Tong ching mig med de la sung dzug ser
Dor dje sem pa sog kyang de chin no
Nyon mong dö tchag sog lang rig dro tsel
And then just like any other emotion, just try to copy that, you know, to others. “rig dro tsel” so you can copy that to others. Like an example, when you have a strong attachment and then you look at the attachment, you look at the desire, you look at essence of the desire, you know, try to go stage by stage, you know. Don’t try to paint a picture like “this is black and this is white”, you know? Like an example, when we are children, you know, we say “this is good man, this is bad man”. And as we grow older and we say “everybody more or less the same, there’s a good people, there are some bad people. Yeah, but everybody is going through a difficult time” you know? so we kind of accept that, you know, that, the reality, so what I’m trying to say is that we have to examine the emotion like that.
Not just saying “this emotion is good” and not just saying “that emotion is bad”, but identifying each emotion and divided by three. One: rigid, second level: less rigid, more subtle, third level: more, more, more subtle. That’s how I do it. It seems to be working for me. So you always divide into three. Rigid, semi-rigid and subtle, and the third one, more subtle, so your analytical mindset has to go through, through that, one step at a time. And then, then you reach a clear conclusion. Otherwise, you, you are in the state of denial, you know, and then you start to say “anger is bad”, you know? And then, you know, you are projecting the idea of anger much more bigger than it is. Which is also becomes a problem when it, when it does emerge again.
Nyon mong dö tchag sog lang rig dro tsel
So just to repeat one more time. So you divide into three. First, you investigate with the more rigid and then the second with the subtle rigid and the third with a more subtle. So like I explained before, you, but you also need to have a foundation as a sense of sharpness of your mind and the clarity of your mind. So once you have some sort of accumulated based on the meditation or any sort of mind training when you have this kind of a subtle mind, then you have a more potential to recognize this things, you know.
So to potential to recognize the subtleness of your, the essence of your anger, the essence of your attachment, essence of the jealousy, essence of any sort of emotion, emotional difficulties. So what you do is that once you have accumulated enough strength in your mind or sense of clarity and then like I said before you see the anger as it is. And then over the time you see the anger, the essence of the anger, you know, aggression, the essence of the aggression comes down to the ill-content. You know, “not fulfilled state of mind”, and “the not fulfilled state of mind” is due to the state of ignorance, you know?
So, you know, you can go to the fourth stage or you can go to the three stage, but not, not just using your mind, but rather, you know, you’re analyzing and stopping. You’re analyzing and you’re stopping, you’re analyzing and you’re stopping at the same time, you know, you’re not just trying to, you know, you’re not trying to use your brain in too much. You’re using your brain, but your mind with analyzing and meditating and finding a sense of clarity with your own analytical understanding and then moving to the next, moving to the next, moving to the next and so on.
So that’s how you do it in the beginning. If you have accumulated some sort of practice and then over the time, then like Jamgön Kongtrul what he said, Jamgön Kongtrul Lodrö Thayé what he said. You know, “when the anger is subtly existed in that very moment, you just gaze with the naked eye without any opinion,and that anger dissolves”, right? So that, that can be implemented afterwards. You know, like the capacity to transform any sort of emotion into a, the state of emptiness, that is a later stage. It sounds similar, but it’s not the same. It sounds very similar, you know, but it’s not the same.
Monthly ZOOM teachings by Kalu Rinpoche
Session 6 – November 7, 2021 (34′ 55”)
“[53] Che dang tog pa lam lam tchar wei tse
When angry thoughts arise vividly,
Dzen par ta ching so med chag pa na
if you look at them nakedly and rest without fabrication,
Phen nöd med par rang sa de ru yel
they will vanish in their own ground without harm or benefit.
De le chen du rang djung ye she med
Self-arising wisdom is none other than that.
So med ngang du lam lam tchar wa de
That vivid arising within a state of nonfabrication
Nam pa che dang ngo wo ye she yin
takes the form of anger but is essentially pristine wisdom.
Che dang yel dzo tong dang tsol mi go
In the wake of the vanishing anger, the radiance of emptiness need not be pursued.
Tong ching mig med de la sung dzug ser
That emptiness without frame of reference is what’s called “unity,”
Dor dje sem pa sog kyang de chin no
as are Vajrasattva and the others.
Nyon mong dö tchag sog lang rig dro tsel
Apply this also to the afflictive emotions, such as desire and so on.”
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