This podcast is offered by the San Francisco Zen Center on the web at www.sfcc.org. Our public programs are made possible by donations from people like you. Good evening, everybody. Welcome all of you here, and welcome to all those that are seeing us from their homes or some other places. And a particular welcome if there is anybody that's here for the very first time. Is there anybody? No? Maybe online. So, we just entered the second half of the winter practice period here at City Center. Can everybody hear me?

[01:01]

Yeah? The second half of the practice period, the winter practice period here at City Center, led by Senior Dharma teacher Christina Lender. And the practice period is very much focused on practicing, welcoming, accepting the body we have, moment by moment. body, body-mind, we have moment-by-moment. Thank you very much, Christina, for including me in this practice period. I've been invited to be shuso, or head monk, for the practice period, and part of the training in this rite of passage is to give Dharma talks. So here I am. So about a year ago, we had a big celebration day here at City Center.

[02:14]

We had just reopened. It was maybe two weeks after we reopened the building, after a year of renovation. And all the bodhisattvas that had helped with the project were invited in the building to be the first ones to see sort of the results of their contributions. And Central Abbott David Zimmerman and Abbott Mako City Center were among the first ones, were the first ones to actually greet these visitors And in her address to our guests, Apotmakko mentioned a sentence of Thich Nhatan that goes like, the greatest gift, if I remember it well, the greatest gift human beings can give to each other is presents.

[03:21]

And I would say, I mean, I feel very humble in adding a word to what Thich Nhat Hanh said, that I would add the greatest gift human beings can give to each other and to themselves is presence. And this sentence has stayed with me since then, and it's been coming up a lot during the three-day session we just finished. Um... I don't know, there's something about this sentence that really speaks to my heart for some reason. And then last night, we had class with Christina, a practice period class. It happens every Tuesday during the practice period. And during this class, which I don't know how to describe, but somehow focused on ways to cultivate mindfulness, especially after one has been triggered.

[04:28]

So to come back to the body, ways to come back to the body and sort of re-centered oneself. And several times the conversation referred to presence. And what struck me was that presence was spoke about not only as a result of the awareness or the deep awareness of the moment, moment by moment, but also as a transformational experience that can open up possibilities that were not visible before. So both as a consequence of awareness, but also as a as a way in which we can actually see options that might not have been available before, might not have felt available before.

[05:31]

And so I thought it was a good moment to speak about presence a little more. And I imagine that when Thich Nhat Hanh spoke about this greatest gift we can give to each other, he was not necessarily referring to mere physical presence, I imagine that he was thinking of something we could call full presence, sort of that wholesome experience of deep awareness of a moment, moment by moment. And that sort of full presence is an embodied experience. It is an experience, and it involves body and mind before conceptual thinking judgment or maybe a self narrative arise so it's not so much about an inward movement it's very much about an intimate connection with this moment and then this moment

[06:52]

And then this moment. And Christina mentioned several times that this possibility is always available. And it was actually very nice to hear conversations that happened during class about where this thing can arise. You know, one can be performing, or one can be taking a walk, or We even talked about the possibility that it comes when you go to shop at the supermarket. So it can happen anytime, and it's about this openness to actually be completely aware, as aware as one can be, of what's happening in that moment. I actually remember one, I don't remember if it was a session or a practice period or a class by Paul, senior teacher Paul Haller, that we were all quiet.

[07:54]

So it could have been a class or maybe a period of those hours, and I don't remember. And Paul said several times, what's happening now? What's happening now? And that stayed with me. I sometimes think about it. OK, so what's happening in this moment? What's actually happening? You know, especially when I feel like my mind is taking over completely and all I can see is my thoughts rather than what actually I have in front of me. This brings to mind an experience I had a couple of years ago. So, Michael... and I have two nieces that took very seriously their role in contributing to the growth of the population of the United States.

[08:59]

They have seven kids, all between the age of one and eight, between the two of them. So pretty intense. And about two or three years ago, a newborn was introduced to the part of the family that's not always there. So, of course, Michael and myself. In a sort of day of family reunion, there were four generations of people in the room. And then the parents brought this baby. And this baby came in and extended these little arms towards me. completely shocked because I'm pretty awkward with babies and children, and I think they know that, so they don't particularly, you know, come so naturally. So I was completely surprised. And of course, I received this baby very happily and situated him on my lap.

[10:09]

And for a moment, there was this Face to face, taking each other in with curiosity, with awe. And even though the room was full, it felt the time, space, noise were gone. It was maybe 10 seconds or 20 seconds. It was a moment. And still, when I see Liam, Liam is his name now, who is two or three years old. It's as if I know we saw something authentic about each other, even though it's sort of not speakable. It's not something that has a name necessarily, but it's something that happened in that moment. And this makes me think it's incredible how it can so happen that we become fully aware

[11:21]

of the moment. It's always there. It's always there. Perhaps the parents are watching tonight. So I wonder before I go on, is there anybody that wants to share anything about maybe the experience of presence in You may feel in this moment, maybe presence with yourself, or presence with others, or a memory of presence. Maybe not. See you later. Well, in our... I have one. Oh, yeah. I, um... Wait for that. It's just one of those times where you think of your life and a moment stood still in time, dancing together to know music on a front porch in the South in a lovely time.

[12:37]

Just that standstill. Thank you. Anybody else? So, thank you. In our practice, we have the great gift of being so supported, invited and supported to sit zazen. And zazen is an incredible training in full presence to ourselves, right? I mean, the typical invitation is leave your worldly affairs at the door, sit still, turn the light inward and be open, welcoming, radically welcoming, and open to whatever arises. It's the definition of full awareness. And then, when we leave the cushion, we may train to bring that capacity, ability, whatever we have,

[13:50]

at that point, to be fully aware out in the world and be present and train ourselves to be present with whatever comes from the outside. I would say that that's what Zazen 24-7 might mean. And this also brings back a story of many years ago that I had just left after my first or second session and I left in a complete state of bliss. I remember driving, I had to drive down to LA and driving on Interstate 5 and thinking that Interstate 5 was magical and that area of California that people sometimes call the Dust Bowl seemed like the most beautiful place I'd ever seen. I mean, I was so mesmerized by everything. And then I got home, and the day after, of course, I began to work, or days after I began to work, and I began to feel that this sense of bliss was evaporating, and I didn't know what to do with myself.

[15:02]

It was very early in my practice, and I decided to make an appointment with the Abbott of a Zen center that was nearby. It was the Zen Mountain Center in Idlewild. So I made this appointment and went up to see Abbott Fletcher, Tenshin Fletcher was his name, is his name. And I expounded, I expounded my dilemma. And all I remember he said as an answer was, says and 24-7. And at the moment I thought, he has no idea of what I'm doing every day and what I'm dealing with every day. But later on, I began to think that this was like saying, please cultivate full presence all the time. And that's why Buddhas continue to practice after their Buddhas.

[16:34]

Dogen Zenji, of course, has something important to say about presence. How can he not? And there is a beautiful Dharma Hall discourse entitled, Wisdom is Not the Way, that you can find in the Ehei Koroku, his extensive record. It's really a story about the gift of giving and receiving presents and the transformative power of presents. It's also a story that you can find in the Great Disciples of the Buddha book by Bhikkhu Bodhi in much more detail. But it's fairly clear, actually, in the discourse by Dogen. was the founder of Soto Zen in Japan in the 12th century. And the story involves Shariputra and Maugdala Liana.

[17:41]

I imagine we're more or less familiar with Shariputra as we sort of chant his name every other day with the Heart Sutra. It was one of the two perhaps most eminent disciples of Shakyamuni, and is particularly known for his gift of wisdom. And Maugdala Liliana, a very difficult name to pronounce, by the way, was particularly known for his transcendental powers, his ability to visit different realms, spiritual powers. Anyway, the story goes that Shariputra and Maugdalaliana were born in the same village, and they were friends from childhood, they grew up together. And then when they were teenagers, they decided to go to visit Rajagha for a festival, a multi-day festival.

[18:48]

So the first couple of days, they just enjoy the festival, they do stuff at the festival. And then by day three, I don't know if they were bored or tired, or they sort of step back and supposedly stay in their room. And at some point, Shariputra decides to go out and take a walk. And in this walk, he comes across the elder Asjavit. And this elder Asjavit is one of the very first followers of Shakyamuni, of Prince Siddhartha. And not particularly known for his wisdom, but he had practiced, of course, for a long time. And there was something about his deportment as he was on the street collecting alms that struck Shariputra. And so Shariputra addresses him by asking, who is your teacher?

[19:52]

And here are the words by Dogen. So Dogen says, once seen Ashjavit's dignified presence and refined elegance, Shariputra asked him, who is your teacher? Whose disciple are you? Ashjavit replied, Prince Siddhartha abandoned birth, old age, sickness and death, left home to practice the way and attained supreme, perfect awakening. He is my teacher. It's a pretty good introduction of your teacher, isn't it? So Shariputra asked again, What dharma does your teacher expound? And Asjavit answered, I'm like a young child, having only studied the precepts for a short time.

[20:58]

How could I express the ultimate truth of the supreme meaning of what he widely expounds? And then the conversation goes on, and Shariputra hears from Asjavit the first three noble truths. And then Dogen goes on and says, upon hearing this, Shariputra returned where he was staying. Magdalaliana first arose to meet him and then said, you have attained sweet too. I want to taste it as well. Shariputra then explained what he had witnessed. Magdalaliana heard this and also attained the first fruit. I'll tell you later what the first fruit is. You should know that Ajavit saved Shariputra, which is testimony of the Buddha Dharma.

[22:03]

The point is clear that within the Buddha Dharma, wisdom and wide learning are not of primary importance. I'll read this sentence again. You should know that Ajavit saved Shariputra, which is testimony of the Buddha Dharma. The point is clear that within the Buddha Dharma, wisdom and wide learning are not of primary importance. So if wisdom and wide learning are not of primary importance, What do you think saved Shariputra? How do you think Azjavit saved Shariputra? Presence.

[23:05]

Something about his deportment as he was engaged in the humblest of activities, like collecting alms on the street, transformed something. Full presence, when you leave it, does not leave you where you were before. Something gets transformed. And this is how Dogen still presents it. By the way, the first fruit is sometimes called stream entry, and it's the first stage of awakening, or the four stages of awakening. I mean, it's not like that you get enlightened right away, right? Because with stream entry, you're still reborn in the lower realms, but in seven lifetimes,

[24:07]

you will be fully awake. So that's why patience is pretty important for us in our training. So Dogen has a good answer to this question, and the answer is Giyobutsu Igi. Giyobutsu Igi is the title of a fascicle in the Shobogenzo, which is the collection of his writing, and it's been translated in different ways. Kastanahashi translated it as the awesome presence of active Buddhas, and Okamura Roshi translated it as the dignified presence of practice Buddhas. So Gyo means activity or practice, Putsu means Buddha, and Igi is perhaps the most complex practice. term here.

[25:09]

It used to be a fairly used term during Confucianism in China to indicate etiquette or behaviors that were appropriate for people of different status, and then became popularized to indicate any sort of conduct or deportment behavior that was considered venerable, awesome, dignified. So, put this all together, it's the dignified, the awesome presence of practiced Buddhas. Dogen says, the true Buddha is practicing actively in the world. Sentient beings are similarly not limited merely to their discriminative, cognitive or deluded thinking.

[26:15]

Sentient beings are not separate from Buddhas. I'm going to read it again. The true Buddha is practicing actively in the world. Sentient beings are similarly not limited merely to their discriminative, cognitive or deluded thinking. Sentient beings are not separate from Buddhas. When I read this, I felt so humbled and so humbled, I would say, by the fact that we can do it. I mean, it's in us if we only can. Fundamentally, Dogen is saying we all have the capacity to be practiced Buddhas. And our awesome presence, dignified conduct, has the capacity to liberate, to awaken.

[27:23]

I think it's incredible to think about how on a silver plate it's presented to us. And yet, we know it's not so easy. It's not easy at all. And Christina mentioned, I don't remember if last night or maybe in the Dharma talk, all the ways that cover this fundamental ability we all have. And that's why we practice. 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, please visit sfzc.org and click giving.

[28:30]

May we fully enjoy the Dharma.

[28:33]

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