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, everyone. Thank you very much for being here today at Green Gulch. for joining us online. It's nice to be with all of you. It really is nice to be with all of you, and I'm sorry for you that you're with me again so soon. I just not long ago was on the seat and gave Dharma talk, and many of you were there. Thank you for coming to that as well. And I didn't expect to give this next talk so soon, but there was a cancellation, so I thought that I would step in and see if there's something I could offer or that could come up together this morning.

[01:18]

I also, as I thought about this talk, noticed that it might be that it's my last Sunday talk for a few months. So I wanted to say something briefly about that before sharing the teaching from Suzuki Roshi that I wanted to bring up today. So I think many of you have heard that next March, I will presumably, possibly... probably be taking the position of Green Gulch abiding abbot which is of course a big honor and great responsibility and I still feel quite humbled at the support of everyone and at that invitation I really do depend on on all of you in that in this

[02:26]

So as part of my preparation for taking up that role, I requested if I could take some time away from my daily temple duties where I'm now serving as Tanto or head of practice here at Green Gulch, and I requested to take some time away from those duties to finish this project that you've heard me talk about over and over again for years now of this book. of Suzuki Roshi's talks. It's funny, when it finally comes out, I say, wow, this was, really? This is all there is to it? But still, Suzuki Roshi did these talks, and it's been a lot of work and a lot of love in editing them for a new collection of talks. And it was a real joy to work on that with my late teacher, Sojin Mel Weitzman. And it's been hanging over me, especially as he's no longer with us. and it's in my hands. I've really wanted to finish it, and I'm grateful for the support to take some time now, this fall, to do so.

[03:32]

So thank you, everybody, for the support in that. The title, I think, will be Things As It Is, this wonderful expression of Suzuki Roshi's Things As It Is, and it should come out if things stay on track next. year so next fall and while i'm at it saying some uh things about green gulch and the transition when i step away from the tanto duties in mid-september maybe late september i'm really happy for all of us that we'll be welcoming back to green gulch our friend and dharma teacher heir of tension roshi kokyo Luminous Owl Henkel, great Dharma friend, former teacher of the Santa Cruz Zen Center, and just all around outstanding and kind and wise practitioner.

[04:35]

So it's a real delight that he'll be here with us starting next month. So I thought while I'm here talking, maybe for the last time as Tanto, unless somebody else cancels their Dharma talk, and I step in again. I just wanted to say thank you to everybody for these last four, four and a half years in this role to feel and really receive all of your support in that. It's been really wonderful to just sit here and watch as all of you, so many people, come through, come forward, and to watch the Dharma catch and take hold and transform each person.

[05:36]

It's just amazing. All of the people who flow through online and in person, touched by the Dharma. So through this position, I've come to understand more deeply and really appreciate and feel and notice that I have no particular idea what we're doing here or what we're supposed to be doing here or what you're supposed to be getting out of it. There's not, this really is, despite the surface emphasis on forms and a kind of uniformity in our practice and our postures, that there's no cookie-cutter,

[06:39]

be found here this really is about letting go of what we expect of of each other and what we imagine as each other's path and allowing the dharma to touch each of us and to flourish in its unique way there's not no one is molding anyone we're all just finding encountering our own mind the reality of our own life in Zazen and through these forms. And something happens every time in that. To see again and again the transformation is so inspiring and encouraging to me that this practice really works, even if a lot of the times the way it works, we can't exactly put our finger on, don't know if you can exactly put your finger on the transformation of this practice.

[07:40]

It may be deeper or quieter than that. But it's totally palpable. So Dogen Zenji says, although it is said that there are as many minds as there are persons, still they all negotiate the way solely in Zazen. I think that's what I mean. So many minds, so many persons, and yet this practice of zazen seems to meet each of us. So as many minds as there are persons. Each person is different, and Buddhism appreciates that and holds as... foundational or central teaching that each person in each situation needs a different teaching that will meet them and help them untangle the knots in our body and mind so all of us on this path towards untangling towards liberation for ourselves and and others we all need at different times different teachings different medicine

[09:02]

That is what Buddhism says. So it's not that there is something... Buddhism is not saying there is something that is absolutely true that everybody needs. The view is that there's medicines, there's truth medicines that are called for by particular circumstances. So what matters most in... in the Buddha Dharma, in our teaching and practice, isn't that something is true or right exactly in some abstracted or non-contextual way. This just is true. It's always particular that this is conducive to liberation. Conducive to liberation. So in Buddhism, much more important than something being true is that it's conducive to liberation. That's the fundamental, the bottom line. Conducive to liberation is of more value than true.

[10:12]

But of course, that doesn't mean that there isn't really something true. The bird is singing to us. There is a thread. There is a thread that characterizes the teaching. even though the teaching is always different for each person. So it's not arbitrary or ungrounded, but it's different in each circumstance. Although it is said that there are as many minds as there are persons, still we all negotiate the way solely in Zazen. So recently, with a group, I was looking over one of the sections from the Suzuki Roshi, a book, his comments on case 14 of the Blue Cliff record. And here's how Suzuki Roshi puts this principle. He says, the teaching given by Shakyamuni Buddha during his lifetime was accommodated to each disciple's particular temperament and to each occasion's particular circumstances.

[11:26]

For each case, there should be a special remedy. According to the circumstances, there should even be teachings other than those which were taught by Buddha. In the light of this, how is it possible to interpret and pass down an essential teaching which can be applied to every possible occasion and individual temperament? So if it's all just contextual and all just medicine, what is it that we can transmit and share and practice as the heart of Buddhism? What's the touchstone or what is it that applies universally? So in the Koan that Suzuki Roshi discusses, in this case 14, which is Yunmen's inappropriate statement or The teaching meets each.

[12:31]

This essential that isn't just dependent on the situation is not a teaching, but a practice. So somehow there's not a teaching that's always true for us. The teaching always changes, but the practice, there's a universal practice that can apply. It's always applicable and always practicable, always relevant, because it's just That we are meeting and connecting with the circumstance as it is. That's what all the teaching and all the practice has in common. That it comes from connection with what is. Meeting each thing. Meeting this thing. This is like Suzuki Roshi's teaching on precepts. He says, as I've shared and deeply appreciated, to do good in the world, to be ethical people, the practice, according to our way, our Zen way, is to connect through Zazen mind, opening our mind, opening our heart, sharing in, connecting with what is,

[13:56]

the reality of this shared inconceivable life, and then acting from that connection. So that's the way to be of benefit and to avoid harm, not by a checklist of a mental moral code, but by connecting with this circumstance and then acting from that connection. So in the same way, in this teaching, the correct teaching is not like a list of teachings. There's not like the list of true things that you pull out. The true teaching comes from connecting with the circumstance, connecting with what is. And then the teaching emerges. The truth, the reality, the Dharma emerges from there. It's wonderful. We never have to reach, you know, we never have to go consult anything for the teaching.

[15:00]

It's right here in our connection with what is, no matter what is happening. So in this piece then, Suzuki Roshi talks about different words, all kinds of different ways that different schools of Buddhism have tried to express what this essential, universal thing is. And while all of those different teachings and words and doctrines are valuable in giving shape to the Buddha Dharma, none of it really, we should not confuse that with the essential. So he says, Buddhism in its pure and formless form is given to us in Samadhi or Zazen when we are ready to accept Buddhism without expecting anything. So to know the essential truth of Buddhism, we Siddhasen, and then we receive it.

[16:20]

The understanding, you know, the problem is we want to understand something or we want something we can grasp or package up. It's what I understood. Here's what's true now. But our practice is just again and again to enter Zazen and receive the reality, the truth, the teaching of that moment without trying to get some view or some new understanding out of it. So this is the main point of Suzuki Roshi's comment. I hope that's clear. I think that's clear for those of us who sit, just all of us. So the Buddhist truth can be said in a million ways, and we should say it in a million ways. It's totally flexible and goes even beyond Buddhism. But the pure form of Buddhist truth is received through Zazen.

[17:34]

And just right now, in this authentic moment of being ourself. He also, though, makes a more narrow point that I found really interesting and wanted to share, a point about what characterizes Mahayana Buddhism. So he says, of all these teachings, these million teachings that are conducive to liberation for given individual circumstances, There are two that are common to all of Mahayana Buddhism. He says, the fundamental philosophy of Mahayana Buddhism affirms the absolute character of all phenomena and the possibility for ordinary people to attain Buddhahood. So the essential, unconstructed teaching is just zazen, but if it's Mahayana Buddhism, it's also going to have these two aspects, generally.

[18:46]

Almost all of our teaching that is conducive to liberation has these two aspects, which I just found very interesting as a definition or description or baseline of what we're up to, what Mahayana Buddhism teaches. The absolute character of all phenomena is and the possibility for ordinary people to attain Buddhahood. I thought that's good medicine, I think. But I wanted to unpack it a little bit with you all. Let's see if this medicine takes. in our hearts and minds. So first, Mahayana Buddhism, our practice, affirms the absolute character of all phenomena.

[19:47]

So to say that we affirm the absolute character of all phenomena is to say that we uphold the teaching that everything, everything that happens or exists is of a piece with or a full expression of, or gateway to absolute reality, the absolute reality that will liberate us from suffering. So all, this is the key. Mahayana, the great vehicle, is all about all, all phenomena. So nothing that can arise is left out. No one lacks this character of being a gateway into the absolute reality that liberates us from suffering. Every single thing is that. No event, no moment, no person, no thought, no state of mind, no sensation lacks this vibrance, this character as...

[21:01]

Absolute reality. Everything that is, is carrying, in another place, Suzuki Roshi says, these letters from emptiness. The little birds, you know, with these little letters tied to their legs. A letter from emptiness. The gateway pointing here. Liberation is here. Every single thing has that character. A wonderful sutra says... In one of the versions, I believe, of the Prajnaparamita Sutra, a practitioner is asked, is that thing that's in front of you, the thing that's blocking you from seeing that everything is a gateway to your liberation? I'd like to just get this thing out of the way so I can see that everything is a gateway to my liberation, but the sting is in the way. This thing is keeping me from seeing that everything is the gateway to liberation.

[22:04]

So just give me another minute to get around this thing so that I can see that everything is the gateway to liberation. And, you know, the years tick by. So Dharma gates are boundless, we say. I vow to enter them. Every single thing is of the character of the absolute liberative reality. This is what Mahayana Buddhism says. And then... kindly or harshly, depending on the circumstance, says, what would it be to act like that? What would it be to act as though really everything was of the character of absolute reality that will liberate you and all beings from suffering? Is that how we're living? Is that how we're picking up the teacup and walking on the earth and speaking with one another? These like vibrant Dharma gates everywhere. Or how would it be to act?

[23:10]

You know, we can touch this. We can wonder. We can feel into this appreciation for the absolute character of everything. How would I act? How would I breathe and walk and sit and think? How would I treat things and people if I was really deeply abiding in this appreciation that every single thing is that reality that will free me? an everyday way I've been sharing with some of you because I feel it.

[24:19]

I've noticed I feel it a lot. I think because of the setup, you know, here I'm Tonto and I'm trying to uphold something. I wear these robes and so I sometimes get caught and feel like there's some, I should probably be clear. Wouldn't that be good? I should probably be clear and grounded and like together and present. And so when I'm not feeling so clear, grounded or together or present there's this moment of panic and maybe you have this too oh no I'm supposed to be some other way quick get grounded quick get clear but of course you can't you know the harder you try the farther it gets all all phenomena have the character of the absolute is the invitation to just be confused Just be ungrounded. Okay, ungrounded. Okay, confused.

[25:20]

That's the broad, the deep, the wide clarity and ground that our practice is pointing to. This is the Dharma gate. No need to look past it. But we're always rejecting something and grasping something. Thich Nhat Hanh talks about do walking meditation. And you can observe so clearly. Walking meditation, you see the beautiful flower, and you feel so excited, and you see the, and in love, and you see the cigarette butt, you know, and you notice this aversion. And we just study that, just allow that. Each of those things equally is carrying the absolute. Each of those things stand as a gateway for our liberation, for our contact. with our actual life, which is beyond all of our views about it. So the practice of embracing, affirming the absolute character of all phenomena is a practice of radical, total, thoroughgoing respect for everything.

[26:33]

So we've practiced that. We call it the style of our practice with this great care in how we handle objects. hopefully in how we speak to each other and how we listen to each other. And in Zazen, how we meet our mind, how we meet our breath and our heart with this total respect. Okay, hatred, total respect and care. Okay, teacup, respect and care, all of these Dharma gates standing open, inviting us. he says, the fundamental philosophy of Mahayana Buddhism affirms the absolute character of all phenomena. And then this one's a little stranger. I'm going to say a little bit about before closing. The possibility for ordinary people to attain Buddhahood. This apparently is really important in our Mahayana practice, in all Mahayana practice.

[27:40]

It will pretty much all have this character, this teaching of ordinary people, which means me and you, we can attain Buddhahood. It seems like kind of a funny or, I don't know, traditional teaching that may not land or feel so relevant to you. I don't know about attaining Buddhahood. I don't have an idea about attaining Buddhahood. But it's actually being offered as something essential to our practice. that we understand that all of us have that capacity to attain Buddhahood. You know, we might not talk so much about attaining Buddhahood. Maybe some of us do get up in the morning and say, I will attain Buddhahood, maybe today. We sometimes chant about attaining Buddhahood, but it's not maybe so much part of our everyday understanding of what we're up to.

[28:44]

I remember and often mention, because it was so charming, Norman Fisher sort of slyly appreciating the Tibetan Buddhist preacher, Robert Thurman, a great expounder of Tibetan Buddhist cosmology and cosmos and deep Buddha practice, and saying, you know, they're always talking about Buddha and the final accomplishment of Buddhahood and the stages of Buddha and the cosmic Buddhas. And in Zen, we're just here trying to get through the day. That's our thing. We're just trying to get through the day. You can talk about attaining Buddhahood. We're about chopping wood and carrying water. Weed the Cape Ivy and see if you can get the pebbles out from the beans and call that a good day. So that's traditional Zen. But still, we have this wish, this vow, this understanding. And really this experience that we can become Buddha.

[29:47]

Because, in a way, this second point is right together with the first point. Because everything that we are already is of the character of absolute reality. We don't have to cross some giant chasm to become the ultimate truth. Because we are already... Every single thing about us already is that, has that character. So it's never far, you know, whatever we think about becoming Buddha, attaining Buddhahood. The point in our teaching, at least, in Zen practice, the sudden teaching, you know, some schools say, yeah, we will attain Buddhahood, but we have eons to do so. So we can just settle in. the snail climbing Mount Fuji, one step at a time. We can relax and be encouraged that eventually we'll get there. But in Zen, we say it's not quite like that.

[30:53]

It's always just a flip, just a moment away, just a moment, as the Platform Sutra says, a moment of Zazen mind, or as the Platform Sutra sort of says, a moment of Zazen mind is a moment of becoming Buddha. Maybe you know, what that means. Just in a moment to allow to completely shift the frame of delusion and confusion and stress and conceptualization and view and alienation. Just in a moment on an out-breath or on an in-breath with a sound or a sensation. that we actually land in a completely different mode of or frame for this life. And then, you know, because it's sudden, less talked about fact is that we're suddenly not anymore too.

[32:01]

So we get to be suddenly Buddha and then we get to be suddenly ascension being again. But it's never far. So do we know this? Do we feel that we're not stuck? We're not stuck in the problem we think we have, in the life we think we have, in the views and the sense of the world. It's not stuck. We can radically change it in a moment of Zazen. And of course, it's all right there for the next moment. But that opportunity I feel when I think of and appreciate that I want to attain Buddhahood, and according to Mahayana Buddhism, which apparently I'm part of, and according to Suzuki Roshi, I can attain Buddhahood. That really energizes my sitting.

[33:01]

In Buddhahood, quickest breath, do I believe that I have that capacity? So I wanted to share those two teachings today. Trusting that, generally speaking, they are medicine for many of us who go around spending much of our time disrespecting phenomena, failing to see that it has the character of absolute reality, calling to liberate us, to connect us with the wisdom and compassion of our life as it actually is. And that we feel stuck and that nothing much will change and that the problem we have is an insurmountable fix set in stone.

[34:07]

That maybe somebody could become Buddha and really be free and really free others from suffering, but not little old me. So there's teaching these two medicines we can reflect on, think about. And since they are just medicines, if you'd rather not fill your mind with such things as Buddhahood and absolute character, then just return to Zazen. Right now, in fact, any time and every time of breathing out... and letting the whole inconceivable world take shape right with you, right before you, as you breathe in. Inconceivable and free of all our views about it. Buddhism, in its pure and formless form, is given to us in samadhi or zazen when we are ready to accept the dharma,

[35:22]

the truth, the reality of our life without expecting anything. This truth is not something you will find when you try to find it. When you are just ready to accept it, everything you see flashes forth the great light. Everything you hear is the wondrous free voice. That is why we sit. you very much for your kind attention today really appreciate your practice of respect and presence generous attention and our wish as always our prayer our intention is that our practice is a benefit to the suffering world thank you very much thank you for listening to this podcast

[36:27]

offered by the San Francisco Zen Center. Our programs are made possible by the donations we receive. Please help us to continue to realize and actualize the practice of giving by offering your financial support. For more information, visit sfzc.org and click Giving. May we fully enjoy the Dharma.

[36:55]

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