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 morning. Thank you so much for this morning's ceremony. It moved me more than I can say. No one is worthy to wear the teaching robe of the Buddha. We have to remember that this is Buddha's seat and Buddha's robe. It's Buddha's teaching, Buddha's practice, and Buddha's practice place. And You take a look at, hold out your arms for a second and look at what's on the end of them.

[01:03]

Those are Buddha's hands. Buddha doesn't have other hands besides these hands right now. If you just touch yourself a second. This is what Buddha has to work with, okay? And so, although no one is worthy, it's because of that. that we can wake up and let go of our awakening. There's so many different things that one could speak about on the sixth day of Seshin. But today, I would like to speak about Buddha. This is a Seshin, a sitting, in which we purify and concentrate the heart and mind, to honor and commemorate the awakening of the Buddha.

[02:06]

And although it's many years ago, it's right now. If it isn't right now, the practice gets cut off and doesn't appear to other people in this generation or to future generations. So that the practice is alive for everyone and everything, in the present and in the future, and even in the past, we sit today and realize the Buddha Dharma with body, speech, and mind. This is possible because someone cared enough over hundreds and thousands of lifetimes to practice inconceivably many acts of kindness, to renounce inconceivably many things that were less important than complete realization, was willing to do whatever it took to wake up body, speech, and mind in his very lifetime and pass it on.

[03:29]

to the next generation through 92 generations all the way to the present moment. So today, although I want to remind us and speak about the Buddha, I won't give a lecture. Instead, I have some presents for you that I hope will help. in the next several days as you try to, or as you rather do, take on this inconceivably great, inconceivably wonderful task of waking up for and with all beings. First of all, the names of the Buddhas. After Sashin, you can find these names in the Avatamsaka Sutra. along with the names of many wonderful Buddhas, many other wonderful Buddhas.

[04:33]

And you can also find those names in your own sitting in a moment. We'll study that. But first, here are the names of the Buddha. The Buddha is the one who comes thus. The Buddha is the one who is worthy of offerings. The Buddha is one of proper and universal knowledge. The Buddha is someone of perfect clarity and conduct. The Buddha is one who is well gone. The Buddha is an unsurpassed victorious one who understands the world. The Buddha is a hero who seduce and tames. The Buddha is the teacher of humans and divine beings.

[05:42]

Another name of the Buddha is Buddha. Another name of the Buddha is world-honored one. These are qualities of the Buddha, and some of these qualities may be more real to you, and some may be less real to you. Some may resonate more fully with your own body and in your own mind. And that's because we're all built differently. And so the Buddha has many names and many qualities to help each and every person. I'd like to say another of the possible names of Buddha. another of the possible names of awakening. But to do this, I need your help. So when we start, you'll say three names.

[06:45]

The names are the name of the person sitting on your left, the person sitting on your right downstairs, not here, you don't have to look around, and someone else's name. And if you can't remember the names of the people sitting next to you, just say any names of anyone who's practicing. Okay? Three names. The first name is Roger. The second name is Elizabeth. The third name is Blanche. Okay, so these are the gates through which the Buddha arises. And this is very important to know. Everyone in the room has now been named and seen as a Dharma gate for incomparable Buddha knowledge. I took some liberties with a sutra.

[07:53]

So if I get struck by lightning... in the next few moments, please pick up the pieces. And I want my robes to go to other Dharma brothers and sisters and any other worldly possessions to go to my twin sister. Okay, Blanche knows her name. Okay, these words are from the Lalita Vistara Sutra, but they've been adapted for the present day. You can just sit zazen and fade in and out of this as appropriate for you. This has to do with the Buddha sitting under the Bodhi tree and vowing to wake up. Oh, on the sixth day of Seshin, we have, what is it, 24, about 32 hours, I think, to...

[08:56]

reach to practice with the ultimate aim, with our deepest intention. This is the time that is completely well supported in which we can do the work that we came to this lifetime to do. There will never be another moment like this. There are so many tools that are available today for us to use each other, and the appreciation of each other, meals, work period, service, of course, zazen, during the day, during the evening, and at night. And at the end of the day, if you want to sit up and sit some more in the deep silence.

[09:58]

You're welcome to do that. This is the last night that a hot drink will be available and that evening sitting will be put together as something that everybody is invited to do. Okay, this poem is called Sesheen Under the Bodhi Tree and it's from the Lalita Vistara with only a few words. from today. This is on the occasion of the Buddha approaching the Bodhimanda. The Bodhimanda is the place of awakening. When we sit down, Thich Nhat Hanh says, sitting down, bowing to the seat, is like the Buddha's bowing to his seat to sit down and realize awakening. Even as far as the Avicii hell, where dwell underworld beings terrible to see, suffering is relieved and all beings experience great joy.

[11:10]

All those born from the wombs of animals who prey upon each other are touched by the Buddha light from your seat and feel sweetly benevolent towards each other. All the hungry ghosts in the realm of the unfulfilled, tormented by hunger and thirst, through the splendor of your awakening practice, obtain complete nourishment. All obstructions to practice are addressed and resolved, and all the unfortunate realms are emptied out. All being in fortunate states of beings become as happy and satisfied as God's. All beings tormented by fettering passions or assailed by desire and hatred or by other human miseries all have their emotionality appeased and all are filled with well-being.

[12:19]

immeasurable Buddha fields in all ten directions, Buddha fields as numerous as the sands of the Ganges are bathed in the rays of light which shine from your Bodhi seat, light so bright that the twin peaks, Mount Diablo and Mount Tam, can no longer be seen, and all the vast and varied roads throughout the city, throughout the county, throughout the country, appear as one. Friendly and accomplished Sangha members attend to you, great sitter, adorning your seat to a distance of 80 million miles. The gods, the Nagas and the Yakshas, the Kinaras, the Mahuragas reflect that their own area abodes are cemeteries in comparison to your seat. On seeing the glorious array of Arsashim sitting. Gods and peoples are amazed, and they cry to each other in wonder.

[13:26]

Such a blessing is indeed the result of virtue. Blessed by the Buddhas of limitless eons, your seat stands out like a flower of the coral tree against the sky. And the qualities of the display, physical... and mental at your seat cannot be completely described in words. However, your intention is something like this. I have great need of my Zafu today. After overcoming great Mara deceiver's army, I will attain awakening's great calm. For this purpose, I have carefully practiced giving for many thousands of years. For this purpose, I've carefully practiced self-control, discretion, renunciation, good conduct, faith to my promises and any austerities.

[14:34]

Today, my awakening comes to pass. The strength of patient, the strength of effort, The strength of contemplation, the strength of wisdom, the strength of merit, the knowledge of liberation, today I will cultivate all these. The strength of wisdom, the strength of means, development of power, the strength of love without grasping, the strength of correct understanding and the strength of truth, today I cultivate. all these. Beginner's Mind Temple, by giving me this place with Azafu today, you and I all generate boundless merit. If and when I obtain awakening, please know that I will share it with all.

[15:38]

This is your intention, and hearing it The earth trembles strongly. The gods and dragon kings, their palms joined together, their hearts full of joy, exclaim, this generation has produced bodhisattvas and Buddhas to conquer all deception and attain what is eternal, what is good and what is true. So you, just like a Buddha sitting on the Bodhi seat, having carefully arranged your clothes, now like a lion or lioness, like a hero, like a strong being, like a firm being, like a courageous being, like a vigorous being, like a wisdom holder, like a dragon king or queen, like a possessor of supreme power, like someone who freely arises in response to conditions.

[16:42]

like a being without equal, like an eminent being, like an elevated being, like a glorious being, like an illustrious being, like one accustomed to giving, like a being endowed with good conduct, like a being endowed with patience, with effort and with meditation, like a knowledgeable one, like a being endowed with every possible virtue. like a being who has destroyed all opposition and all hindrance, like all of these, you, like all of these, you, a bodhisattva, a real bodhisattva, a bodhisattva today, who is in the family of the Buddha, sit on your mat of natural fibers dyed black, holding your body erect in the cross-legged posture, your face, towards the morning star. Manifesting great mindfulness, whether you know it or not.

[17:50]

You are expressing with your body a great vow. And here it is. Here, this seat or my body might shrivel up. My skin, my bones, my flesh might dissolve. Even though any of those things might happen, my body will not move from this very seat, from this very noble posture, until I have fulfilled the practice and realization of awakening. This body in this body so difficult to obtain in thousands of lifetimes. Following the practice, your own body honors Buddha's ancient vow. The one who came before the king of trees. The one who purified his body by merit and wisdom.

[18:54]

The one who purified his speech by vows and austerities and by the truth of the Dharma. The one who purified his mind by modesty, devotion, love and compassion. All these qualities. are reflected as you sit. Grasses, trees, and lands without measure completely reflect your great light, honoring the Bodhi mind in you, saying, we shine by your virtue as you shine by Buddhas. The ocean of virtue in you is now seated under this Bodhi tree. Sitting zazen, we pay homage to the one praised by hundreds of thousands of previous Buddhas, to the one who produced the example of the greatest faith and humility, and just by sitting down at his Bodhi seat.

[20:02]

Today, a completely pure being, we don't know who, who has performed pure actions for numerous kalpas, who gave up rank and position to sit right here in order to benefit the world, who set forth with the inmost request. Today, this person approaches the tree of wisdom. May this person now make great, pure effort. May this person help others cross over by ourselves crossing over May we deliver others as we ourselves are delivered. Having taken breath, we give breath to others. Having entered into nirvana, we help others enter into complete nirvana. Though all the armies of Mara try to stop us from sitting, even as we view their shocking forms, our intention and practice

[21:16]

Stay firm as Mount Sumeru, like magic, like a dream, like clouds. Thus we regard all such creations. Reflecting that everything is thus, we just sit still, following breath, body, and mind, abiding in the Dharma, moment after moment. The thought may come. Those who think I am mine, are attached to themselves and other things. The wise who see our condition of grasping become intent on breaking free. We realize, just by standing, walking, sitting, and lying down, just by bowing, just by chanting something that is beyond all these, all things come forth dependently. The nature of all things is without a fixed and abiding substance. Endowed with a mind like great space, we ourselves are untroubled at the sight of any deceiver or his or her army.

[22:28]

Delusion, though you have a hundred thousand arms, they're just like a hundred thousand hairs against our resolve. Even their hundred thousand arrows can do nothing to us. And why? Because the bodhisattva realizes love that passes far beyond the world. Our bodies can't be touched by poisons, arrows, or fire. All weapons appearing against us turn into flowers in zazen. Even a demon's fire could never burn us because we are cultivating the diamond mind. Even if the fire was thrown by a million hands. Even if all the mountains crumble and all the oceans dry up. Even if the sun and moon fell to the earth and the earth itself were destroyed.

[23:32]

Someone who has undertaken to help the world, who has made a solemn vow, doesn't arise from beneath the great tree without having realized awakening. Though deceit attacks our mind in droves, and all the deceits witness to each other, and the deceits deny the very ground on which the Buddha stands, the earth itself stands as our witness. Those seductive thoughts wind over and under our mind, displaying beauties and promises. We look at our heart and remember that being a slave to desire is suffering. And so we can say with the Buddha, here, today, upon this seat, O Mara, After having vanquished you, conquered you, your pride and your army, I will realize pure awakening.

[24:44]

To all beings now and in the future, I will offer peace, the cool nature of peace and tranquility free from suffering. The earth is my witness. My offerings are my witness. Water, fire, and wind are my witness. So true are Brahma, the lord of conditioned things, and the sun, the moon, and the stars. My witnesses are all Buddhas of the ten directions. My witnesses are my own good conduct, my own austerities, my own sitting with knee pain, my own tiny little moments of awakening. Giving is my witness. My conduct is my witness. My patience is my witness. My effort is my witness. My contemplation of wisdom is my great witness. Friendliness, compassion, joy in others' joy, and equanimity are all my witness.

[25:54]

All the stages of the practice of awakening witness to me. heroes and heroines, having gently overcome by your love the forces of delusion and seduction, here on the best of seats, today you will practice and realize great awakening. Remaining steady in meditation, in upright release, you yourself are the embodiment of freedom from suffering. I think that's the longest thing I've ever read in Sashin. It's the most reading I've ever done in Sashin. So the Buddhist practice happens right here.

[27:02]

It's not a complicated practice. It's a practice of finding what's most deeply important. what's most deeply true, and allowing everything, even the delusion that manifests in this moment, even the pain, even what's hard to bear, to witness to us of the nature of the truth. This is the lion's roar of the Buddha. The Suchur goes on to talk about the Buddha's great awakening. But really, the story of great awakening happens with the awakening of each one of us. Because anywhere that people collect with devotion and with steadfastness, anywhere that people stand, walk, sit, and lie down,

[28:13]

mindful of body, speech, and mind, anywhere that people eat mindfully, anywhere that people chant and dedicate it to all beings. This is the Buddha. This is the Buddha that we realize today. So please, just in this very moment, just for a moment, Refresh your posture, just like the Buddha stopped practicing austerities. The Buddha received clothing. The Buddha received food. So refresh yourself, just like taking a bath in the Niranjara River. And keeping your mind Firmly manifest, firmly fixed on your intention, your reason for being here.

[29:25]

Wholeheartedly practice zazen, kinhin. Serving food, doing dishes. Wholeheartedly practice. lying down and resting in personal time. We have found a measure of stability and the middle of the sashin is drawing to a close. Soon the sashin will be over. Soon we'll be walking through the gate to towards all beings, showing themselves literally to us. We have a few hours, a few moments, a few seconds to gaze at the wall without getting upset or confused.

[30:33]

A few minutes, a few seconds to come into the present. and to study the self. Realize that there is no greater honor, no greater activity than what we're doing here today. There is nothing greater that you could do for your friends or family, nothing greater that you could do Nothing that you can do is greater than taking care of yourself moment after moment. Breathing, releasing, maintaining a posture of upright repose. That's what we're here to do.

[31:40]

quieting the eyes, quieting the ears, letting ourselves rest in the center of being. One moment the Buddha Hall appears. One moment the Zendo appears. One moment the wall appears. One moment the ceiling appears. One moment it's the warm weight of a bowl of rice. One moment, its generous hands giving us nourishment. Don't be suspicious of what comes up in Zazen.

[33:03]

This is the truth manifesting right here. If you have trouble finding the Earth as your witness, you can find it simply in the solidity of how you meet the Earth. If you have trouble finding the gentle rain of Dharma, notice the liquidity, the circulation

[34:20]

of your own body and mind. If you get lost looking at change and can't find the key that turns it into transformation, simply feel the refreshing breeze, the coolness or warmth of the air. If you have trouble understanding how to burn up delusion, trust digestion. If you have trouble understanding Buddha nature, just look around. right here, right now, nothing else.

[35:34]

Everything completely arising just as it is, completely witnessing, completely supporting. us to approach the seat, to bow, to sit, just like the Buddha. Anything that I personally can say is just a pale shadow of the power and beauty of your own intention.

[37:08]

Anything that I personally can give or do is not as convincing as what you yourself can give or do in your own life. Please manifest the practice at your seat on this very day. Thank you very much. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our Dharma talks are offered at no cost 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. May we fully enjoy the Dharma.

[38:06]

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