So the last sentence of this vow of this person who's often called Zen Master, Zenji is Japanese way of saying Zen Master. He says, may we extend this mind. And what mind is that? A mind which has compassion for everything. Extend this mind of compassion over all beings. so that we and the world together may attain maturity in Buddha's wisdom. One way to envision this day, this New Year's greeting day, is that it's a day to worship. to worship and pay respects to the face-to-face transmission of the true Dharma.

[01:16]

To pay homage, to pay respects, to acknowledge the worth of a relationship. Of a relationship where the reality is transmitted and realized. And this kind of acknowledgement of this face-to-face communication is acknowledging that the realization of the truth comes a meaning that the realization of truth is coming through a relationship. I myself don't just go meditate on the world or meditate on the mind and by myself understand the mind.

[02:19]

That's what I'm saying is being acknowledged that I don't do it alone, that the realization of the Buddha's teaching happens in relationship, that the realization of truth in relationship, or as the Pope says, truth is relationship. It's not something that Zen masters have, or popes have, or Jesus has, or Buddha has. Buddha by herself cannot realize the truth. Only Buddha together with another Buddha can fully realize the truth. So exploring relationships with our spiritual is exploring the truth.

[03:24]

Exploring the truth is to explore relationship. We can explore the truth denying we're exploring the truth through relationship. We can think that I'm exploring the truth. And you could do some exploring that way, but the exploration to be thorough needs to be understanding that you're doing it in a spiritual communion. Which reminds me that we're thinking of having a two-day event here at the end of March. Going to do an experiment of having a two-day event. Sort of the same style, but two days. So it might be nice for some of you to maybe find a place to stay closer, so you can come on Friday night or Saturday and stay until Sunday.

[04:41]

This two-day event is set up for the purposes of realizing the truth through relationships. Of course, you don't have to come here to realize the truth through relationship. You can do it other places. But this place is set up to realize the truth through relationship. Which you're doing now. I was doing some editing of talks that are about about spiritual communion. And I've mentioned here before that there's four basic kinds of spiritual communion. The most basic kind of spiritual communion is the way we are currently communicating with our spiritual friends that we are unaware of.

[05:44]

The most basic way of communion is inconceivable. It's the way we're communing that's not an appearance. The basic communion is not an appearance. This non-appearing communion is the most basic. And it's the inconceivable form. It's the most thorough. And there's other kinds of communion too. Another kind is we feel that we're asking for a communion, that we're requesting a communion with a spiritual friend, but we don't see a spiritual friend. That's part of what was referred to today, that you may expect a beneficial friend, but you don't see one. But you can feel that you aspire to it.

[06:53]

And you may have heard how important it is, so you think, well, jeez, I'd like to have a relationship with a beneficial friend. But I can't quite see one yet. The other possibility is you see a beneficial friend, but you don't want a relationship with them. requesting it. You don't want it. And therefore, you're not requesting it. You don't see that you're requesting it, in other words. You see, oh, there's a beneficial, just a potential beneficial friend there, but I don't... Can you imagine that? You actually think the person is a beneficial friend, but you don't want it because... of some reason. Like, for example, what would that entail? What would that require of me?

[07:55]

Would I have to brush my teeth? Would I have to agree with everything she says and do whatever she tells me? I'm not saying that you have to, but... Mathak Tore Zenji was a disciple of Hakuin Zenji and he did not do what Hakuin told him sometimes. And he became his most mature student because he did follow the teacher's instructions. But then the teacher said, would you please come and take over the temple for me so I can retire? And Torres then just said, I don't want to. I've got to do some more retreats myself without responsibility like that. And the great Zen master, Hakuin, begged him and begged him for years, and he wouldn't do it. So sometimes the student doesn't do what the teacher asks, even if it's a great student. Lousy students and teacher.

[09:02]

And sometimes they're lousy students, and they do do what the teacher asks, so they're not so lousy. Anyway, there's a spiritual communion where the teacher's there offering herself to you, and you're not up for it. I have other things to do. My wife told me about her father teaching her to ride a bicycle. And what a wonderful moment that was when she learned to ride a bicycle with her father's assistance. So I offered to teach her to ride a bicycle, but she didn't want it. I offered it for years, and I bought her bicycles. Not real nice bicycles, because I was getting them with money. But I bought her bicycles, and I fixed them up, and then I gave them to her for Christmas over and over. For her birthday. Yeah. The teacher was offering himself, but the student didn't want the teacher, didn't want to get the beneficial assistance.

[10:14]

Because if you're a little girl and you're trying to ride a bicycle, I would be a good guy especially back 30 years ago. Because I could hold the seat, and we could run along the street, and you'd be perfectly safe. And, you know, it was an excellent learning situation, which I was offering. And she didn't want it. What her reservations were. And then the day came when she said, Dad, do you want to teach me to ride a bike today? And I said, yes, I do. And we went out, and I did. And she did it. I held the seat, and I held the And I ran alongside of her and I let go of the handlebars and ran along behind her and then she said, Dad, you can let go. And off she went.

[11:16]

And it was just as good as I thought it would be. How old was she? Eight. And then a little bit later she was riding, you know, the same day she was riding and she ran into a little kid. And her father, her father said, you know, that he was going to sue me. It gets difficult sometimes to actually, you know, work out the relationship. Did he? No. And if he did, he wouldn't have gotten there. Some other people talked about suing me, and they were advised that it would not be worth the effort. There's no pot of gold here.

[12:17]

So one type is, actually somebody's offering teaching to you. who actually might be really good at the thing that they're teaching, and you don't want it. And you don't think you asked for it. Really, you did. If you're a girl, from the time you're born, you're actually asking your dad to teach you to ride a bicycle. You don't know it yet. You think you don't want it. But he wants to give it to you. And you don't know he even wants to give it to you. He doesn't even know he wants to give it to you. But he does. Some daughters actually want their father to teach them. The father says, I don't want to. I'm too busy. So there's the thing about we're asking for the teaching, and it's being given, but it's inconceivable the way that's happening. Other side is we have an idea. I am asking for the teaching, but I don't see the teaching.

[13:25]

The other one is I see the teaching, but I don't want it. And the other one is I want the teaching. I want a beneficial friend. And there is a beneficial friend. And also, now that I've got it, and she's got me, I've got problems. It's hard to find. It's hard to find yourself that you want it sometimes. It's hard to find the person who's willing to meet us. And then when you meet, then it's hard too. But it's a different kind. than the other ones. So these are four basic types of relationship that we use to realize reality, to enter reality. So this book is about 55 stories of people working in these amazing ways to realize reality. And does it come to an end?

[14:29]

And, you know, do we learn enough? So I think when that came up, I thought of Dogen Zenji, who, when he was about to die, he said to one of his closest disciples, concerning the Buddha Dharma, there are 10 million things Someone quoted me recently, quoted me quoting that. It's at 10,000. I said, no, 10 million. 10 million things about Buddha Dharma I have not yet comprehended. But I have the joy of correct faith. Correct faith. Correct faith is what, you know, it's believing that that Buddhas are available and having a relationship with Buddha is where it's at.

[15:39]

Dogen had that faith that Buddhas were here with us and that developing that relationship was the way to go. However, as we see from these stories, as you develop the relationship, you know, develop it, and then the relationship says, okay, now go someplace else. Don't attach to me. In case you're attached to me, go away. And so on. So that's what we're having an opportunity for. And Each of us has a consciousness where this issue is now appearing in your consciousness, and each of our consciousnesses offers relate to this relationship.

[16:46]

To dance with it, to struggle with it, to wonder about it. Where is this beneficial friend? What is the beneficial friend? Is there a beneficial friend? Do I want a beneficial friend? I just heard that there is a beneficial friend and I'm asking the beneficial friend to relate to me and work with me to realize the Dharma. There's an inconceivable level of it, which someday I may understand, and I will understand it through the other kinds, the three other kinds. One that has one half perceivable and the other not. The other that has the other side perceivable and then one that has both sides perceivable, where you actually feel like, oh, I'm working with a beneficial friend. Oh, I'm working with a student.

[17:50]

Four types. Three of which we can work on in consciousness with this need of compassion. Compassion towards ourselves in the relationship. Compassion towards the teacher. Respect towards ourselves. Respect for the teacher. And again, respect means look again. See the teacher. Look again. Remember that there's a teacher that's appearing and there's also an inconceivable person. And there's you that's appearing and there's also an inconceivable you that doesn't appear or disappear. And some disappear is inconceivable to most people. But there's an inconceivable me and an inconceivable you that doesn't appear or disappear.

[18:53]

That's our ultimate, the ultimate me and the ultimate you. The empty me and the empty you. And we'll learn that one by taking care of the form me and the feeling me, the perceptible me, and the form you. the feeling you, the perceptible you, the emotional me, the emotional you. By caring for all these, we will be ready to meet the relationship that's always going on without beginning or end, which completes the picture. That it's not just the inconceivable, it's just that that's the most basic and uninterrupted there's also this coming and going communion. And we won't realize one without realizing the other.

[20:06]

So I said we'd talk about the lay woman, Asha, And so, Sudhana, as always, as he's approaching the next teacher, he's being uplifted by the virtues of the teacher who's sending. And so here, Sudhana, by the virtues of the spiritual benefactor, moving in again? Okay. So uplifted by the spiritual virtues of his spiritual benefactor, Sararaja, he set forth and finally he came to the place where he was heading and he saw a park surrounded by fences made of all kinds of jewels in the midst of rows of all kinds of jewel trees adorned throughout with beautiful delicate flowers like seats of all kinds of jewels pollen

[21:41]

adorned with all kinds of jeweled trees strewn with various blossoms of flowers all kinds of jeweled trees with rows of trees so on and on it goes describing that then it describes other parts of the of the of the park with many kinds of and then describes the mansions and then it talks about other parts of the park and so on goes on and describes the park this amazing park for two pages and then It talks about the innumerable beings all in these different seats of existence in the ten directions. And then he enters the park and looking around all over until he finally saw Asha, the laywoman, sitting there. He went up to her and paid his respects and said, what did he say again? Noble one, I have set my mind on supreme, perfect enlightenment, but I do not know how to turn and carry out the practices of bodhisattvas.

[22:45]

I hear you give instruction to bodhisattvas, so please tell me how an enlightened being is to learn and carry out the practice of enlightened beings. I have attained an enlightened liberation called characterized by sorrow less well-being. That's the name of her realization. And it is definitely beneficial to see me, hear me, attend me, live with me, and remember me. The teacher is saying that too. See that now. I am not visible to those who develop basis of goodness. And so on. And then, after she tells all these stories, Susan says, Noble one, how long ago did you set your mind on supreme, perfect enlightenment?

[23:55]

And she says, I remember in the past, when I religious practice in the company of the Buddha known as the Lamp, whom I served and from whom I received the teachings. Before that Buddha was a Buddha. Before that was undefiled. I set forth from society into the tutelage of that Buddha. So she goes through all the Buddhas she studied with. And then Surya Nanda says, noble one, you realize supreme perfect enlightenment. And Ashtavale woman says, enlightening beings do not aspire to enlightenment with the object of leading to just one sentient being's perfection. And she goes on to describe any limited way to enlighten you.

[25:01]

So bodhisattvas aspire to enlightenment, but the enlightenment they aspire to is not the enlightenment of one person. So it isn't like, if I were a bodhisattva, I would not be aspiring to enlightenment of just Laurie. Or just Elizabeth. Or just Bruce. No. Or, of course, just me. I would not be aspiring to my enlightenment alone. Bodhisattvas aspire to a perfect enlightenment, which is the enlightenment of all beings. He asked him, when did you realize complete perfect enlightenment? He says, Bodhisattvas, like me, do not aspire to enlightenment with the object of leading to just one sentient being. So when did you complete it Well, I haven't done it yet. And she goes on and explains all the ways she does not, Bodhisattva do not aspire to enlightenment.

[26:10]

So you can see the way they do. We do not aspire to the enlightenment of one person. We aspire to the enlightenment of quite a few. Basically, unlimited numbers And then after all this, two pages of describing his ways that he had been practicing, realizing Buddha, she said, to put it briefly, to put it briefly, she says, there are ten hundred thousand incalculable numbers of such aspects of the content and practice of Bodhisattvas. which are to be accompanied by an enlightening being, which are to be accomplished by an enlightening being. Furthermore, the practices of enlightening beings enter into all things, and so on.

[27:21]

Because of this vow of mine, Asha says, when the purification of the realm of desire is finished, my commitment will be finished. When the purification of the world is finished, my commitment will be finished. When all sentient beings propend to continue afflictive habits have ended, my commitment will be ended. And then Sudhana said, what's the name of your liberation again? And Asha says, this liberation of mine is called characterized by sorrowless well-being. I know this enlightening liberation, but how can I know the practice? Tell of the virtues, convey the inconceivable enlightening skills, or show the infinite variety of enlightening vows of those who have oceanic minds because of seeking the Buddha knowledge, who are, and so on.

[28:29]

you know, that's him gone. But how, how could she, even though she's got this inspiration, how could she? So therefore, what? Go south to the district of Samudra Vethalya. And gosi bishmutara nirgosha. And then, after he hears this final instruction, he meditates on how... As he's leaving asha, he meditates on how hard it is to work with these beneficial friends. Full of joy.

[29:34]

Contemplating how hard it is. Yes? I thought the Lord of the Rings was long. This is like... Who is this written for? I mean, this is volume three on the spine here. And I mean... In the history of the world can draw benefit from a scripture of this magnitude and detail. It's incredible. How many can draw benefit from what has been said here today? Well, and this is a thank you for helping. But it's, I mean... Anybody else need any benefit? That's how many. Okay. The more this is taught, the more beings will benefit. And we have to find... The click notes were good.

[30:39]

I'm trying to take you into the water. I'm trying to take you into the water. And when you get in the water, we'll keep counting. How many beings are benefiting? We'll keep wondering. Is this beneficial? He said, this scripture is so complete that no one reads it. There's many, you know, the prajnaparamita's in here, the lotus citra's in here, there's a lot of citras in here. Like what I read earlier today, meditation and linguistic activity, that's like Madhyamaka teaching. All the schools are in here. This is not a scripture of a school of Buddhism. This is all the schools are in here, the early teachings. So therefore nobody reads it. here we are today, and somebody is reading it, and you are, I'm showing you something which you don't usually run into in the supermarket.

[31:53]

This is not at the checkout. I'm at the news digest. It wasn't one of the holiday movies either. But you're teaching us how to ride a bicycle. if you wish. I wish. My father taught me how to ride a bicycle, and it was just as you described, my experience, and that was... He taught me to drive a car. That was a nightmare. And by that time, I didn't want the teaching, but... I'll ask my daughter how she experienced me teaching her how to ride a car. But for me, it was not a nightmare. It was more like... and there was no language there was no violence there was no nudity but it was really scary and we learned on the Green Gulch Road when she turned the corners she would hold the steering wheel and when she went around the corner she'd keep turning with the steering wheel laughter

[33:09]

So her head was nowhere near. You know, you have to let go of the steering wheel to turn, right? Re-grip, right? It was the most scary ride I've ever done. It wasn't a nightmare. It was like the sutra. It was so beautiful. And I didn't get angry at her. Well, since he didn't perish, he allowed me just now to have compassion for my father who must have been terrified when I was doing whatever... He probably was terrified. I definitely was. But I wasn't angry at her for doing well. As she turned, I just thought, oh, you have to let go of the string. Regrip it. I was a good teacher there, too. But I'll ask her tomorrow what her experience of it was.

[34:12]

For me, it was a great blessing to teach her to do that. Well, my father was... because he came into the driving test with me. It was a time when he convinced the driving instructor that he could be in the car. And he yelled at him for not passing me the first time because he had taught me. I don't know if your father felt like this was a great lesson. I don't know. I don't know if I forget to ask him. But my daughter's father I can talk to about this. And for me it was a great blessing. And one of the sad things for fathers is sometimes after girls learn how to ride bicycles and drive cars, they sometimes become unemployed. Because they're not, you know, the person their daughter talks to about some other things. But it was a great joy to be of some service. And that's the way the Buddhists feel.

[35:16]

They want to be of service. They want to be of service. And we're asking for their service. And they're responding to our request. And this is how the truth is realized in this generous environment of request and response. But in order to understand that, we must... in our consciousness. And there's three ways to enact it. Ask for it but don't see, or see it but not be ready for it, or ask for it and see that it's being given and then get into it. And then we'll realize that this is really the mother wanting to help the children, the father wanting to help the children, is just an example of reality, that we do really want to help each other, and we really do want others to help us.

[36:18]

We want to be helpful, and we want to help. We know we need help, and we know we can give help. We know that. And we can realize it more and more deeply, and realizing it in a mature way is called Buddhist wisdom. So we worship to face transmission. We acknowledge. Worship means acknowledge the worth. Acknowledge the worth of something. So in Soto Zen, we worship this face-to-face transmission. We bow to it. These offerings are offering to face-to-face transmission. How wonderful. Thank you very much.

[37:11]

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