for unlocking the door so I could come in. You're always welcome here. Well, thank you. I've always felt welcome here, although sometimes I wonder. As we go on in Fukunsa Zengi, there's a section towards the end where it says, in addition, the bringing about of enlightenment, but the opportunity provided by a finger a banner, a needle, a mallet, or a power tool cannot be fully understood by discriminative thinking. You don't have to read it. We're not gonna study that, I'm just, this is going to be the session of the power tool, I think. It seems that they're putting a metal flashing on the roof of the shed over there.

[01:40]

So I just have to kind of fit my words in between the bouts of electronic noise. So I hope you're all doing well. Let me move out of this so you can see who's in the Go out there. The sitting here is really strong. Just, it's very quiet. There's a lot of clarity and relaxed effort that I feel sitting here with you in the morning. Can you not hear me?

[02:40]

How about now? Is that any better? Can you hear me now? Yes? Okay. I will have to leave intervals for all of the sounds. So I just wanted to remind you that there are sign-up sheets for DokaSong and interviews with obviously people daily and one of the other priests and senior students will be meeting with people, a different one each day. And you're encouraged to bring your questions, questions regarding practice to discuss.

[03:44]

So my sign up is there. And I'll just be going through the list. I believe that today, Lori will be meeting people. Tomorrow, Jerry Oliva will be giving a talk and meeting with people. Thursday, I believe it's Lucian. On Friday, I believe it's Ross. And on Saturday, it counts on time. So please take advantage of that opportunity to meet with us. Something we have a chance to do during Sushi. The links are in the chat and if you could push the camera a little bit away, we can just see. We can't see your entirety of your face. There you go. Thank you. Yeah. I wouldn't want you to miss part of my face.

[04:45]

Just as long as I don't have to look at it. Wanted to go back and before we press on, just a little more history which came to me as I was reading and thinking. So it's true that the Fukan Zazengi went through a continuous editing and revision process over the course of Dogen's life. It seems that he did put forward his first draft very soon after returning from China. And at that point he was, he was, he sort of set up shop at Keninji, which I think was a Rinzai monastery in or around Kyoto. And he was just forming his sangha.

[05:52]

So this was really, when he says a universal recommendation, it was really largely for a broad community which included some monastics but also included quite a number of lay people. And in that time, because the early part of the Kamakura era, there were three popular movements that had arisen in Buddhism. And they arose in response to a kind of elite monasticism that was also associated with the ruling and military stratums, strata of society. And those three arose pretty much

[06:55]

pretty much at the same time. You have Shin Buddhism and the exemplars there were Honen and then Shinran who revised Honen's teachings and created Turo Shinshu. And the practice or what they did was to, the fundamental effort was to chant the name of Amida Buddha, which is, they would chant Namo Amida Butsu, Namo Amida Butsu, which has been characterized as the Nembutsu. And so that was one large school, which still exists, and it's actually Jodo Shinshu is the largest school of Japanese Buddhism. Then you had a second revisionist movement, which was Nichiren school, which is named after its founder, and Nichiren school put all their devotion into the Lotus Sutra.

[08:03]

And that was often what they did was reduced to one phrase, which is Nam-myoho-renge-kyo, which is the name of the Lotus Sutra. And they would chant that and again, that school is still at stand. And the third school that arose at the same time is Dogen's proposal of Soto Zen. And that practice centered on Zazen or Shikantaza as Zazen. And I'll say more about Shikantaza shortly. But in each case, it's interesting that each of these schools offered a very simplified practice that anyone could do.

[09:07]

It wasn't contingent on very complex ritual enactments. or the study of difficult sutras. It was complex. It was, and there's a, there's a, certainly a theological or Buddhological basis for them that's pretty evolved. But the practices that were presented to people were quite straightforward and simple, you know, chanting, honoring or invoking Abhita Buddha, calling forth the mercy of the Lotus Sutra, and throwing yourself into the house of Buddha with Shikantaza. Anybody could do this. And it's also interesting to me that given that these were practices that were

[10:21]

What was radical was that they were practices for lay people, for common people, and they began to de-center Buddhism in Japan. So the traditional centers of the major schools up to that point, which would be Tendai, which is a kind of hybrid pure land-based practice, you had Kegon Buddhism, which was centered on the Avatamsaka Sutra, and you had Shinkan Buddhism, which is very similar to the Vajrayana or tantric practices that we find in Tibetan Buddhism. All of those schools were, they built huge monasteries and temples, and they were centered in

[11:21]

in the major power centers, if you will. So they were really centered in Nara and Kyoto and Kamakura. And the centers for these new schools were much more diffuse. And it's also true that given that they were challenging, these new schools were challenging to the kind of the main weight of institutional Buddhism in Japan, all of these teachers paid a price. Honen and Shinran and Nichiren all spent portions of their lives in exile. And Dogen, in a sense, you could say exiled himself.

[12:22]

after having built a very successful and fully realized Zen monastic center on the outskirts of Kyoto, in 1242-1243 they packed up their whole monastery and moved to the effective wilderness of Echizen. province. You know, just think what that must be like, think of what it'd be like for us if we felt the pressures of society as such that we had to pack up this whole place and, you know, move to the foothills of the Sierras or something and start, start again. It's really, I can only feel that this must have been a very hard and painful decision for the monastic community.

[13:30]

But the other thing that was different was, which comes back to Fu Kahn says that he is the purpose and the function of these schools. What evolved in the major schools of Buddhism was a ritual enactment for the sake of basically the preservation of the country or the harmonization of the country. Now, we think about Buddha's enlightenment. verse that comes to mind upon his enlightenment, Buddha said something like, now I am awake together with all beings. But in Japanese Buddhism, to extend to a large extent,

[14:46]

because the practice was in the hands of the ruling elites, that practice became quite criticized. That what was seen as the purpose of the practice was the preservation of the nation. And I think that these other schools, Shen Buddhism, Nichiren, and Dogen Zen, they didn't contradict that exactly. However, their emphasis was elsewhere. Their emphasis was more on what the Buddha was proposing when he said, now I have awakened together with all beings, with all beings, not just those who were constituting the national or political entity of Japan.

[15:54]

And it wasn't for the sake of that entity, it was for the sake of all beings. So, I think that common to all these schools is a faith vision, a vision of the kindness and the mercy of the Buddhas and Bodhisattvas. The word that appears in Japanese is for mercy is Ji, and I recognize that this idea of the ideas of faith, the ideas of mercy may not be entirely comfortable to us as modern Buddhist, Western Buddhist practitioners.

[17:07]

Some of us at least have had our bellies full of faith from childhood. And that faith seemed quite empty to us. But I think that what's really, what I would encourage, what I try to work with myself is to really open that door. Open that door of faith. And as Duggan says, in Shobha Kenzo Zenki, just throw yourself into the house of Buddha. That's an act of faith. Throw yourself into the house of Buddha or to fall back into the arms of Buddha in faith that you will be caught and held and protected.

[18:11]

I feel like that's what we're doing, whether we know it or not. That is actually the practice of, the practice of realization is just to actualize our faith by letting go, letting go and falling back into the arms of Buddha, or throwing ourselves through the door into that space in which we don't know what is needed for us. But we just do it. And, you know, the great thing is actually we do it together. and picture a whole bunch of us just kind of throwing ourselves into that big room.

[19:19]

So, I want to come back to the text. We read this part yesterday and I'll go on. The two kinds of things, it begins with four questions. For some of us, the fear of consciousness. That's Jewish, four questions. The way is basically perfect and untrammeled. Sorry, perfect and all-pervading. Question one, how can it be contingent upon practice and realization? And as we said, I think that's syntactically what he's doing there. How can it be contingent on practice and realization as two things? Instead, what he's saying is it can only be contingent on practice realization as one thing, as shisho ito, one awakening.

[20:34]

The next. set is the Dharma vehicle is free and untrammeled. And so the question is, what need is there for concentrated effort? What need is there for concentrated effort is the fundamental question that arises in contrast to the first question. And this was, as I said, this was Dogen's, the existential question that arose to him at the age of 14. when he was at Mount Hiei, because the doctrine of original enlightenment was teaching that the way is perfect and all-pervading, and yet we're supposed to practice. Well, why? And this whole, the whole rest of the text, and actually the whole rest of Dogen's work is an answer, you know, is a way of answering that question.

[21:44]

What need is there for a concentrated effort? Third proposition and question is, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? And as I said, without going over it again, This is citing the section of the Platform Sutra of Lin Yin, which is the questions or the exchange that happened between Shenshu, the fifth ancestor's senior student, and we name the young upstart who actually became the sixth ancestor.

[22:45]

It is never apart from one right where one is. What is the use of going off here and there to practice? That's the fourth question. There's no need to go off here and there to practice. Wherever you are, You can be still. You can reflect. You know, even if... Whoops, you okay? Yeah. Even if you do go off here and there to practice, it's still right there, wherever you are.

[24:01]

We are swimming in Buddhadharma. We are immersed in it. There is no place outside of it. So then he goes on and says, and yet, if there's the slightest discrepancy, the way is as distant as heaven from earth. If the least like or dislike arises, the mind is lost in confusion. So this, some people recognize, is drawing from the Zen verse of the It makes me wonder

[25:19]

Is there enlightenment in the dentist's chair? Let's not close all those windows. It's not going to work, and it's important to keep us ventilated. I don't mind the disturbance, really. So, in the Ximxin Ming, it says, if there's the slightest discrepancy, the way it is distant from heaven and earth. To realize its manifestation, being either foreign or against, the conflict of likes and dislikes is itself a disease of the mind. Do not dwell in dualities and scrupulously avoid pursuing the way. It's interesting, scrupulously avoid pursuing the way. If there is the least like or dislike, the mind is lost in confusion.

[26:21]

So that's interesting. What's the other poem? I noticed people were looking for it. Yeah, you don't have it. Right, you don't have it. Right, thank you. It's the Xin Xin Ming. And we'll come back to this, because this is a point that Douyin makes, again, throughout his work, scrupulously avoid. pursuing the way. The way isn't something that can be pursued. The way is just right here. If you turn the way into an object, you miss it. That's why we speak of practice realization. And I think that one way to think about this question or the notion of the slightest discrepancy To me, this discrepancy is the illusory gap that we necessarily or we habitually place between practice and realization.

[27:32]

It's the word and that's the gap. If you take it out, you have practice realization. There's no gap. But when you say practice and realization, again, as I said, you're making two things of it. And the fact of the matter is that in our practice, each of us contends with this. We can be pulled in these different directions. or sometimes it seems like we're pulled in two directions. Once, the direction of perception or the idea that everything is enlightenment, so there is no need for practice. And then the other issue of seeking the goal,

[28:43]

of enlightenment. And that tension can pull us apart. Dogen throughout this whole text, and again throughout his work, he's saying, we don't need this, but we have to come to it ourselves. The next section, Let me read it. You have it, I think. Suppose one gains pride of understanding and inflates one's own enlightenment, glimpsing the wisdom that runs through all things. attaining the way and clarifying the mind, raising an aspiration to escalate the very sky.

[29:50]

I really love that expression, escalate the very sky. That means you drive your Cadillac. One is making initial partial excursions about the frontiers, but is still somewhat deficient in the vital way of total emancipation. So, in a sense, this is actually, it's a kind of affirmation that you may have some understanding. It's not that there's no understanding. It's not that enlightenment is an empty cloud or a phantom. You may have some understanding from moments to moments.

[30:50]

Any of us, all of us may have some experience of oneness. It's really not that unusual. Sometimes it happens and we don't notice or we notice it only in retrospect. So you may actually have a glimpse of the wisdom that runs through all things. But that's not the point. In the next paragraph, let me read the next paragraph, because I think this is where he's trying to go. Need I mention the Buddha? who was possessed of inborn knowledge. The influence of his six years of upright sitting is noticeable still. Or Bodhidharma's transmission of the mind seal, the fame of his nine years of wall sitting is celebrated to this day.

[32:00]

Since this was the case with the saints of old, how can we today dispense with negotiation of the way? So for the Buddha, Buddha was possessed of inborn knowledge. There's a story in Buddha's life as a child. As a child he is sitting underneath a rose apple tree and in that moment he has He has an awakening experience. He has an experience of that fundamental oneness. Very, very powerful. It just gets, it gets just seeming a brief moment of acknowledgement in the Kali Suttas. But it was there. And so,

[33:07]

at the point of his enlightenment after sitting under the bow tree, it's really that he wasn't coming to something new, he was returning to something that was already available, had already been available to him because it was inborn, because the Buddha nature is inborn for all of us. And yet, he practiced. As for Bodhinarma, Bodhinarma, who was the putative founder of our Zen lineage, you can read the story of his awakening in the Dengkraboku. And He had an awakening experience with his teacher, Prajnatara.

[34:12]

And interestingly, there's a lot of evidence that Prajnatara was a woman. That's something we can discuss at another time, but, you know, at least there's one suspected woman in our official Zen lineage. Of course, there are many Torah teachers, but Bodhidharma was awakened in relationship to Prajnatara. But it was after that, that he did his nine years of wall sitting. As Dogen says, since this is the case with the saints of old, How can we today dispense the negotiation of the way? So, to come back to the point, what Dogen, I think, is saying is that even the Buddha and Bodhidharma continue to work with themselves, continue to practice after their great awakening.

[35:34]

So, They were not trying to accomplish something or accomplish something further. As I said yesterday, what you can think of them doing was to plow their practice back into the soil of life, back into the soil of their very lives and the lives of those around them. They were returning their awakening to enrich the ground of being. This is how we practice the belief. We look at the founding of Buddhism in Japan. One of the narratives is that it was brought from Korea

[36:40]

to Japan by Prince Shotoku in the sixth century, early sixth century Japan. And there's a quotation from Prince Shotoku, which I've been trying to track down for years. I never have tracked it down, but I learned it from Bernie Glassman. Anyway, Prince Shotoku was said to have said, said to have said, yes, that you can measure the quality of one's enlightenment by the depth of their service. So this is what we're doing when we're practicing. Our service may be imperceptible, and yet it has an effect.

[37:50]

Our service also may be quite perceptible and visible, and it has an effect. So it's not that there is no enlightenment. It's not that enlightenment isn't important. It's just, it's not the purpose of our practice. Sojourner would often say, we practice for the sake of practice. And yet, there is an effect of our practice. To practice for the sake of practice is to practice selflessly. And when we do that, when we train ourselves in unself-centeredness, in selflessness, we have all kinds of effects.

[39:08]

on the world around us, on the people around us, immediately and even at a distance. And from that basis, there are other things that we can do with our lives as well. But it's all, all those things proceed from the house of Buddha. So the next proposition, the next section of it is really a pivotal part of Fukunza Zenhi and it's the place where it makes its turn into the actual nuts and bolts Zazen instruction. So Dogen says you should

[40:09]

Therefore cease from practice based on intellectual understanding. Pursuing words and following after speech. And learn the backward step that turns your life inwardly to illuminate yourself. One of the commentaries of the Fukun Seseng Yi, dating back to the 18th century, I think, says, In general, the sickness of studying the way is brought about by speculation arising from choosing words and phrases. This, in other words, is the source of all delusion. So this sickness of studying the way is where we get hung up on a self-centered kind of practice, a pride that we take in being Buddhists or being Zen students, being something special.

[41:16]

And we back that up with all kinds of words and phrases and texts and things mastered. This is the source of all delusions. Rather, can we set these aside and learn the backward step that turns your light inwardly? So I just want to read you a few citations of that expression. And maybe that's where I'll stop after I read these things. Because the next Thursday... I want to talk, let's go into detail about the next, the next phrase, like where he says, body and mind of themselves will drop away.

[42:24]

If you, and your original face will be manifest. If you want to attain suchness, you should practice suchness without delay. So I want to talk about the next talk. I want to talk about dropping away, dropping body and mind, and suchness. But to go back to the backward step that turns your light inwardly, this goes, you can read this instruction throughout the history of Zen. So in the ninth century, Master Lynchy said, You must right now turn your light around and shine it on yourself, not go seeking somewhere else. Then you will understand that in body and mind, you are no different from the ancestors and Buddhas, and there is nothing to do.

[43:32]

This is interesting coming from Lin Chi, who is, you know, the principal I mean, they named the school after him, but his name in Japan is Rinzai. And Rinzai is marked for doing something, right? Pursuing your karma. But here he says, you'll understand that in body and mind, you are no different from your ancestors and Buddhas, and that there's nothing to do. Master Furong Dokkai, in the 11th century says, when you get here, turn the light around to shine back. Let go of your hands and accept it.

[44:36]

These next three are around the same time. who was one of the editors and commentators of the Newcliffe record said, the most important thing is for people of great faculties and sharp wisdom to turn the light of mind around and shine back and clearly awaken to this mind before a single thought is born. And that's something I think we come back to. What is this? What is this mind before a single thought is born? And it's impossible to get your mind around that mind. And finally, Master Hongzhu, who wrote a series of

[45:39]

Zazen instructions, meditation instructions that are collected in the book Cultivating the Empty Field, which is a wonderful book. He said, and he was in Lujing's lineage, and therefore in Doki's lineage, he said, take the backward step and directly reach the middle of the circle, from where the light issues forth. So all of these to me are just beautiful versions, beautiful ways of expressing the encouragement to take the backward step and shine the light inward. So with that, I think I'm going to end for today and see if you have some comments or questions.

[46:45]

You can take them from the room and people who are out there in Zoom land can raise your digital hand. I will look for that and call on you. So, yes, you should. This was a few points back, but I hope I'm remembering what I wanted to say right now. Seems like the way you were talking about enlightenment for a while, there sounds like something personal that we achieve through our practice. My understanding and my understanding of Bowman's teaching on enlightenment is that enlightenment is always present. Enlightenment realizes enlightenment, so to speak. And that it's not something that we have to achieve. We manifest it through our practice. And that's really the root of Dogen's faith, is that understanding that enlightenment, if you go through to nature, is always present and active, but it's not something outside of ourselves that we're aiming for.

[47:59]

before getting out of the way so it can happen. Could you comment on that? Yes. I believe that that is, that is the essence of his teaching. I think at the same time, you know, in that section that I was reading where, excuse me, just a second. where he talks about, you may have a glimpse of the wisdom that flows through all things. That is, I don't think that Dogen denies the element of personal agency. Right. Exactly. Things happen, as I said, things happen, but that's not the point.

[49:01]

The point is for all things to wake up together and to recognize that they are already woken up together. And part of, I think, what we may glimpse is a piece of that. And it's, to me, I often go back to thinking about music. That the music is there if you're playing in a band or you're playing in an orchestra. The whole, all of those players together are making this wonderful reality. And everyone has a responsibility within it, but no one of them is the entirety.

[50:07]

But without any one of them, something is missing. I think that's a way that I would express what you're pointing to. Yeah, I have a lot of resonance. No pun intended, I have a lot of resonance with that analogy. It's not so much a glimpse, but it's connecting with the experience. Right. And it's also, the thing is, the glimpse is not what's important. This is what we talked about a little yesterday. Enlightenment is an activity. Practice is an activity. It's not a thing. It's not a perception, it's not a picture. It's something that, this is why Master Boucher was feigning. And I think this is what we come to as we proceed in the Fugansasemi.

[51:16]

So, thank you. Peter. Thank you. Thank you, Hozan. Yeah. I'm realizing that I'm sort of stuck on the word backwards. And I wondered if you could comment on the use of that word in connection with your, you know, based on your own experience of trying to kind of relate to what's being suggested here. I think what's being suggested by the word... Yes. I'm sorry. Peter is looking at the word backward, the backward step. and was asking what I thought about that. I think that our usual way is to see ourselves as the center that moves towards things.

[52:23]

and that the things that we want to perceive are out there. I'm trying to remember the first proposition in Genjo Koan. The last line is basically that things come forward and realize themselves. So when they come forward and realize themselves, it's like they're coming into us. There's no separation between us and them. So the backwards step is just a reflective one to recognize, I think, that there is nothing, that everything, everything that we are complete, And then everything that we perceive, in a sense, is within us.

[53:25]

And so that's a whole other very complex dharma point. So we should look at ourselves as the source of all that we encounter. It's just, but I think that also you could just say, I was talking about a couple of weeks ago. To take the backward step is to read the other side of the page. Does that make sense? Yeah, thank you. Who else? With regard to turning the light inward, I was thinking of the story of Lone Time's Awakening, where the teacher held up the light for him to take on his way out. and he blew it out. So, my sense is that it was dark. Could you say a little something about the light and darkness, how they both inform our life?

[54:31]

Sure. I mean, I think we never used, you know, there's one characterization where, you know, well, the dark makes all forms one, and brightness dualistic distinctions are apparent. But there's also a lot of imagery of light as the kind of generative energy. I think those are just two different ways of looking at light and dark. One can wake up to the wonders of things and one can wake up to the

[55:33]

reality of things, with a myriad of things, and somehow another holding those two images or senses of light and dark maybe is the way that we're being encouraged to. I think that's part of it. I think the other thing that many of us will experience in the course of this week, as we get deeper into meditation, what we see is the luminosity of everything. That, you know, it's like all of a sudden, you walk down the streets and, you know, just the dampness on the pavement is alive and glowing. Or I remember once she just lying down during the break on the lawn and just like, Wow, there's a whole big bright world in here.

[56:35]

So that's the other side of the light. Thank you. I'm gonna have to, let's try to be succinct. I see Judy and then Talos and Gary. So Judy, go ahead. Thank you, Hozan. This discussion just now about light, I was noticing for myself that the falling back into the arms of Buddha actually feels like resting in the womb of darkness, where birth and death are coexistent. And you've often spoken about Sojin offering you the teaching of things falling apart. So I'm wondering how this connects to this teaching.

[57:39]

I think even if things fall apart, you're ultimately safe. It's ultimately okay. And things will fall apart. We're all going to die. And that's kind of like I don't think we can go much further in falling apart than that. Then our bodies will dissolve. But in our dying, as we die, we may be really scared. It may be really painful. It may be hard. And it may be none of those things. It may be just, ah. Just a relief to let go. And when that moment finally comes, we'll be safe. I have faith in that.

[58:44]

I guess I'm wondering what you mean by safe, because you've more often spoken of being careful than being safe. I have? Yeah, you told me once being careful is being full of care. Oh, okay. Is that what you mean now by safe? No. So what do you mean? I mean that everything, what happens is fundamentally okay. This is really hard. It's hard. The words come easily. But I don't always feel that way. But I do have faith that that is ace. You know, I'll say I've been, I've had experiences that were close to death a number of times.

[59:54]

And in each time, in those moments, it was okay, which had nothing to do with my anticipatory fear of it. So everything's included? Yes. Yeah. Thank you. Yeah, thank you. Hello? Thank you, Hassan. I want to use my words to try to understand this thing that is beyond, I think, conception of words, if that makes any sense. I'm trying to make sense of it. There are highly literary people who arrive at this point where the conclusion is don't rely on words. It reminds me almost of the technique in poetry of learning all the rules so that you learn where and how to break them.

[61:02]

Sure. Is it really as straightforward as that? It's not that we don't give up learning and we don't give up knowledge, but we understand its limitations and that it's merely pointing at something. And that thing itself is what is vital. That's correct. I mean, you know, you are talking about Dogen. Who could be more... who could be more adept at words than Dogen? And he never disparaged words himself. And I wasn't necessarily advocating that in the sense, but I think that this, to me, what he's teaching always is the transparency of our words, the transparency of our thoughts, the transparency of our perceptions, all of them are completely expressions of Buddha reality.

[62:15]

At the same time, we're invited to see through them. So, enjoy your words and don't believe everything you think. So Gary, you have the last word, I think. Yeah, I just wanted to say that I feel kind of similar to what Judy was saying, that the backward step is like not really physically stepping backwards, but receding into the Buddha, or receding into what's happening. Yeah, I think that that's right. And I also think, of course, as we're learning over and over again, there's another way to think about it is that...

[63:22]

The thought has just slipped my mind. Say what you said again. No, I just think that it's receding, not so much a physical step. But I think sometimes it can be a physical step, and sometimes it can just be receding. I think it's just taking the time to reflect. Oh, I know what I was going to say. That you could say as others have characterized that a lot of meditation practice is about going inward and concentrating on a mental object. I don't think that's what he's talking about. I think he's talking about looking at the going inward

[64:32]

taking the backward step and reflecting on the entire flow of perception and sensation that you're experiencing. And recognizing that it's not outside. It's, you know, it's not outside and it's not inside. So I think we need to stop there. Thank you. And we'll continue. Jerry, as I said, Jerry, we'll get to talk tomorrow and then We'll continue and we'll talk about dropping body and mind on Thursday, by which point everybody will have dropped their body and mind, of course, so we won't need to say anything. Beings are numberless. I am proud to awaken with them. can use the community room, the zendo, or the residents' apartments.

[68:58]

Sanaki's living room is available, as is Ross' apartment. There are keys to those residents by the door here. We'll reconvene here at 1.30 for zazen. Please be here a few minutes early so you can settle into your seat. And we'll have three periods of zazen this afternoon. like doing some work to help tend to the temple. There'll be an opportunity to do cleaning, sweeping, raking, and some light gardening. If you want to do that, Preston will be on the lawn outside the abbot's office at 1245. So you can join in there and he'll give you something to do. As Hozan mentioned, he'll be offering doguson this afternoon. And Lori will be offering practice discussion. There are sign-up sheets posted on the patio bullet board.

[70:02]

Please sign up now if you're interested. And if you're online, you can talk to Blake. I think there's a document where you can sign up for online practice discussion. With that, we'll have a break. Enjoy your break. There is the document. If you'd like practice discussion or DocuSan online and the schedule as well as posted there as well. If you need anything, just chat me and I'll try to help. Blake?

[71:06]

Debra? I was trying to see if I could schedule Doka-san a little bit later today or tomorrow. I didn't know quite how to. I've been emailing Rob, but I wasn't able to reach him. Just open up the document and change the time. That's it. Thanks. You're welcome. of me doing. Sorry, Blake, Deborah here.

[72:45]

I'm not able to change it. I tried to do it twice, a few times. While I'm checking, put your email into the chat and you can just chat me and I'll make sure that you have access. Thank you. Yeah, give me about 30 seconds. Okay.

[73:57]

You still can't enter your name in there? My name is there. I'm trying to take it out. Oh, you can't take it out? Yeah. I don't even know if I can add my name. Yeah, it's not allowing me to either take it out or add it as well. Okay. Go ahead and send me your email address just by placing it in the chat. I did. It's in the chat. Did it show up? No. It's going to the Berkeley Zen Center. Oh, so how do I get to you, Blake? It's Blake, BZC tech host. And now I see it, I apologize. Okay, thank you. Okay, thank you. period after my name. I'm sorry. There's a comma there.

[74:58]

I'm sorry. Do you want to send me an email? Okay, your email is Debra, capital D. Okay, Callahan at Gmail.

[77:08]

Is there a dot after Callahan? No. Okay. Have you been able to enter your name? I can't. I'm just writing you. I know it. I'll try again. I keep trying. I can't access the document. Yesterday, I can't even get into it. I had no trouble yesterday, but I can't. I'll try again. You might want to sign in. You might not be signed in. Where? To your overall account. What account? My Zoom account? Yeah. Well, no, your Gmail account, et cetera, et cetera. Sorry. That's weird. Can you just delete me? I can't. I know I use my Gmail every day. Yeah, sure. Okay, if you delete me, and then I'll just try another day to email you, maybe you can sign me up again.

[78:13]

Yeah, no, I think something's happening, and if you did it once, you can do it again. All right, so you are... 210 today. Where are you? Today, Tuesday the 6th. Okay. 210. And when would you like to be? I could do 250 today. Okay. I can... Thank you. Two L's or one? Correct. That's correct. Two L's. A-H-A-N. Thank you. All right. 250 today. You're on. Yes. Enjoy yourself. Thank you so much. You're welcome. And Blake, it looks like I'm signed on there.

[79:15]

As far as I can tell, I'm on Google Docs. So you, can you hear me? Yes. Yes. So let's see who's speaking. Okay, Paolo. Yeah. So you're on at 210 to 230. Does that sound right? Yes, sir. For tomorrow. Yeah. No, for today. That was a practice. I think that's with Debra. Yeah. For Tuesday, today, it looks like your name's on for 210 to 230 with Lori. Tomorrow, you're on 210 to 230 with Hoson. Would you like to stay on for today? Yes, sir. Yeah. Okay. So today, you're on at 210 with Lori, and tomorrow, you're on at 210 with Hoson. Excellent. It worked.

[80:15]

Thank you. Yes. You'll be receiving a... invite to the group at 209 okay okay all right peace man i appreciate it Thank you.

[181:25]

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