This podcast is offered by the San Francisco Zen Center on the web at www.sfzz.org. Our public programs are made possible by donations from people like you. Good afternoon again. So there was a request that we chant the Fukanzazengi, and it's a time-honored tradition. I spoke last class about how it sometimes is chanted very slowly during seshins, and I'm really happy that it's part of our liturgy for the summer. We made some liturgical changes this summer and thought we could chant it by dividing it into two parts, so happy about that because it's really important. Kukasa Zengyi. Universal, I wrote urge, because kan is like strong.

[01:03]

Urbs you. Recommend. But usually it's recommend. Universal recommendations for the ceremony of Zazen. Seated Zen. So, I think we're going to go ahead. Last class, we talked about the title. And... Well, we got a little further than that, didn't we? And I mentioned that Dogen... I forgot to say a better word for it. I said derivative makes allusions to Shakespeare. Like, Shakespeare, there's all this stuff folded into everything he's written that comes from elsewhere. And Dogen is the same way. Dogen and Shakespeare. What would you call it? Derivative doesn't sound right to me.

[02:05]

Intertextual references. Very good! Intertextual references is what Fukan Zarzangi is full of and we're going to talk about most of them. Everything Dogen has written is full of intertextual references. Thank you. Now, that's what I would like this class to have more of, actually. I meant to say that. A little more back and forth. I enjoy. Even though, as I've said before, I can just talk to you. I can do that. But it's nice when people ask questions and bring things forward. Challenge something I've said. Great. So, what we got up to was, need I mention the Buddha? who was possessed of inborn knowledge. Well, need he? Apparently, he thought he did need to mention the Buddha, because he does.

[03:05]

So, why? Why do you think? Why do you think he mentions the Buddha, who was possessed of inborn knowledge? The influence of his six years of upright sitting is noticeable still, or Bodhidharma's transmission of the mind seal. The fame of his nine years of wall sitting is celebrated to this day, What's the point there? What do you think? What's that? Yes. To connect his practice back to the Buddha himself. Yes, I agree with that. And so does Carl Beelfeld. That's... Dogen is trying to... It's very important to Dogen, I think, to establish the legitimacy and the authenticity. Authenticity is a word... authentic is a word, I don't know what the Japanese word is, that Dogen sometimes uses two or three times in a single sentence. So, yeah, that's really important to Dogen.

[04:09]

And, yeah, I agree. Yes? I mean, when you just read the first two sentences, you could get the impression that realization is not dependent on practice, or maybe it is not dependent on practice, but then that would raise the question why... So that's the basic question that we're going to ask. As a child. For a long time. Yeah, that we talked about in the last class. And he shows, well, maybe realization, or realization, whatever. There have been people practicing. So it's kind of necessary to have the realization, even though it is basically perfect. Yes. I always got the impression from Dogen, not necessarily lineage, more that the Buddha sat and you were sitting and there's no difference between like the Buddha sitting, like it's not a hierarchy, but it's the same exact thing.

[05:13]

Brilliant segue. Brilliant segue. Bodhidharma's transmission of the mind seal. So this mind seal, Shin-in, I didn't... I've got more atrocious calligraphy, but I didn't do that one. It's short for Butsu Shin-in, Buddha Mind Seal. That is what's transmitted. And what did you say again, Megan? It's the same practice? What we're all doing? Yeah. So, actually, I brought the entire Shobogenzo. Yes! For the sake of intertextual references. So, in Shobogenzo, Zanmai Ozanmai, which is...

[06:22]

Tanahashi calls it king of samadhis. Samadhi, zanmai, o monarch. It could be a king, it could be a queen. Anyway, the samadhi, which is the monarch of samadhis, the ultimate. The world-honored one always sat in this meditation posture and all his disciples authentically transmitted it The World Honored One taught humans and devas how to sit in this meditation posture. It is the mind seal authentically transmitted by the seven original Buddhas. So Dogen equates sitting Zazen, the posture of sitting Zazen with the mind seal that's transmitted by all Buddhas and ancestors. So yeah, Megan, it's like you said, Actually, we're all doing the same thing.

[07:23]

The Zen master might say, one minute of Zazen is one minute of Buddha. It's your continuous practice. Okay. You should therefore, wait, yeah, since this was the case with the saints of old, how can we today dispense with negotiation of the way? Indeed. You should therefore cease for practice based on intellectual understanding, pursuing words, and following after speech, and learn the backward step that turns your light inwardly to illuminate yourself. So, this is some juicy concepts here, so we might not get much further in this one either. I think if we get as far as the actual Zazen instructions, we're going to just plow through it, but we're not there yet. So, cease from practice based on intellectual understanding, pursuing words, and following after speech.

[08:32]

That's interesting, given that Dogen was so very literate. And he says, because why? It's mind and body. It's body. Yeah, it's mind and body. Especially body. Especially body. You know. I think Dogen doesn't dismiss it. But. These are practice instructions. How to practice. Yeah. So. Yeah. Give up that kind of distracting. It's entertaining. It's fun. We got Cotto and then Alex. It's an exaggeration that many of the monks he was teaching were illiterate. Were illiterate? That's what I... Oh, uh... I, uh... I doubt that.

[09:35]

Because he's saying actually cease from practice based on intellectual understanding. If they were illiterate, that probably wouldn't be a problem for some of them. Alex... So I also wonder this about a Dogen. He used some level of understanding with body practice and mind practice. He studied a lot and wrote a lot and had a great understanding of the Buddhist canon and got to some level and then often says to his disciples, you don't need that ladder that I just used to get up here. So... I've often wondered about that. Yes. It's like, it's easy for him to say, and he's already up there. Up where? Yeah. Well, I have a response to that, but Alice?

[10:36]

So, to me, it's like, what he's saying, one of my favorite authors wrote a new book recently, and he uses the example of... You're trying to make your friend understand that her reflection is right there in the window. But she can't see her reflection. The only thing she can see is out the window. And, oh, is that a Labrador your neighbor has? And, oh, what kind of maple tree is that? And you're trying to get her to see that it's right there. And to me, that's what I get out of that line. It's right there, and you don't have to look so hard. You don't. what's the old story about the guy that got shot with the arrow and he wants to know who made the arrow point and, you know, the whole thing. Who cares? Take the arrow out, you know? And to me, this is, it's standing there, right? It's right there in front of you. And if you don't look too hard, you'll see it. So we're talking about the backward step there? Yeah. And as far as cease from practice based on intellectual understanding, that's,

[11:39]

Traditionally, for Dogen, already a tradition, he's taking up the centuries old Zen is like, it's funny, it's traditionally iconoplastic. It's traditional to burn, you know, stories about burning the sutras or chopping up an image of the Buddha for firewood. Bodhidharma, allegedly, His definition of Zen is a special transmission outside the scriptures without relying on words or letters. So it could be this authenticity thing again. It's like, this is how we're practicing. And I think it's a question for me personally. Really? Is that the ladder he climbed up? Those are all the various things he did.

[12:43]

And he met his teacher, Ru Jing, in China. I don't think Ru Jing was quite the intellectual titan that Dogen was. And I think maybe he helped him get past it. Possibly, possibly. How do we know? But we all have our stories. In practice period, we tell our way-seeking mind talks. And everybody's got their story that brought them here, that brought them to practice. I think Catherine had her hand up. He talks about mated rice cakes. And you'll hear him sometimes say, you know, that's just a mated rice cake here at... appreciation of that poem as the essence of Zen or the elaborate picture that you've drawn yourself as a description.

[13:44]

On the one hand, he disuses that, but then elsewhere he'll turn around and he'll say, if you can't appreciate a painted rice cake, you don't quite know what it is to be a human being. And so I hear him wanting to appreciate the directness of practice is something that he in this essay describes as the food dragon and to think of the man who was collecting little statues of dragons you know completely infatuated with dragons and all of these painted rice cakes but then the dragon hears that there's such a person and wants to go meet this man enamored of his dragon collection and scares the bejesus out of him. So that's how I think of his dismissal of words and letters is not to completely turn off that tab, but to point to its value otherwise.

[15:00]

Yes, and then we're going to take the backwards topic. For me, I think, to some degree, it's maybe also Western perception. And we have this idea of this, then people who are like dismissing the experts from the historical point of view, doesn't really seem to be true. Like traditionally, the supers are really valuable. people who are really, Zen monks are really firmly established as far as I know, and the knowledge that the Mahayana's scriptures teach them. And the Zen stories I know about learning books, these are usually people who get caught up in the understanding of a sutra. They think that they can reach enlightenment just by reading. And so, and then they burn, usually burn their books. It's not like, oh, you just burn all the books and you don't have to take care of that thing about to read the sutras. So it's, I think it's, those, it's important.

[16:08]

So for me, it's more like a, don't get caught up, caught up in the intellectual understanding, but still please read the sutras. Thank you very much for that. Cary, and then we're definitely taking back your step. Well, so if Dogen is a towering intellect, Maybe he needed to satisfy that appetite before he could quench the fire. There may be a kind of a syllogistic need depending on your personal intellect and what satisfaction it needs so that you can then burn that or whatever. So it may have a function that's personal in a sense that allows relinquishment. That's... I... Yeah, I think there's something to that. That's why I like talking about way-seeking mind talks. Everyone has their story about what brought them to practice. I appreciate what you said. You know, my teacher, Sojan Roshi, always says, study isn't important.

[17:08]

That's not important. And he studies all the time. He's like 85, and he's always studying. So... Echo and show. Turn around the light and shine it inwardly. Return and shine. Echo. Turning around. Light. Returning. Shining. So, shining inwardly. Um... But first... What's the backwards step? Perspective. [...] Posture. Come again?

[18:09]

Sitting down. Sitting down. Yes? Is... the intellectual understanding not synonymous with mind object with thought. So the backwards step being turning away from such concentration of thought into concentration of presence of body and participating in a good way. Yeah. Yeah. Somebody else said posture, right? I think that's an interesting point. Like, Uchiyama Roshi... Wow, it's almost four already. Oh my gosh. Uchiyama Roshi, in the book Opening the Hand of Thought, he talks about the sculpture, the thinker, you know, like the posture of ruminative thinking. His head is so far forward, he has to prop it up on his arm.

[19:12]

Everyone knows the sculpture, you know, and that... The Zazen posture is kind of... Also in Genjo Koan, Dogen says, to carry yourself forward and experience myriad things is delusion. So in life, we're always going forward. We're always figuring things out, making plans. What's next? What have I got to do? What's this person? Threat, menace, friend? Constantly, constantly, that's how we operate. Except you don't have to do that all the time. In fact, it's really great, if nothing else, for your mental health to take a break and just stop. Like Catherine said, sit down. Let the myriad things come forth and experience themselves. You don't have to do anything. To me, it seems so connected to the idea of original faith or original mind that we...

[20:16]

that what we spend all this time problematizing or looking for or elaborating with language and desire and delusion, it's a lot of energy just sort of going out into the universe that, like you said, under this idea that many of us have that it's living by progress, that somehow You know, we always have to be making progress that we can measure. And to me, the backward step is like this reminder that it's already there. That it is there and you can hide it from yourself, but you can't get rid of it there. So this, thank you. This echo and show turns up a lot in... Zen teachings. And my friend, Kokyo Henkel, who teaches in Santa Cruz Zen Center, made this little list of where it shows up in scripture, not only in Zen, but also other schools of Buddhism and Tibetan Buddhism, other schools of Chinese, Japanese, and Tibetan Buddhism.

[21:35]

But I'll just mention a few. He says, the first time Hensho returned, shined the light inwardly, is used. It's from a poem we talked about in the first class, the Xin Xin Ming, Faith in Mind, or the Song of the Trusting Mind. At the moment of turning the light of awareness around, Henshou, there is going beyond appearance and emptiness. So apparently that's the first time that expression was used in history of Zen, which, you know, that's the third ancestor of China who died in the year 606. So it was a long time ago. And then the sixth ancestor we talked about last class, Huineng, in the Platform Sutra, he says, what I have told you is no secret. If you reflect inwardly, the secret is in you. And then one of the names we chant in our... Well, actually, we chant those names too...

[22:42]

And further down the lineage, Fuyo Doukai Daiyoushou, Furong Doukai, said, when you get here, turn the light around to shine back. Echo Henshou. Let go your hands and accept it. And then a very famous Song Dynasty Chinese teacher named Tiantong Hongzhi or Hongzhi Chengdui. I can't pronounce that. Z-H-E-N-G-J-U-E but also known as Tian Tong Hongzhu who taught in the same monastery Mount Tian Tong that Dogen's teacher Ru Jing taught in there's a book Taigen Leighton a teacher in our lineage translated the record of Hongzhu and published it as Cultivating the Empty Field Strongly recommended.

[23:43]

It's beautiful. It's in the library. Beautiful, beautiful practice instructions. And I believe that Hongshir would be Dogen's Dharma great uncle. Something like that. I didn't bring the periodic table of the Buddhists and ancestors this time because... I just feel like it's so small, and you can't really see what's going on with it. So if I had a PowerPoint, maybe, but whatever. Tongshu, not in our direct lineage, but very important, had a huge influence teaching on Mount Tiantong, huge influence on Rujing, huge influence on Dogen. Take the backward step and directly reach the middle of the circle from where the light issues forth. What is this light they're talking about? What is the... Come on, Albert.

[24:46]

Mind. Mind. Mind and... Awareness. Ian said awareness, which is like a function of mind, but kind of mind at work. Beingness. Beingness. Oh, I like that. Yeah. Yeah. The universe. The universe. Things as it is. Things as it is. Like, make like a little twist, which is like this, this stopping of, like, clinging of the heart of peace. Like, all the ways, the other side of that is all the ways that we're agitated to come from. so that we're actually able to bend the waves to something that happens. Beautiful. Yeah, the light of awareness, I think. Light is radiant.

[25:49]

Light allows us to see things, you know? Turn on a light so I can see. Turn the light and shine it inwardly. So that's what we're doing in Zazen. Turning the light of awareness. Body and mind of themselves will drop away. And your original face will be manifest. Okay. Deep breath. Body and mind of themselves will drop away. This is very important teaching for Dogen. It shows up over and over again. Not only in Fukanzo Zengi, it's in Genjo Koan. Next time we chant the Genjo Koan, you'll find it there. Your body and mind as well as the bodies and minds of others drop away throughout Shobo Genzo.

[26:56]

So, what is this Shinjin Tatsuraku? These are like two compound words. Shinjin Tatsuraku. Body-mind. So, we Zenists are not into that Cartesian duality at all. The body-mind is one thing. Body-mind. And then, Datsuraku. I wrote slough-off, cast-off, but apparently... together, you very rarely see them together in Japanese outside of Dogen. But it means also deciduous, like a deciduous tree. Like leaves falling. But the Datsu is like slough-off or take-off, like

[28:08]

taking off your clothes. It's the activity of taking something off or removing something. And Raku is... Cast off is more like leaves falling or a snake shedding its skin. It's also like falling down. Raku is just like succumbing to gravity. It's something that just happens. So together... This is so interesting... And it points to something very important to our practice. It's like a kind of practice instruction. Together, it's both and. It's something you do and it's something that happens. You both do it and you allow it to happen. Cool, huh? Apparently, one of the big reasons why Dogen uses this expression a lot is it has to do with the story who knows how much of it is apocryphal but the story of Dogen's enlightenment experience actually so when he was practicing

[29:33]

with his teacher, Ru Jing, at Mount Tiantong, in the monastery of Mount Tiantong. Apparently, they were all, what else? In the Sodo, in the Zendo, sitting on the Tan, and there was a monk who was sleeping. And Ru Jing comes walking by, you know, maybe he was doing postural suggestions. He comes walking by, and he sees the monk sleeping, and he takes off his slipper and goes, and hits him. So he wakes up, and he scolds the monk. He says, to study Zen is to cast off body-mind. Shinjin Datsuraku. Why are you engaged in single-minded seated slumbers? I think there's a pun there, but it's not in... This is an essay by Stephen Haine.

[30:40]

I don't know how you pronounce his last name. H-E-I-N-E. What? Haine. Haine. Okay, thank you. Stephen Haine. I'll try to remember that. I think there's a pun there, like Zasnews versus Zazen. Why are you engaged in single-minded seated slumber rather than single-minded seated meditation? Zazen. Upon hearing this reprimand, Dogen attained a great awakening from his previous doubts concerning the relation between meditation and enlightenment. He later entered Bujing's quarters and burned incense. Bujing said, Why are you offering incense? Dogen said, Shinjin Datsuraku. I've come because body-mind is cast off. Rujing responded approvingly, body-mind is cast off, Shinjin Datsuraku. And then cast off body-mind, Datsuraku Shinjin.

[31:44]

When Dogen cautioned, don't grant this seal of transmission indiscriminately, he's like, you know, don't approve my understanding too quickly. What a guy that Dogen was, you know. I think Ru Jing liked that too. And his response to that was, Datsuraku, Datsuraku. A little wordplay. In other words, cast off, casting off. In other words, give up your idea about giving up. Just open your hands. Great. If you're more interested in Datsu-Rafu, I'd like to return for just a moment to Shinjin. We culturally are often trying to break out of sort of Cartesian dualism that you're referring to earlier and come to have an understanding of the body-mind as truly interdependent as being one.

[32:52]

And in this story, his teaching that you're offering, you're talking about Dogen as someone who, Cartesian dualism was not something that he understood even, or that was part of his world, that he had like a different understanding entirely, maybe one that I feel like I worked for him. And that there's this, there's this oneness that he's done in casting, Catholic, that then this process of active and receptive, like casting off and sloughing off, is then allowed to unfold this phenomenon, is allowed to arise around his understanding of the body-mind. But how do we, do you think, as students, work with an understanding of this body-mind when our relationship to it is probably so fundamentally different from Dogen's, or at least it's really laden with a lot of different elements of our diverse cultural heritage.

[34:04]

How do we work with, yeah, I guess I'm asking a question to elevate our culturation around the body-mind oneness versus a feeling of separation. That's... fabulous thank you I have kind of I hope not too cute response which is Shinjin Dasuraku in other words Shohako Okamura in his book Realizing Genjo Koan because this phrase as I mentioned shows up in Genjo Koan as well Shohaku Okamura talks about this concept at some length, these couple pages. It's really good. I recommend that. And by the way, he'll be coming later on this summer and you can ask him yourself.

[35:09]

But he says, he says, you know, like, take your clothes off. You know, he says, If he says, well, I'm a Japanese priest, but I'm not always a priest. When I'm with my kids, I'm a father. When I'm with my academic friends, I'm a scholar. If I'm in the U.S., maybe I think people think I'm Japanese. If I'm in Japan, I think maybe people think I'm American. but to sit when we sit. And this is how I think actually we can have the same understanding as Doga because we can do the same practice. We can follow these very specific instructions in Pukhamsa Zengi and do that practice and access the same understanding. That you let go of all those ideas about who you are.

[36:18]

You're Figuratively speaking, naked. Just being. What did you say? Things as it is? Just at rest, without trying to be anything. Yeah, so that's actually what's happening in Zazen, perhaps. kind of think of like the question who were you before your mother was born you know who were you beyond your identification with your body's love segue city body and mind of themselves will drop away and your original face will be manifest what's this from anybody know we're back to the sixth ancestor and the platform sutra When the sixth ancestor received the transmission from the fifth ancestor and the robe and the bowl, he had to, you know, because he was like the underdog, he was not the popular choice to receive the transmission, he had to run away.

[37:38]

So this is case number 23 in the Mumonkan, this collection of koans. The case. The sixth ancestor was pursued by Ming the head monk as far as Taoyu Peak. The teacher, seeing Ming coming, laid the robe and bowl on a rock and said, This robe represents the Dharma. There should be no fighting over it. You may take it back with you. Ming tried to lift it up, but it was as immovable as a mountain. Shivering and trembling, he said, I came for the Dharma, not for the robe. I beg you, lay brother, please open the way for me. The teacher said, don't think good, don't think evil. At this very moment, what is the original face of Ming, the head monk? So that's where that reference comes from. Your original face will be manifest. In that instant, Ming had great satori.

[38:40]

Sweat ran from his entire body. In tears, he made his bow saying, Beside these secret words and secret meanings, is there anything of further significance? The teacher said, what I've just conveyed to you is no secret. If you reflect on your own face, whatever secret will be right there with you. So... your original face will be manifest. Like Mr. Hakuza, you let go of who you think you are. I once had a minor epiphany myself

[39:41]

when we were doing this ceremony we do in a practice period called nenju nenju is a very interesting ceremony especially if you're a new monk if you're a tangario monk basically you have to stand on the engawa and wait for something to happen for about 20 minutes about 20 minutes? is that about right? more? what? it feels at least she says at least it feels like a long time Because nothing's happening. And then you hear a bell. And something else. You hear a ha. Something else. If you're a Tangario monk, nobody explains what's happening to you. So you're just standing there with the other monks lined up. And I was just doing that. Just standing there. And this thought occurred to me. At this moment, I'm here with all my friends. But I don't have to put on my job face. Or my party face. Or my friendly face.

[40:43]

Or my student face. Or brother, sister, father. You know, I don't have to be anything right now. At this moment, I'm just like, I don't know. Of course, as Sherlock points out, that happens every time we sit down at Sitzazen. But at that moment, it's just like, uh. And I felt very free. I was like, whew. like putting down a burden. I don't have to be anything to anybody at this moment. And it's just like, I'm free. Yeah, it was quite the thing. This is like... Three sentences. If you want to attain suchness, you should practice suchness without delay.

[41:47]

Okay? So, that's the translation we chant. By the way, what we were chanting at the beginning of the class is the San Francisco Zen Center consensus translation. So, I don't know who gets credit for it. I just don't know. I have no idea. I can tell you who? Taigan and who? Mainly Taigan. Mainly Taigan. Taigan and Dan Layden. Thank you. And we started chanting this version around 2001? 2000? I think it was like 2001. I remember chanting another version. And then we started doing this one. That is not... I printed this, because I was asked to. Master Dogen's Pukansa Zengi. Six translations, side by side, like this.

[42:51]

So it's a translation comparison. It's actually not six translations of Pukansa Zengi. It's four translations of the Rufuban, which is what we chant, the popular version. And then one translation... of the Tenpukubon, which is the original that still exists. You can still find it. I don't know where it is. Eheiji, maybe? In Dōken's handwriting, actually. So both, there's a translation side by side of Rufubon and Tenpukubon, both by Shohako Okamura. And then another translation by Shohako Okamura, of this Chinese meditation manual, which is the main influence for Fukanza Zengbi. So, printed this. It'll be in the library. The library is not here, but it doesn't have a card or anything in it, so please leave it in the library. But you can check that out.

[43:54]

Anyway, what's translated here as suchness is the word yinmo. I could have done that one in the atrocious calligraphy too. Inmo is actually the title of one of the fascicles of Showa Genzo. And I think it's a difficult word to translate. He says suchness. The word Dogen uses is Inmo. I-N-M-O. In the Nishijima Cross translation of Showa Genzo, The title in English is it. It. Your Chinese word means it or that. Yeah, I kid you not. You can look it up. In Tanahashi's translation, it says dustness. And it starts with a story from the... And this is the...

[45:05]

intertextual reference here teaching from Yeonju who was Dongshan's Dharma successor in the lineage that we chant not every morning because we're rotating back and forth between the male ancestors and women ancestors but when we chant the male ancestors this is the one that comes right after Dongshan UNGO DOYO DAIYO SHOK TOZAN RYUKAI DAIYO SHOK UNGO DOYO YUNJU, great master Hongzue of Mount Yunju, an heir of Dongshan, is a 39th generation Dharma descendant of Shakyamuni Buddha. He is an authentic ancestor of the Dongshan school. One day he said to the assembly, you are trying to attain thusness, yet you are already a person of thusness.

[46:06]

as you are already a person of thusness, why are you worried about thusness? So, if you want to attain suchness, what does he say? You should practice suchness without delay. But in fact, the word is it, it, that. You're trying to attain that. You're already a person of that. As you're already a person of Why are we worried about that? Or what it brings up for me? Things as it is. As a matter of fact, I'm not asking you. I'm just going to say things as it is. Just the ground of reality if you want to get close to that practice that without delay we got four minutes left does anybody want to say anything else or should I just charge on to we haven't gotten as far as this instructions yet I'm quite ashamed

[47:37]

Yeah, I'm going to do it. Maybe we'll just start with this in the next class too. But this is really, really good. This is another juicy thing. Why did they say Sanzen? Look in this translation study, a lot of them don't. They say Zazen. They don't even bother. The one we used to chant before, this one, said Zazen. But here it says Sanzen, and that's the word Dogen uses. Does anybody know what else Sanzen means? Yeah. If you practice in Rinzai Zen, I sat at Sashin in Rinzai Zen Master, we had Sanzen twice a day. In Rinzai, it's like fast. What is it? Yeah, what is it? You go in, the master goes, what is it? And you go, boom. That was my experience of Sansa. That's how they practice in Rinzai school.

[48:46]

That's what they call Dokusan. Same San. Dokusan. Meeting or going to or coming from. Same San in Cho San. When we have tea with the abbot. Morning meeting. Same San in Shosan, which when we ask the Avid a question in the Zen-do, it's a public meeting, public Doku-san. So San-zen, meeting Zen, or encountering Zen. That's the word Dogen uses, actually. And his teacher says, he says a lot of things, but Ru-jing used the word a lot. That's interesting.

[49:52]

Well, I lost the place. But in more than one place, this is another thing I can definitely recommend in this book, Enlightenment Unfolds, is Dogen's journal of his study of China. So there's a lot of stories of his encounters with his teacher, Ru Jing, in here. And Ru Jing says more than once, in more than one place, Sanzen is Zazen. Sanzen is body-mind dropped off. So he uses this word a lot as well. Meeting Zen. So I hope that we can all practice together. The main thrust of Phukansa Zengi is to encourage us, urge us, to actually do this practice. Talking about it is great. Hopefully talking about it encourages us.

[51:24]

But the real study of Fukanzazengi is every day in the Zendo. So when we sit upright, our enlightenment is not separate from Dogen's enlightenment, from Shakyamuni Buddha's enlightenment. That's the proposition. I thank you for your attention. For more information, visit sfcc.org and click Giving.

[52:10]

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