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 evening, everybody. Thanks for coming. It's really a pleasure to have this opportunity. And I want to start by thanking Norman, who is my teacher, Norman Fisher, for all of the years of support and trust that he's afforded me and others. And all of the senior and other student people from Tazahara who have likewise provided a lot of support and invested trust and honors in ways that I could not have imagined to be here now. It's very special, and I very much appreciate that. And I thank all of you to be here, and especially those of you who have come in for work period from all places across the country and taken the time to provide your dedication and your labors to help make Tazahara ready for its new monastic season.

[01:18]

September work period is, every time during the year, has its own special qualities and special for September is that there's a different feeling and a rhythm to this work period than there was in April. In April we had more people getting ready for the guest season and gearing up and getting trained. This seems to be a little bit quieter and there's plenty of activity and goodness knows Peter and his crew had shingles flying all over and buildings being deconstructed and we'll wait and see what they put in their place. and the other people putting away the guest season and getting ready for having monks in residence. The summer is very busy with all the guest students and the teachers coming through and the workshops. This is quieting down, and we have a steady and slim senior staff right now taking care of everything that could possibly need to be done, which is a big challenge.

[02:26]

And many of us are here renewing friendships, making new friendships, meeting people you could never have imagined having contact with at this kind of intimacy, which is really special and wonderful. And I want to take a moment, speaking of friendships, to acknowledge somebody who isn't here, our dear friend John Bermel. And it was a heart-rending experience to read of his death in the Klamath on Fire this summer. John epitomized open-hearted and dedicated friendship, work ethics, and sincere practice. He would reliably and in a matter-of-fact way walk into the Zendo for Zazen and then brought kindness and compassion to his everyday activities and his dedication to working on behalf of Zazen. Tazahara since the 1970s. There will be a service for him in a few days, so we'll have that opportunity to honor him.

[03:30]

Let's just take a moment and think on John. Okay. In addition to the transformation underway within Tazahara, storing guest season furnishings and unpacking oreoki pots, this is also a time of seasonal transitions. As summer recedes and autumn arises with the equinox in about a week, our steps quicken and we put on cozy shirts. Those of us practicing with the Jewish New Year and days of awe, especially the days we're in the midst of right now, the 10 days between Rosh Hashanah and Yom Kippur. There is introspection, prayer, and performing righteous deeds and acts of forgiveness.

[04:31]

So Shana Tova to everybody who's in observance of this period of time. The late Rabbi Alan Liu, who was a longtime Zen student here for about 10 years between Tazahara and Green Gulch, writes in his seminal book, this is real and you are completely unprepared about the essential gesture of the journey through these days. He says, we call it return, we call it a turning. It is all of these and none of these. It is a word that points us to the realm beyond language the realm of pure motion and form. And I want to actually read a few other words directly from his book because we're going to talk a little bit about transformation and turning and introspection and contemplation.

[05:36]

He writes, So this process is neither clear nor linear. No one else can do transformation for us. But on the other hand, We can't do it by ourselves either. The possibility of transformation always exists, but we have to consciously turn toward it in order to activate it. At the same time, our initiative can only take us so far. After that, we have faith. We have to depend on the universe to support the flowering of our intention. Turning or transformation begins with a turn away from the external world and toward the inner realm of the heart. We affect this turn in many ways. If we are not used to solitude or contemplation, if we live our lives at a rapid pace, then simply stopping,

[06:47]

Simply setting aside a small period of time each day for contemplation or some other conscious retreat from the world of activity and stress can suddenly leave us in confrontation with the contents of our heart. These contents are an open secret. We already know this secret. Often all that's required of us is to be still for a moment and the heart, begins to disclose itself to us of its own accord. And lastly, from his book, he writes, What happens when meditation ceases to be a daily entry into a deeper state of consciousness and becomes an endless reiteration of the most puerile and mundane thoughts imaginable? The great Zen teacher Shunru Suzuki It is hard to keep our mind pure and our practice pure.

[07:55]

The goal of practice is always to keep our beginner's mind. Suppose you recite a prayer only once. It might be a very good recitation. But what would happen if you recited it twice, three times, four times, or more? you might easily lose your original attitude towards it. The same thing will happen in your other practices. For a while, you will keep your beginner's mind. But if you continue to practice one, two, three years or more, although you may improve some, you are liable to lose the limitless meaning of original mind. And again, that's from the late Rabbi Alan Liu. who was also a longtime Zen student here. So this brings us to our study and practice of form and emptiness.

[08:58]

We're turning toward our essential nature, embodying kindness and compassion, and rededicating our lives on the path. I'm also reminded of something I shared with you last year about spiritual friendship. from Ajahn Amaro in the Theravadan tradition of the Thai forest monks, and a real sweetheart. And he came down here in 1999 during our practice period with Norman and spent a couple of days, and he's now back in England heading up Amaravati. So he writes, In spiritual friendship, we can actually be with each other. We open ourselves to the other person ready to notice any grudges that we have or the opinions and obsessions we have about them, as well as the attractions toward them. Then we can enter more into the place of listening, of forgiving, of letting go of the past and just being open to the present.

[10:09]

And this is the most wonderful and beautiful gift we can give. Within Tazahara, we're shaking out the bedding from guest season, and individually and collectively, we're shaking out ourselves to be ready and fresh for continuing practice, whether here in our monastery or another residential community, or outside as we walk and work in the world, and for those of you who are also walking and studying in the academic worlds, and we cultivate our spiritual friendships. As we practice, it's often useful to have guidelines to help us focus on the essentials. So here are three offered by my teacher Norman Fisher during this lecture he gave during the Samish Sashin in Washington State this last June.

[11:18]

He says, this is what it all amounts to. First, be humble. It doesn't mean to be self-effacing or think you're the lowest person. Know who you really are and what you really are. Let go of thinking you're a great person or a terrible person or any kind of person. Just answer when your life calls you. Don't run away. Be humble. Second, see everyone as Buddha. This doesn't mean just be nice and kind and polite to everyone. Of course, these are all good qualities to have. It means much more than that. It means actually to see that all beings are impermanent, suffering beings, even inanimate things, as they are...

[12:25]

They are actually, truly, as they appear right now, Buddha. There is nothing more that's meant by the word Buddha than that. So when you find yourself angry and dismissive of somebody or something, remember this point. Third, try to help. Just try to help. Simply... in whatever way that you can. I think these work period weeks are an excellent example of people helping. Sometimes sitting is good help. Sometimes saying a prayer is good help. Sometimes witnessing with love when there's nothing else to be done is good help. I found these three guiding principles North Stars from Norman, translate to our bodhisattva precepts, especially the three core precepts, the pure precepts, such as, be humble, know who you really are, enables our vow to refrain from action that creates suffering and to embrace and sustain wise conduct.

[13:50]

When we know who we really are, we can fulfill the intention to practice with awareness and restraint. See everyone as Buddha. See that all beings are impermanent, suffering beings. It's fundamental to our vow to cultivate all good and to embrace and sustain all action that increases awareness. When we see all beings as impermanent, suffering beings, we're inspired to fulfill the intention to make every effort to act with kindness and compassion. Try to help simply in whatever way you can is intrinsic to our vow to embrace and sustain all beings. And it's wise to remember that something as seemingly simple as sitting or praying or witnessing can fulfill the intention to act unselfishly and serve others however possible.

[15:00]

As we go about our activities this work period, as we sit together, eat together, bathe together, relax together, let's keep these practices in mind. Be humble. see everyone as Buddha, try to help. And for those of us who will depart and re-enter or resume our lives outside of Tazahara, these practices would likely serve us well as we sustain our bodhisattva vows with all beings in all places. So for those of us... Those of you who've been present for the talks with me know we're going to do something together now. So I'm going to ask you all to turn to someone nearby and then I'm going to give you some suggestions of what you might share. The bell here I will use to give you a start.

[16:08]

One of the two people will have five minutes to share their thoughts and with the other, and then I'll give you a bell. How do we get this loud enough? That loud enough? Okay. Not when everybody's going to be talking, and you're going to slam it. And then the second person will have their five minutes, and then we'll come back together and see what came up out of that. So this is your opportunity. If possible, maybe, even if it means switching a chair or two, find somebody maybe who you don't know. Okay? So turn to somebody, I'll give you a moment to do that, and then I'll give you some ideas of what you might talk about. Thank you.

[17:19]

Okay. Okay, well, you heard that. That's cool. No, no, no, we're starting. I just need to get you to sit down. So now I'm going to give you some ideas of what you might share. And again, this is one of the things as you listen, you're giving a great gift of your full attention and listening. Don't think about, oh, that sounds good and here's what I'm going to say in response. Just listen. This is a beautiful gift. And let the other person share with you their thoughts. And then after that time, you get to change places. Okay? All right. So here are some ideas. What kinds of introspection or turnings or transformations have you experienced?

[18:24]

Another is, do these three practices, be humble, see everyone as Buddha, and try to help, or any other specific bodhisattva precepts or other guidelines you have, particularly resonate with you, or what other guidelines do help you? And the third is, What else would you like to know or share about here now with the person you're talking? And then we'll come back and share a little bit together with the time available. So, go. Thank you.

[19:34]

Well, in any case, I didn't think I was doing any bad to take care of my life. After you've got to take care of my life, my friend, [...] my friend. . [...] I thought that it was a part of the prospect of trying to get to study.

[20:54]

I think it was a part of the prospect of trying to get to study. It was a part of the prospect. [...] That's interesting. Yeah. Because that's not the worst. Jordan's room. She's like, you know, black. That's the part. That's the part. Yeah. What can you do? [...] That's how it is.

[22:06]

I don't know what this is. Dips. Dips. Dips. And I think we can, oh no, I'll just throw this in. I think you're very clean. We can talk. Seriously. I don't understand. We can. That'll do very much. That'll do very much.

[23:07]

Okay, take a moment, take a breath. And then you'll trade places. Go.

[24:08]

Thank you. You have to vote. [...] Thank you.

[25:10]

Thank you. [...]

[26:33]

Thank you. [...] Well it's very interesting. It's all. They speak.

[27:58]

They speak. They speak. You know, Welcome back. What would you like to share? Any thoughts? From your discussions? How did that feel as an experience? You want more, just do more. You can do that more.

[28:59]

You can set something up like that, any of you, with one or more people together. And there's plenty of sources. And a bell. You don't even need a bell. Or, you know, the old spoon on a cup. Yeah. No, it's a form of intimacy and sharing and exchange, and it helps cultivate insight. to have that opportunity, and to offer the gift. You know, there's anybody who says, if you think I'm getting this wrong, please correct me, those of you who know more about Buddhist scholarship than I do. There are three things you can offer as gifts. You can offer material goods, food, shelter, clothing, medicine. You can offer dharma, teachings. You can order for fearlessness. I always liked that one, and then I realized I was scared about certain things that were coming up. Ooh, now what does that mean?

[30:01]

But listening, dedicated listening, is a form of dharma and a form of fearlessness that you can share with people. You don't need any special arrangements. You just need the agreement and the willingness To be a little exposed. Oops, sorry. A little microphone. And to share and to trust somebody else. Any other comments or reflections on what you just did? There was a lot of activity. Yes? You were just saying about fearlessness. Mm-hmm. And what happens, what I experienced, I don't know if anybody else did, but... And then the gates open up and you just start talking. And then the fearlessness comes in.

[31:02]

You're fearful, but then you walk through it and then all of a sudden you find out you've got something to say. And then it just starts about going. And so often, the fear keeps us from going. There's all kinds of fears. And at the same time, if somebody else is... offering that back to you, you've received, one of the chants talks about a precious jewel, very something to find, but you're sharing that precious jewel of your insights, even your fears. I mean, part of overcoming that feeling is sharing your fears. Yeah. And you grow. Hopefully. Others? There was lots of Lots of buzz in the room. That's my favorite part when I sit here and listen. Yes, Mary.

[32:09]

Yes, that's the idea. And even you find, I know couples who, long established couples who have this, it's in a way, it's a It's a variation on a practice discussion or a dokasan of sharing, opening your heart and sharing, and that people who may have been together along, if something comes up, it's an opportunity to know each other in a new way. That's another way that Norman Chalk said, I love and I've adopted, which is what is our practice about? It's about how we meet each other. It's about how we meet the opportunities and the events that happen in our lives and how do we respond to that meeting of them. Because as you've also, any of you who've heard me speak before or worked with me like in the kitchen, quite a few of you here who have worked together, I've worked with you in the kitchen, is that is practice. The people on the roof throwing shingles down and tearing things apart the other day or cleaning the cabins.

[33:11]

This is practice. Practice isn't something that's isolated when you go to the zendo or sit in your room and meditate. Practice is taking that experience up with you and bringing it to your everyday life. And that's really important. And so there's that aspect of how do we bring that sharing, that meeting of each other under different circumstances. Thank you, Marie. Any others? Yeah, mine in the shadows there. Is that Christopher? Yeah. Hi. I think something that you read from the morning really struck me initially was like, see every being as Buddha, as impermanent in suffering. Yes. And a lot of those treatises, the... The Buddha's the one that crossed over suffering into the deathless. Yes. The state of deathlessness.

[34:12]

Yes. But it really hit me the way that Norman included those together. And it made me reflect on unless I can be with and see the tenderness and vulnerability of another person, they don't. like the jewel inside them doesn't become evident either. It's like a two-dimensional screen on which I project whatever. And they don't become them. And so like being sensitive to their suffering is a portal into seeing their vastness. So I really appreciated that. Putting those together. And even saying everyone is Buddha without that, it's almost like I'm just putting a two-dimensional hallmark projection on people. It doesn't really land. So I appreciated that. Thank you, Christopher. And the other is, as long as you're projecting something on, whether it's a two-dimensional something or a three-dimensional something you're projecting on, it's your projection.

[35:18]

It's not really meeting or knowing the other, whatever or whoever that other is. And the other aspect of... The impermanence is, Buddha was impermanent too. In the Parinirvana Sutra, when he knows he's dying and people are, you know, rending their hair and, no, don't go. He says, we're all subject to that. And it's hard to deal with. I mean, even the most erudite, deeply devoted practitioners, I think, at least speaking for myself, I don't want to speak for others. It's hard when it comes down to like, oh my gosh, this is really an affliction, and what do I do with it? Thank you, thank you. There was another hand over here somewhere. Yes, hi. I think throughout the entire conversation, I was thinking about the power of speech because I think it's very easy to have thoughts inside your own mind. But then when you're asked to actually vocalize them to another person, let alone another person that you're not necessarily comfortable with, I think it forces you to kind of try and get to your ideas through all these different paths.

[36:26]

And then sometimes you'll just bounce things around. But then eventually I feel like you'll find something that you didn't realize and something that maybe didn't live inside your head, but comes out already. And you're like, oh, yes, that's actually true. And so I thought This is really, really helpful for me to think about, you know, how to actually articulate things of that in itself being a method towards understanding yourself in a way that you can't do and you're not talking. Thank you. Yeah. And also it's hearing others' speech, hearing what they have to say and not hearing it with the expectation of I'm going to say thus and so in response, but giving that dedicated listening. Very simply, I felt blessed in this conversation. Oh, that's lovely. Just listening to someone else's brilliance. You had a great conversation for me, too. Yeah. 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.

[37:32]

Your financial support helps us to continue to offer the Dharma. For more information, visit sfcc.org and click Giving.

[37:42]

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