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. I would be very appreciative to see a show of hands of those of you who are here for the first time. Welcome. Thank you for coming. While waiting out in the Cloud Hall, that area, waiting for the bell to call me to the zendo, I had a kind of insight about this lecture that I'm about to give.

[01:01]

that was like a key to something that I'd been wrestling with and circling and was kind of laced in the lecture, but I couldn't quite get to it, but I did while I was waiting out there. Or not, I did, but it came to me. So I'll tell you about that in a moment. This is the week before Thanksgiving. And really, really now the gift-giving holiday consumer holiday season begins now before Halloween, I think, seems to. And this is a difficult time of year for many people, even though we might feel like we're supposed to feel a certain way or We may be dreading Thanksgiving dinner with certain people who we have strained relationships with or don't see eye to eye or have history with, and yet they're family or friends and we always have Thanksgiving with them.

[02:18]

Or maybe we have no place to go for Thanksgiving and everyone seems to be around the table and we have no table to go to. Or perhaps we miss someone who always was there and is no longer alive. And it's particularly poignant, painful sadness arising at this time of year. So I wanted to acknowledge that to put it out into the room. I think there's a pressure maybe to have gaiety and a certain kind of good cheer that we may not be feeling, but longing for. Or we maybe make a good show of it. And what's that all about?

[03:20]

And where is our good cheer? Yesterday I co-led a retreat, one day sitting at a place in San Francisco, Knott Zen Center, and the theme of the day was called A Day of Gratitude, and it was in connection with Thanksgiving. And so I've been reflecting on gratitude. What is gratitude? How does one express it? Does one feel it even? What is it? And what happened? what I said while I was waiting during the bell, what came clear to me is that I have associated gratitude or there's some link in my consciousness that gratitude goes along with should and being obliged to and

[04:27]

you know, thank Uncle so-and-so for that present that he gave you. You have to go and do that. Or when you don't feel it. And I realized, I've been reading and listening to some Dharma talks on gratitude and reading wonderful teachers, Brother David, Stendhal Rast, a Benedictine brother, a Catholic tradition, wonderful things about gratitude. And I've I feel like I've been keeping it at bay, wanting to let in these practices and thinking how it operates in my life. But that was what I saw, how it's connected with you should and obligatory things that don't have real feeling in them. But I don't think that's what gratitude really is. And I think I have experienced and do and want to practice with gratitude. and feel it as intrinsic to my life, to a life of practice, to our life together.

[05:39]

So what is authentic gratitude? How do we express it? How is it that we feel it or don't feel it? What is it all about? In one of the earliest stories of the Buddha, Shakyamuni Buddha, after his enlightenment, his realization of his true self, sitting, for those of you who know the story, sitting finally after years of struggle doing various spiritual practices and also a life of ease that he let go of. Anyway, he found himself coming to sit under the Bodhi tree, under Ficus religiosa, it's called now, a big tree that he sat under and vowed, resolved to stay there until he realized his true self. And there's legends and teaching stories around that, but afterwards, after his enlightenment, he stayed under the Bodhi tree for about a week, just appreciating, just enjoying peace, true peace.

[06:58]

endless peace and calm and joy and happiness. That was the first week after. The second week in the story, it says he stood and turned to look at the tree and gazed at the tree for a week with gratitude and thanks to the tree for sheltering him, for shading him. him for being a place where he found his true self, rediscovered. So this very early story, the second week after the Buddha became the Buddha, became the awakened one, he expressed this gratitude to this living being, this tree. And for me, that gratitude for a place, for a tree, Maybe there was a tree in your childhood that was a refuge for you, that was a shelter that you climbed or had a place, or a lake, or the hills here, or every time we go over the Golden Gate Bridge, seeing that sight of the bay on one side and the ocean on the other, and

[08:22]

What wells up in us? What is that appreciation and joy? And I would say that was, we could call that gratitude. Just the thanks for these given things that they don't depend on our deserving it or doing something to make it happen or these places and things. are there for us. They're given. They're gifts. And how is it that we experience gratitude in relation to this? People, places, animals, the weather, things. There's innumerable opportunities to express and feel gratitude. and yet we often don't, which I'll come to in a moment.

[09:26]

One of the earliest practices also in the Buddha's Sangha was in Sanskrit or Pali is Anu Modana, Anu Modana, and that's roughly translated as rejoicing in and being thankful for the kindness of of others, and appreciating acts of generosity that you witness or see, or that have come to you. This practice of anu modana, anu modana. And there's ways in which those are built into our life. I think when we receive food, I'm thinking of our practices of chanting at mealtime, when we have formal meals, and expressing and reflecting on how the food came to us and that this food is to support us, to practice, and to give that back to others.

[10:29]

So this was something that the Buddha taught also back 2,500 years ago and asked his monks and nuns to express when they received food and the supports for their life, the gifts that were given to them. But not only gifts that come to us, also rejoicing in the practice of others. Not that you receive the gift, but you see someone being generous or kind, and what wells up in you is and can be this expression of appreciation. And there's another translation which is jubilation, which is a word I don't use very often. a real joy that arises, and also sympathetic joy. And sympathetic joy arises in your body and mind, but it's upon seeing what another has done, not necessarily for you.

[11:38]

So this is a practice, and it does bring joy. I remember leading a class where we practiced sympathetic joy. We told each other wonderful things that had happened to us that we maybe hadn't ever even mentioned to anybody. And then the other person was just supposed to sit there and just feel sympathetic joy. And one might think, well, gee, I can't do that. Being the kind of beings that we are, hearing about someone's happiness, we feel happy too. And it becomes a circle. And what happened in the room was it felt like the room was going to lift off and kind of go sailing into the sky. Everybody was happily telling each other these happy things, and other people were appreciating and rejoicing for them. It was kind of amazing. And I think this Anu Modana is like that. So we are surrounded by gifts, things to be grateful for, and what blocks are feeling that?

[12:56]

What is it that where we maybe don't feel appreciation, where there's no room for it? We don't appreciate someone, even though they've just devoted years to supporting you or the community or the practice or the family, but the appreciation doesn't arise. And what gets in the way of that? There's some traditional things that are said get in the way of gratitude. And one is greed. Greed. I think another one is fear and anxiety. And another is, well, all the afflictions, I think, anger and jealousy and these kinds of things, but also being filled with self, I, me, and mine. And, you know, that phrase, it's all about me, you know, where it's all about me, what I need and my safety and my self-improvement and my, what I need, that that becomes center.

[14:09]

And when... When we're filled with greed and longing and hankering after things or fear or complaining, actually, the opposite of gratitude is just complaining, there's not much room for the arising of gratitude, a grateful heart. And when we're preoccupied, especially right now at this season of giving and the consumer culture that I'm assuming, maybe wrongly, but most of us, many of us live in in this modern world, in this hemisphere, in this part of the world, we are surrounded by all the best minds, you know.

[15:11]

very intelligent people trying to get us to be more and more greedy, right, for things that we maybe don't, haven't even thought about, but hey, I can use that, you know. And that can fill us. And because there's the teaching, or not because, but the teaching that desires are inexhaustible, the getting the object of our desires will not be will not assuage the hankering or the longing for the next thing. And we can be filled with that. Or the fear that we won't get it. Or that somebody else got it. And this fills our body-mind and our activity. And as we know, the way the mind functions if we think about something over and over and over, there becomes a kind of shape of the cetana, of the landscape of the mind that arises similarly over and over.

[16:31]

We'll go back to that. It's like a rut in the road or a disposition or a... a habit, a habit of mine, where thinking in this way, we become more accustomed to thinking in this way, and we create the conditions for thinking more in this way. And it may seem impossible to think any other way, except, you know, wanting things and trying to take care of our life and support ourselves in this way by going after objects, external objects. So knowing that there are many ways in which we can see how that operates and develop and practice with letting that go.

[17:33]

and seeing what happens. And this, in the practice of zazen, in the practice of sitting meditation, we get a chance to have all sorts of things come up, but because we've agreed and made a commitment to sit for whatever length of time that is, if it's at home or with a group, so we can't go off and get on the internet and buy that thing or get that thing. which may have arisen in the mind. There's no reason that we have to go and do that. And so we watch that thought go away. It arises and vanishes. We let it go because we can do that. It doesn't really have power to make us go do something, any kind of thought. And I bear in mind the power of addiction and substances where the brain, you know, that we need help.

[18:40]

We need help in changing and practicing with letting those thoughts go. So when we sit, we have a chance to make some space and to see what arises. to watch our fears come and go, and greed or hankering after things come and go, or our anxiety come and go. Or if it doesn't go, we have a chance to stay with it, with love and compassion and kindness, and see how it operates. What's it about? And what we might find, and I would suggests that we all have had this where there's an unbidden welling up of gratitude for our life, for the practice itself, for our neighbors, for the fact that we have our health.

[19:49]

And if we don't have our health, for the fact that we have medical help or friends that are helping us or support, there's a welling up of appreciation, thankfulness, gratitude for the smallest things. Now, I do know that I did not always feel this way, especially when I first began sitting. I was very filled with, well, I would say depression, sadness, confusion, a lot of anger, a lot of unexpressed, unacknowledged anger, and all sorts of things. And that's very, you know, it's very confining to have that be what's going on in one's mind and body.

[20:53]

And over time, sitting, I remember being at Tassajara, my first practice period, which was in the fall, and I stayed a whole year and the next fall, so that was 72 fall, 73 fall, I looked around and I said, was this like this last year? This beauty? The hills were filled with golden maple trees and the ground was littered with red and yellow and the sky was the bluest blue I'd ever seen and the nights were filled with stars. And I said, was it like this last year? And it was. Someone said, yeah, oh yeah, this is fall at Tassar. I hadn't seen any of it. I was like walking around with the blinders of anger, depression, fear, greed, delusion, confusion, and feeling sorry for myself.

[21:59]

We could throw that in there too, probably. And Comparative mind and just stress. I didn't see a tree, I didn't really. And what welled up was this, I don't know what to call it, I didn't name it then, but I can name it today. I would call it love and gratitude and deep appreciation for the gifts that are given for this life, for this world, for the weather, these gifts that are that we take for granted. And that term, take for granted, usually means that we don't pay any attention, right? We just assume it's going to be there, that person, and we treat them with not so much appreciation and kindness and don't express our feelings of gratitude.

[23:00]

We take for granted. But the truth is, They are granted. Our life has been granted to us. And to really understand what it means to be granted something, where we have been gifted, it's a whole-hearted appreciation of each moment, I think. the simplest things, the smallest act of, what do we say, random acts of kindness, to feel welling up the connection, because that's what happens. There is a connection and a relationship with all things that we feel. And I think that first practice period at Tassara, I didn't feel, I felt very little relationship.

[24:03]

really, there was something that was keeping me there and it was, I think, a deep sense that something was being met and touched and honored and cared for. But I didn't feel much relationship with others and with the land and just my zafu probably, just my cushion was probably about it. So this expression of our relationship with all things, and not even relationship with, but that we and all things are together one thing. That might be called gratitude, just for short. So in reflecting on this, I realize that our entire practice is filled with instances of expressing gratitude.

[25:04]

We don't name it, though, but just bowing to our cushion. You know, we have a form. And yesterday at this one-day sitting that I led, everybody pretty much was new. I don't think anyone had ever been in a Zendo or done meditation in the Zen tradition. They had done other kinds of things in yoga class and Vipassana meditation, mindfulness things. So we decided to do the real deal. We were going to show them the forms, which are a gate to waking up right now and the practice of bowing to our cushion. Now to someone yesterday, I think someone might have thought, why are we bowing to this thing, this round thing? And then turning around and bowing to all the other people. But when you begin your practice or after practicing, the gratitude to have a place to come and to sit and to come home, not home, home, but the inner home that's always there, that we can sit there, that home, and to have a place and, you know, for here, an indescribably beautiful place.

[26:29]

temple and other beings that support this place to continue and good friends, you know, that bow to that cushion is a bow to all of that which goes back in time to all the beings who have made it possible, passed on the teaching, contributed, donated, volunteered, published, printed, memorized, you know, so that the teaching can come down to us. So when you bow to your cushion, that's a bow to all of that. And when you turn and bow away to all the other people, it's thanking them for continuing to practice, for trying this, for making an effort to be awake and aware and to live one's life ethically and upright in relaxed, flexible ways. firm alertness and the benefit that happens to all beings.

[27:35]

So we thank everybody and show that appreciation. So the bow and that wanting to bow comes up within. Yes, it's a form, but we can also want to bow and feel the need to bow in some way. How lovely to have a form to show, to express with these parts of our body, you know, how we're feeling. So when we sit and are able to make some space for what else can come up besides with what are called the three poisons, you know, greed, hate, and delusion, and all the way they manifest, what will come up? I know I often feel it when I see family members who I haven't seen for a while, and we might share a meal, and I am filled with what I've called domestic bliss.

[28:44]

Now, not everyone feels domestic bliss, but I remember being with my... children, my grown children, and they were telling me about tweeting and hashtags and how it all works. If you just tweet, then it's from you at your name. But you can also do hashtag something else, and then it's your tweet, and you probably know this. And it also goes to all the other people who have hashtagged that. So we were playing around with hashtag domestic bliss this whole vacation, and something would happen where we'd be having a good laugh and it'd be like, hashtag domestic bliss, you know, let's share this, or at a meal. And now when I think of it, that hashtag domestic bliss was just this gratitude for loving relationships and these beings that are joys, you know, for me and others.

[29:47]

So that's a kind of family description. But our friends, our pets, these places in the world, hashtag, you know, gratitude, can come up, you know, in all the tiny little places. Another practice that we have at bowing, of course, also chanting in the meals, which I mentioned, there's also something called the four, it's actually called the four, one translation is obligatory blessings, which goes back to that insight I had that gratitude often is linked with I'm obliged to show gratitude, which... I think those two are an oxymoron, you know, obliged to. It either arises in the heart fully, wholeheartedly, or not.

[30:51]

And if it's not, then it's something else. It's maybe politeness or social form or something, but I'm not sure it's actually gratitude, the real deal, gratitude. So obligatory blessing is kind of funny. But anyway, there we... There's times when we think about those, and there's different lists, but one is our parents, teachers, benefactors, and the three treasures, which is thought of as one. There's also another list that has the kings. And I imagine, and we know this to be true, that we are here able to practice in relative safety, you can never say 100%, for all sorts of causes and conditions, including that we were allowed, I'm talking about Gringold now, actually through the Congress, to be an in-holding.

[32:07]

in the Golden Gate National Recreation Area, which is surrounding us, were a private in-holding. And this was through the work of so many people that it actually, it was through our government, you know, that allowed this. But there may be another government who would not allow a Zen Buddhist meditation center and organic farm and garden to exist at all. In fact, there are places in the world, as we know, where there would be destruction, and especially at a time when people were gathered. So to not take that for granted, how blessed, what gratitude for this society and country and culture, with all its problems, with all its bigotry and violence and

[33:09]

All that's there, too. However, there are other things that are there that we are allowed to write and demonstrate. So when these four obligatory blessings, one mentioned as kings or the government, rather than, oh, I don't have gratitude for that, to actually see the hashtag blessings or conditions, circumstances we're in, where we can express fully our spiritual life, allowing others to as well, and also, you know, not a hundred percent, of course. So these blessings, these, you know, teachers, parents, benefactors, three treasures, how do we pay back, how do we express gratitude to the Three Treasures, which is Buddha, the Awakened One, the teachings that flowed from the Awakened One, or Dharma, and the community of practitioners.

[34:17]

How do you repay? How can you repay? You can give gifts. You can give gifts in your mind of great value to the Three Treasures, which is a practice, actually, a visualization to imagine. worlds upon worlds of precious things and you bestow them. This is kind of softening the mind to gratitude and annumodana, rejoicing in gifts that were given to you and appreciation shown. But you might say, well, I want to pay back my teacher. I'm so appreciative for everything I've received. How do you requite the blessings, requite the teachings that have come to you? And actually, there is no way to give a gift back. The only gift, the only possible requiting, repaying, is to make your life a life of practice.

[35:28]

To make your life a seamless life of living, serving, being in alignment with your ethics and precepts and doing everything you can to live in that way. That's the only gift that your teacher wants from you. And really that, I would say, really anybody really wants, even though we get mixed up and think we want things. The truest gift is if each of us, how can we repay the gifts given? It's to be fully, fully ourselves in the truest sense and practice with sincerity forever. That's it. And that's free for us. We don't have to go, we don't have to order that one, but it's...

[36:32]

It will take everything. It will take our last ounce till our last breath. When I first started practicing, even before I came to Zen Center, so that was, I think, when I started sitting in 1968, the person who was teaching the sitting said this phrase, which was, the giver should be grateful. And I remember thinking, well, that's wrong, that the giver, the receiver should be grateful. The giver gives, and the receiver should be grateful. That's topsy-turvy. They've got it wrong. However, now I see, and you probably do too, that the giver Here's that should again, but the giver is grateful.

[37:37]

The receiver also is grateful, and what they give back is thanks. So then they do thanksgiving. But the giver receives so much from giving. And this is a kind of known... quality that when we give, we receive more. You can try that, you can test that, don't take my word for it. So there's all this research being done now, you've probably read about it, gratitude studies. It's been studied extensively. What happens when someone begins to practice gratitude? Which is, you know, the more I talk about it, it's gratitude. Which is giving and which is receiving?

[38:39]

Is gratitude generosity or is gratitude thanks for generosity? It kind of is a circle of energy here of giver and receiver. Anyway... In the studies, and you can read these, they've found that all these positive things happen to people who practice gratitude. And they're very simple things like listing every day for a certain number of weeks, you know, these eight-week courses, five things you're grateful for, you know, before going to bed that happened that day. And then they test it with a control group and all. And all these things, you know, lower stress, lower blood pressure, less depression, sleeping better, more energy and joy, less worry and anxiety, just a whole manner of things from taking the energy of our body-mind and looking at and reflecting on those things which we do appreciate and have thanks for.

[39:47]

To actually turn the mind in that way. Now, it may feel like contrived in some ways, and that you may not want to do that kind of practice. I just wanted to tell you about that. And in schools, there's a whole curriculum for children developing gratitude, which is connected with emotional intelligence and creating conditions for empathy. So this has strong, far-reaching effects for us. And that's the very particular practices to set out to do. But it goes along with what I said earlier about if we dwell on certain things and think in a certain way over and over, the landscape of the mind will take that shape.

[40:48]

So it's It's an old, venerable practice of substituting, you know, letting go of a certain way of thinking and thinking in this other way, which then you find the mind response, right? The mind is not set. Chetana, the landscape of body-mind, is not a set thing. It is a flowing, moving, plastic, flexible event. that changes. And in zazen, it changes moment after moment. It changes. So the practices of gratitude that I've highlighted in our practice are maybe a little more hidden, you know, requiting The gifts of the three treasures and our teacher's kindness can truly be done by living an upright life of sincerity in your practice.

[42:05]

That's it. And what does that look like? You can't really get a hold of that. It's not graspable even. It's really inconceivable what that is. And there's a story, a Zen story, of one of our ancestors named, Chinese ancestor named Dengshan, for which Soto's school was partially named. His name in Japanese is Tozan. So the To in Soto is this teacher in Chinese Dengshan. And there's wonderful stories about him, many stories. This one, he talks about... gratitude for his teacher. So his teacher was Yun Yan, and there's many stories of Yun Yan, but this one story is after Yun Yan has died, and Dung Shan is doing a memorial service for him, which is traditional, the anniversary of the person's death.

[43:08]

And Dung Shan had had other teachers that he had had strong experiences of waking up and So he's doing this memorial service in which you make offerings of food and water and light and incense. And a monk says to him, what teaching did you receive from Yunyan that you're doing this memorial service? And Dungshan said, I didn't receive any teachings from him. And the monk is kind of... He doesn't quite get it. He said, if you didn't receive any teachings from him, how come you're doing this service for him? And Dung San said, I do this service for him and make these offerings because he didn't explain everything to me.

[44:17]

He didn't tell me everything. And the monk said, well, do you agree with him or not? And Dung Shan said, half agree and half not agree. And the monk continues, well, why don't you completely agree with him? And Dung Shan said, if I completely agreed with him, I would not be expressing my gratitude to my teacher. if I completely agreed with him, I would be ungrateful. Another translation is disloyal. So this particular Zen story has a lot of parts to it, but I think for me the parts that jump out are he acknowledges his teacher, makes offerings, offers thanks, and remembers him each year because his teacher did not... do exhaustive explanations of everything.

[45:19]

Meaning, for me, it means he gave him the space to find his own way, supported him, was there, but he didn't do it for him. Kind of like with a child. If you don't allow them to explore and try it and make their mistakes and fail, when they finally get it, If you've kind of helped them all along the way, the joy of it, the taking it in, incorporating it, will have been taken from them, will not be real for them. And he didn't do exhaustive explanations. That's why I remember him each year. It wasn't his virtue or his Buddha Dharma that I esteem him so highly, only that he did not make exhaustive explanations. So then the monk says, well, did you agree with his teachings, even though he didn't do?

[46:25]

And he says, half agree and half not. And the monk, you know, well, why didn't you completely agree with him? Wouldn't that be the way you showed that you were his true student? You, I don't know, like, on board completely and carrying on his teaching or whatever? And then Dungshan says, and this is, you know, really stands out for me in a strong way, if I completely agreed, 100%, I would agree. be ungrateful to my teacher. I wouldn't show my gratitude. So this teaching that those who come after us in practice or in any mentor relationship that you are in, if the person just does what you did and parrots your words and uses your examples and your teaching stories and

[47:28]

The teaching will die. The teaching will just slowly, slowly get weaker and weaker and weaker until it will be just kind of the vestiges of sort of something. Each person renews the teaching with their own unique... unique abilities, unique experiences, unique teaching stories, unique take that comes from their own karmic consciousness. You can't do your teacher's way. And this is, you know, this is hard, you know, because you have to be your own self, your own true self, and step forward.

[48:32]

That's the way to requite To show your gratitude is to be your own true self. And that also means that the teaching will go on endlessly and that each one carries it. Each one is anew bringing the teaching alive, sharing it. So our gratitude is to be our true self even though it's tough. And don't you want to just say what Suzuki Roshi said and be done with it? That'll be nice. Sometimes one goes to a lecture and it's like all quotes. It's a newer lecturer who's maybe just started out and they've got like paragraph after paragraph and then Suzuki Roshi said and then the Buddha said.

[49:36]

And eventually it's, this is what I say, you know, and actually people sort of perk up because we want to hear what people have to say. So I'm going to check where we're at. This is the last point I want to make about gratitude. If you'll bear with me, but I feel it bears, bear with me because I feel it bears saying, which is, One might think, well that's all fine and good to be grateful when it's a beautiful starry night and the Golden Gate Bridge and you're in good health and what about when you get that phone call, you know, and the diagnosis is such and such, or you're unable to walk again, or you're never going to cross-country ski again, ever, this life. And you loved it.

[50:37]

And can you be grateful then? You're not asking me to be grateful then, right? That's when you're something else you need to be. But actually what I'm saying is in the simple kind of quiet openness of our heart, mind, There is room to allow those things to be, those changes, those losses, those disappointments, and to see how it is that they came to be, feel connected with all those for whom this has happened also, and to actually feel grateful for what you have, even with the loss. And I'm not saying that as wishful thinking.

[51:40]

I feel this is a practice. I have seen it, experienced it, and this, we're coming upon the second year of the end of December of Steve Stuckey, the former abbot's memorial service will have for him, anniversary of his death. And at the end, he, for those of you who didn't know him, he was a tall man. I would say, in the kind of height of his kind of teaching life. He was active in many different ways, a loving family man, grandchildren, doing a lot of teaching, having his vision come forth, and he was diagnosed with pancreatic cancer in September, the end of September, actually, and he died December 31st. It was like felling. My image for it in a poem I wrote at the time was like felling a big redwood tree.

[52:42]

And during those last three months, he was practicing gratitude in a way that, you know, I'd never seen visiting him in the hospital where he was in extraordinary amount of pain. The janitorial service or the nurse's aides or whatever would come in to empty waste paper beds, hello, good morning, thank you so much, to the nurses who came in and did various things. He was practicing gratitude for each and every person who touched his life. And one might say, well, at that time, aren't you, you know, somebody else might be angry, and how could this happen, you know, right at, the height of my power, this isn't okay. And railing against, railing. What's the end of that? Railing against the dying of the light.

[53:44]

And instead there was this appreciation for each person and each mouthful. We were there, he was having soup. He couldn't eat very much. This is really good corn chowder from the hospital. And I just, I felt like I was bathed in this, in the gratitude that, this is what I mean by the circle of it, his expressing gratitude at the end of his life bathed me in appreciation and thanks and gratitude for his life. And it is just one circle. So this is possible, and it's a gift. One's gratitude is a gift, just like our gratitude expresses thanks for gifts given. Thank you very much.

[54:57]

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.

[55:24]

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