We have done something great. We have offered it to others. That experience is the enjoyment and happiness we experience at this stage. And all the fear and difficult experiences and sufferings are the karma, are the results of grasping, being selfish, you know, trying to dominate the territory, trying to use, trying to take advantage. And those are all grasping root. So all the suffering comes by taking the credit to oneself. And all the happiness comes by opening up. Now also, you see, you should not misunderstand when I said that bodhisattva take the delight, joy in giving the credit to others. It's not that bodhisattva

[01:07]

is making fool of himself. The bodhisattva's giving credit to others is not that, is not like a solid credential. It's an opening state, whereby letting that person know itself, open itself, so there is a tremendous enlightening state in the other person's mind. So oneself becomes like the mirror, bodhisattva is like the mirror to let the other person see. So seeing that other person, other person see oneself, if the other person is like coming out with all the hands, raising up in the hand with swords and knife, and the bodhisattva standing there, you know, with a smile, then the other person gets so irritated after some time, does not know what to do, throw everything on the ground and then go. And then he would think, wow, I've been crazy, you know, I shouldn't have been that much crazy. Kind of like that thing, which makes the person open, instead of reacting in an ordinary sense,

[02:12]

the person will react in the same manner. In the other sense, bodhisattva see with a tremendous compassion, and the first stage of bodhisattva has a tremendous insight also to cut it through, whether it's peaceful or wrathful, whatever it is to be applied, will be applied. At that stage, if the bodhisattva has to manifest himself as twenty times bigger than the other person, and show him that I'm going to eat you up if you're not going to do well, he will manifest that. Oh, it's time for him to be very peaceful, you know, showing that so little, you know, I can't do anything to you, and then he would think, okay, that's all right. And after some time, one may understand. To see that, what is important to apply, that is the opening inside the enlightened state of the bodhisattva. And that comes by opening

[03:12]

the expression of solidification. That is the point. The samsara mind and the realized mind. The samsara mind solidify all the experiences, all the expression, while the bodhisattva open it up, because the nature is open state. Form is emptiness, emptiness is form. Sound is emptiness, emptiness is sound. So when we use the bell, when we hit the meditation ball, all the symbols, these are all Vajrayana instrument. And Vajrayana is the expression, expression of the ultimate enlightened nature. So when you ring the bell, sound is emptiness, emptiness is sound. There is a dharma teaching. If a person can experience that, wow, sound is emptiness, emptiness is sound. You cannot separate the sound, you cannot separate the

[04:16]

sound as the other side and the emptiness on the other side. They are naturally bound. They are one taste, they are open state. But while we, because we are grasping, we also solidify that stage. So that is how the path of bodhisattva, in the first stage of bodhisattva, to the tenth stage of bodhisattva, they are working, discoloring that credential. They are constantly working on the stage of all the credentials, even that subtle credentials, they take delight, they do take delight, they do take subtle entertainment, that delight, because they have a subtle emotion, and that keeps on cleansing and cleansing and cleansing until they themselves become the delight. So it is pretty tasty to... pretty tasty to...

[05:21]

So it's become the, therefore it's called the buddha nature, the wishing gem nature, because it's so tasty, whatever one wishes, you know, it is granted, because it's so delightful, so delicious. So, that is, that is the, that's very important to understand, the foundation, the path, and the result. And when we do not know the foundation, path, and the result, then we will be, you know, messing up. Then we will be completely messing up, and we would not know what is to be worked on the path, and what is the foundation, foundation

[06:54]

is the nature, true nature. You know, what is the path, and what is the result? So you have to, you know, one has to gain understanding and knowledge, so important, one really understand oneself well, because we have a basic intelligence, we can understand that. And if we do not have that intelligence, then, if we do not have that intelligence, that means we should not be here at the first stage, because there is a blank emptiness. Because we do have expression arising all the time, which is the true nature of the mind, true nature of the very experience of the life, so therefore we have a basic intelligence, that expression itself is the intelligence. So the expression is the intelligence. The intelligence is such, that it can make you in such a form, whatever form you want it to be. It is a very powerful expression.

[07:57]

It can even have the ability to make us into a cow, or make us into a dog, or make us into a, whatever you wanted to think, all the fish, or with all these different hundreds of teeth or maybe one teeth or whatever, it is such a manifestation, that the basic expression, the intelligence. But the intelligence is confused, the confused intelligence becomes the samsara. And the opening intelligence becomes the realization. The opening intelligence becomes the spacious opening state of the light, the buddha nature, the three kayas experience. And that intelligence on a true ultimate stage is called the deities. It is called the deities, it is called the,

[09:06]

in a language term it is called the buddha nature, it is called the yidam, it is called the yidam. And not understanding that true basic intelligence, then the intelligence being confused, it can create such a confusion also. It is so powerful. It is a very powerful expression, intelligence we have inside. It can make you suffer also, it is so intelligent. It can make you fear, because it is intelligent. It can make you feel uncertainty, it has the power to make you feel, because it is intelligent. And it can also open up, because that is also the intelligence. Now one is the confused intelligence and one is the opening intelligence. So our path is to cut through that confused essence, the confused essence of that intelligence.

[10:10]

So cutting through, it opens the space. So the ground is called the union of the relative and ultimate. The path or the bodhisattva path is called the accumulation of two merits. The accumulation of two merits is cutting through. It is opening up that expression. It is discoloring that solidification. It is a constant approach, it is a constant approach on the path which constantly strikes down, which uses that intelligence for the right purpose, which the intelligence is introduced by the teacher to the student. That is the right intelligence and that is the wrong intelligence. And that your intelligence has the strength to see that, to see that what

[11:13]

is the right and what is the wrong, only when you hear and only when you practice. And the hearing and practice going together will give you the trust. And that is the faith, and ultimate faith itself is the nature itself. There is no other than that. So, the intelligence is introduced on the path and one works on the path, on the ten stages of bodhisattva, work on the six parameters. The generosity, first parameter is generosity, being extremely generous, because without being generous there is no dissolving of that solidification. The dissolving stage takes place when that expression is opened and expressed

[12:17]

without clinging. So therefore the generosity, the total opening stage is called the generosity. Without any solidification to that expression. So bodhisattva works on the path, uses the material where the materials are clinging. The materials are solidification. To cut through that works by the merit of, it's called the relative merit, by using, you know, by which we give, which we help each other in all different ways. Even it's painful for you, not the whole material of painful, which are the confused intelligence. You use this, try to transmute that. You are transmuting them on the path for the enlightened opening stage. So therefore understanding that you fully use that material which is painful to you

[13:17]

to work with someone you don't like. But yet that is the only way. That is the only way you can work. If you try to reject, you know, you try to discriminate, you want to work with someone you feel comfortable and you don't want to work with someone who you don't feel comfortable, that is not the path of bodhisattva. That is again the hiding and solidifying your confused, solidifying your confused intelligence. Again solidifying your confused intelligence if you do that. So it needs a wakening state. It needs, it needs tremendous bravery, tremendous bravery to become a bodhisattva. Because you have to work with, particularly with people you don't like. And with everyone. Jigartha is so pleasant.

[14:21]

Because you have to transmute that intelligence. I'm sure that you're not joking around yourself, you know, when you transmute that a person on a true dharma path does not joke. You really have to transmute that. And that means we have to work with every being. Whether it's, you know, man or woman or, you know, animals or creatures or whatever labels we have as long as there is a mind. These are just different make-ups but actually all beings are the same. We have to work with everyone because everyone has the basic intelligence of wakening state. So one has to put that energy into it. Whether we're humans or whether we're animals or whether we're creatures, whatever we have, we have to work with everyone. It requires tremendous bravery to become a bodhisattva. You cannot say that, oh, this is my friend, you know, this is my parents, this is my, you know, girlfriend, this is my boyfriend

[15:29]

so I will work with them. And someone who is not somebody, I'm not going to work with them. If that happens, it's not a bodhisattva path. One is not strong enough to transmute that intelligence. To transmute the intelligence one has to be strong enough to work with every presented material in us and in others. So it requires tremendous bravery and to practice on the path. So we definitely require a lot of merit. Merit is practice. Merit is constantly striking on the root of our suffering, solidification of the mind. Constantly opening oneself, which means you have to open yourself up, transmuting your intelligence to enlightened intelligence.

[16:29]

Which means we have to open ourselves up and work with everybody, even those who you don't like. And now the very concept of the intelligence which gives you the experience you don't like will be transmuted. Then once you do it, then it will be opened up. It will be cleansed. The whole space will be cleansed to you and the other. And then a real healing, what if you talk about healing, that is the real healing. That is the true medicine of bodhisattva. That is the enlightened stage will come. Only then, when you are ready to discredit yourself, because the crediting, giving the credit to our solidification of this experience of samsara does not open up. So it requires tremendous striking force. The striking force are the

[17:32]

six paramitas. Those are the instruments. Hence one's strength inside to the ability to transmit the intelligence, the confused intelligence into the enlightened intelligence. And when you really do that, it's very powerful. It's extremely powerful. Of course, our ego has many programs. Our ego has many programs. We are pre-programmed by our ego. That is how we are going to relate with that person and the fear. And if you don't relate that way, the fear and all the strategies of the egos, the entire strategies, the entire planning of the ego, the fear and how you've got to present yourself, then all these things will be cut at one time when we transmit our intelligence and present it yourself. So the ego, it is

[18:39]

a pretty shocking state for the ego intelligence. It will be a very shocking state. It will be a moment of very explosion, a very powerful explosion state. But yet, that is the way why Bodhisattva path is closer to us enlightenment than the Hinayana path. Because one is transmuting the confused intelligence at that time to the true intelligence state. It will be stronger and to present itself, there will be obstacles. There will be obstacles and the way we work is why we do not get enlightened at one stroke, you know, because we are not brave enough to face it. We still do hesitate. We still do step back in presenting our intelligence,

[19:42]

you know, transmuting this confused intelligence and totally letting it go and merge into the space. We still do have hesitation. We still do think, oh, if I do that, maybe I will be taken advantage. Then what happens to me in the future times, I will always go through a lot of suffering and the person will always keep on taking advantage of me and this and then that and this and that while we play with our mind, the essence is lost. So there is no fooling around. The Bodhisattva knows that if he keeps playing with his mind like that, never the time will come for that ultimate offense, the ultimate force, the ultimate strike. The Bodhisattva is brave enough to present itself to strike the confused intelligence into one ultimate, declare that ultimate world war, like declare a war. Declare the war is

[20:47]

the ultimate striking to the confused intelligence. Now whether you feel that you are going to get advantage or you are going to be, you know, put into a slave, whatever you are, you know, those are all the hesitation, all the fear which is produced by the intelligence of creating the ego experience. So one will chop out, you know, cut through that one by one strip. That is called the transmuting on the path, the confused intelligence. Into the wisdom prajna, the opening state, where you see the total, the true expression of the mind at that stage into tremendous delight. And the first experience of the Bodhisattva stage at that stage is like the flesh of the light, the flesh of the insight, total awakening

[21:53]

state, where there is a tremendous blissfulness and tremendous joy of being able to do that and able to experience that fundamentally, you know, able to experience that realistically, able to experience that joy and delightful realistically, fundamentally and very direct and very solid and very earthy, to put it that. It's not a fantasy, that delight is not a fantasy, that joy is not a fantasy, it's not something, that intelligence is now presented in its own true quality, so therefore it has a tremendous joy of light, of seeing that nature. So the first stage of Bodhisattva has a tremendous joy. It's called Raktukawa. Raktu means extreme and joy means happiness, extremely happiness because of seeing that intelligence into its own true nature of open state. And then the second,

[23:01]

now seeing that nature, seeing that tremendous joy, then the second one, the morality, the parameter of morality, the parameter of brightness, third is the parameter of brightness, and the fourth is the parameter of, the names are, you can write down the names if you want to write down the names, the first parameter is called the parameter of extreme joy. And then the second path, first bhumi, first bhumi is called the bhumi of extreme joy, second bhumi is called the bhumi of stainless, stainless, yeah, stainless, it's called the stainless without any dirt at all, it's like total stainless. And third is called the bhumi of brightness,

[24:11]

bhumi of light, bhumi of light, bhumi of light. And fourth is called the bhumi of brightening, bhumi of light, one is light and one is brightening, so there is, the brightening is much more deeper than the simply becoming bright. One do have a limited light and one has a tremendous light. And fifth is called the bhumi of purification of hardships, purification of hardships, which I will explain it, you can just write down the names. And sixth is called the bhumi of approach, bhumi of achievement, achievement, it's hard to translate, yeah, coming in contact

[25:28]

face-to-face is achievement, it's achievement. And the seventh bhumi is called getting far away. And the eighth bhumi is called the bhumi of enlightenment, the bhumi of enlightenment, unmoved, stable, stability. And the ninth bhumi is called the virtuous qualities. And the tenth bhumi is called the wisdom of dharma, the knowledge of dharma. And the eleventh bhumi is the Buddha's bhumi, from the sutra path, the Buddha's bhumi is the eleventh bhumi, which is called the light, the light everywhere, the light everywhere, it's called the light

[26:39]

everywhere, that is the delight itself, the Buddha itself is the delight. Now these are the names of the ten different stages, and each different stages have a different character, the character of the enlightened character, the stages where they are able to purify a great degree of their credentials, able to transmute that confused intelligence into the wisdom intelligence. The profundity goes deeper and deeper, and their understanding goes deeper and deeper, but yet, from the first stage of bodhisattva stage, when a person experiences those, this is all we have, we will all go through this, we will all go through this, and from the first stage of bodhisattva to the tenth stage of bodhisattva, they all

[27:42]

work on discoloring the credentials, which means transmuting the confused intelligence into the basic intelligence. The basic is here used to wisdom intelligence, the prajna. So while working on the path, the ground is understanding for the bodhisattva to understand the opening stage of the two truths. And the path is working, taking delight, because seeing that opening stage, having a tremendous realization into the nature of two truths, into the nature of emptiness, then there's a tremendous compassion always arising, because the expressions are now solidified. When the expressions are released, when the relative expressions are understood in their own true primordial nature, which is always opening, always expressing into light, then bodhisattva, it's not a job for bodhisattva to, you know, to show

[28:49]

itself, okay, now I have to go to my work, it's time, and better work with all the beings. And then, now it's, you know, six, you know, five hours time for me to go, okay, that means, you know, it's not like that. Because the one, when we try to work, it's solidifying the expression, but bodhisattva opens the expression, so always it is the light. Though there is a subtle emotion even for bodhisattva, so therefore there is a subtle credential, very subtle credential, very subtle. Bodhisattva do take the delight working with being, but there is always the expression of opening into bodhisattva, there is no obstruction, there is no freezing point for bodhisattva. While into the ordinary state of mind, every situation we are presented, we freeze it, we solidify it. We are presented, our state

[29:56]

of mind presents situation, our circumstance presents situation all the time, we constantly solidify it, therefore, you know, therefore this intelligence has so much power, therefore we have truly, the results are, like, you know, all the intelligence things, CIA and KGB and all this, the expression of that confused intelligence being solidified, that we become so paranoid after some time, that we cannot trust directly, so we put different means to find out, and they cannot be even trusted because some of them can be devil agents also. And for them there is another agent to watch them also. So nobody trusts nobody, you see, that is the nature of solidifying the expression, solidifying that nature. So there is no trust, there is no trust in oneself, no trust in others, it's a total crazy state

[30:56]

when we look, therefore it's called the confused intelligence. So, now bodhisattva do take, you know, it's a delightful nature all the time because bodhisattva itself is open up from that expression of solidification. So, therefore, it's very natural for bodhisattva to take the joy, to work with all the beings, and bodhisattva do not get tired. It's a strength of achievement when one sees certain stage, then that is how the strength of that insight, insight means freeing from that solidification, it's called insight. It does not say that you solidify certain thing and that is called insight, no. Once we try to solidify, that is very limitation because it's not open, it's not the expression, it's still there, solidified. So therefore, there is a lack of insight because it's constantly trying to freeze every situation,

[32:00]

there is no open stage. And because we have not brave enough to present ourselves, to transmit our confused intelligence, we are not brave enough, so we hesitate. You know, we may even, we cannot see the true essence of the dharma so profoundly because we haven't done that. So therefore we ask question, is it something true or is it something not true? Because we haven't done it by ourselves. We have hesitated ourselves. We have not been brave enough to make that final war, the final striking force. So therefore we hesitate. We still solidify the teaching, we solidify our experience. So in the meditation, it always says whatever the experience comes, do not give it a credit, do not give it a solidification.

[33:04]

The moment you try to give a credit to your experience, that is lost. The joy will be lost, again the whole space will become filled up with all the freezing, solidifying experiences. You try to solidify, you have a very good experience when you do meditation, an enlightened experience, a flesh of enlightened experience, very opening, very light, very delightful, and the next moment you think, wow, this is great, I've got to have it. Immediately you solidify and therefore again you live in the jammed space. It's like a big traffic jam. Again there's a lot of accidents, you know, on the way, again there is the police sirens and the whole traffic jam and tickets and I mean just everything is crazy. It is crazy

[34:08]

and you have to walk one hour more, and you miss your one movie theater, and then just big, big, big thing. Simply by, you know, just by solidifying, solidifying, solidifying and solidifying. So a state of like that, grasping, not being able to strike, strike it with one force and opening up the stage. So therefore it's become extremely, extremely difficult at this stage because one is not really, one is not, one is not really brave enough to present oneself. One is always kind of, kind of relied on the confused intelligence

[35:11]

and let it do while you become like a slave. So Dharma is, you know, to say awakening state. Awake from the stage and therefore the presentation of the prashna which is presented to you, introduced to you, you have to use it with striking force on it. So you can't fool around at this stage. So it's a total opening stage, total, the whole expression is not solidified, the whole expression is open. So for the first level of bodhisattva, so first level of bodhisattva, take the delight, you see. So it's not, it's not something like a job which he has to do. It's a very direct fundamental experience for bodhisattva because of the two basic intelligence, the way the prashna itself, the way our primordial nature itself is there. So therefore bodhisattva is

[36:16]

become, do take the delight because bodhisattva heals so many beings by seeing that opening stage, by seeing that opening stage, by seeing that expression being discolored, the credential being discolored. The solid credential is completely cut off for bodhisattva. The solid credential is our grasping mind, is our ego mind, which constantly challenges every situation and it freezes that. That is completely dissolved. If that is not dissolved, one cannot attain the first stage of bodhisattva, one cannot attain the realization of enlightened state. So the solid credential is dissolved, so there is now, getting out of that confused hole, now, you know, once the road is clear, then all the cars can move, you know, then everything is perfect, then the delight, the delight you take on the way, wow, now I can drive

[37:20]

very well, you know, everything, everyone is on their lane, and so delight you see that other people are also driving nicely, they are on their lane, they are not, you know, hitting each other, they are not hitting each other, and they are all, you know, looking on their rear mirrors and side mirrors, they are all involved. So there is the delight you take, because there is, the intelligence is used wisely there. So that is the delight of bodhisattva, on the path. The delight to see that everyone is opening up, everyone is not solidifying their mind, everyone is opening their mind and letting that expression of their mind free into the space, so therefore the deep cleansing state of stainless sky experience, themselves become the ultimate delight. So that is the delight of bodhisattva. So in that, now again, you know, there is a delight on the way taken, they are not bumping

[38:25]

at each other, they are not hitting each other, so there is that delight, yet there is delight. So finally, when everyone reaches that state, so, you know, wow, we are safe, we are well, we have arrived. Then you don't need to take the delight on the way, all those yet little credentials which you give to each other, okay, he is not bumping his thing in his side mirror, I can drive safely, you can put on your music also, you know, like that thing. So similar that kind of experience, once you reach there, everything has gone very well, fine, you know, that's been fine. So ultimately, then you can, if you are going to a beach, you finally reach the beach, and then you take the delight of the, you know, sitting in the sand and sitting in the sunshine, like that. Then all those expressions, ultimately, slowly that delightful, that credit the bodhisattva has, that slight delight of opening, the perfect

[39:25]

opening stage, ultimately the whole credential is totally dissolved, and then oneself becomes the stainless sky mind. Then it becomes the true expression of that mind. Then every situation is a healing point. Therefore it says that even it's better to make an enemy to a bodhisattva than making a friend with just an ordinary person, because that creating that communication already, the bodhisattva, because bodhisattva do not see that as something, a job put over him, or something enforced to him, because the bodhisattva has cut the root of that confusion, the confusion of that intelligence of ego, so therefore it's total open state and insight and clarity which can come into communicate with those beings, and even if the bodhisattva do have to take birth for one million lifetimes, will take it for one million lifetimes, and

[40:27]

then take that person out of the realm of that solid state, will present this teaching in so many different ways. Will present the teaching not in a traditional way also. Will not present the teaching always in a teaching way also. Sometime the teaching will be coming in very, very different modes. There are bodhisattvas everywhere. There are bodhisattvas, those who are among butchers, so they teach to among other butchers, because butchers will listen to other butchers in their different society. There are bodhisattvas among prostitutes. There are bodhisattvas among, I'm sure there are bodhisattvas among taxi drivers, from the executive officers, from everywhere bodhisattvas are there, because they each show their way

[41:28]

to their fellow, let's put it that way, I'm not going to say the bodhisattva is a fellow being, it's not, it's an enlightened model, but the bodhisattva becomes like a model for them to see, that because they would listen to them, and I'm sure that there are bodhisattvas in Arab countries and everywhere, and particularly a lot of times bodhisattva comes in very, very important positions, so that important position makes people to communicate easily to them, and also in other stages. So the whole point of that opening stage is such a powerful intelligence to communicate and to show them the way how to open themselves. So until the samsara does not end, bodhisattva on the path does not wish to get enlightened

[42:34]

also, because once a person reaches the state of bodhisattva one does not want to get enlightened, because one wants to work for the benefit of all beings, even if it's painful, even if it's hard, you know, one would work for them because the opening stage is so powerful and one can communicate, one wants to come back into their different language, into their different culture, into their different make-up of these cultures, all because of solidification of our mind. So therefore they will talk according to that language. And I'm sure that one who first said, when you're in Rome do as the Romans do, must have been a bodhisattva. It must have been a bodhisattva. Otherwise no one would really see that deeply. So it could be, or it's not that necessary, sometimes an intelligent mind can see, but this is something

[43:34]

very interesting, when you're in Rome do as the Romans do. So similarly, that's exactly what the bodhisattva does, you know, he would talk to their language. So therefore bodhisattva is in the butchers, among the butchers, you know, among the, everywhere. So now we can think, oh how a bodhisattva can be among the butchers? He's a bodhisattva, how he can kill an animal? But bodhisattva, the thing is, would not look for his happiness, when he's not afraid of himself. He would explain to them, you know, first he will go and kill the animal, I'm sure that he will do, but because of his power he also has the strength to live with them. And he would say, oh look, I think these are suffering a lot, you know. And then they would say, yeah, there's a kind of suffering, then maybe we should change, don't you think so? You know, like that he would lead them, with all this skillful means, to a very different

[44:38]

stage, to completely, you know. But if he's not there, then the bodhisattva would not know how to, if the bodhisattva would not talk in their language, then bodhisattva would know them. So therefore it's said, one should not judge all the time, just from the appearance. Bodhisattva could be anywhere. Something in an ordinary stage, what we have idea, preconceived idea, that a true spiritual teaching, you know, spiritual bodhisattva or teacher has to be extremely pure, extremely, you know, in the countries like Kinyana and Thailand and Burma, they are totally Theravadin school, and they are totally monastic ruled, very well disciplined. All the hairs are shaved, all the teachers' hairs are shaved, they wear the yellow robes, they are monks. Perfectly what an ordinary mind can expect. But that

[45:45]

is not, it is great, it has reached a lot of people. But to reach tremendously everywhere, only a bodhisattva can reach. Because bodhisattva has the insight to communicate in their language, so bodhisattva will go and manifest everywhere, will talk to their society in their language. So that is how the stage of this bodhicitta mind is so strong, because once that expression of solidification is released, one can, first stage of bodhisattva can manifest into... 1200 forms, one can manifest into 1200 forms. Now it is a little bit far out from this state of mind thinking, you know. Now one person can, we may even, you know, well now I guess,

[46:53]

I don't know what that lama has eaten last night. He is a little bit crazy today, saying that now there is 1200 bodies, and how can one person has 1200 bodies? But actually that is how the mind has the strength to manifest into such many forms. Because the mind is open up, it is not solidified. When the mind is open up, it is not solidified, then it's like another hologram, it's like another presentation of different aspect. And the strength of that insight to reaching the state of bodhisattva, first booming of bodhisattva, one stage, has the ability to transform. And even at this point, how much we can create? So even this confused intelligence can present so many things, then why not a bodhisattva can do that? It's very logical, you know. It's very easy to understand. It's not something

[47:55]

far out for us to know that. It's something very easy, because this confused mind can also create so many different phenomena. It has so much power, because the relative and the ultimate, the relative skilfulness and the ultimate opening stage are fundamentally there all the time. It has so much power in manifesting, even at a confused intelligence state it can manifest, then why not at a totally cleansing state it can manifest? So it's not something difficult to understand, you know. It is something that is how it happens. And then, like in a practice, in Vajrayana practice, like tremendous trust and seeing that cutting through, you know, opening stage of our mind and the connection with our teacher, the teacher even manifests in your dream, gives teaching to you in your dream. That's how their body

[48:55]

manifests everywhere. They give you teaching, all dakinis come and give you teaching. Your teacher comes and gives you teaching. And some sees, and some are even more cleansed up, more open up, they see into vision, like you see into person to person. Teacher manifests in your retreat room where all the doors are locked, all the windows are locked, and yet the teacher is there, because the bodhisattva manifests everywhere and leads the being out of that confused state. At those very important stage, even one has reached a great extent of opening stage, but they will appear and give the teaching into dakinis, into yidam and into many things. So those are all the experience of the expression of the opening stage, and we are all that. This is our very nature. That is how we are. We have such a potential transmitting this powerful potential of confused intelligence, we become the powerful intelligence potential of the wisdom aspect. So now, therefore, it is up to you to decide

[50:02]

which one you want to choose. Do you want to again choose back the traffic jam experience, or you want to choose the opening experience? So therefore, that is up to you to make. I can't do it. I can tell you what is there, but it's up to you what kind of style you want to choose. One is the path of dharma, opening stage, and one is the state of the samsara, which we all know how that state works. We constantly try to solidify it. And then, now the question of compassion. The question of compassion is very important to develop. This is the practice of bodhisattva, because bodhisattva itself is the delight, you see. It's seeing that insight, having experienced that insight, it has a powerful cutting tool, and that is the compassion. But compassion is called the true compassion

[51:09]

only a bodhisattva has, not ordinary beings. Ordinary mind has once in a while a good compassion, but most of the time, some kind of, you know, a lot of times we have idiot compassion also. Once in a while we have a true compassion, but most of the time it seems like, you know, a compassion which favours your solidification. So therefore it's called the idiot compassion. The compassion which does not cut through and open up. The compassion which solidifies our state of this samsara. Let it be in the heaven realm of samsara, or let it be in the demi-gods realm, let it be in the human realms, whatever position of samsara one is, still

[52:11]

trying to work on that basis, is still solidification, so therefore it's not an enlightened compassion, it's called the idiot compassion. So now only a bodhisattva can work on the true compassion, because bodhisattva sees that has completely opened up from the solidification, so whatever the bodhisattva will do is not enriching our ego. The enriching of the ego is the solidification which is the main poison, almost like, which is like the main root of our suffering. The main root of that traffic jam is the enriching that ego. It's like hitting more, bumping into more cars, bumping everywhere, and therefore it will create more chaos, and more turbulent, and more tickets, and your insurance go more higher. Which means more working, which means

[53:21]

more careful, which means less beach and less sunshine. So, so bodhisattva strike down, strike down, what was the connection I was saying? Do you know? Yeah, the idiot compassion and the true compassion. The true compassion, the true compassion cannot be experienced by ordinary state of mind, because it's constantly the experience of the fear, the experience of the grasping, the experience of solidification

[54:23]

of the nature, the spontaneous expression of the mind is constantly being solidified, so therefore the whole intelligence of the opening state has been transformed into this confused solidification, so it's very hard to manifest the true compassion. And once the whole potential, the power and energy of this true compassion state, of the opening state has been transformed, transmitted into this confused intelligence, so, so powerfully it can create a samsara. It would not be that easy to create a samsara also. It is such a powerful, it takes such a powerful intelligence and its energy to manifest, to create this chaos. It would not just, one simple thing cannot do this thing. So, so therefore even our compassion, it is once in a while we have a good heart, that we think. And that good

[55:26]

heart, when we really look into it, how? Because you manifest that good heart to somebody you love, and you don't have that to people you don't love. And okay, even someone you have an unbiased compassion, let's put it that way, once in a while. But once in a while we have an unbiased compassion that is again a biased compassion, it's not unbiased totally. It's still, it's still not a total opening stage. When we meet a beggar on the street, and that is something you do not expect. But there is expectation inside. Because, you know, you give it, some people give it because other people will think how generous that person is. So again you are enriching, you are, you are confused intelligence in a way. It gives you enriching that state. It gives you enriching your, enriching a positive state from a samsaric

[56:28]

point of view, which will make a person to be born into a positive experience of samsara. But it's not opening. It's still there solidifying. So then either you give, you know, you want to give so you feel it's good. But if that person's, you know, throws that money back to you and said, you know, I can give a quarter, and the other person, the beggar on the street would put one quarter more and give it back to you. I saw this one time in New York. One person, there was this man, he came, it was on the 15th street. I was crossing the street. And then this man, there was this man on the street, he came, asked for some money. And this man has some pennies, some pennies. And he just threw this penny on the ground. And he took it back and put a bunch of pennies back and gave it back to

[57:29]

him. He irritated him so much. So where is the true compassion? Where is the true compassion? So, and things like that, you know, one cannot take. If it's a bodhisattva, even bodhisattva has that penny and give it. And if the other person would give it back, you know, the bodhisattva may take it back and say, are you sure you don't want it? There's no solidification. But in ordinary state, when we immediately get angry and get, I tried to be so generous to you, and how you can do that? You are bad. You do not deserve. It's good that you are suffering, and you will suffer more. So, endless kinds of these kinds of, you know, in fact, we're deceiving ourselves. We cannot see that how we can open up. All you want

[58:33]

to help somebody, only if that person will do the things which you think is the right. And if the person does not want to change something which you don't think is the right, then again, you close the door of compassion. So actually, whatever we have really been doing until this stage, even our compassion has been, though it is a part of compassion, it is a good part, but it is not a skillful mean. It does not have the skillful mean to cut through. We need the skillfulness in compassion, cutting through. Then it's become the wisdom compassion. Without that, it becomes the, just a good karma, to create a, you know, golden chain, turning from an iron chain, but it's yet a chain. Whether you are tied by a golden chain or whether you are tied by an iron chain, it's the, you know, though

[59:37]

it may look different, but still you are tied up. It doesn't matter how you are tied up, you are still tied up. Whether you are tied up by a diamond chain or whether you are tied up by a golden chain, you are still tied up. And somehow, I guess, we like to be tied up, so we always use this kind of, you know, necklaces and all the time, so one of the ideas being caught in samsara nature is we like to be somehow tied up. I wouldn't say that in this stage, you know. Actually, those kinds of minerals, they have minerals of healing, but actually there's a lot of things. You know, all these clingings are tidying up actually. All these clingings are solidifying one expression, solidifying that experience of opening. But if we can experience that opening, then everything becomes a celebration of light. So, the compassion

[60:42]

is something, it needs a prajna, it needs a compassion. The true compassion, it's unconditioned, it's an unconditioned state, a total opening state. And that can be only experienced when we experience the opening of the mind. When the solidification of that expression is cut and open up, released, then the true compassion will arise. The world confused intelligence has been transmitted into its opening intelligence, then the energy is compassion, energy is activity of the Buddha. Energy is to manifest, energy is the teaching spontaneously. Like spontaneously we can create this world's chaos at this stage, spontaneously the bodhisattva can benefit being at this stage. It's the active, that is the active part. Therefore, the essence

[61:45]

of the enlightened mind is called mu thongpa, means essence spaciousness. Rang jin selwa, the nature is clarity. Thug je kun kya, the compassion is clarity, the compassion is clarity. Activity is everywhere, that is the opening intelligence, the fundamental intelligence of the mind. That is our true nature, that is the fundamental expression of the mind. So that can only be experienced when that fundamental ground of the relative and the ultimate state has been understood by itself, by the own opening stage, where the mind does not collect, does not solidify, that is the stage of the opening stage. And then the

[62:47]

true compassion can arise. Until that, the compassion has even questioned. There is a great compassion with taking credit, a compassion with taking, well, a great compassion with taking credit. Or even, you know, you may think that, oh, I don't want to take credit because Rama said it's not good to take credit, so I don't want to take credit, therefore it's good for me. You talk to yourself. So Rama says, to take credit is not very opening, so I'm not going to take credit, okay? So, you know, it's not good to take credit. One has to make up until that. But that is the way we have to begin there. And that's why, of course, it's not like a push button, you can just switch on the button and it will happen. It is a path, therefore it's called the path of work, the path you are ready to

[63:54]

challenge yourself and you are willing to change yourself, you are willing to be the true intelligence instead of being the confused intelligence. Now this is very important, really understand the confused intelligence and its power, the true intelligence and its power. The power is not creative, the power is natural strength of that intelligence, that is the compassion state, that is the activity. And until we cannot come to the true intelligence state, the world samsara, the world chaos, the world jam will always be there, always is there, therefore it's called the viciousness of the samsara, viciousness of the cycle, reaction of this chain of reaction of karma. The viciousness, one can never get out of this. You may be entertaining yourself with this and that, no matter what, everything is materialistic, spiritual materialism. You may be singing a beautiful song, you know,

[64:55]

and then there is a spiritual materialism. Everything could be, nothing could be, until that essence is not realized, the whole thing is confused intelligence. Now on the, so the second stage of the path of work, the second stage of the path of work is the stainless, the stainless experience of the mind, the second stage of bodhisattva. And the bodhisattva is stainless because there is no confusion now. The world intelligence is a true expression of its true nature, so therefore there is no confusion, there is

[65:57]

no solidification, there is no jams. Now that is the paramita of stainless, stainless paramita. And para means transcendence, you know, transcendence. It's not solidified, so therefore it's transcendence, it's transcendent into its true nature, all the time, into its true space. Now the third paramita is the patience. Now the first stage is a very powerful experience. When a bodhisattva reaches the first stage of level, it's like a tremendous explosion of joy, it's a tremendous explosion of delight, you know, the delight is extremely strong. And then second and third and fourth and fifth is not as strong as before, but it doesn't mean that it's subtle, you know, it is extremely joy. Now simply the subtlety is getting dissolved, even the delight you take also becomes lighter and you become the delight more and more and

[67:02]

more on the second, third, fourth and fifth and sixth. And the third stage is the paramita of patience, you know, patience. And at this stage the minds develop tremendous patience. How can we develop tremendous patience? At this stage it is very hard for us to develop patience. It's very hard. The whole experience is hard because the confused intelligence is not an opening intelligence, it's constantly, as I said, solidifying, it's constantly collecting, it's constantly using itself, being territorial. So therefore the experience of territorial is there, you cannot be patient. It's very hard to be patient. In the ordinary terms of being patient is, you know, you just try to be very gentleman or very lady style, you know, where you be very nice, even, you know,

[68:02]

you have an appointment and the person does not show up at that time, then you start waiting up and, you know, and you read newspaper and you wait and you take a walk outside or, you know, just try to be good. And inside, you know, it's just like extremely restless, you know. Now what? Now the time is going on. Why the person is not showing up? You have no sense of patience. But yet, externally, you try to show very well behavior, you have all the patience, and when the persons come, oh, how are you? I'm a little late, I'm sorry. Oh, it doesn't matter, it's okay, you know, I've been kind of fine. That kind of state presentation is experiencing at this stage because the space is not experience. The space is not experience. Lack of experience of the space, lack of space means tremendous

[69:07]

intelligence, the intelligence of the space of opening is not there. The intelligence of space, the intelligence of the opening space has been solidified. So therefore, it's very hard to be into the state of opening state because one has not seen that stage. The intelligence is very confused at this stage. But Bodhisattva on the third stage does not see that. Bodhisattva on the third stage has tremendous patience because one has understood the nature of the mind. As I said, it's not a job for Bodhisattva to not take the benefiting beings, taking the experience of the delight. It's not hard for Bodhisattva. It's not a job, it's not something in force to Bodhisattva. Bodhisattva has delight because seeing the nature. So Bodhisattva has delight in being patient also. It's a

[70:09]

natural state of being. So Bodhisattva, because the nature of the phenomena is open up, the world jam, the world traffic jam is open up. So therefore, Bodhisattva has a delight in being patient. Bodhisattva nature is patient at this stage. Because Bodhisattva has no irritation at this stage. That is what Bodhisattva path means. It's a real living experience on those stages. The way our mind manifests. It's all intelligence, the basic intelligence manifests into the true wisdom. That is what it means. There is always a joy in that. There's a nature of that, Bodhisattva. It's not something at this stage when we have to make a patience. It's a solidified patience. It's not a natural patience. Even the word patient is used because

[71:10]

in our terms, but actually Bodhisattva, you know, with the true experience is not something like particularly being patient. The word patient is used relatively to us because we have so hard of being patient. And particularly in the industrial nation, we have all these remote controls. And now it even makes, it even really makes, I have been considering, you know, for instance, when I go back to East, if I have to open the gates and things like that or put on the TV, you know, over there one has to switch on the button and then you click. Here you are on your bed, you have all these instruments. You just switch on your TV like that. And so if one did not open the stage, then it's very hard for this

[72:19]

society to be patient because one is used to all these things. And because the world energy, the intelligence from the root has become a grasping, solidified intelligence, so there is no patience at all. You go and buy the bread, cook in the supermarket already. But in India, we have to buy the flour, you know, people over there buy the flour there and then they put the water, they put the salt at the mix and then it takes about one hour. But here we have everything, just go to the supermarket, we just buy the bread. And so now our intelligence, if we are not careful, it will become less and less patience in the future. We can become less and less patient in the future. We have the danger ahead of us because technology is going to be more, shifter, more finer and even we cannot

[73:19]

think how it will be in the next 30 years. And every one of these systems will, you know, one day we may not have to go anywhere, everything will be next to us. Even to do exercise, you don't have to jog, you press a button and it will spin you 100 times in one second. It is possible. So we lose our basic sanity, we lose our sanity, we lose our patience. So it's important to use this, change this, true intelligence of the patience from inside, otherwise every situation presented to us could be very, very powerful in the future. So in order not to get trapped, in order not to get, because all of those things, even

[74:20]

we are presented with those machines, you see. The thing is all presentation of samsara is impermanent state. It's a changeable thing. It's not something we can trust and rely. Machine is not something you can trust. You can have a breakdown, you see. And once that breakdown happens, you are missing your whole schedule, let's put it that way. And how much impatience it can create, and that impatience will create the suffering, it will create the pain, and the more faster it gets, the more suffering it becomes. We lose patience simply we lose the space. Even this confused intelligence has its limits, it has its limits. And when it becomes too much fast, it cannot even produce the patience which will give some space. And that depends on different states of realms where we are born. Being born in human realms, we have certain degree of space, which like other, like in a hell realm,

[75:25]

tremendous suffering they do not have. And there is even difference among human according to their karma. Some have more experience of space and some have less experience of space. But it all depends how we relate, and if we are not careful, if we relate in a very fast and solidifying and no opening state, it can prove very dangerous. All the speed can become very dangerous. There is no space where you can relax and rest. And I saw that effect because in Ladakh, it has not been many years the transportation of cars, jeeps, buses are there. It's been very recently, the last about 30 years. And they were so late, even today a lot of people travel by horse. Even I do travel by horse when in Ladakh,

[76:30]

many times. And it's such a different experience. Every people has been complaining. They say once the truck and bus comes, the suffering begins, they say. Because it's speed of everything. Actually, it's supposed to make us reach swifter, you know, make our problem less, but it creates more. Because, you know, it makes you take you faster, so you create more planes. I remember before the airlines ever opened in Ladakh, we had to travel by military airlines, airways. And the military had their own personnel, their military personnels and their guns and their foods and all these things to carry. And they would only carry, I think, maximum 100, about 150 to 200 other things. Maximum, the most maximum could be 200 in the next

[77:37]

six months. Civilians, civilian people, they would not carry more than that because they do not have space for civilians. They have to carry their arms and food bringing from there and holiday going military personnels. So only very rare people seems to be going, you know, traveling. Everyone is sitting in their home and, you know, there's not much work to be done in winter in Ladakh. They all sit outside, they do their practice, you know, and they seem to enjoy their life. There's a quality in life. There's a quality in life. They all are very relaxed, their communication is very well. And ever since the airlines, the Indian airlines was introduced, before there was one flight a week, it's a Boeing 737 which carries 120 people. And one flight is not enough, then two flights a week. People seems to be going now. Before nobody seems to be going, now it's going. Now there's

[78:40]

five flights a week and you don't get your tickets easy. Each week there's about 500 people going there and 500 people coming here and there are, of course, tourists also mixed. But there's at least, I guess, each week 200 to 300 Ladakhi people are going out and in each week. And the world's sixth month is now opening, you know, thousands of people are spinning around. And everyone is complaining, they do not use to, all their time is now taken away into busy before they used to have all the time to relax and all the time to, you know, really to do their practice and have a quality. Now everyone is busy, there's more competition, there's more, you know, jealousy, there's more things happening. It's producing more of those confused intelligences. Why? Because we did not understand the opening of the intelligence. If we understand the opening of this intelligence, then all of this will become like a support. They will become like something, a good nourishment

[79:44]

to you, something you can celebrate. But when we do not have that, everything will create you more suffering, more pain, and more speedy, and more responsibility. So it's a question of inner understanding and inner space. And therefore, you know, what I'm saying, doing meditation is so important because that's the only time you can heal yourself from deep, deep inside, gives you a quality in your life, gives you a presence in yourself, gives you a healing in yourself, creates a space in yourself where you can breathe and where you can heal many things between that. And when we miss that, we are constantly rushing and rushing and rushing, and then there's tremendous, you know, confusion and tremendous jealousy. So third stage of bodhisattva has tremendous natural patience because of seeing depthness of that space, depthness of this opening stage, so it naturally has a tremendous space and

[80:49]

patience. So bodhisattva is not kind of enforcing oneself, you know. It's not that usually we think, oh, now you have a difficult friend, you know, coming to your place. And difficult is a question of because our confused intelligence, we have confused our intelligence. It's been pre-programmed and we solidified our pre-programs instead of trying to change. We are not changing those bad habits. We are constantly entertaining and feeding those preconditions, ideas, and our system of confused intelligence. So therefore, if you have a person coming to your home who is very difficult, then, you know, and you say, okay, now I have to be very gentle, very good, I will try my best. You know, it's very hard to put this space. It's very hard.

[81:50]

So we try. And it's not like that on the third stage of bodhisattva. Bodhisattva is natural. Even if someone do all the bad thing to them, there's no such feeling for them, you know. They always have more compassion. The more they see their work, the more compassion they have, so they have a tremendous delight. It's a fundamental, direct experience to them. It's a direct experience of delight, direct experience of joy to working in the space. The more they will play, the more the fun is there, actually. You know, it's like, one of my teachers used to say, he's a very, very great meditation master. It's very, very, very interesting. In Tibet, how meditation is done. Meditation, when, meditation, when my teacher, when he went to meditation, he said, it's not his wholeness, it's not a, one of my first teacher

[82:51]

who taught me to write and read and who is from my lineage, many lifetimes connection. And, he said, he spent the whole year with his teacher, one week he do meditation, and each week he give the experience to his teacher, and then his teacher will see whether it's time to change or not. Like that, for one year, he did, without reading one book. His teacher didn't allow him to read one single book. Constantly, continuously. So, he's a great, tremendous delight, is there. He's a great delight. And then, sometimes when some people are, you know, doing a lot of things, and he would laugh, you know. And he would say, now they're playing. He used his head like this, now they're playing. Now they're showing illusion, he said. There's an interesting, kind of like that, I saw, you know, sometimes

[83:54]

even Hollywood make nice movies. This movie called, the, there's this movie about, no, it's a movie about one famous actress, she went to one of this African country, not Africa, not out of Africa. She went to this one person who wants to become a dictator, and he wants to write her biography, and he shows like, the jewel of the nile. The jewel of the nile. And this, and the man, he goes, and he does not know who is the jewel of the nile. And they're on the desert, and they're both fighting, and he said, good, good, good. And in the end, he says, enjoy, enjoy. So, it's kind of like that, you know, to be patient on that

[85:00]

stage, it's not something they have to enforce, it's like, you know, the other, it's like a mirror, as I said. The bodhisattva, it's so beautiful. That was very interesting. He was the jewel of the nile, who was the real nile, he was being captured, and he was supposed to, and they're all running away from this person who's trying to kill him. And on the, in the middle of the desert, she and him got a fight, because he didn't know who was the jewel of the nile. She was thinking, she was running after this man, and he was, her boyfriend, and watching with him, and they were fighting, and then he was saying, very good, very good, fight, fight, enjoy, enjoy. So much, you see, it was like a big illusion, you know. And then the big clay of the mountain, no reason to solidify, yet trying to solidify. So that's how bodhisattvas is sometimes, big clay. So the fourth, third stages of bodhisattva is

[86:15]

the paramita of, is the paramita of patience, where bodhisattva completely sees that on this total open space, there is nothing to lose. There's nothing to lose. So one has the strength, a natural strength of opening inside, that there is no fear at all. For us, when we have, when we have to think that we have to be patient, we have a fear that we are going to lose something in, that if we are going to apply patience, we have the inner fear that we are going to lose something. Because we constantly solidify our experiences, all these illusions, you see. But bodhisattvas seeing that, a phenomena that is a total opening stage, there is no such thing as gross and no such thing as hard, fundamentally presented there. They are all the opening stage of true clarity, so therefore bodhisattva has all the

[87:17]

space of patience. And then the fourth parameter. Now the fourth parameter of bodhisattva is called the paramita of diligence, the paramita of effort. Here again the, the paramita of diligence. Now actually, you see, all these different titles, the different names are used because that is the specific quality of the intelligence, wisdom aspect has naturally. So, it's a question of one, one mark, one change. The root change is, one is the solidifying which means grasping, which means clinging, which means attachment. You know really that's what it does. Attachment, grasping, clinging. Solidify the whole space. Solidify every situation

[88:22]

and then has tremendous limits. And as I said, we face tremendous more danger in the future that at this stage we have certain space to see ourselves and if this got further and further degenerates, then we would not have the space to watch ourselves also at a certain stage. It's like the whole space becomes filled. It's like a, it's like a, it's like a, it's like a very thick anu, that there is no space in sight among each other. It's like filth. That is the danger. And not simply that grasping mind, not being the true essence of the mind, seeing that opening state of the basic intelligence of our mind, the whole thing open up. And when that whole thing open up, it has its own character of going deeper and deeper and

[89:24]

deeper, which are the stages of the Bodhisattvas, which are the full ten, ten movements. So on the four stages, the particular strength the Bodhisattva experience by discoloring, by yet working with those subtle emotions, discoloring those subtle emotions, those subtle emotions, the ones which are taking credit, giving the credit for others, not in a solid way, but in a subtle way, you know, opening up more and more, that becomes less and less and that specific strength of Bodhisattva on the four stage is the diligent, is the effort. Because that mind has such a strength, and the compassion is so great, that when people are playing so much, and you know, everyone is getting, making so deadly serious, not only seeing that as a play, plus making it so serious, so deadly, they really have such

[90:24]

a great compassion, they cannot stop. Why they are doing like that? It's like we can see that some people are going through a nightmare, or you know, that absolutely there is no reason to be frightened, absolutely there is, it's just, you know, crazy to get frightened and crazy to be taken serious, but yet the person who is going through the dream, taking absolutely serious, absolutely real, absolutely solidified the whole space of experience into oneself, though there is nothing, the person who is not dreaming can see exactly the same thing Bodhisattva sees at this stage. How people, you know, create all this hatred and all this thing among each other, just like the big play, you know, and not seeing that as a play of the mind, if one sees that as a play of the mind, then the true celebration of the enlightenment comes. Not seeing that, then one is so serious,

[91:26]

there is no humor, you see, exactly there is no humor in a samsaric mind, there is no humor, the whole humor is lost, everything is deadly serious and honestly serious, and therefore, you know, constantly the whole space becomes squeezed and squeezed, and that is terrible, so therefore tremendous compassion arises because of the insight of that opening at that stage, and then the effort of Bodhisattva is so strong on this particular stage of the fourth rumi, that they would work for the benefit of being, even it takes a million lifetimes to be born to a particular place, to bring that person out of that hole, you know, whatsoever, sometime in a peaceful way, sometime in a rightful way, play with them, you know, and to let that person know, play, you know, it is your play, come on, understand your play, you know, and don't be serious, just play, just understand it is the most

[92:33]

beautiful play, just understand that, and that is the way to enlighten us, you know, to see one's expression of their mind, always pure, not seeing that constantly solidifying, constantly getting caught, and then getting paranoid, the closer the Bodhisattva becomes, then again the other person will play more, now what do you want, what do you want, you know, you just be careful, I am very perfectly fine, you know, my space is very important, and what do you want, and the more play, the more that person will play, the more Bodhisattva will become closer, you see, that is the, that is the attraction to the Bodhisattva. Of the depression, you know, the suffering is the attraction to the Bodhisattva, so too the more person becomes serious, the more Bodhisattva has a delight in that humor, at the same time, you know, kind of sense of why they don't understand that opening state,

[93:35]

why it has to be done like that, you know, and oneself in a delightful state because of the opening, and at the same time, the activity of the compassion to see that why they have to go through such a serious thing, you know, no reason, so you become closer, and then, and sometimes, you know, trying to, then trying to seduce them, trying to, okay, this is, you are very right, you know, that's exactly what I feel also, and then in every possible way, and once in a while very dreadful and cunning, you know, when it's time to become twenty foot high and say, I'm going to eat you up if you're not going to do, they will do it, and once in a while, they will become so tiny and so big that now you are, you know, you are really right, and so every different skillful method, tremendous skillful method would be applied at the stage by Bodhisattva to bring a person out of some sort of state, and that all comes by seeing the true intelligence of the opening state. Without seeing that one cannot have that strength, one cannot make the diligence also, the patience cannot

[94:40]

be there, the paramita of patience, transcendence means, para means transcendent, the transcendence of transcendent, by seeing the prajna, by seeing the true intelligence of the opening stage, the paramita of diligence, the paramita of generosity, the paramita of, the para of the patience, all those have to be the true intelligence. So it's better to use, you know, so it's so important to use our energy and try to transmute and be brave and to use it for our good purpose, because every day we are using our energy.

[95:21]

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