On Presence

0:00 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. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:20 Welcome all of you here and welcome to all those that are seeing us from their homes or some other places. Report an error in the passage at 0:20 Highlight the passage at 0:20

0:34 And a particular welcome if there is anybody that's here for the very first time. Is there anybody? No? Maybe online. Report an error in the passage at 0:34 Highlight the passage at 0:34

0:51 So, we just entered the second half of the winter practice period here at City Center. Can everybody hear me? Yeah? The second half of the practice period, the winter practice period here at City Center, led by Senior Dharma Teacher Christina Lehner. Report an error in the passage at 0:51 Highlight the passage at 0:51

1:14 And the practice period is very much focused on practicing, welcoming, accepting the body we have moment by moment. Body, body-mind, we have moment by moment. Thank you very much, Cristina, for including me in this practice period. I've been invited to be shusso, or head monk, for the practice period. Report an error in the passage at 1:14 Highlight the passage at 1:14

1:47 Part of the training in this rite of passage is to give Dharma talks. So here I am. So Report an error in the passage at 1:47 Highlight the passage at 1:47

2:08 about a year ago we had a big celebration day here at city center. We had just reopened, it was maybe two weeks after we reopened the building after a year of renovation and all the bodhisattvas that had helped with the project were invited in the building to be the first ones to see sort of the results of their contributions and Central Abbot David Zimmerman and Abbot Mako City Center were among the first ones were the first ones to actually greet these visitors and in her address to Report an error in the passage at 2:08 Highlight the passage at 2:08

3:01 To our guests, Apotmako mentioned a sentence of Thich Nhat Hanh that goes like, the greatest gift, if I remember it well, the greatest gift human beings can give to each other is presence. Report an error in the passage at 3:01 Highlight the passage at 3:01

3:23 And I would say, I mean, I feel very humble in adding a word to what Thich Nhat Hanh said, but I would add the greatest gift. Human beings can give to each other, and to themselves, his presence. And this sentence has stayed with me since then, and it's been coming up a lot during the three-day session we just finished. Report an error in the passage at 3:23 Highlight the passage at 3:23

3:53 I don't know, there's something about this sentence that really speaks to my heart for some reason. And then, last night, we had class with Christina, a practice period class. It happens every Tuesday during the practice period. And during this class, which I don't know how to describe, but somehow focused on ways to cultivate mindfulness, especially after one has been triggered. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:28 So to come back to the body, ways to come back to the body and sort of recenter oneself. self and yeah. Report an error in the passage at 4:28 Highlight the passage at 4:28

4:40 Several times the conversation referred to presence and what struck me was that presence was spoke about not only as a result of the awareness or the deep awareness of the moment, moment by moment, but also as a transformational experience that can open up possibilities that were not visible before. So both as a consequence of awareness, but also as a way in which we can actually see options that might not have been available before, might not have felt available before. Report an error in the passage at 4:40 Highlight the passage at 4:40

5:32 And so I thought it was a good moment to speak about presence a little more. And I imagine that when... Thich Nhat Hanh spoke about this greatest gift we can give to each other. He was not necessarily referring to mere physical presence. I imagine that he was thinking of something we could call full presence, sort of that wholesome experience of deep awareness of a moment, moment by moment. Report an error in the passage at 5:32 Highlight the passage at 5:32

6:10 and that Full presence is an embodied experience. It is an experience and it involves body and mind before conceptual thinking, judgment or maybe a self narrative arise. So it's not so much about an inward Report an error in the passage at 6:10 Highlight the passage at 6:10

6:42 movement. It's very much about An intimate connection with this moment and then this moment and then this moment. Report an error in the passage at 6:42 Highlight the passage at 6:42

6:56 And Christina mentioned several times that this possibility is always available. And it was actually very nice to hear conversations that happened during class about where this thing can arise. You know, one can be performing or one can be taking a walk or... Report an error in the passage at 6:56 Highlight the passage at 6:56

7:19 We even talked about the possibility that it comes when you go to shop at the supermarket. So it can happen anytime, and it's about this openness to actually be completely aware, as aware as one can be, of what's happening in that moment. Report an error in the passage at 7:19 Highlight the passage at 7:19

7:39 I actually remember one, I don't remember if it was a session or a practice period or a class by Paul, Senior Dharma Teacher Paul Haller, Report an error in the passage at 7:39 Highlight the passage at 7:39

7:52 We were all quiet, so it could have been a class or maybe a period of sass, and I don't remember. And Paul said several times, what's happening now? Report an error in the passage at 7:52 Highlight the passage at 7:52

8:07 What's happening now? And that stayed with me. I sometimes think about it, okay, so what's happening in this moment? What's actually happening? Especially when I feel like my mind... is taking over completely and all I can see is my thoughts and rather than what actually. This Report an error in the passage at 8:07 Highlight the passage at 8:07

8:34 brings to mind an experience I had a couple of years ago. So Michael and I have two nieces that took very seriously their role in contributing. ...to the growth of the population of the United States. They have seven kids, all between the age of one and eight, between the two of them. So, pretty intense. And about two or three years ago, a newborn was introduced to the part of the family that's not always there. Report an error in the passage at 8:34 Highlight the passage at 8:34

9:22 So, of course, Michael and myself. myself in a sort of celibate day of There were four generations of people in the room and then the parents brought this baby and this baby came in and extended this little arms towards me and I was completely shocked because I'm pretty awkward with babies and children and I think they know that so they don't particularly you know come so naturally so I was completely surprised and of course I received this baby very happily and situated him on my lap and for a moment there was this face Report an error in the passage at 9:22 Highlight the passage at 9:22

10:19 -to-face taking each other in with curiosity with awe and even though the room was full it felt The time, space, noise were gone. It was maybe 10 seconds or 20 seconds. It was a moment. And still, when I see Liam, Liam is his name, now who is two or three years old, it's as if I know we saw something authentic about each other, even though it's sort of not speakable. Report an error in the passage at 10:19 Highlight the passage at 10:19

11:01 It's not something that has a name necessarily. Something that happened in that moment. And this makes me think, it's incredible how it can so happen that we become fully aware of the moment. It's always there. It's always there. Perhaps Report an error in the passage at 11:01 Highlight the passage at 11:01

11:33 the parents are watching tonight. Report an error in the passage at 11:33 Highlight the passage at 11:33

11:40 So I wonder, before I go on, is there anybody that wants to share anything about maybe... The experience of presence that you may feel in this moment, maybe presence with yourself or presence with others or a memory of presence. Report an error in the passage at 11:40 Highlight the passage at 11:40

12:11 See you later. I have one. Yeah. Report an error in the passage at 12:11 Highlight the passage at 12:11

12:22 It's just one of those times where you think of your life and a moment stood still in time, dancing together to know music on a front porch in the South. It's a lovely time. yeah. Wait, it's part of that. Report an error in the passage at 12:22 Highlight the passage at 12:22

12:51 In our practice, we have the great gift of being so supported, invited and supported to sit zazen. And zazen is an incredible training in full presence to ourselves, right? I mean, the typical invitation is leave your worldly affairs at the door. Sit still, turn the light inward, and be open, welcoming, radically welcoming and open to whatever arises. Report an error in the passage at 12:51 Highlight the passage at 12:51

13:30 It's the definition of full awareness, right? Report an error in the passage at 13:30 Highlight the passage at 13:30

13:37 And then, when we leave the cushion, we may train to bring that capacity, ability, whatever we have at that point, To be fully aware out in the world and be present and train ourselves to be present with whatever comes from the outside. Report an error in the passage at 13:37 Highlight the passage at 13:37

14:04 I would say that that's what Zazen 24-7 might mean. And this also brings back a story of many years ago that I had just left Green Gorge after my first or second session. And I left in a complete state of bliss. I remember driving. I had to drive down to L.A. and driving on Interstate 5 and thinking that Interstate 5 was magical. And that area of California that people sometimes call the Dust Bowl seemed like the most beautiful place I'd ever seen. Report an error in the passage at 14:04 Highlight the passage at 14:04

14:46 I mean, I was so mesmerized by everything. And then I got home, and the day after, Of course, I began to work, or two days after I began to work, and I began to feel that this sense of bliss was evaporating, and I didn't know what to do with myself. It was very early in my practice, and I decided to make an appointment with the abbot of a Zen center that was nearby. Report an error in the passage at 14:46 Highlight the passage at 14:46

15:12 It was the Zen Mountain Center in Idlewild. So I made this appointment and went up to see Abbot Fletcher. Tenshin Fletcher was his name, is his name. And I expounded my dilemma and all I remember he said as an answer was Zazen 24-7. Report an error in the passage at 15:12 Highlight the passage at 15:12

15:39 And at the moment I thought, he has no idea of what I'm doing every day and what I'm dealing with every day. But later on I began to think that this was like saying, please. cultivate full presence all the time. Maybe Report an error in the passage at 15:39 Highlight the passage at 15:39

16:29 that's why Buddhas continue to practice after their Buddhas. Dogen Zenji, of course, has something important to say about presence. How can he not? And there is a beautiful dharma hall discourse entitled Wisdom is Not the Way that you can find in the Ehei Koroku, his extensive record. And it's really a story about the gift of giving and receiving presence and the transformative power of presence. Report an error in the passage at 16:29 Highlight the passage at 16:29

17:09 It's also a story that you can find in the great disciples of the Buddha book by Bhikkhu Bodhi in much more detail. But it's fairly clear actually in the discourse by... By Dogen. Dogen was the founder of Soto Zen in Japan in the 12th century. And the story involves Shariputra and Magdala Liana. I imagine we're more or less familiar with Shariputra as we sort of chant his name every other day with the Heart Sūtra. Report an error in the passage at 17:09 Highlight the passage at 17:09

17:52 He was one of the two, perhaps, He was one of the most eminent disciples of Shakyamuni and is particularly known for his gift of wisdom. And Maukdala Liliana, a very difficult name to pronounce by the way, was particularly known for his transcendental powers, his ability to visit different realms, spiritual powers. Report an error in the passage at 17:52 Highlight the passage at 17:52

18:23 Anyway, the story goes that Shariputra and Maukdala Liliana They were born in the same village and they were friends from childhood. They grew up together. And then when they were teenagers, they decided to go to visit Rajarka for a festival and a multi-day festival. So the first couple of days, they just enjoy the festival. They do stuff at the festival. And then by day three, I don't know if they were bored or tired or they sort of stepped back and... Report an error in the passage at 18:23 Highlight the passage at 18:23

19:00 Supposedly stay in their room and at some point Shariputra decides to go out and take a walk and in this walk he comes across the elder Ashjavit and this elder Ashjavit is one of the very first followers of Shakyamuni or Prince Siddhartha and not particularly known for His wisdom, but he had practiced, of course, for a long time, and there was something about his deportment as he was on the street collecting alms that struck Shariputra. Report an error in the passage at 19:00 Highlight the passage at 19:00

19:46 And so Shariputra addresses him by asking, who is your teacher? And here are the words by Dogen. Report an error in the passage at 19:46 Highlight the passage at 19:46

19:58 So Dogen says, Seeing Ashjavit's dignified presence and refined elegance, Shariputra asked him, Who is your teacher? Whose disciple are you? Ashjavit replied, Prince Siddhartha abandoned birth, old age, sickness and death, left home to practice the way and attained supreme, perfect awakening. He is my teacher. Report an error in the passage at 19:58 Highlight the passage at 19:58

20:37 It's a pretty good introduction of your teacher, isn't it? So Shariputra asked again, what dharma does your teacher expound? And Ashjavit answered, I'm like a young child having only studied the precepts for a short time. How could I express the ultimate truth of the supreme meaning of what he widely expounds? And then the conversation goes on and Shariputra He hears from Ashjavit the first three noble truths. And then Dogen goes on and says, Upon hearing this, Shariputra returned where he was staying. Report an error in the passage at 20:37 Highlight the passage at 20:37

21:26 Maugdala Liana first arose to meet him and then said, You have attained sweet too. I want to taste it as well. Shariputra then explained what he had witnessed. Maugdala Liana heard this. And also attained the first fruit. I'll Report an error in the passage at 21:26 Highlight the passage at 21:26

21:53 tell you later what the first fruit is. You should know that Ashjavit saved Shariputra, which is testimony of the Buddha Dharma. The point is clear that within the Buddha Dharma, wisdom and wide learning are not of primary importance. Report an error in the passage at 21:53 Highlight the passage at 21:53

22:16 I'll read this sentence again. You should know that Ashjavit saved Shariputra, Buddha, which is testimony of the Buddha Dharma. The point is clear that within the Buddha Dharma, wisdom and wide learning are not of primary importance. Report an error in the passage at 22:16 Highlight the passage at 22:16

22:40 So if wisdom and wide learning are not of primary importance, what do you think saved Shariputra? How do you think Ayyashjavit saved Shariputra? Report an error in the passage at 22:40 Highlight the passage at 22:40

22:57 Presence! Report an error in the passage at 22:57 Highlight the passage at 22:57

23:04 Something about His deportment, as he was engaged in the humblest of activities, like collecting alms on the street, transformed something. Full presence, when you live it, does not leave you where you were before. Something gets transformed. And this is how Dogen still presents it. Report an error in the passage at 23:04 Highlight the passage at 23:04

23:42 By the way, the first fruit is the... It's sometimes called stream entry, and it's the first stage of awakening, or the four stages of awakening. I mean, it's not like that you get enlightened right away, right? Because with stream entry, you're still reborn in the lower realms, but in seven lifetimes, you will be fully awakened. Report an error in the passage at 23:42 Highlight the passage at 23:42

24:09 So that's why patience is pretty important for us in our training. Report an error in the passage at 24:09 Highlight the passage at 24:09

24:17 So Dogen has a good answer to this question and the answer is Gyo Butsu Igi. Gyo Butsu Igi is the title of a fascicle in the Shobo Genzo which is the collection of his writing and it's been translated in different ways. Report an error in the passage at 24:17 Highlight the passage at 24:17

24:40 Kaz Tanahashi translated it as the awesome presence of active Buddhas. And Okamura Roshi translated it as the dignified presence of practice Buddhas. So Gyo means activity or practice. Butsu means Buddha. And Igi is perhaps the most complex term here. It used to be a fairly used term during Confucianism in China to indicate etiquette or behaviors that were appropriate for people at different of different status and then became popularized to indicate any sort of conduct or deportment behavior that was considered venerable So put this all together, it's the dignified, the awesome presence of practice Buddhas. Report an error in the passage at 24:40 Highlight the passage at 24:40

25:58 Dogen says, the true Buddha is practicing actively in the world. Sentient beings are similarly not limited merely to their discriminative, cognitive, or deluded thinking. Sentient beings are not separate from Buddhas. Report an error in the passage at 25:58 Highlight the passage at 25:58

26:20 I'm going to read it again. The true Buddha is practising actively in the world. Sentient beings are similarly now Not limited merely to their discriminative, cognitive, or deluded thinking, sentient beings are not separate from Buddhas. When I read this, I felt so humbled and so, yeah, Report an error in the passage at 26:20 Highlight the passage at 26:20

26:51 humbled, I would say, by the fact that we can do it. I mean, it's in us if we only can. Report an error in the passage at 26:51 Highlight the passage at 26:51

27:09 Fundamentally, Dogen is saying we all have the capacity to be practiced Buddhas and our awesome presence, dignified conduct has the capacity to liberate, to awaken. I Report an error in the passage at 27:09 Highlight the passage at 27:09

27:27 think it's incredible to think about how on a silver plate it's presented to us and Report an error in the passage at 27:27 Highlight the passage at 27:27

27:39 yet we know it's not so easy. It's not easy at all. And Christina mentioned, I don't remember if last night or maybe in the dharma talk, all the ways that cover this fundamental ability we all have. And that's why we practice. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our dharma talks are offered free of charge. Report an error in the passage at 27:39 Highlight the passage at 27:39

28:15 And this is made possible by the donations we receive. Your financial support helps us to continue to offer the Dharma. For more information, please visit sfzc.org and click giving. May we fully enjoy the Dharma. Report an error in the passage at 28:15 Highlight the passage at 28:15