Kaizan Doug Jacobson began practicing Zen in 1974 with Dainin Katagiri Roshi in Minneapolis; he had Jukai in 1977. A householder, father, contractor, and civil/tunnel engineer, following his retirement, he became a full-time resident at Jikoji Zen Center* near Los Gatos. He received priest ordination in 2010 and Dharma transmission from Shoho Michael Newhall in 2015. He has led many sesshins, monthly zazenkais, periodic seasonal nature sesshins, and weekly dharma discussion groups. He also helps to maintain and develop infrastructure at Jikoji, getting his hands dirty as a form of Zen practice. In addition, he assists prisoners with Buddhist practice.

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So today I'm going to speak a little bit about faith and sacrifice. One of the terms that Dainin Katagiri Roshi used when I was with him was a Japanese term: Kanon Doku. Kan means appeal, nan means response, do is the way, and ku is the crossing. He talked about how when we make an appeal, there is a response. It's different than just wishing for something. It's like in our day, how is this going to work, you know, is how I approach this. When I'm embarking on a task or project and I'm finding my way, I ask, I appeal to find the way to make this work. And it's that kind of appeal. There is a natural response because the universe is completely showing up for it.

What is helpful is when we take refuge in the three treasures, the universe completely accepts all sentient beings and the contents of our life. When we take refuge in Buddha nature, we recognize the vastness of our support. When we take refuge in the Dharma, we recognize the interconnectedness of our existence. And when we take refuge in Sangha, we realize we couldn't do it without each other. We become disciples of the Buddha at that point. And then when we take and use the precepts, this power of our life is able to manifest in rich ways.

When we ask our life and ask this universe, how do I find my way? Which way do I go? How do I accept what's coming next? How do I meet this life and what it's presenting me? This humble appeal is founded in the deep recognition that the universe supports every aspect of this life.

Sacrifice is also an element in what we offer in our life. Whether it's sacrifice of giving up a desired object or making offerings of giving to those in need, we're recognizing this desire of offering as a way of helping suffering in the world, suffering in others, suffering in a friend. We think that not having something sometimes makes us unhappy, but really it is the desire itself that makes us unhappy. Being attached to some things and abhorring others is the source of suffering. So making sacrifices, making offerings reminds us of true happiness that can't be found by getting what we want.

In the Bhagavad Gita, there's mention of renunciation of two kinds. The first is to refrain from selfish acts, renouncing selfish acts. And the second is to renounce the fruit of actions. So in this sacrifice of making offerings to others, the second aspect here of renouncing the fruit of action, not expecting merit or a response from an offering, from a sacrifice, is an important element in this as well. Self-sacrifice, giving, and self-discipline should not be renounced for they purify, yet even these should be performed without desire for selfish rewards. True renunciation is giving up all desire for personal reward.

Self-sacrifice is also tied to giving of oneself, the first precept of dhāna, the first paramita. And we do this in a moral, with our full virtue and morality of our being. So how does this self-sacrifice and what is self-sacrifice and what are the limits of self to sacrifice and the limit, what are the limits of time and materiel and effort?

When we engage in an offering, we are bringing a set of conditions and presenting it, bringing it to the next place where it can manifest and be useful. As integrated beings functioning in this world, when we practice the way with generosity and discipline and effort and patience, with insight and with contemplation as well, what we offer, what is at our disposal is bountiful in helping to take care of this moment.

When we sit, we focus on a point, like a point on the wall or with a gentle gaze we're watching and also paying attention to what's going on in this body. And we look for that light that connects our life right this instant with our thread of history of this, of our consciousness that seamlessly and continuously without interruption meets this universe. Our life, this life is part of an amazing chain flowing right now from the flow that of the beginning. This is our portal of existence, this not knowing we embrace and yet this universe embraces all of it.

So all of us of every creed and with every affliction, where we must come to understand these living paramitas, we breathe life into all that we have with the momentum of our life force within that seamlessly flows in the three times.

For me, part of sacrifice and making offerings is there are times where it's hard to know what the proper offering is and that's where making this appeal, like what am I going to offer? What am I going to do is somehow it often shows up and if it's inappropriate that also shows up. The effort that people are making in difficult circumstance to protect and defend and to nurture in very difficult circumstances. To me that is one of the hardest but yet the fullest commitment, wholehearted commitment of sacrifice is showing up. And how we support all that, we each have our way.

And I guess one of the appeals that in these times, what's going on around the world is an appeal that the Dharma itself will rightfully support all in need to bring to fruition a peace and a harmony that all people can enjoy. And that's what I have this morning and I'd like to hear from you.