Now let me show you, demonstrate to you how the practice benefits and how you can dissolve the very existence of the anger in the technical terms. That is what I overcome, right?
So in terms of technicality is that in the beginning when you are kind of aware of your anger, kind of aware that you are a practitioner, what tends to happen is that you tend to say things, tend to think things and then the anger overwhelms and then you kind of regret it later. That is like a first phase that everybody goes through, everybody does that. It is completely normal, that doesn’t make you anything special, okay?
The second phase is that when you have a sense of anger but you are trying to contain it, trying to contain, trying to contain it. So people try to tolerate a little bit, like a ballon, like you try to blow it as much as possible. And the second mistake that Buddhist people they make in this case is they try to apply the practice of patience. They say “I have to be patient, I have to be patient, until they explode” and that is not the practice of patience. Practice of patience means practice of understanding, without understanding there is no great patience “zöpa, zöpa parol du chinpa” [The paramita of patience].
The very essence of the patience comes with a great analytical understanding. With a great analytical understanding you have a great tolerance all by itself, not because you are forcing it. So you have to abandon this idea that “I need to force myself in order to overcome my anger”. The more you force, the more it exists. So forcing it, like trying to stretch it and trying to remove it, that kind of perception or attitude towards the anger never works. But eventually we will pass through that, the second phase, we try to be patient, we try to patient until we explode. So some they explode themselves with the family members, something to do with the office and something to do with the family they explode to the office and so on [haha]. It doesn’t matter.
Anyway, the third phase is that where when you maintain as your practitioner and then you have a sense of anger that is arising, okay? This is the third phase. The anger that is arising in your mind, arising in your mind and then you try to contemplate, you have analytical understanding and then anger goes away. And again the person that who scrutinize you, test you to the limit. That image of the person, the image of that person comes into your mind again, you justify the very existence of the anger and the discomfort. Then again the anger goes away and that tend to repeat back and forth again and again.
His Eminence Kalu Rinpoche in Riga, Latvia
How to understand and apply the Buddhist wisdom of emptiness in everyday life (Q&A 1)
Ganden Center – September 2024 (36′ 10”)
To be continued…
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