I think the authentic call is inaudible. So you just made some audible... You just made some auditions. And I heard them. But the sound you made is not your authentic call. Nothing against you, but I can't hear your authentic call. And you can't see it. even though you can see yourself kind of calling to me by your question. So again, if I can open to your question, I will hear the inaudible call. Or I will hear the beauty of your call, which means I'll hear the truth of your call. Like Mr. Keats proposes, Truth is beauty. The way truth comes to us is as beauty.

[01:03]

When our mind runs into truth, it looks, it's like beautiful. It's not exactly the same, it's just that's the way it comes to us. But if I don't open to your, to the audible call completely, like totally open to your call, then if I'm closed to your audible call, then I'm closed to your inaudible authentic true call. And sometimes listening to your audible call is really wonderful. Sometimes it's really painful. But in both cases, if I listen wholeheartedly, I'll hear something other than your call which is inaudible, which is the sound of the truth. Like we say at the beginning of this talk, we say an unsurpassed, perfect and penetrating dharma, truth, is rarely met with even in a hundred million eons.

[02:11]

Having it to see and listen to But you can't see it, it's invisible, and you can't hear it, it's inaudible. But it's still there to be seen and listened to. The way we see it is by looking at the visible wholeheartedly and listening to the audible wholeheartedly. So we use the visible to receive the invisible, which is the truth. I often tell the story, I was listening to a Zen teacher talk one time, and he was Japanese and speaking English, trying to speak English and he had a hard time speaking English but he was continuing to make this great effort to speak English and he would like have trouble getting the right word but keep trying and he was talking away and I enjoyed listening to him and I started to hear something else. I started to hear something that I couldn't hear right while I was listening to him.

[03:15]

And it just got, it was just like, what is that? I thought, maybe that's the Dharma. I don't know if it was, but I definitely was hearing something else while he was talking. And it was wonderful. And I still don't know what it is, but maybe it was the Dharma. So you and I, we're all sending the Dharma to everybody we meet. They can't see it, we can't see it. They can't hear it, we can't hear it. But we're sending Dharma, the truth, to each other all day long. And if we're open, both sides can enjoy this actual transmission, this actual face-to-face transmission. in which we will realize the nature of social life and justice and peace. But it's hard for us to open to things.

[04:22]

Like some people are really beautiful, really lovely, really... and we open to them and we still try to get something, like have them. Well, that's not really opening. And other people, they're really difficult for us, and we try to not have them. And that, again, closes the door on the truth, the authentic message that is being delivered to us in our face-to-face relationships with the other, which we can't see, which is right there with everybody we meet. So we have face-to-face relationships with conceivable people. At the same time we have a face-to-face relationship with the inconceivable people. Opening to the conceivable, we open to the inconceivable. Opening to the apparent, we open to the authentic. It's hard to believe.

[05:25]

It's hard to believe. It's hard to understand, but that's the proposal for me today. Any other calls? Yes. You talked today about dedicating our activities to... You get to choose where you dedicate it.

[06:28]

Where do you want to dedicate it? I mean, partly I guess it's to... I mean, I'm going to go out this afternoon, I'm going to bake a cake. Yeah, that's a good one. So I would dedicate the merit of making this cake, because it's for somebody else, to the relationship, to being... Yeah, you could dedicate the merit of baking the cake to your face-to-face relationship with another. But that other is somebody who I have a... Well, actually, I don't have a comfortable relationship entirely. It's a relative. So the other does embody things that I love and things that I feel a little... Again, you could dedicate it to the other of this person

[07:39]

and the other is not just what you know about the person. It's the way that person is beyond any idea you have about that person. And so the same would be of any activity? Any activity and also any other that you want to donate it to or dedicate it to. Other means other than you and your ideas about the people, which we also sometimes call that the relationship you have with the person is other than your idea of the relationship you have with the person. So even though you're having trouble with the person, you still might be able to devote yourself to the relationship you have with the person. But the relationship and the person are both transcending your ideas about the person and the relationship.

[08:41]

My relationship with you is not just my idea of my relationship with you. And my idea of my relationship with you is not just my idea of my relationship with you. And I have a responsibility to you and our relationship and my ideas. And I'm being called to respond to my ideas about you. And I'm being called by you to respond to you. And I'm being called by the you that's beyond my ideas of you to respond to the you that's beyond my ideas of you. But I can actually feel resistance sometimes to my ideas of you. Well, then I can open to that resistance, and then I open to the you that's beyond my ideas of you. which means I open to our actual relationship, which is beyond my ideas of our relationship.

[09:52]

It just occurred to me that there's a me that I don't know entirely. And that's always going to be somewhat inconceivable. Yeah, in a somewhat different way. But that's why we sit in meditation? This kind of relationship, this face-to-face relationship, in exercising it with conversation, is how we become free from our self point of view, our ego point of view, which is where we're usually trapped. We're not usually trapped in other people's point of view. we're trapped in our point of view, and by conversing with the other, by trying to get to know the other who will never know, that practice intensifies to the point where we actually realize transcendence through the relationship.

[11:05]

with the other through fully being responsible for our relationship with a particular person. And of course, to be fully responsible to or with my relationship to somebody, it would make sense that I would listen to them and ask them if I'm hearing their call. and see if they're hearing mine. That would be part of my responsibility. I have the ability to respond by asking questions and also by responding to questions. This is how I, in the realm of hearing and seeing, I can find the relationship beyond hearing and seeing. But not by skipping over the hearing and seeing, but by being fully responsible with the hearing and the seeing and the calling and being called or the responding and being called.

[12:13]

So we can use our human relationships to transcend our human relationships into a realm that's already there. But if we don't fully exercise our responsibility, it's like we don't understand that bigger, more full responsibility that's going on. Yeah, I realized I was kind of raised not to ask questions, that idea of back and forth questions. Yeah, you were called upon to not ask questions and you responded by not asking questions. Good girl. And now? Now you're being called upon to ask questions and you're asking questions. Did you notice that you were being called upon to ask questions? I think I must have.

[13:15]

Yeah. Now you're asking questions because you've been called it. Now you hear the call. But when you're... Some people were telling you, don't ask questions. It made it hard for you to hear that they're really saying... Just like when kids slam the door to their room and say, leave me alone, they're really saying, please come. Would somebody come? And if you can really listen to the sound of the door slamming, you can hear this beautiful call. And you can respond, but not necessarily knock the door down, but you still respond. And you might do some funny thing like saying, I just want you to know I'm camped out here outside in case you need me. I just want to come to the tent.

[14:15]

And I think you do something around that too, is that may I ask a question. So that probably makes me feel better. But you check it out first before you go invading with your questions. Thank you. The invading question. Yes, you want to ask it from over there? Yes. Where does non-satisfaction come in? I did say that, but I took it back. Buddha is not dissatisfied. And Buddha is not satisfied.

[15:23]

That's what I'm saying. But that doesn't mean Buddha is non-satisfaction and certainly not dissatisfied. Yeah. So it's just that there's a desire to continue what? There's a desire to continue this relationship of responsibility. And it's not like, okay, I'm dissatisfied, I haven't got satisfaction, and I'm dissatisfied. No, I haven't got satisfaction, and I've heard that that's the normal thing, so I'm okay. As a matter of fact, I don't have anything. Like somebody said to me, you don't have anything. And I said, thank you. That's a great compliment. So if I don't have anything, it's not like I feel like something's wrong with me. I know that I aspire to not have anything.

[16:26]

What about harmony? That brings a lot of satisfaction to me. Again, there's harmony which gives you satisfaction. Harmony in my relationships. Yeah. And there are some satisfactions. I'm not saying there's no satisfaction. I'm just saying you can't get it. You said that, not me. You're telling me what my implications are. Now you're talking about yourself, that you're conjecturing. By the way, I make the implications, you make the inferences. But I'm not implying what you said I was implying. No. Again, I didn't say that.

[17:40]

You just said that, though. I heard you say that. I didn't say those words you just said I said. I'm just saying I'm not close enough. If you're going to quote me, then maybe I'll just say, no, that was a misquote. You want me to clarify what you said? I didn't say... Yeah, I don't actually want to do that right now. I don't want to get into you making exact quotes of me. I'm not trying to get you to do that. But if you do quote me, and it's inaccurate, then I think I might say, no, that's not what I said. But I don't particularly want you to get to say what I said. I don't particularly want to do that. Is that what you want to do? I don't feel up for that, to tell you what I said.

[18:43]

But I didn't just say that. Are you okay now? I feel a certain level of dissatisfaction. Yeah, and I would say, I hear you, that you feel a certain level of dissatisfaction. And I would say also that you can't get or that satisfaction cannot be got. I am saying that. Satisfaction cannot be got. However, you can feel it, and you're telling me right now you do, and I'm also saying you can't get that feeling. And I can't get the feeling either.

[19:53]

You're being called to come up. Are you up for that? Mm-hmm. Yeah. OK, thank you. Did you hear her? Anything else? What time is it?

[20:59]

1219. Anything else? I'm supposed to stop at a certain point so people can wash dishes. Trying to support the dishwashing practice. I see two hands. Yes? I just want to say that what I'm hearing is that the joy that we are going to comprehend that can't be comprehended doesn't necessarily have to do with satisfaction. I say one more time, you can't get dissatisfaction.

[22:02]

You can't get it. So if you don't have dissatisfaction, no problem. And if you do have it, then I would say, well, you can't get that. Is that enough for this morning? this afternoon. Thank you.

[22:28]

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