Yesterday, I heard a Buddha say something like, if one person has a personal practice and another person has a personal practice that they're doing, if those people have a wholehearted, intimate relationship, then that realizes the Buddha Dharma, the Supreme Dharma. It might be, does it matter what the personal practices are? For example, if someone has a personal practice of Islam and another a personal practice of Judaism, or one has a personal Shravaka practice and another has a personal Bodhisattva practice, Does it matter if they disagree as long as their relationship is wholehearted and intimate?

[01:10]

It isn't necessary to feel like I'm to practice the one vehicle. But I do feel a certain way right now. And when you said, when you described the possibility of of the person who has a personal practice of Islam and another person who has a practice of Judaism. And when you spoke of the possibility of both of them being wholehearted about their personal practice and having a genuine conversation, a genuine meeting, For me, that was such a thrilling imagination. My, what do you call it, chills ran through my body at the prospect of these different people being wholeheartedly who they are and yet being in a genuine wholeheartedly conversation.

[02:21]

That conversation is as good as a conversation between two Zen masters who are also Hopefully, wholeheartedly being this then master and this then master. So you said, does it matter? Somebody said that yesterday. I wouldn't say that it matters. I would say that this opportunity of this practice, whatever it is, that's the opportunity. No matter what the personal practice is, it is the one we have now. cannot be another one. The Lotus Sutra is saying it can't be another one. You don't have to switch to being a different kind of a Jew or to be a Buddhist. What we are is our offering. And how great it would be and how great it is when a Jew who is really practicing Judaism

[03:23]

meets a Muslim who's fully practicing it, and they are totally devoted to each other. And their practice is to teach that other person and be taught by that other person. The other person is the same. In that meeting is the one Buddha vehicle. That's the Buddha's wisdom. So would you say that Would right view not apply to any particular personal practice? A matter of one has a right view. I would say right view is not possessed by even the Buddha. Right view is not possessed by the Buddha. However, when there was a Buddha, or when there is a Buddha, the Buddha meets beings where they're at and where she's at. He meets them. She meets them. And in that meeting, there's where the right view is born.

[04:26]

And that's why we need Buddhas to meet so we can have right view. I cannot make right view by myself. But even Buddha does not do it by herself. She does it when she meets you and me. And that's one of the, I don't know what to call it, one of the wonders of the Lotus Sutra. As it's saying, Buddha is available. The historical Buddha died, but we have a successor to this historical Buddha. Who has the historical Buddha? And we can meet now the successors of Shakyamuni face to face. And it explains to us how to meet them. We'll get to it. Chapter 16. It tells us how to meet Buddha right now. And we need to meet Buddha. In the meantime, before we get to chapter 16, we have each other to meet. And it's hard for me to really offer you my full face.

[05:29]

But that's my job. And when I do, and you do, the meeting is right view. The meeting is right view. And it is right view. And I don't own it and you don't own it, but we share it. We share something we don't own and we share something which we create together. We create right view together. We're doing that right now.

[05:58]

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