Che dang tog pa lam lam tchar wei tse
Dzen par ta ching so med chag pa na
Phen nöd med par rang sa de ru yel
So here is the anger management teaching.
Che dang tog pa lam lam tchar wei tse
When the anger arises, “lam lam”, “lam lam” means about to be risen. There’s a very big difference between fully risen, and then fully concluded, whatever that may be, you throw your stuff and break the glass, whatever that may be, that’s the third one, which we’re all professional about it.
What he’s discussing is the first one. There’s a first one, second one, and the third one. So the first is reflection. When you see the reflection. The second is when you are completely influenced by that thought. The third is when you are concluded by that action. That is something that we all know, we don’t have to discuss about that. We all fight with our parents, our colleagues, and family members and everything, we all know that, we don’t, we are very professional about it.
So here, what he’s describing is that, like I said before, in order to understand the anger, you have to understand the aggression. You cannot understand the anger without understanding the aggression. And then you cannot understand the aggression without understanding the sensation of the anger, or the projection, the birth of some sort of discomfort in your mind. So you need to have some sort of a very clear mindset already. You cannot be drunk and fully anxious and say “oh, I want to challenge and overcome my anger” it doesn’t work like that.
So “Che dang tog pa lam lam tchar wei tse”, “lam lam” means like kind of a blurry reflection, that’s the description. So when the anger is about to be risen, about to be risen, “Dzen par ta ching”, now the next one is very important, “Dzen par ta ching” means look and witness with your naked eye.
Dzen par ta ching so med chag pa na
“so med chag pa na” means don’t add anything. Like an example, if you are Brazilian, you say, when you have the cachaça, you say “don’t add the sugar”. “Don’t add the lemon, don’t add the sugar, just keep the cachaça as a cachaça”. Or like an Italian, you make a pizza and then, just a pizza and the salami. You don’t put pineapple on the top of that, you know? That’s a very insult to the Italian culture. So like an example, like a German, their sausage is the real sausage, not the American sausage. That’s an insult to the German culture saying that’s a sausage. Anyway, I’m just trying to make you smile little bit.
“Dzen par ta ching” means with a naked eye, “ta ching” means look with your naked eye, “so med chag pa na” means without adding anything, and keep it genuine. See it genuine and keep it genuine.
Phen nöd med par rang sa de ru yel
“Phen nöd med par” it doesn’t have a positive effect; it doesn’t have a negative effect. It will disappear by itself instantly. Or by itself. So “Che dang tog pa lam tchar wei tse” so the very important, it’s not a method when the anger is fully risen. It’s a method when anger is about to be risen.
And so the conclusion is that our mind has to be sharp enough to notice that. Which we don’t have. So yeah, you cannot manage anything without a clarity in your mind, or the sharpness in your mind. So you need to develop that, and then the anger can be handled over the time with this method.
Che dang tog pa lam lam tchar wei tse
Dzen par ta ching so med chag pa na
Phen nöd med par rang sa de ru yel
So like somebody criticize you, that “you are terrible, you are not good, you are terrible, you are not good” and then when the sensation of discomfort, there’s an aggression, and an anger. So when you have a sensation of discomfort, when you have a sensation of discomfort, and then you look right at the discomfort, you look right at it, without any opinion, without any opinion of good, or bad. Just simply look at the very sensation of discomfort, and that, because the anger never existed in the first place, that’s why it dissolves. The anger, it’s a projection of our mind and the reflection of our ego. That’s why it can be dissolved.
Phen nöd med par rang sa de ru yel
That’s a method I use for myself.
De le chen du rang djung ye she med
So this is a natural wisdom. This is an organic wisdom. When you have this, and then you have the organic wisdom.
So med ngang du lam lam tchar wa de
Nam pa che dang ngo wo ye she yin
If you understand the origin and the essence, you can recognize the pure wisdom in it. Or you can transform it, basically. You can transform it into a non-duality state.
Nam pa che dang ngo wo ye she yin
Che dang yel dzo tong dang tsol mi go
Because when the anger is dissolved, as you are witnessing with your clarity of your mind, as the anger never existed, you have the idea of the anger that existed. The moment you realize that anger never existed, but without any negative or positive opinion, when you break through this illusion, then you see the real emptiness. You understand?
“Che dang yel dzo” “Che dang” means anger, “yel dzo” means disappearance, “tong” means emptiness, “dang” means radiance of emptiness, “tsol mi go” “tsol” means search, “mi go” means no need. So that’s why I said, it can be transformed. Not that the anger is good. Anger can be transformed based on the clarity of your mind, because when the anger is arisen, about to be risen, you look with your naked eye, with your naked mind, without any judgement, and with a very pure state of mind, and a very clear consciousness mind. And as you see no anger in terms of true existence, and then you go through that illusion, passing by the illusion, and then you recognize the clarity or the emptiness, and so on.
Che dang yel dzo tong dang tsol mi go
So this is some possibility for some practitioners over the time. Not instantly.
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
Monthly ZOOM teachings by Kalu Rinpoche
Session 6 – November 7, 2021 (25′ 25”)
“[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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