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. Good morning. My name is Charlie, and I used to live here at Green Gulch Farm with my family. And today is the first Sunday of the month, so it's the children's program. And when I lived here, my daughter used to come to the children's program and be part of the riding mass. And now my son is here. He's one of the loud ones. This morning I want to talk about a Zen teaching. Everyone has a light, or everyone has a jewel.

[01:04]

And everyone includes you, and everyone includes your family, and everyone in the country, everyone in the world. And there's a story about this jewel, or this light, sometimes called the parable of the gem in the hem. One day a poor man went to visit a close friend who was very wealthy. And they had a very nice evening together. And then they went to sleep. And in the morning, the wealthy friend, he woke up very early. He had to go out on business. But he wanted to give his friend a priceless jewel to help him with his life. And he tried to wake his friend up, but his friend was a very heavy sleeper. And he could not wake him up.

[02:08]

So he took the jewel and he sewed it into the hem of his friend's robe. And then he left. Eventually, the... the poor man woke up. But he didn't notice the jewel, and he journeyed on, and he had a very hard time getting by. Many years enduring hardships and difficult circumstances. Eventually the two friends met up again, and the wealthy man, seeing that the poor man was struggling, and just barely getting by, told him about the jewel. He said, why are you enduring these hardships? In the past, I wanted to make sure you could live in peace. And I sewed a priceless jewel into the hem of your robe. How could you have missed it? It was right there in your sleeve.

[03:12]

You should make use of this jewel and live without so much struggle and pain. And so he did. So this story is saying we each have a jewel, or we each have a light or a treasure. But often we don't know about it. And when we don't know about it, we don't use it. We don't let it shine in the world. And when we don't let it shine, it doesn't help us, and it doesn't help anyone else. So this story is reminding us of this jewel that is with us always. And it's not a jewel anyone can ever take away from us. It's a jewel we should bring out and give to the world.

[04:15]

We should express this. how we find this jewel is a little tricky. It's not a thing, it's not something out there we can go out looking for. It's already up your sleeve. When we try to say what this jewel is, exactly, it's very difficult. So I'd like to ask the children, what do you think this jewel is? Do you have any ideas? Yeah. Your heart? That's very good. Yeah. My daughter also said that. I asked her that before this talk.

[05:19]

Any other answers? Any other responses? Uh-huh. That's very good, yes. Any other ideas? What? Joy. Joy, yeah. Love. Love, yes. Happiness. Yes. Do you have one right there? She does. Thank you. And so part of what we're doing with our practice is we have this jewel and we want to bring it out and give it to the world. And that's part of what we're doing with the sitting practice, but in everything we do.

[06:25]

So this isn't actually a story about being rich and poor. It's about heart and love and joy and a great boundless love. That's the wealth of this rich man that he's giving to this other person. And this isn't really a jewel that we're given in the past. It's something we're given every moment. We receive this each moment And then each moment is a chance to give it back, to express it, to manifest it. But we often sleep through this. So this jewel is with you forever. And it's good to remember about this jewel. Okay? Okay, thank you very much. And honesty is very nice, and kind of being true.

[07:40]

So that's part of what I'll be talking about this morning. So this jewel, or also the story I'll be talking about is about light. This light is Buddha nature. And so I'll be talking about Buddha nature and the practice of Buddha nature, or you could say our true nature, or our awakened nature. and how our practice is based on our true nature. In the Blue Griff record, a collection of koans, case 86. Yunmin imparted some words saying, everyone has a light. When you look at it, you don't see it, and it's dark and dim. What is everyone's light? He himself answered on their behalf, the kitchen pantry and the main gate. And then he said a second thing, a good thing isn't as good as nothing.

[08:43]

And so I wanted to start just by giving some general background and reflections on Buddha nature. It's a very important teaching, especially for Zen. So in its most basic sense, Buddha nature affirms that living beings have the potential to realize Buddhahood. But as this teaching evolved, it made a kind of more radical claim that beings already are Buddha, that the way we are is awakening. It's not a potential in the future. It's how we actually are right now. And so this is a profound affirmation of the spiritual truth of everyone. and very optimistic view. And there's two levels in which this can work as kind of an individual level. So a personal level, and then a kind of social or interpersonal level.

[09:52]

So on an individual level, this teaching, it's often used in a context to inspire enthusiasm, devotion, gratitude. And especially when we're maybe feeling discouraged. And also that Buddha nature is our, it's saying that awakening is our birthright. It's not something that's added on top of our life. And so Buddhism is a religion of what we truly are. It's what Buddha nature is saying. It concerns the deepest truth of what we are. And the study of Buddha nature unfolds with the study of ourselves, the self. And it opens into awakening. And then on an interpersonal or kind of a social level, kind of living in the faith that everyone possesses Buddha nature, it can inspire a kind of

[11:02]

a warm regard for everyone, a great warmth. And this accords with this bodhisattva vow, the vow to live for the liberation of all beings. And it's also taught that it's a remedy for spiritual arrogance, that if you think you have some attainment, It's not so special, actually. Everybody has this nature. This practice of Buddha nature, this light of Buddha nature, is manifest in even a tiny act of kindness. And in its fullness, when it's totally open, it's a clear and loving heart that's unconfined by fear. meeting everyone in this light.

[12:04]

And that everyone possesses Buddha nature is that everyone is embraced by awakening. And so this is a deeply humanistic dimension of East Asian Buddhism. So this is kind of everyone has a light in a very broad sense. This teaching of Buddha nature also can be a problem. It can sound like a self or an Atman, and Buddhism teaches no self or no soul or no Atman. And so even within Buddhism, this teaching of Buddha nature is often highly criticized. And the jewel is one of the early images, and the jewel can kind of sound like that. It can sound like kind of an unchanging... core of existence. In some ways, teaching of emptiness or no-self is a more philosophically precise way of talking about our true nature.

[13:18]

But emptiness is really easy to misunderstand. And even when we interpret it correctly, emptiness can feel cold or impersonal or too intellectual. On the other hand, Buddha nature, it is personal. It's not just an abstract truth. It's a truth of what we are and what we can become. But it can become too personal, a self. So teaching Buddha nature is a problem. Not teaching Buddha nature is a problem. Or you could say we need to find warm-hearted, concrete, embodied ways of talking about emptiness and deep, critical, incisive ways of talking about Buddha nature. And when we can do that, they're the same.

[14:21]

Zen turns on a realization of Buddha nature. And there's kind of, two main approaches to this. So one approach emphasizes a seeing or a recognition. Kensho means seeing nature, seeing Buddha nature. And sometimes the way this is kind of talked about is there's an awakening out there and we do a practice to get it and then we get it, we got it, and it's back there and it's a an event and a transformative breakthrough. So that's one approach. The approach that we emphasize more in the practice lineage here is manifesting, expressing, enacting, performing Buddha nature. So Buddha nature is not something to see, but to manifest and live.

[15:30]

So this is a practice that expresses awakening. We're not just here to see our life, but to participate completely in our life and our nature, to join it and bring it into the world. And so this isn't like a jewel that we really have. It's a jewel we can give. It's like more like a gift. And so in our practice, we embody awakening and it lives in the world. And to some extent, these two approaches correspond roughly to the Soto and the Rinzai. But actually, Soto and Rinzai include both of these approaches of seeing and manifesting. Two further points I want to just point out for how Buddha-nature lives in Soto Zen and how we're going to talk about this koam are, one, Buddha-nature is not static, and two, Buddha-nature is not just personal or individual.

[16:47]

So in the early teachings on Buddha-nature, they say it's eternal. And in our tradition, we say it's impermanent. And radically impermanent. It has no duration. It's just one moment, actually. But each moment, there's Buddha nature. And the practice of Buddha nature, then, it's ongoing. It's a dynamic function that we need to engage moment after moment. It needs to be constantly engaged. And so as a nature, sometimes we think of a nature as something that's there from the beginning. This is a nature that happens with each moment, with our present activity, with our present moment of our life. And so we find it here, through our present activity. So the most basic practice of this is just wholeheartedly joining our present activity, the present moment of our life.

[17:59]

And then the second point is Buddha nature is not individual. So it's fundamentally relational. It's between us and everything. Or it's how we happen with everything. So in this sense, Buddha nature is not something we really have or not have. And also Buddha nature is not something necessarily limited to people or sentient beings. So that's the kind of the general introduction to Buddha nature. So let's come back to this koan. Yunmin imparted some words saying, everyone has a light. When you look at it, you don't see it and it's dark and dim. What is everyone's light? He answered on behalf of the assembly, the kitchen pantry and the main gate. And he also said, a good thing isn't as good as nothing. So we have a light here, and it's a light that's dark.

[19:07]

And part of what's happening here is there's different ways in Buddhist teachings that the imagery of light and dark are used. And I want to just kind of mention three. So one is light is awakening, and dark is delusion. And so the awakening associated with freedom, delusion associated with suffering. So this is awakening is an illumination. And that's part of the reason we use this word also for awakening, enlightenment. The second way is sort of the reverse of that. Light is a discriminating or diluted consciousness. Light is an image for where we see all sorts of separate things. And darkness is a non-discriminating wisdom. It's a wisdom where we give up apprehending things. It's like being... It's what we see in complete darkness. And the second way of using light and dark, this is much more common in, this is particular to Chinese Buddhism and Zen especially.

[20:15]

A third use of light is, light is kind of a function of consciousness, a function of awareness, the light of awareness. And darkness is in sentience or unconscious, not conscious. And so this can be confusing or difficult to navigate because these uses, well, in this case, two of them are getting mushed together in one sentence. But Zen likes to play with metaphors and encourage people to be flexible with metaphors and not grasp onto just one meaning for the image. So everyone has a light. This is a light that illuminates. It's a light of awakening. And it's dark because it's ungraspable. We can't know it. This awakening is not something that's, it's not amenable to conceptualization.

[21:27]

So this light, illumines the darkness and obscuration of delusion. And this is the obscuration that things appear separately. So this truth of non-separation is that it's not that there's no world or no self and other, no us and things, but that they're illuminated in a different way. They're illuminated such that we don't experience separation. And it's kind of light, but it's not a light that goes out or in. It's a light that permeates the whole field, the whole scenario. And this not knowing, this darkness,

[22:34]

We can't apprehend it. We can't get it. In Zen we also say not knowing is most intimate. And this is by the nature of conception. According to Buddhist teachings, the process of our conception presents the world to us in a way that things and people and everything have the appearance of independent existence. that things don't actually rely on everything else to the core of what they are, to be what they are. And so this light, you could say, it's transformative, it's soteriological, it's about our freedom, and this darkness is about our knowing, about our epistemology. And it's to help us let go of our thinking.

[23:40]

One thing about this not knowing is it's not just a blankness or trying to get rid of our thoughts. Trying to get rid of our thoughts is usually another type of thinking. And Buddhism does teach a state, actually, where there's no thoughts and no ideas. And actually, in that state... the light has no function. There's nothing to illuminate. So it's also, it's not helpful either. So the practice of this not knowing is to allow our thinking without grasping it. Without being pulled around by our thinking. And part of how we find this is to try and find try to feel the grasping of our thinking. And the more we can kind of attune to that feeling, that we can start to let go. And part of this is that our practice needs to live in the world, actually, of our thinking, where we're living in ideas, the world of self and other

[25:04]

This is where we want our practice to live. When we grasp our ideas or our thinking, it's like there's a frame around what we're looking at. And we don't realize that there's a much bigger truth in front of us. So in another Zen teaching, Dogen says, When Dharma does not fill your whole body and mind, you think it's sufficient. But when Dharma fills your body and mind, you understand that something is missing. And he says something is missing, but what he means is sort of like almost everything. And then he says, he talks about this, you know, when you go out into the midst of an ocean and you look around, all you see is a circle of water. So what you see is the circle of water, that's what you know.

[26:05]

But the ocean, there's a vast ocean going off, and then continents and islands. There's a vast world all around your circle of water. And when we grasp our thinking, we grasp our circle of water as the whole world. And we do this for ourself. We do this with people we meet, with things and so on. So we don't want to get rid of our circle of water, but to not hold our circle of water as the whole ocean. And then our circle of water, there's a kind of openness about it. Things can come in from the ocean, and we're like, yeah, of course things are coming in from the ocean. Of course, you know, everyone's changing. And we can, you know, we can practice this with each other, with people we love, with people we don't know, and with people we have a hard time with. Seeing living possibility in each other is where we really meet.

[27:13]

And this is hard. This is not usually the way we work. The mind's tendency is to assume that what we know is what is. So this is to become kind of curious about what seems obviously true. Or it's a spirit of inquiry, opening in or deepening through how things appear. And so there's this not knowing, but then going back to the light, or this jewel, it's a treasure. And so also in the midst of this release, there's also regard, respect. And this ocean around the circle of water embodies this function of the light. And where this light happens is where we're fulfilled.

[28:20]

This is where our life has real value. And we can't grasp this light, but we can bow to this light and we can practice this light. And again, the most basic practice is just the wholehearted engagement. in this moment. Another point I wanted to mention is part of this teaching of the light or the jewel is awakening is here. So our real home is right here. We find Buddha here. And so we don't try to make it happen. And we don't need to enhance it. We don't need to dig it out. We don't need to try and brighten the light. It's actually our life as it is right now without changing a single atom.

[29:21]

But also it's ungraspable. And so part of why we have an altar with Buddhas on it that we bow to is to help us work with the fact that there's a light here but we can't grasp it. The self that we think is our self is not exactly this light. So this isn't saying that we should identify with Buddha. Because it's easy for that to become a kind of arrogance. So we set up awakening out there and in here. And we bow to awakening out there. bowing is a way of, can be an expression of relinquishing our ideas of what awakening is, what Buddha is, what we are. So to simply say we are Buddhas, sometimes you hear this, we are all Buddhas.

[30:32]

But for me it's sort of static. This is a living practice. It requires our ongoing participation and engagement each moment. So Yunmin says, everyone has a light. When you look at it, you don't see it, and it's dark and dim. And then he asks, what is everyone's light? So this is opening inquiry. And Yunmin, he particularly liked to challenge his students with questions. He would often enter the hall and ask a question. And it's actually said that this question about the light, he asked this of his students for over 20 years. And sometimes when Yin Min asks a question, he answers it or responds to it.

[31:39]

And in this case, actually, he gives two responses, which is not his usual way. But his responses, actually, I would not think of them as answers. I think he's giving these responses to drive the question deeper, to deepen the inquiry. If we know what it is, there is no question, there's no inquiry. So part of how we work with a light that's dark that we can't know is inquiry, deeper and deeper. This is what helps to drive our wholeheartedness, is inquiry, questioning. And we need deep and endless inquiry because how we're not wholehearted is deep and endless. And you can say dynamic and slippery. So we need to keep going deeper and deeper.

[32:42]

So Jungman says, the kitchen pantry and the main gate. So it's kind of interesting. He just said, everyone has a light. What is everyone's light? And then he points out to the kitchen pantry and the main gate. Another teaching from Dogen, to carry the self forward and experience myriad things is delusion. So this is this way of going through a life where you have a self, yourself, and you experience different things and you're not becoming a different self with each thing. You're basically the same person. You can show me anything, I'm still me. I'm here and I'm me. I go home and I'm me. and go to work and I'm me. And he's saying that's delusion, that there's a you and there's things out there, and those things out there basically aren't changing either.

[33:49]

That all things come forth and actualize the self is awakening. So this isn't that we have this self that's unchanging from moment to moment, but a self that's kind of happening anew in each moment with everything. So in the light of delusion, the kitchen pantry and the main gate, these are just things out there separate from us. But I would say in this light of Buddha nature or awakening, the kitchen pantry and the main gate, these are the kitchen pantry and the main gate that happen with our life, that happen as our life. And I think this is what Yen Man is pointing to. And he says the kitchen pantry and the main gate, but also this is just what's actually happening. So the actual occurrence of things is where this Buddha nature lives.

[34:56]

And so we don't find this in any particular thing. We find it's not lodged in anything. We find it in whatever we're encountering right now. The Jumar Samadhi says, the meaning is not in the words, yet it responds to the inquiring impulse. You could also say the meaning is not in anything, but it responds to our inquiring engagement in this moment. That's where the meaning happens. So the light is the kitchen pantry when the kitchen pantry is our life. And this meaning is not in the kitchen pantry or the main gate, but it happens with our wholehearted engagement. The second response Yunmin offers is a good thing isn't as good as nothing.

[36:11]

So this is not saying it's nothingness or a kind of denial of everything. It's completing the previous response. It's totally this. It can't be something else. But then in the next moment, it's this. This nothing is partially reiterating the darkness that we can't We can't get it. It's completely what's happening right now, but then we release that and open to what's completely happening right now. There's no carryover. And there's a dynamic in these two responses between pointing and, you could say, un-pointing. So a good thing, or the kitchen pantry in the main gate, this is pointing. And a good thing isn't as good as nothing. It's kind of un-pointing. It's kind of taking the finger away. And we need both of these.

[37:19]

Part of the problem with pointing, with saying that the kitchen pantry and the main gate is how we can grasp it. So is it just big things and not little things? Is it only things in Zen temples, not things in our daily life? Is it just beautiful things and not awful things? Is it things out here? Not things in here? Is it just inanimate things? What about plants? So anywhere where we get stuck, the light isn't functioning. The light doesn't circulate. So a good thing isn't as good as nothing. It's just about this ongoing illumination, ongoing circulation of the light. How light keeps shining. And what we want to point to is our actual life. But we can't point to our actual life completely.

[38:24]

So pointing always has some direction to it and it always misdirects us a little bit because our actual life includes everything, including the pointing. we need pointing, we need this direction, we need to talk and think about this practice to learn how to engage it completely. So it's kind of, it's a mistake that we do on purpose because it helps. And this un-pointing is kind of, it's more pure, but, and it's not a mistake, but sometimes it's just not helpful. Yimmin was often really into taking away all the props, all the pointing. You know, he'd say all the teachings are just dream talk.

[39:24]

And he'd say the Buddha is just an old guy from India who's been dead for a long time. So sweeping everything away, and partially sweeping everything away not to get to nothing, but to get to what's most immediate and most inclusive. So the practice, it's alive. But when we talk about it, it always becomes dead. But hopefully our talking about it can help it live with each other. My partner Sarah, she was trying to take a picture of our kids waving. And you can't take a picture of waving. So we had pictures of hands. If we direct our zazen towards something, if we think it will get us somewhere, it's not allowing our practice to be totally intimate with our life right now.

[40:37]

And so in this context, sometimes it's taught that zazen... This sitting meditation, upright sitting, is totally useless. It's useless because if it has a use, that's taking us away from this moment. We also say practice zazen just for the sake of zazen. Or just sitting, shikantaza. Doing nothing but sitting. And these are all very close, I think, to a good thing isn't as good as nothing. Actually Zazen is useful, and useful in its true sense, in kind of addressing the core issues of our life. But the way it's useful is when we engage it with the spirit of its total uselessness. When it's useless, when it's just for its own sake, it's not aimed at getting anything, at getting awakening.

[41:46]

We engage zazen in the expression of Buddha nature, the expression of the light, the manifestation of the light. And give up a gaining mind which tries to separate our practice now from an awakening later. So this is how we're wholehearted. This is how we're completely involved in our sitting in this moment. Or we could also say, you know, just the effort to sit upright in this posture is its own result, its own fruit. And just to wholeheartedly engage any activity is its own result. And this is like an effortless effort or effort without desire. An effort that is just for its own sake. Suzuki Roshi says, great, pure effort. we often do things not for their own sake, but to get some result.

[42:55]

We need to get things done. So part of why we have zazen is we have an activity here with sitting upright where there's nowhere to go, there's nothing to get done except to just be totally here with this moment of engaged sitting. And then we can bring this into our life. Even when we need to get things done, like the needing to get things done can be a circle of water. And if we don't grasp that, we can have this, this ocean can be part of our life. We can get things done, but without grasping this activity as moving towards a result, without being driven by the result. So this is kind of a practice as an ongoing expression of Buddha nature. And this is kind of between, kind of like we have Buddha nature.

[43:59]

Buddha nature is something we possess. And then on the other hand, Buddha nature is something we don't have or that we have to become someone else to wake up. And so our concern actually We're not so concerned about progress, and we're not concerned about a big breakthrough in the future. Those things happen, and this practice is a good ground for those things, for transformation to happen. But our concern is just, are we wholehearted right now? And so one of our practices is bowing. And bowing is kind of pointing.

[45:03]

It always has a direction. And so this is like one side of our practice, this pointing side. And it's a wonderful practice, but also it has this, it is pointing, and so it always has a little misdirection. We bow to the Buddha, but then are we bowing here? In meditation, you have another mudra, this cosmic mudra. And this is a mudra, I think you could say, of un-pointing. This is a mudra of including everything in the universe. So when we take this mudra, this is like bowing to everything in the universe. And this is our all-inclusiveness of this sitting practice. And so this talk about light and Buddha nature is to encourage us to discover this in our actual lives.

[46:16]

So we can't know this light, we can't really explain it, but we can practice it, we can live it. And our upright sitting can be an expression. the forming Buddha nature. And we do this, we engage our sitting practice with our actual body and mind. This body and mind, you know, this immediate state of body and mind without anything needing to be slightly different. And we make a big space in this practice for all our troubles. and problems and pains and joys, but we make a big space here to include our life. And we want to engage with the exact quality of our life in this moment, deeply and broadly.

[47:23]

I think often we might feel like, well, I'll be wholehearted with my life when it's a little better. And that in itself is keeping our life from being better. So when we want our life to be different, we're not wholeheartedly engaging. So this is to embrace our life or to inhabit this moment completely. and not waiting for anything to be better or different. So what we know of this sitting practice is like a circle of water, but our body and mind in this posture is an ocean. And so the ocean is something we can do through this sitting practice.

[48:38]

even though we never know it. But as we come to be wholehearted, it lives for us. And there's this inquiry right in the middle of it, deepening the wholeheartedness. So this practice is to let the light of everything illuminate your heart and to let your heart illuminate everything. To be vulnerable and receptive to everything, illuminating your heart, and to wholeheartedly enact and participate and join in your heart, illuminating everything. Another piece of how this light is not something we can get is, you know, if we could get this light, it could get rid of the darkness.

[49:54]

The light of awakening could get rid of the darkness of delusion. But this is not a light we can get. And neither the light nor the dark overcome each other. They're always in a kind of, they're turning on each other. It's always a dynamic relation. The endlessness of delusion is the endlessness of awakening. And this delusion that the light is illuminating, it's not a fixed thing. It's always evolving. So it's not a fixed field. Delusion is... It's happening with all of our meetings with each other. And so this... This field, this territory of delusion is constantly evolving. And then this light that's illuminating is also constantly evolving. It's not a fixed light. We have to find it anew each moment. And there's really no... There's no fixed method or fixed technique for manifesting this light.

[51:03]

We can't carry it into this moment. So also this light and the dark, they continue to unfold. And kind of one dimension of our practice is working in the circle of water to become more clear, more skillful in the kind of distinctions we have, more accurate. So we do work in the world of what we know. And working with the teachings, this whole talk is basically in the circle of water. We need to work on all that stuff. And then this other dimension of the practice is the light, the illuminating. And then we're not so concerned with editing the contents of the circle of water, but opening to the ocean all around it, which changes our relations to all the contents. And so these two work together dynamically. And they actually deepen each other.

[52:13]

They're not really oppositional. So kind of a quick summary. So we all have a light. It's awakening. We all share it. And it illuminates our life when we wholeheartedly engage. And this light is dark. We can't grasp it. We don't get to know it. But there is release. And also, you know, or you can say we can manifest this Buddha nature, or perform Buddha nature, but we don't get to see the manifestation. We don't get to see the performance. Because we're not outside of it. So Buddha nature is not a spectacle. We're here to live our life. And then Yunmin says, what is everyone's light?

[53:16]

So this is this wondering, asking, inquiring, being curious. Deeper and deeper. And then this light is the kitchen pantry. The main gate. So it's this morning. It's what's happening. It's pointing to our life right now. And then a good thing isn't as good as nothing. This is also how we take care of this light. This un-pointing. Freeing us from being caught by our pointing. and from getting stuck anywhere, and really including everything in our practice. This practice is endless. A good thing is not as good as nothing. It can also mean just to go beyond each moment, go beyond. Buddha-nature has no duration, so we have to find it in each moment.

[54:22]

And so we're never done. We need to make peace with endless endeavor. And this is part of what we're here to encourage each other in doing. To keep practicing on and on and on. And I would suggest that this is kind of like the way a true path is. Of a totally being here for our life. And no shortcut, and no place where we stop, where we're done. It's okay to take rest stops, to have a little break, but it's just part of an endless path. And we might long for a path we could complete, or it would be nice to be perfect. path that can be done is kind of a dead path and this practice of the light is always alive 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

[55:52]

the practice of giving, by offering your financial support. For more information, visit sfzc.org and click Giving. May we fully enjoy the Dharma.

[56:08]

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