In Sanskrit, this is called bodhicitta-odhpata, bodhicitta-odhpata. Bodhicitta-odhpata. Bodhi is, you know, enlightenment or realization, or more literally, bodhi means awakening. It comes from the root. B-U-D-D, bud, which is the same root as buddha.

[07:01]

It means to wake up. So buddha is the one who woke up, the awakened one, and bodhi is awakening. And citta is for citta, C-I-T-T-A. It means thought, or consciousness, or mind. And otpada means to produce, production. So bodhicitta otpada means awakened mind, awakened mind production, the producing of the awakened mind, the bringing forth of realization mind. So that's the Sanskrit.

[08:13]

And then the Japanese is Hotsu Bodai Shin. Hotsu means to arouse or bring forth. Bodai is the same as Bodhi. And Shin means That's in the Chinese character X-I-N, xin, means mind. But actually, if you look at the character, it actually means mind and heart. And the character for it looks like a human heart, kind of a pictograph of a human heart. This goes back to ancient Chinese understanding that the... of our consciousness, of our being, was our heart. So we can say heart and mind. And I think it's a fuller sense, bringing forth the heart and mind of awakening, is Hotsubo Daishin.

[09:15]

So, not last week, but the week before last, I was somewhat surprised to find myself in North Carolina. I've never been in North Carolina before. I've never thought of going to North Carolina. I said to myself, here I am in North Carolina. What am I doing here? When you arrive in North Carolina, when you arrive at the Raleigh-Durham Airport in North Carolina, it says, welcome to the research triangle. And I forgot to ask what that means, the research triangle.

[10:25]

I was there doing research, but I don't think it's the kind of research that they mean when they say, welcome to the research triangle. I think they mean the triangle, I think, is total guesswork, is Raleigh, Durham, and Chapel Hill. Okay. And I think they say, welcome to the research triangle because there's Duke University, and UNC, which is not just a football college, but the University of North Carolina. And I think they do a lot of medical research and medical stuff there. So maybe that's what the research triangle refers to. But that wasn't the kind of research that I was doing. I was there on a meditation retreat, a sishin. But it's a particular kind of sesshin where some part of the day is devoted to studying the works of a 13th century Zen master whose name is Ehei Dogen, who's very popular in certain circles that I hang out in.

[11:52]

He's very popular with me also. And he was the founder of the Zen school called Soto Zen, that Suzuki Roshi was a lineage descendant of Dogen. So this sesshin is taught by a Japanese Zen teacher, Shohaku Okamura, who is quite a wonderful practitioner. and also deeply immersed, deeply steeped in the teachings of Dogen. And the work that we were studying, it's an essay, you might say, of Dogen, just maybe four or five pages, it took us... It took... Let's see, there were 10 classes. Each class was approximately two hours, about 20 hours to go through five pages of a work of Dogen's called Hotsubodai Shin, Bringing Forth the Mind of Awakening.

[13:03]

So I wasn't really so surprised to be there because that's why I went to do that. I was kind of surprised though. Very beautiful. It was beautiful in North Carolina. The people who live there, I stayed with some old friends, and they said, oh, you should wait until the spring. Then it's really beautiful because there's lots of woods. And I guess in the spring, you know, they're deciduous, unlike many of our trees here. So in the spring, they really come out fabulously. But even bare branches were quite beautiful. So one understanding of Hotsubo Daishin, one understanding of bringing forth the mind of awakening, is that this is a moment or a turning in one's life.

[14:17]

that at some point in one's life, one may turn toward the way. So this is this bringing forth the awakened mind, going on the path. This is bodhicitta. And then you are on the path. And a bodhisattva. A bodhisattva is defined as someone who has hotsubodai shin, who has brought forth the mind of awakening, who has turned toward the path, turned toward the way, turned toward developing awakened mind.

[15:20]

Now, an interesting feature of this moment, an interesting feature of this turning toward the way is that it often occurs, I could almost say always, but maybe there's an exception or two, but it often occurs in conjunction with difficulty in conjunction with suffering, in conjunction with having some problem. If we don't have a problem, you know, if we're having a grand old time, we don't really think about it very much, you know, the way, yeah, it's all right. Don't worry about it. The gateway to awakened mind is suffering.

[16:34]

Isn't that something? You wouldn't think so, but that's often the case. It's often only out of some problem, trauma. We get the call from the doctor with the diagnosis. the divorce papers arrive or we file the divorce papers or something happens to us or someone we care about this is often the motivator what actually turns us toward the path the way enlightenment, realization.

[17:35]

In that sense, it's not necessarily exactly a matter of choice. It's not like, oh, I'd like to do that. It's more like choiceless. The day before yesterday, Friday, we had in this room, we had a funeral service for Darlene Kohn, who was a Zen teacher in the lineage that I just mentioned, Suzuki Roshi's lineage, who... I knew and many of us knew for a long, long, long, long time. And she was a fabulous person and a top-notch teacher.

[18:51]

Top-notch. And one of the wonderful qualities she had was her wit. She's very witty, funny, and a great storyteller. So she and Tony, the man she was married to, came to Zen Center. in the early 70s, and then, I don't remember exactly when, but a few years later, she developed severe rheumatoid arthritis. So for the last 30 years, 30 years, 35 years of her life, she had severe arthritis and I think was, if not in constant pain, then on the edge of that.

[20:11]

And turned that, used that, worked with that as teaching. Maybe that's why her teaching was so powerful and fabulous. To take something so difficult and so painful and turn it toward the way is very, very strong. She was a powerhouse in that way. So then, here's a little story. So she was teaching, this was years and years ago. I don't remember if she told me this or if I just heard this or what, but she would teach workshops and so on in terms of how to live with pain. Suffering and delight was one of the names of her workshops.

[21:22]

And people would very much appreciate it and so on. And after one of these workshops, someone said to her, someone was expressing their tremendous appreciation for this deep, deep teaching that she was conveying to people by virtue of this tremendous suffering that she was... subject to. And they were saying how great it was and how deep it was and so on and so forth. And her response was, thanks, I'll take superficiality. So that's very accurate. If we don't need to think about bodhicitta-odhpada, because we're having such a grand old time, go for it.

[22:33]

I'll take superficiality, yeah. But if we don't have any choice, then we can use what we have. use our life in this way. So this is one understanding of hotza bodhaya shin, this understanding of this moment in our life when we turn toward the path. And this is true and accurate. And sometimes people can even name the time. Oh, yeah, it was then. That was when it was, you know. Laying in the hospital bed, that was when I realized I better do something different than what I've been doing.

[23:45]

Or at the AA meeting or wherever. A certain kind of hitting bottom. that makes turning toward the path not necessarily inevitable, but not a matter of choice. So this is one understanding. Dogana acknowledges this understanding in this work of his Hotsubodaishin, but his emphasis is on a different kind of understanding of... bringing forth the mind of awakening. More like a moment-to-moment kind of understanding of bringing forth that mind. In that sense, the quality or feature aspect of our mind that is awakened, bringing that forth.

[24:47]

the quality of that mind being openness and expansive, the expansive and open quality of our mind. Or Suzuki Roshi called it unlimited mind. He said in the same prologue as beginner's mind, where he mentions beginner's mind, he says we should Resume our, we should resume our original mind. Our unlimited original mind. That's an encouragement to bring that mind forth. That mind that's there already. So, A key word here is resume.

[25:50]

We should resume our original mind. And we need to resume it because we lose that mind, that bringing forth mind. We lose that Hotsubo Daishen. And then we bring forth the mind of awakening. And then... we get confused, we get disturbed, or maybe something in our environment, you know, we get activated, provoked, and we lose bodhaya shin. We lose bodhi mind. We lose awakened mind. We lose that quality. We lose our contact with that quality of mind in our own mind. And then we hotsubodaishin, we bring forth that mind.

[27:01]

That mind that's opened and expansive and characterized by the four embracing dharmas, characterized by generosity. Generosity. Kind speech. Beneficent action. Identity action. Identity action means acting in a way where you identify with what is not you, the other person or the stick or the teacup. Action based on that. Generosity, kind speech. beneficent action, and identity action. These are the four embracing dharmas, and those four embracing dharmas are the characteristics of awakened mind.

[28:04]

That's what awakened mind looks like in the world. We bring it forth, and then we lose it. and we bring it forth, then we lose it. We lose it, you know, one nanosecond later, or one year later, or 10 years later, or 100,000 years later. Sooner or later, we lose it. Then when we lose it, our practice is to bring it forth. That's our practice. In this understanding of Hotsubo Daishin, this is not one turning toward the path in one's life.

[29:05]

In this understanding of Hotsubo Daishin, it's thousands of moments of bringing forth the mind of awakening. Millions of moments of bringing forth the mind of awakening. Millions of moments of the opportunity. That is, millions of moments of losing it, right? So then we have the opportunity millions of times, thousands anyway, if not millions. Millions may be an exaggeration. So, this sounds like a lot of work, doesn't it? Bring forth the mind, lose it, bring it forth, lose it, bring it forth. It sounds like a lot of work. But that's not the main point. The main point is that this kind of moment-to-moment, Hotsubodai Shin, is in the life that we actually have, is made up of the life that we actually have.

[30:14]

Not some life that we're going to have later. Not some life that we're going to have when we really become wise. and attain unsurpassed perfect enlightenment. Not that life. This life. This kind of understanding is that the material of bringing forth the mind of awakening is our actual life. The material of it is our karmic Circumstance. Karmic consciousness. Karmic circumstance means like a bubble. When you put air underwater, you get a bubble.

[31:15]

But there's no such thing as a bubble, really, right? It's just air underwater. It's just some circumstances that have come together. When those circumstances come together, cold air underwater, we say, oh, that's a bubble. When you come to Green Gulch to the Sunday morning Dharma talk in February, these circumstances create cold feet for people sitting in chairs. Unfortunately, I'm sorry. Cold feet and sometimes cold bodies, you know. I was thinking we should have, I don't know how we would do it. We could put radiant heat underneath the floor. Because if you're sitting like this, you stay pretty warm, especially with all of these things on, you know. But if you're sitting in a chair, I've sat in a chair. Years ago I sat in a chair at Tassajara in the winter during practice period.

[32:19]

Oh, that was punishment. That was really good. That was really bad. It's very cold because all your limbs are out there flapping in the breeze, you know, instead of just here. It's very close. Anyway, but this is just circumstance. This is just the bringing together of circumstance. That's karmic life. And if it's, you know, a simple example is air underwater, we call it a bubble. But we're just complicated bubbles, right? It's just circumstances. Circumstances have come together. There are too many of them. We can't figure it out. They're infinite. Infinite circumstances have come together to create this moment, to create our karmic circumstance, our karmic life, and to create our karmic consciousness. It's very, very specific.

[33:20]

It's exactly this way. No other way. That is the material of bringing forth the mind. Not going anywhere else. So Banké was a 17th century, I think 17th century, Zen teacher. And a student, it's one of my favorite stories, a student said to him, I've been practicing arduously, I've been practicing with great effort for years and [...] years. But still, wild thoughts constantly arise in my mind. How can I eliminate them? It's a classic kind of question that people ask. And Banke said, to think of eliminating a wild thought is a wild thought. He said, it's like trying to wash out blood with blood.

[34:29]

Can't wash it out that way. The student thought he needed to go somewhere else where there weren't wild thoughts. He thought the material of Bringing forth the mind was something other than his own ordinary wild thought life. But Banke wasn't deceived by that. Banke said, wild thoughts are just fine. Just have as many wild thoughts as you want. Don't worry about that. Your wild thoughts are the material, is the very essence of bringing forth the mind of the way. Suzuki Roshi said, don't seek elsewhere. This is Zen teaching in three words, four words.

[35:35]

Don't seek elsewhere. That's what he meant. Don't look for some other life. Don't think that that's what Zen practice is about, having some different life than you have, figuring out how to have a really beautiful spiritual life that you don't have now. Don't seek elsewhere. That's the negative way. Then Dogen, in some other thing, he said, here, What did he say? Here is the place. Here the way unfolds. Here. Wherever here is, here. So it's not necessary for us to wait for some other life

[36:45]

for us to have some other life in order to have the right circumstances to bring forth the mind of awakening. Actually, right here are completely sufficient, excellent circumstances for bringing forth open, expansive, unlimited, unhindered, unprejudiced mind, big mind. And that'll be true a half hour from now as well, tomorrow, yesterday, whatever our karmic life is, wherever our karma takes us, as it were. Those are the excellent circumstances for bringing forth the mind.

[37:48]

So there are some ways of understanding this bringing forth the mind and understanding this enlightened mind and enlightened nature. that were popular during Dogen's time and actually are popular now, that as a way of contrasting this idea that I'm telling you about, this sense of things that I'm telling you about, I'll mention these other ones. There's two that I'll mention. So one of them is... For those of you who know the technical side of it, this is called Tathagatagarbha teaching, which was a certain school of Buddhism. And then it means something like Buddha embryo.

[39:01]

Tathagatagarbha means something like Buddha embryo. So in this way of understanding, Tathagata Garbha understanding, the thing is that we all have a little golden Buddha sitting on a lotus. That's our essence. But it's covered over with all of this junky stuff, not so good stuff, our delusions and so on and so forth. It's all kind of So in that idea of practice, you're supposed to try to get all of the junk out of the way. And once you get all of the bad stuff out of the way, then you're left with this beautiful thing as your essence. And then that can shine forth like that. That's one idea. And then another idea is that the essence of our mind is calm.

[40:03]

and quiescent, like a body of water, like a lake, just very flat, like a lake. But then, because of the winds of ignorance, the winds of ignorance come in, and they make waves. And the winds of ignorance make waves, and then we're all involved with the waves, and those are our delusions, and excitements and that's our karmic life. So in that way of understanding you try to calm down all of the winds of ignorance so that you're left with just the quiescent beautiful quiescent body of water. So These were very popular teachings in Chinese Buddhism for hundreds and hundreds of years.

[41:06]

And, you know, as I say, they're still very popular now. We like it. We actually like these a lot, partly because they give us something to do, you know. In our daily life, we can try to get the junky stuff off our beautiful adamantine, you know, Buddha that's in the center, you know, and try to eliminate... our delusionary mind in order to get to this non-delusionary mind, you know. Or in our meditation, we can try to calm the winds of ignorance so that we're left just, whoo-hoo, very quiescent, you know. Very calm and quiescent and coasting along just beautifully. And we can measure, gives us a chance to measure our zazen and other things, you know, about how well we're doing, how, you know, well, I've eliminated 15% of the junky stuff, you know.

[42:15]

Only got 85% to go, you know. We like that a lot. Satisfying. versus our actual practice where you can't measure anything. And you don't know up from down, basically. And you can't see how well you're doing. Seeing how well you're doing is exactly the thing you're trying to relax away from, right? not to do just like everything else which you're trying to give a break have a break from so these kinds of understandings Dogen and the teaching lineage down to Suzuki Roshi that Dogen has

[43:31]

you know, that followed Dogen, he saw the problematic nature of this kind of understanding, the Tathagatagarbha understanding, as well as the calm lake with the winds of ignorance understanding. The problem he saw is that there's a division, there's a separation in each of those. There's me over here, with all of the junky stuff on and the winds of delusion rolling along. And then there's this other thing that I'm supposed to get to. There's a distance. Dogen's teaching and the teaching of his lineage is no distance, no separation, no division. No separation between the junky stuff and the golden Buddha.

[44:40]

No separation between the winds of ignorance and the mind of enlightenment. No distance. They're not even laminated. Laminated is too far away. So this is a revolutionary idea at the time, and even now it's a revolutionary idea. that there's no distance. So Suzuki Roshi's idea of beginner's mind, keeping the mind pure and our practice pure in its fundamental sense, goes back to Dogen's idea of no division. And Dogen's idea of no division goes back to four or five hundred years before that, the Tang dynasty, Zen masters in China. And their sense of things goes back five or six hundred years to Nagarjuna, who taught, was the primary or movement leader of the teaching of emptiness.

[45:56]

And his teaching goes back to Shakyamuni Buddha's teaching. So that's the way it is with revolutions. Sometimes the revolutionary person or thinker or situation is actually some way of going back to something that was actually more original. So in Shakyamuni, Buddha's teaching, this no division, no separation, is the teaching of ignorance. The heart of ignorance is dividing things up. Literally, it's even in our English word, right? Ignorance. When you ignore something, when you ignore something, you have a partial view part and partial. And in Nagarjuna's teaching, form is emptiness and emptiness is form.

[46:58]

The only expression of emptiness that there is, is form. The only expression of Buddha mind that there is, is our delusion. It's the only thing there is. There's no place else to go. There's only one world, this world, of karmic circumstance, which is the world where we bring forth the mind of awakening. So the student, back in one of these Chinese Zen masters, the teacher says to the student, can you take a pinch of emptiness? The student says, yes, I can. Teacher says, okay, go ahead. Student goes like this, pinches the space in front of him

[48:04]

The teacher, not surprisingly, they always say this, says, no, that's not right. They always say that. The students, they have to always say that. There are reasons why they have to always say it's wrong. So then the student says, OK. He says it more politely, but basically he says, yes, revered teacher, please Please show me a pinch of emptiness. So another one of these classic things that these guys used to do. So he takes the student's nose and pinches the nose. The student yells, ow! There isn't any emptiness manifest as noses. That's the way emptiness expresses itself in the world.

[49:08]

Buddha mind expresses itself in the world as the life that you have right now. The life that I have right now. Too complex to understand. But we can practice with it. We can flow with it. We can be with it. Without looking somewhere else. Without needing something else. When we practice and realize no division, that's bringing forth the mind of awakening. That's Hotsubodai Shin. When we practice it, practice and realize, the realizing of it is the practicing of it. When we practice, realize that.

[50:14]

another way to say it is when we are not caught, not stuck in some particular configuration. That is being not divided, not separated. to not be caught in some particular configuration. And not being caught in some particular configuration is exactly beginner's mind. You know, like Suzuki Rishi says, in the beginner's mind, there are many possibilities. In the expert's mind, few. That's because in the expert mind, you're caught. We're caught. And he didn't just mean experts, experts. He meant we're all in the way that we all think we're experts. in the way that we all deceive ourselves about our own life, being experts in our own life.

[51:20]

So in this no division, no separation way, we don't need to get rid of delusion or ignorance. In fact, Like Banke said, to think of getting rid of delusion and ignorance is deluded and ignorant. So in this way, we don't leave the realm of delusion and ignorance. But we can... not be deluded by our delusions and not be ignoranted. I don't know how that word should be, by our ignorance.

[52:29]

Not be fooled by our ignorance. Ignorant and deluded, we are and we will continue to be, I believe. but we can Hotsubodai Shin in that situation. So, there was one more thing I wanted to say, which is that The Academy Awards are tonight. And I wanted to tell you my nominations. I'm going to give you my... I actually don't have any nominations.

[53:35]

Though I heard, I haven't seen... The King's Speech yet, right? But, and that has lots of nominations, right, for the Academy Awards. So I'm wondering whether The King's Speech is actually a movie about Hotsubo Daishin, but they don't know it. They didn't have that in mind, you know, or beginner's mind, you know. I don't know. Maybe it's not, but maybe it is. So no, I'm not going to give you the nominations. The other thing I'm not going to do is tell you about my idea for Zen Oscars. Which I mentioned to someone yesterday. They didn't think it was a very good idea.

[54:39]

My main one is Best Portrayal of Dukkha. Dukkha means suffering. Best portrayal of Dukkha would be the Zen Oscar. Which movie is the best portrayal of Dukkha? So... that the Oscars are tonight is only coincidental to, it's a karmic circumstance related, not related to about a scene from a movie that I wanted to tell you about, which is a movie that has Humphrey Bogart and Katharine Hepburn in it called The African Queen.

[55:52]

How many of you know the movie The African Queen? Please raise your hand. Okay, most people. I'm guessing that some younger people may not know the movie The African Queen, which was made sometime after the Paleolithic, but before the modern age, you know? Sometime after Homeo Sapiens got on the scene with Humphrey Bogart and Katharine Hepburn, who are fabulous actors, terrific. And The African Queen is an ironic title because it's the title. Humphrey Bogart is, he begins the movie as kind of a bum, kind of an alcoholic and a bum. And he's the captain of a beat-up old bum kind of a boat tootling around in Africa.

[56:57]

And the name of the boat is the African Queen, which is very ironic because it is hardly a queen. It's just very beat-up. He's very beat-up. And the boat is very beat-up. And the movie is about... the developing relationship, and there's a couple different things, the movie is about the developing relationship between Katharine Hepburn and Humphrey Bogart, which starts off as, as is often the case, very rough. They're really having big fights and stuff like that, and eventually they create a wonderful sangha together, which I think primarily has to do with Humphrey Bogart's character development in the movie from being this kind of apathetic, cynical, depressed.

[58:03]

I think he was very depressed at the beginning of the movie. And then in the course of the movie, his character really develops tremendously. helped greatly by his relationship with Catherine Hepburn, who at one point takes all, he's got this big case of booze, you know, and she takes all the booze and starts pouring it out of the boat. Do you remember that scene? He gets very angry, of course, but it's very good for him. So the scene that I want to tell you about is toward the end of the movie. This is, they've already really gotten to, they really are working together now And he's really transformed significantly. I don't remember the circumstances. So they've got this... They're still in this beat-up old boat, just the two of them. And I don't remember the circumstances, but somehow they're lost in the reeds. And because of the reeds or because the water's too shallow or something, they can't use the motor...

[59:10]

So Humphrey Bogart, but the water's very shallow, so he gets down in the water, and with a rope, he's kind of pulling the boat. Do you all remember this scene, those of you who saw the movie? It's really something. In the water are leeches. So every time he gets in the water, the leeches glom onto him and start sucking his blood. So he gets out of the water and he and Catherine Hepburn, Catherine Hepburn helps him peel the leeches off. But they have to keep on going. So there's nothing to do except get back in the water where he knows he's going to have this extremely unpleasant experience.

[60:12]

And they're lost. He's pulling the boat, but he doesn't know where he's going. Then the camera pans out, you know, like gets further and further away. And you see that they're in these reeds over here. And right over there is the open bay. Freedom. Anyu, Tara, Samyang, Sambodhi is right there, you know. but they don't know it. They can't know it. They're in the reeds. They can't see that. So I just thought this was such a wonderful portrayal of how our life actually is. Sometimes. We're just pulling the boat, lost in the reeds, And freedom and ease may be very close, but we can't see it.

[61:22]

That's not our life. That's not our world. And I think Bogart illustrates wonderfully how to practice in the world that we have. Get back. in the water, even though you don't know where you're going, even though it's very, very unpleasant. This is something. What can we do? How do we practice here in this life? Okay. 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.

[62:28]

For more information, visit sfzc.org and click Giving. May we fully enjoy the Dharma.

[62:39]

@Transcribed_UNK
@Text_v005
@Score_97.96