This podcast is offered by the San Francisco Zen Center on the web at www.sfzc.org. Our public programs are made possible by donations from people like you. Good afternoon. Welcome to the fourth and final class on Dogen Zenji's Zazen Instructions. Fuka Zazengi. I wrote recommend above, because I started looking at it. I started seeing universal urge. So, universal recommendations for the ceremony of seated meditation. Fuka Zazengi. The first thing, he sat down on paper after coming back from China to Japan, his homeland. bringing the Soto lineage from China to Japan the first thing he set down at the age of 27 was Zazen instructions Gogan's emphasis is Zazen probably caught on to that by now so I decided we're not going to chant the whole thing

[01:26]

save the Dino and the Het Doan from schlepping all the Sutra books down they've been very helpful thank you guys and besides last class I ran kind of short on time I don't think that's going to happen today so we're coming to I have divided it up into four sections for the purposes of this class but if you've been in any of the other classes You've seen by now, we could do a whole practice period on Fukanza Zen Gi easily. Easily. We could study Fukanza Zen Gi for a whole practice period. And some of these little things that I've just introduced, why we could go into them at very great length. But this is kind of an introductory class. So there's a lot of, I think, in these last three classes and today, We've referenced a lot of other Dogen, a lot of his life work, the Shobha Genzo, the Treasury of the True Dharma Eye, as well as a number of Zen stories and basic Buddhist teachings.

[02:40]

So, we had this sort of preamble, and then the middle part is kind of... the actual Zazen instructions, actually what to do. There's less of that than you might think, you know, but he says, you know, how to say Zazen, his instructions, what he got from his teacher, Chiantong Rujang, and then he sort of, you know, wraps it up with some encouraging words. So that's where we find ourselves today. and beginning with what for me are some of the most encouraging words ever. In fact, the first time I read this, I was like, what am I talking about? This being the case, intelligence or lack of it does not matter.

[03:47]

Between the dull and the sharp-witted, there is no distinction. I'm home my people yeah I mean I already knew that but the first time I read that I was just like yes right and what's what's kind of uh is it well there's something that to me that's kind of interesting about Dogen saying that any of you no no no because the in the first class it's what It's so intertextual. It's intertextual. He has such a massive intellect for him to say that is surprising. Pretty generous. It's easy for him to say, too. You're smart. He said the exact same thing in the opposite way. He said he was going all the time. He didn't say he was going.

[04:51]

Some Zen masters have said, actually, too much cleverness. As they say in England, so sharp you'll cut yourself. Too clever by half. Too much is possibly a hindrance. But actually, it's a wash. There, I said it. And Dogon said it. It's not the point. Intelligence or lack of it does not matter. But yeah, interesting since he probably had an IQ of 200 or so. He was a very, very bright man. Yes? Didn't Ronda... Ronda was supposed to be highly intelligent and it took him a long time. Yeah. And that brings up another interesting point, which is... is considered intelligence varies over time and cultures.

[05:58]

What was considered intelligent for India in Ananda's time was being able to memorize stuff. Because he was so good at memorizing stuff, he was considered a towering intellect. But for us, it's just like kind of, that's freakish, you know? You're really good at memorizing stuff. And, you know, I think we all know there's many different kinds of intelligence. There's many different kinds of intelligence. Some people are very emotionally intelligent. Some people are very intuitive. Some people are very creative. I'll say it again. When it comes to Zen practice, it's a wash. Here's what's important. If you concentrate your efforts single-mindedly... That in itself is negotiating the way. It's not what you look like. No, I'm not going to go there.

[07:00]

It's your effort. It's your intention. It's what you bring. It's not how smart you are. It's not looking good. Here we come again. Practice realization is naturally undefiled. Have we heard this before? Yes, we have. This is back to the first class, right? In the beginning, the very beginning, the way is basically perfect and all-pervading. How could it be contingent upon practice and realization? And now again, towards the end, he's sort of refraining that. And he refrains this, as I mentioned in class one, Dogen refers to this story, I'm pretty sure, anyway, if I were a betting man, I would put money out, but I'm not. But I'm pretty sure he refers to this story in his writings in Shobogenzo more than any other.

[08:06]

Twice in the Fukanzazengi. The story being, for those of you who weren't in class one, the story of Huinang, the sixth ancestor, and one of his disciples, Nanyue. When Nanyue came to him and he said, what is it that thus comes? Just like Mel Weizmann, what is it that thus comes? And Nanyue was like, whoa. He couldn't say anything. So he went away for eight years. I mean, he didn't go away. He just, he didn't come back to Dokuzan for eight years. He just stayed in the monastery and practiced hard and He had Tokusan again eight years later. And he said, last time I was here, you said, what is it that thus comes now? I have something to say. And Wainang says, well. And Nanyuai says, words can't touch it. Nanyuai Huairang. And Wainang says, does it depend on practice and realization?

[09:14]

And Nanyue says... It's not that there is a practice in realization. It's that they're undefiled. It's not that there's no practice in realization. It's just that they can't be defiled. Or they can't be separated. Right? This is so critical. And... Practice and realization, one suchness. As one. Practice and realization arise together. This is Dogen's thing, maybe, as it were. This is what he's about. Enlightenment and practice. Same thing. Same deal. Practice and realization is naturally undefiled. going forward in practice is a matter of everydayness.

[10:16]

Here's the next intertextual reference. I'm not going to ask because, I mean, well, it might not be so obvious, but a very famous koan, very, very famous koan, Case 19 from the Mumonkan, from the Gateless Gate, a story about Zhao Zhou, when he was a young monk. Zhao Zhou is like maybe the most famous Zen master of all time. In any event, he's in more koans than any other Zen master. There's more koans about Zhao Zhou than any other Zen master. And more koans, you know, the one that's in The Simpsons. What's the sound of one hand clapping? Everybody knows that. Yes. that's what Bart does yeah right or does a dog have Buddha nature or wash your bowl so this is Zhao Zhou as a young monk with his teacher Nan Quan and he asks what is the way and Nan Quan says ordinary mind ordinary mind is the way

[11:39]

So it's the, I mean, I don't think many of us read Japanese, Chinese, but it's the same words. The words being, yes, I promised you more atrocious polygapy. Let's just do atrocious polygapy review. Sa zen, mini zen. Turning the light, returning, shining the backwards. By my cast off. Here we are. Ordinary mind. Byoujo shin. This character byou means flat or calm. Jo means normal or regular. When you put them together, they're a compound word meaning ordinary, normal. Byoujo shin. Normal. Kind of boring, actually. Normal. Everyday. Everyday mind. ordinary mind everyday Zen nothing special as Suzuki Roshi said all the time here's a quote from Rev Anderson

[13:07]

talking about this kind of Zen spirit. This is a little book called Remembering the Dragon about Suzuki Roshi, with just a lot of stories and quotes from Suzuki Roshi's disciples. And Reb says, For the last 200 years in Japanese Soto Zen, the understanding of most teachers has been that Shikantaza, literally translated as just sitting, was Dogenzenji's essential practice. In accord with this mainstream understanding, Suzuki Roshi established Shikantaza as our essential practice as well. But Suzuki Roshi was unique among all the teachers of Shikantaza that I have encountered in saying that Shikantaza, or Zazen, is to just be ourselves. Just be ourselves. What is the way?

[14:10]

Ordinary mind is the way. That's nothing to get excited about. In fact, as Nan Chuan advises Zhao Zhou, Zhao Zhou says, well, how do I get that? He says, I mean, this has been translated many ways. Here, Aiken Roshi says, should I try? to direct myself toward it. And Nan Chuan says, if you try to direct yourself, you betray your own practice. Or sometimes it says, if you go towards it, you're going away from it. So, just relax. Actually. Ordinary mind is the way. Here's a 21st century zen koan about me and my teacher some of you have heard this story before when i was coming to tasahara finally you know i got all my affairs in order i said i'm gonna go do residential practice full-time and i was pretty excited about it i was pretty keyed up the last time i have dokusan with mel

[15:36]

in the Tokusan hut at Berkeley Zen Center before going to Tassahara. And I thought, this is it, you know. This is really, this is just like the stories you read about, you know. I'm having an encounter with my teacher. I was really keyed up, really excited. I said, Sojin Roshi, I'm going to Tassahara now. how shall I practice at Tassajara? And he said, just follow the schedule. Just follow the schedule. That's all. In general, this world and other worlds as well, both in India and China, equally hold the Buddha seal, and overall prevails the character of this school, which is simply devotion to sitting, total engagement in immovable sitting.

[16:44]

Alright, you get it? You think the Fukan Zazengi is about Zazen? We can be pretty clear about this? In general, this world and other worlds as well, both in India and China, equally hold the Buddha seal. The Buddha seal, this is also translated as Buddha posture. A seal can be like this, a stamp, you know? If I was gonna give this calligraphy to somebody, I might put my chop on it, right? I'll sign it and put my chop on it. That is a seal. And also, this is a seal. Mudra, cosmic mudra. That's a seal. And actually, when we sit, it's understood that we are doing a whole body mudra.

[17:48]

The upright sitting, cross-legged sitting, or cross-legged or not, but upright sitting, zazen, is a whole body mudra. And it's the Buddha mudra. I've talked about this before. I often talk about it when I give Zazen instruction. With Uchiyama Roshi opening the hand of thought. He's got this little cartoon of a famous statue by Rodin, the thinker. Everybody knows this statue. He's got his head so far out, he's propped up on his arm like this. Because he's thinking, thinking, thinking. So that's the posture. That's the seal of ruminative thinking, of rumination. But the Buddha mind seal is up by sitting. This is the posture of mirror mind, Buddha mind.

[18:52]

Jewel mirror samadhi. Total engagement in a movable sitting. Although it is said that there are as many minds as there are persons, still, they all negotiate the way solely in Zazen. They all negotiate the way solely in Zazen. This is the Fu in Fukanzazengi. If you are born in a human body, you can practice Buddhism. You can practice Zen. If you have a human body, You're qualified. You're eligible. You can join the club. You can join the Bodhisattva club. You can practice. Although it is said that there are as many minds as there are persons, that's true. Everyone has to find their own way. Still, they all negotiate the way solely in Zazen.

[19:54]

Why leave behind the seat that exists in your home and go aimlessly off to the dusty realms of other lands? Yeah, why do that? Why would you do that? Tassajara's kind of a dusty realm, isn't it? With flies. With flies, too. Yes? That one always seems so unfair to me. Unfair! Because you can't find people teaching Dharma in your home all the time. You can seek it out sometimes. Over here. Everything is Dharma, though. And? Yes. Tassahara has a better schedule. Better than what? Hi, Katie. recommendations are the tone in which they're said are take these very seriously and do not take them exclusively as yeah that and that goes to be true I'm in accord with that also didn't Dogen most people point out at this point

[21:28]

Didn't he leave Japan? Didn't he go off to China? To find a teacher? To study? Yeah? It says don't go off aimlessly. Oh, uh-uh! It says don't go off aimlessly. Yeah. Yeah. Good point. Good point. Yes? Not only did Dougie leave Japan, but he went to several different practice places in China. Well, first he left home, and then he... went to the monastery, and then he went to China, several different practice places in China, went back to Japan, and then we had several different practice places. So Dogen did want it. Amos Lido? So, yes? Isn't this a bit, though, like the statement about... intellect and dogness are struck aside you know that some people do need to wander and maybe some people don't and maybe we're all wandering this is actually I've said it many times if you cut Dogen he bleeds the Lotus Sutra it's another Lotus Sutra reference

[22:57]

It's a reference to chapter 4, Faith and Understanding, the parable of the prodigal son. So, I think we all know that story. I mean, it's very similar to the one that Jesus of Nazareth says. So, if you don't know the one from the Lotus Sutra, the one from the Lotus Sutra is just a little more interesting. It's longer. It has more detail. Clearly... story that probably you know probably comes from Africa you know but the point is the point is kind of like what John said you know why the prodigal son was confused about his inheritance just as we are all confused about our inheritance

[23:59]

So we do wander aimlessly and we do forget that we're all equally endowed with Buddha nature. If you make one misstep, you go astray from the way directly before you. That's true. We're not playing around. This is... When it comes to practicing in the here and now, pay attention. You have gained the pivotal opportunity of human form. Do not use your time in vain. You are maintaining the essential working of the Buddha way. Well, okay, so there's a lot in... There's a lot in there. This is a fun... sidetrack into Ahitogan's love of workplace.

[25:04]

As I said in class one, if we all spoke and read archaic Japanese, there would be many, many, many more examples. I think there's examples that even contemporary scholars of archaic Japanese probably don't pick up on in Lhasa Dōgen because he's just so rich with imagery and wordplay. So this is just one small example. It is my final example of the Church of Solidity. Ki and Yo. Ki meaning opportunity, function, or machinery actually. Machine, or machinery. Or aircraft. And yo, meaning pivot or required or important or essential.

[26:05]

So, he says, you've gained the pivotal opportunity. That's ki yo. I know it's translated as pivotal opportunity, but trust me, at this point, it says ki yo. By the way, Some of you may recognize this. Well, maybe not, because I'm not very good. But anyway, that's the same in Reb Anderson's Dharma name. Attention, Zenki. Zenki, whole works. The whole works. Sometimes signs his name, the whole works. That's this character. Zenki. And then... you are maintaining the essential working that's your key so and then in between there you have gained the pivotal opportunity of human form that's us we all have birth in a human body do not use your time in vain you know where that's from, right?

[27:24]

It says it up there on the Han. I beg your pardon? Can you name it? We chant it in our liturgy. Yeah. I respectfully urge you who study the mystery, do not pass your days and nights in vain. Do not use your time in vain. Actually, same words. Same words as Sekito Kisen. Shuto, three generations before Dongshan, ancient Tan dynasty master, wrote the Zen poem Sando Kai. That's where that's from. And this ki-yo, essential pivot, and yo-ki, pivotal essence, come up in Shobogenzo Zazenshin, which is a fascicle about Zazen.

[28:50]

Just in case you had some doubts about whether... whether or not Dogen was all about zazen. Nishijima translates that as a needle for zazen. Zazen, shin, the shin is like an acupuncture needle. And Kastanahashi translates it as the point of zazen. What's the point? The... essay has two translations, two poems about Zazenxin. Two poems called Zazenxin. One of them is written by Master Hongzhi in Tiantang Monastery where Dogen studied.

[29:54]

And The other one is Dogen's version. It's very similar, but Dogen said, I think I could maybe improve on that. Well, I don't know. Anyway, he decided he would write his own version of a poem called Zazen Shin. But both of them start with the same wordplay. The hub of the Buddha's activity the hub of the Buddha's activity the turning of the ancestor's hub is what Kaz Tanahashi says and both poems start with those two lines Yoki Kiyo Master Nishijima keeps it simpler he just says Pivotal essence of every Buddha.

[30:56]

Essential pivot of every ancestor. So this is a... I don't know. There's a lot there. That could be a whole class in itself. Does that bring up anything for somebody? Why is it function... and pivot, and then pivot and function. Maybe a little too much too fast. This realization. You know... You get in a boat and the boat moves when you hoist the sail.

[32:08]

Sometimes, this is what my teacher says all the time, sometimes you turn the wheel of the Dharma and sometimes you are turned by the wheel of the Dharma. So it's a kind of yin-yang thing. Sometimes the activity comes before the turning. Sometimes the turning comes before the activity. This is how I read this. And our practice realization, our functioning, as we unfold the Dharma, it works both ways. Sometimes like this, sometimes like this. Sometimes you turn the wheel of the Dharma. Sometimes you are turned by the wheel of the Dharma. This is actually a faith thing. You know, we are a religion.

[33:14]

By the way, this is a religion. This is a faith thing. This is trusting your practice. Who would take wasteful delight from watching the Flintstones? No, I'm sorry. Everybody makes that joke. That's an old joke. Who would take wasteful delight in the spark from the Flintstone? What's the spark from the Flintstone? Kensho. Kensho. Anyone else? I always took that to mean sort of like Trivial, the occupations, non-world, shining things. Wasteful delight.

[34:14]

Yes? Taking something that's not just a little bit useful or a little bit important, but functionally critical to our existence, like making a fire, right? A spark from a Flintstone is one of the most important moments. and, like, the experience of, like, individual and collective humanity and, like, take a wasteful delight in it. I mean, it's an image of, like, taking, like, just, like, sending these sparks out into nothing, like, putting your energy out into the universe and watching it just dissipate into, you know, you might have said, like, the opposite of concentration on that, which is, like, truly valuable. Thank you. Thank you. Yes? The idiot was taking the precursor. to find itself. Oh. There's some good stuff here. See, images are so rich. Yes. Maybe it's being worn into the human body.

[35:16]

Yeah, maybe it is. Like it says in the Diamonds to Trept. The spark from the Flintstone is this human life. I can't snap my fingers so well. Yeah, it's over. Boom, it's over. Who would take wasteful delight from that? Don't mess around. Suzuki Roshi used to say, don't goof off. Form and substance. This is form and substance. I like the dew on the grass. Destiny like the dart of lightning. This is the Diamond Sutra. Emptied in an instant, vanished in a flash. And now it's kind of an exhortation. Please, honored followers of Zen, long accustomed to groping for the elephant.

[36:21]

What? What, is this kind of rude? You groping an elephant? What? You know where this is from? Groping for the elephant? It's a very, very old story. Yes. Yes. It's the blind man and the elephant. Footnote said... Some people said the story originated during the Han Dynasty, which is from roughly 200 before the Common Era to 220 in the Common Era. There's folk tales from that time.

[37:21]

But it's also in the Udana Sutra. Shakyamuni Buddha tells the story, actually. Yes. and yeah you can find it in the Dignikaya and the Nirvana Sutra and there's also African and Islamic versions of this old joke and they say a joke is older than the hills this joke is older than the hills so I have a version courtesy of the Eno which I will now share with you from Great, whoops, yes, I think so. Great ancestor, Pete Seeger. Ready? Great ancestor, Pete Seeger. There was another king in another country in the olden days. He was sitting in his palace one day, and a messenger came, Your Majesty, Your Majesty, a sea captain has landed on your coast, and in the hold of his vessel is a strange animal called an elephant.

[38:28]

Well, the king was busy enjoying himself. He said to his wise men, he said, I wish you'd go down and bring me back a report. So the wise men got in the carriages, and they were all taken down to the coast, and they went on board the ship. But you know, they'd all been reading books so long, they were blind as bats. First, a wise man, he felt the leg of the elephant, and he says, Hmm. The next one feels the side of the elephant. Hmm, says he. The next one felt the ears of the elephant. The next one felt the fuss of the elephant. The next one felt the trunk. The last one pulled on the table. Well, they all got back in the carriages and they all went back to the king. The king said, Now, what manner of beast is this elephant? The first wise man bowed along and said, Your majesty, this elephant is very like unto the trunk of a small tree. You're completely wrong, said the next one.

[39:30]

I spelled it myself. It's like the side of a building. Oh, you're both wrong, says the third. It's like a big leaf of a large plant. The third says, no, no, no, you're all wrong. It's like a smooth spear. Oh, no, no, says the next one. It's like a big snake. And the last one says, your majesty, you know I'm right. It's like a rope. And you'll get on from heaven. You pull on it, and then heaven's up and up with waste. See? So, famous story Groping for the elephant Beating? Don't be caught by your point of view And don't be suspicious of the true dragon True dragon Actually, this little book This little book of stories about Suzuki Roshi It's called Remembering the Dragon.

[40:30]

Suzuki Roshi was born in the Year of the Dragon. Anyone else here born in the Year of the Dragon? No? That you're aware of? Okay. Anyway. It comes from another Chinese folktale. about this guy, Shou Kong. It's in the Shinshu, anyway, Ladder Han history. And supposedly, this guy, Shou Kong, loved dragons. He collected dragons. You know, he's like Linda Ruth, the Avis Linda Ruth at Green Gauls. She's got a big collection of owls. She has like the pictures of owls, and people are always bringing their little figurines and statues of owls. Well, this guy Shokan was really into dragons, and Suzuki Roshi loved this story.

[41:38]

He tells it like four or five times, and if you look for it in the transcribed Dharma talks, so yeah, there's several places where Suzuki Roshi tells the story, and it's on the back of this book. Do you know the story of the dragon? In ancient China, there was a person who liked dragons very much. He talked about dragons to his friends, and he painted dragons, and he bought various kinds of dragons. So this dragon thought, if a real dragon like me visited him, he may be very happy. So one day, the real dragon sneaked into his room. He didn't know what to do. What? For a long time we have been like him. That should not be our attitude. We should not just be dragon's friend. We should be the dragon himself. Then you will not be afraid of any dragon.

[42:39]

So, do not doubt the true dragon. Do not be suspicious of the true dragon. When you are you. Zen is Zen. You be the dragon. Don't fake it. Yes. Yeah. I don't know. I don't know. Yeah. It's also dragons and snakes. that's kind of a way of referring to the assembly a poetic way of referring to the assembly of monks so yeah I don't know who's a dragon and who's the elephant of course when they say dragons and snakes everybody wants to be the dragon nobody wants to be the snake you know even though I'm probably a snake but yeah I don't know Tim yeah

[43:57]

Devote your energies to a way that directly indicates the absolute. Revere the person of complete attainment who is beyond all human agency. Who's that? Who's the person of complete attainment who is beyond all human agency? Yes. Speak up, Helena. Bodhisattvas. Bodhisattvas. And who is bodhisattvas? Manjushri. Bodhisattva of wisdom.

[45:03]

Who else is bodhisattvas? Avalokiteshvara, Bodhisattva of Infinite Mercy, Bodhisattva of Compassion. Samantabhadra, Bodhisattva of Activity. Jizo, famous for his great vow. Buddhas, Maitreya. Bodhisattva of loving kindness, the future Buddha. Where can all these Buddhas and Bodhisattvas be found? In the cosmic gallery book in the library. If I had a stick, I would shake it at you. In the back of the dining room. That's where they could be found.

[46:06]

Right here. The person of complete attainment who's beyond all human agency is you. And you, and [...] you. You know that, right? He wasn't referring to an authentic master. He was referring to an authentic master. Benson Roshi. Wait. I didn't bookmark this one.

[47:12]

Fate, one of my all-time favorites. Did the director read something about Blanche, Roshi, and Work Circle? No. No? Oh. I thought she was going to. Blanche is doing all right, but she's probably not going to come to Tassajara. In fact, she's probably not going to leave this place where she is right now, age song. She's okay. Anyway, I love Blanche Roshi very much. And this is another story about Blanche's experience with Suzuki Roshi. And this really relates to the person of complete attainment who is beyond all human agency. Suzuki Roshi was very encouraging when I felt discouraged and like a bad student.

[48:15]

But one day, in a sashim, I had the feeling, hey, I've got it. I think I am doing zazen. Wow! So I went to tell him about it. He was very different that day. He said, don't ever imagine that you can sit zazen. That's a big mistake. Zazen sits Zazen. That's... Anyway. That's my take on it. I'm not inside Dogen's head. But that's my take on what he's saying. The person of complete attainment who is beyond all human agency is the person that you are when Zazen sits Zazen. Sounds like not a person at all now. Person's like pretty small word for that.

[49:24]

Really? If you're sitting zazen and it's just us sitting zazen? This is his body. Eyes horizontal, nose vertical. Looks like a person to me. Person is often associated with qualities of the mind, like your personage, right, is the way that you are presenting yourself through your smile and your eyes. Personality, personhood are definitions of personhood. These are qualities that are about the internal being expressed outwardly. But I can see why, and for that reason I like the word a lot, there's a lot there. I can see why Benson would be hesitant about accepting it rather than say, you know, being human.

[50:24]

There are so many words they choose because it does have a quality for me, in my mind, that is about this sort of expression. And it may not The able person may not actually be a word that encompasses our interior and our exterior, our mind, our spirit, our body, and our inner relationships effectively. It may actually be a limited word. There's another good Zen story of which I didn't actually bring with me. Wow. How about that? So... My problem with koans is I usually can't remember who the people were. There's the Zen master and this other Zen master. So maybe somebody can help me out. Was it Yunman and Dushan sweeping the ground?

[51:25]

And his brother says, too busy? Dao Wu and Yunyan. Thank you. Thank you. And then he says, you should know there's one who is not busy. Who's that person? Who's that? Jungian is the one sleeping. And Dao Mu says, too busy. And Jungian says, you should know there's one who is not busy. Who's that? The one who says, oh, you mean who is the one who is not busy. Yes. Well, some might say it's the awareness. Yes. But then Dawu says, are you saying there's two moons? Like there's the awareness and then there's somebody sweeping. There's two different things. Like that sounds pretty dualistic. That's not what this practice is about. And then Yunnan says, holds up his broom and he's like, which moon is this?

[52:27]

Which moon is this? Get out of your intellectual play. Get out of this dualistic. There's just me sweeping. There's just sweeping. Not me sweeping, but there's just sweeping. Beyond all human agency. Just sweeping. Yeah. But that's still a person. Gain accord with the enlightenment of the Buddhas. Succeed to the legitimate lineage of the ancestors' samadhi. Constantly perform in such a manner... and you are assured of being a person such as they, your treasure store will open up itself, and you will use it at will. That means it's 4.25. I really want it to end on fine. That was fun, huh? Yeah, this is multimedia. Yeah, the treasure store opening up itself, and you will use it at will.

[53:32]

That's a perfect place to end. No questions, no comments. You can just take that home and mull over it. I want to thank you for coming. Let's chant the immeasurable vows. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our Dharma talks are offered free of charge, and this is made possible by the donations we receive. Your financial support helps us to continue to offer the Dharma. For more information, Visit sfcc.org and click Giving.

[54:07]

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