Archive Result

1995011GRLR

Rimpoche: Those you who are following with the Lam Rim that uh, what you call it? Liberation in your palm or something. Liberation in the palms of your hand. Is that right?

Audience: Liberation in the Palm of Your Hand.

Rimpoche: Liberation in the Palm of Your Hand. If you're following that, I believe it is day 20th. So, because I just looked and it says day 20th. So, that's why I know. It's day 20th and basically the day 20 begins here {speaks Tibetan. 0:00:44.4} So the quotation what Pabongka {0:00:53.1 two Tibetan words} really quoted to starting here is the actually path through which . . . {speaks Tibetan 0:01:19.4} The quotation really begins saying that all the Buddhas of the past, present and future will follow this path and without this path, they will not obtain enlightenment. I think that's what's begin to this. What does that mean, I mean basically? Meaning that, it doesn't mean, that you're not going to become a Buddha, you're not going to be become enlightened, unless and until you follow Buddha's path. I don't think they're talking about it. I think what they're talking about is the essence of the Buddhist teaching, essence of the Mahayana bodhisattva path, the six activities they're talking about such as generosity and morality which we have already covered. And patience is today and enthusiasm will be the next. And concentration and wisdom. So, these are the path without which no one can follow or obtain enlightenment. Nobody can, really. Without being generosity, you cannot be enlightened. If you are, if you become enlightened without being generosity, that'll be a very poor enlightened being. An enlightened being who cannot pay their bills. So, uh, then if there is morality and there's a problem with the morality, then they'll be an enlightened being without any. What happens? Morality. If you break a vow, you cannot become enlightened, right? So, there won't be any enlightened at all, so that's what it is. So, there's no patience and there cannot be enlightened being. An impatient enlightened being will be a little difficult, isn't it? So that's what it is. So, our subject tonight is the patience. Tony, can you read it? The verse.

Tony: Patience is the best adornment to wear for those with power and the perfect ascetic practice for those tormented by delusions. It is the highest soaring eagle as the enemy of the snake of anger and the thickest armor against the weapons of the abuse of language. Knowing this, the wise have accustomed themselves in various ways and forms in the armor of supreme patience. The great masters have practiced that.

Rimpoche: Alright. I still did not have the Tibetan version. {Speaks Tibetan 0:04:30.3} Oh what did you say the first one?

Tony: Patience is the best adornment to wear for those with power.

Rimpoche: And the second one?

Tony: And the perfect ascetic practice for those tormented by delusions.

Rimpoche: Ok, {speaks Tibetan 0:04:45.2} Then?

Tony: It is the high soaring eagle as the enemy of the snake of anger.

Rimpoche: {Speaks Tibetan 0:04:53.6} Now I've got it, thank you. {Speaks Tibetan 0:04:59.4} Basically, what they're trying to tell you is the best ornament, right? Meaning if you don't get upset, and somebody keep on shouting at you, screaming at you, if you don't get upset, the other person gets more upset naturally. So, what will happen, what is happening is, in one way the other person may think that you are insulting that person by not getting upset, but on the other hand, it becomes the ornament. Ornament, because they can't do anything. They don't want to beat you up. They don't want to do anything. So, they keep on abusing you and when they can't do anything, it's like a little kid's game. When I was a kid, they used to play with the tickling. They sort of hold you and push you down and tickle you to death. Right? It's terrible. And then you learn, and then you begin to learn, no matter how much they tickle you, you don't get tickled. You know, it's sort of you hold it and you learn these things. This is not a problem. And once you learn that thing, once you learn they can't do anything and so, then maybe they can't do anything. Ones they tickling you doesn't tickle you anymore. You sit there and then nothing happens. They can't do anything.

So there was a Rinpoche called, what his name? The [unintelligible 0:06:35.3] Tukulum lama. [Sigue Rinpoche. ?] Sigue Rinpoche used to be friend of my father and then you know, he used to say {speaks Tibetan 0:06:49.9}. The one who doesn't get tickled nobody can do an inch to that person. He used to say that. This is the kid's game, right? But what really happened is, when somebody's getting upset and abusing you, using abusive language, do anything, but you just sit there and do nothing. Don't let them get you upset, for if you get upset, the person really got you. Not only got you one way, but got you two ways. Two ways. In one way get you angry, make you look terrible and make disgrace of yourself, A. B, you created very heavy negative karma. It will destroy a lot of positive karma. So you're a loser in two ways. So, if you don't get upset, no matter how much they get upset, even they get more upset because you don't get upset, it's not your problem. Definitely not your problem. That is the person's who's getting upset because you don't get upset. It is their problem, not your problem. For you, it is the ornament. It is the decoration. Get it? That's what they're talking about it. The first word. Second word, what they say? {Speaks Tibetan. 0:08:24.4}

Tony: The perfect ascetic practice for those tormented by delusions.

Rimpoche: That's right. [Unintelligible 0:08:32.3] ascetic practice, what does that mean?

Tony: Ascetic is like an austerity that you do, something hard.

Rimpoche: {Speaks Tibetan 0:08:41.0} In the Tibetan, what they really say is, when you have a lot of difficulties, like you know in the heat you have to work very hard. Remember that we use India as the very example because all the Buddhism comes from India. So, in the heat, you have to work hard and it’s great difficulty and any cooling effect that you can get is a relief. So likewise, when you have heavy load of delusions, coming one after another, particularly the anger comes up and if you can cool it down, try to be patient and that is one of the best ways of keeping you cooled down. Cooled down not in the American language sense of cool, but in the sense of really no heat. It is the relief for the heat. {Speaks Tibetan. 0:09:37.2} The next word will say, you know the snake. What is it? Something against snake?

Tony: It's a high soaring eagle.

Rimpoche: Eagle. Ok. So, the {Speaks Tibetan 0:09:52.1} Sort of the eagle supposed to pick up the snakes and they take it up in their thing.

Audience: Talons.

Rimpoche: Talons, ok. Pick up and they can kill the snake and chew and do all this sort of thing. {Speaks Tibetan. 0:10:13.5} So, the patience really worked against anger like eagle worked against snake. This is a Hindu-Buddhist mythological thing. There's some kind of bird. It's called actually "Garuda," it looks like an eagle, but garuda picks those snake up to chew them. So, {speaks Tibetan 0:10:46.8} The last word is the best armory for sharp weapon of slimed words, right? Abusive language or {speaks Tibetan. 0:11:04.9} So that is basically giving you the quality and how patience works and uh, and things. So now, let's sort of get down and do our daily life and what is patience, what does patience do? You know the patience is antidote of anger according to the Buddha, according to all, everybody. It is absolutely the antidote of anger. Anger antidote is patience, right? But the difficulty is, it's sometimes difficult if you remind the very angry person about patience. I don't know how it's going to work. I don't think it's going to work very well. Probably you get it, a slap across your face or something, right? So, what to do? How we apply patience against anger. Even before that we have to think about what does anger do? How we worked out. Anger really does, what does this anger really do? A lot of people will think anger is somehow has to be very fighting, um, fighting spirit, you know. The fighting spirit. People may think that. I don't really think anger necessarily has to be fighting spirit. A lot of us will sit there and try to knock each and everybody that you don't like. I wanted to knock them down. How best way we can knock that out? You know what I mean? You're not getting it. Do you? How do I make this more clear? Let's say if you have an enemy, you don't like it somebody, so I'm going to gain win over. So, I'm going to kill the person. I'm going to knock the person down. I'm going to destroy. How do I do it? You know, financially, mentally or emotionally, spiritually, physically, you keep on sitting there and planning how to knock the other person down. And I believe that is anger. Because the focus, the object on which this mind look, it looks on some kind of being, human being or whatever the being is. The aspects of them is really going to harm them. Whatever the way: physical, mental, emotional. You may don't want to go that much physical, but maybe from the financial, whatever. And uh, then, acting, the action what you're going to take it, to achieve that and that is, that is basically anger. Anger is not necessarily that you have to screaming and crying and shouting, yelling. No screaming, shouting, yelling are all necessarily the anger either. So, there's a big difference.

There used to be a Mongolian lama called [? Geshe Wangyel 0:15:46.6] in New Jersey. Do you know him Peggy? You do know him, ok. He is known as a holy horror in America. The people who are with Geshe Wangyel, they are telling he's a holy horror. Holy horror. He's really. Yelling. The Mongolian temper is known in the world because the Mongolians do that. So, he shout and screams, yeah. He shout and screams all the time. If he likes you, he likes you and if he doesn't like you, he doesn't like you. I went and saw him in 1964 in New Jersey. Geshe Wangyel-la. One day I walked in his, in his, he has a temple in New Jersey. Fairfield is it? A place called Fairfield or something? Anyway, earlier, before the Washington thing came up, he was there. And I walked in. He invited me! And I walked in, and I went with a suit like this, you know? And the moment I walked in his room, [Geshe Sopa 0:17:01.6] in that Wisconsin, is cooking there. He's a cook. Geshe Sopa is the cook and the [unintelligible 0:17:09.9] there and Geshe Wangyel, the moment I walked in, he looked at me from the top to bottom once and, "What a disgrace!" he says. That's shouting and yelling, screaming at me. He expected me to come in monk's robes. And while I went like this and he screamed. I mean virtually screaming. And he had boiled some meat and at the end, he said, "I cooked some meat for you. EAT IT!" Like that you know. {Laughs.} Yelling and screaming the whole day. Yeah! And finally, he give me $100. {Laughs.} At the end of it, end of the day, after the dinner, he give me $100. {Laughs.} Then couple of years later, he asked me if I could come and stay in New Jersey. That's where he, now this is where they have, what you call it, Buddhist Learning Center or something they call it. So I told him maybe. Sort of I almost agreed. I like to be in America. I almost agreed. And I came out, sort of agreed and then in the evening I need two other people which probably you people know. Quite a lot of you know, so I'm not going to tell the names. But two of them, both of them tell me, "You're crazy, you going to stay there, how can you, it's absolutely, you're crazy." So, then sort of I kept a couple of days off quiet and then I called one day. I said, "Geshe-la, excuse me, I won't be able to stay there." He was angry. He didn't talk to me for about three or four years. Won't even speak. Then the first time I saw him in New Jersey, uh, in New Delhi, in India, with the Maha Bodhi Society's Buddhist seminar. The first thing what he said, "You don't want to stay with me! I got better than you! So, I got Locho Rinpoche!" Because he had approached Locho Rinpoche and Locho Rinpoche said yes. And do I know, because Locho Rinpoche said yes and then we went back to India and [? Rinpoche 0:19:43.5] told Locho Rinpoche, "No way! You have to be in India and you have to be in monasteries. And we have to be where the monks are. No way!" So Geshe-la doesn't know that, so in New Delhi, he told me, "I got better than you! I got Locho Rinpoche!" I said, "Oh very good for you!" {Laughs.} After that he cooled down. But this sort of temper, you shout and scream, not necessarily anger. I don't think it's angry. Because there is no desire of harming or making harm to the individual through any ways, you know, mental, physical, emotional, whatever. He himself is just yelling and screaming there because he's upset. So that means upset and anger you may have to make distinction. So basically, now we don't have much time to talk, so I'm going to draw conclusion. If you don't agree, you don't have to agree, ok? But so, I look in the anger, it's really a mind which have a desire to harm other person. Make some difficulty, inconvenience. Even with the mind of helping, but let me teach a lesson. Ok, teaching lesson, people use that right? The parents use on children. People use that very often. Let me teach a lesson. I think that has anger in it. But simply yelling, screaming just because it doesn't go way they wanted, but having no sort of bringing any, any harm or difficulties or pain to the other person might not necessarily be anger. That's how I look at it. So the anger definitely has to, if you want to teach a lesson, though you may have a kind, compassionate mind within that, but still teach a lesson means you have to make a suffer, whatever physically or mentally or emotionally it is. It might have some kind of thing that you wanted to get on you, or get you or something, you know. So that might have a problem. Might. 0:22:11.2

Whether you make, you may raise, like you know, example like Marpa making Milarepa to do thirteen story building, building up and taking down, building up and taking down, building up and taking down. You may raise that and that probably, Marpa will never have any desire for Milarepa to experience pain so that he can learn it. I don't think it's there. Nor Marpa needed thirteen story tower for his son, that's what he said. I need a house for my son. And he doesn't need 13 story little tower standing up like that. Definitely doesn't need it, so, the mind what Marpa will have is totally, absolutely necessary for purification of the Milarepa's action that he had committed, even early part of his life which is absolutely necessary thing. So there is no desire to bring any pain to Milarepa. So that might not be anger. I mean it's very, very difficult to make distinction whether it is really anger or not. Not Milarepa thing, but in our own mind. So basically, anger really has some kind of mind that person experience pain in order to prove your point or in order to prove you really want to harm it or really whatever it may be. One day I sort of desire of harming or bringing difficulty and then every action you do probably it's anger. If you don't agree, you have every freedom not to agree that. But, if you don't have desire to harm, I don't think it's anger. No matter you may yell, scream, shout, whatever you do, I don't think it's anger. So when you really get anger, what does anger do? Now, my job here will be to build on spiritual point which what the Buddha said. And Buddha says, "Anger is extremely expensive. Really expensive." Because it's costs you a lot. Costs a lot of positive karma. It's like a fire that sweeps through the forest, burns everything. So anger consumes tremendous amount of good karma. Every anger that come. It's like a big swarm of fire coming though. That's how anger does and it particularly, if your positive karma is weak and not protected, then anger really uses like the fire in Japan today due to the earthquake. They're taking all the buildings, the old Japanese wooden buildings. So just like that, anger does that. So that's why Buddha says it's very expensive. So it's very important to recognize the anger is expensive. You have to acknowledge that somehow and put in your, put in your memory, but don't leave it out there and have it sort of, [? 0:27:03.8 have lured on it.] So that if you remember the anger costs tremendously so that helps to hesitate to bring anger up. At least stops to, helps to stop anger comes up.

And then of course, even you don't want to get angry, the anger suddenly pops up like a toaster out of toast. Suddenly pops. Is there. It always comes up. So, the anger suddenly pops up like that and that is because our habitual patterns, we're so used to it, getting angry. So it gets up. And also, and also, we have to think you know, anger thinks, we think we're protecting it by getting angry. Angry. By getting angry, we think we're protecting it. I don't think so. Definitely we're not protecting by getting angry. {Big sigh.} And then of course, a lot of people will say anger is something which you cannot keep it, you have to express it, you have to get it out. Even the Japanese will tell you yell, scream, and shout and run and cry. And all this. They give you this chief executive that makes you run and do and scream and shout and all this and thinking that you are expressing - I don't know whether they think you express anger or not, but getting out of it. You can yell and shout and scream. You don't have to get angry. You can express what you don't like it, by yelling, shouting, screaming. You don't have to keep it in. But you don't have to develop hatred or desire to harm the other person. 0:29:22.0 So if you do so, then it becomes anger. If you don't do it, it will not become anger. Somehow you're expressing your things that you're keeping it out. You can yell it, you can beat the pillow or do whatever you want to do. You can definitely do it. Sometimes it even helps.

Then if you keep on challenging people, each and everybody, there's no end to it. Right? You can never challenge. So the Shantideva says if you want to cover up all the rough areas of the world by smooth leather, there's not going to be enough leather at all. Right? So you can't do it. But an easy way, if you get a piece of leather, put on your feet, and walk over, you get protected. Right? So instead of challenging each and everybody, just challenge the anger. So that you don't have any more enemies left. Most of our enemies are normally, it will produce our enemies by our anger. If you don't get angry with somebody, upset with somebody, there's no reason why the other people has to get upset with you. It is give and take. 0:30:53.9

Anger produces tremendous of amount of enemies. When you don't have enemies, all of a sudden, anger does that.

So, of course, love, compassion can definitely reduce tremendous amount of anger. But it is not antidote of anger. Antidote of anger is patience. And anger is one of the strongest non-virtuous negative karma and patience is the most difficult to develop. It is very hard. You can develop [0:31:57.2 clairvoyance?] easier than to develop patience. Buddha himself said, {speaks Tibetan 0:32:06.7} and there is no hardship like that of patience. Really hard to be if you have to be really patient. That's what it is. And what kind of patience are we talking about? Just looking at Liberation in the Palm of Your Hand on day 20th and so basically, they simply tell you if your enemies are harming you, you try to be patient. Don't get upset. Don't get irritated. Don't lose your temper. That is basically, try your best not to do it. By knowing the faults of the anger, by knowing how expensive the anger is, by knowing you cannot challenge each and every enemy, whatever you do on your way, somebody will come on your way anyway, whatever it is. They're always there. Somebody will be on your way. And if you keep on challenging each and everybody, then they'll be countless sentient beings, you'll have countless enemies. So you can't cover the whole world by leather, so better wear nice shoes so that you can be comfortable. So the nice shoe here is no matter whatever they are challenging you, don't bother. Try to stay away. You don't want to challenge the person who's challenging you, then how do you treat them? They said that some people when the son gets, becomes crazy and started hitting the parents or the father, the father doesn't get upset with the son, because instead of getting angry with the son, they develop compassion and love to the son and try to help. Right? That is normal and happens within the family. Or the sick person. Or the patient, the sick person, when he's really gone crazy and attacked the doctor and the doctor is not going to fight back with the sick patient, but try to help whatever he could. Right? That's what normally the doctors will do. So likewise, when the enemies get angry with you and try to attack you, if you can help that person, you should do it. If you cannot help it, make you sure you protect yourself. So really, what you do is the person [foremost step? 0:35:38.9] every one of those negativities. First you have to protect yourself. The second, you have to help the other beings. It's always like this ok? Because if you don't protect yourself, you try to help and then after that, you also get angry along with that, so you're nowhere. So instead of one angry person, they'll be two angry persons in the room. It's not going to get any good at all. No good for you, no good for the others. So, those of us who claims to be, wanted to be helpful, first you have to protect yourself. That is danger. The anger is the very danger. And if you deal with an angry person, if you're not protected yourself, you're going to get angry. So the protection, how you deal with this, is patience. The patience, if you want to apply, when somebody is directly angry with you, at that time, you try to remind the person of patience, that's not going to help at all. Nor is it going to help if you yourself is angry. If you yourself is angry, you know it, patience is the antidote of anger. If you try to remind you, patience is not going to help. Even yourself. If you remind yourself, it's not going to help. So, what do you do? You bring the awareness. Awareness of that you yourself is angry. If you're dealing with yourself. You have to remind yourself that you are angry. And we will not accept that easily. We will say, "NO, I'm not angry, BUT blah, blah, blah, blah." Million different reasons. So by using the word BUT alone, it indicates that you are angry. But we would like to deny that I am angry. The denial immediately comes in the picture. Immediately! Immediately you will deny! You deny to yourself, not to others, but you yourself. You deny yourself. Oh, I'm not angry. I'm trying to bring the truth out. Or, I'm not angry, but I wanted to set the record straight. Whatever the reason may be, whatever the excuse may be, but the denial comes in the picture. So the denial is the shelter under which all the delusions will hide. All the delusions: anger, attachment, hatred, jealous, you name it. Everything will have to take shelter in denial. If you don't have the denial, that [exposed to quite of good? 0:38:49.2].

And the way and how to get to those delusions within ourself is by exposing, rather than giving them shelter or hiding it. So what you have to do, you know, these Ram Dass talks and says, "Peel it off. Peel it off. Peel it off." You know, peel the orange skin off. I interpret that "peel it off" means here you now first you leave the denial out. Don't give room for the denial of yourself. And sometimes denial will come out as most of the time, as an explanation, as a reason, as a whatever, you know, anything according to the situation, the denial will find ways and means to come out. Advisor. You like to [?? 0:40:06.6] advise the other people. It's actually your own denial and you will put the color of advising the other people. They're all part of the denial as far as I'm concerned.

So as long as you can get the old denials out, and then actually you have exposed the very, the nugget. What is nugget? You hear nugget gold. The nugget. Anger. You expose. And once you expose that raw anger on the plate, they will not be able to stand there. They always hide and take shelter. So when you expose that of, they can't stand, they have to melt. They can't stay. So, recognition alone will cut the anger power tremendously down. Once you recognize that you are angry and then think about you what you did and you feel little small. You feel sort of shy or little embarrassed or [eee, you have to go. ?? 0:41:45.6] Because you know, you didn't, sort of completely naked, like no clothes on, you're exposed of that. But that doesn't get rid of anger. That helps to reduce the power. That helps. Patience is somehow, it's a [needed ? 0:42:20.2] practice. You have to practice the patience when you're not angry, when you're not in that period. And then you'll, this is normally everyday we talk. The practice does not really remain on the meditation cushion or place where you calm. Practice remains with the everyday life, whatever you do. That's what it is. So patience, if you keep on practicing the patience, even you, the moment you recognize you've been angry, you're a little embarrassed, little bit of thing, but I have to be patient. If you bring the patience in, then it can help. Sometimes, some anger are so powerful, so powerful, it shakes the completely the personality. Not only the person, but the personality even. Completely shake. Some power of some anger so powerful. At that moment, if such a thing happens to individual, at that moment you really can't do much. If you can recognize the anger, you recognize. Even you recognize the anger is so powerful, it will not shrink. So you have to be, keep yourself under a vigilance of your own, along with that buy time. You have buy time. Time is the only which will help you. By time, and by trying to meditate love compassion. Try to go and have nice picnic or some fun out. You know, all of them, you have to apply in that. Because such a powerful anger could rock your boat completely. Not only you shaking, but your personality will shake you know. Really that deep. Almost your Buddha nature will shake, become shaky. Not only anger, every delusion. Attachment, hatred, jealous. All of them. But anger is more stronger as well as attachment, both of them can be like that. 0:45:03.2

The second point in the Liberation in the Palm of Your Hand is {speaks Tibetan. 0:45:14.1}. So the second is little better than this one, you know. Here we have to give distance, awareness and all this. Then the other one, when you get one step more, then even you have difficulties, and you sort of voluntarily accept those difficulties. This is one step beyond our ordinary level. So you go beyond that. You go beyond that and you accept the difficulties and seeing difficulties that you get. Some people do do other people's deed or do to your own bad karma, whatever it may be when the difficulties come. Physical. Mental. Emotional. Financial. Whatever. [Blank space on recording.] Like you know, aha, great! I have a headache today. I had a terrible flu that throw me, that makes me throw up 20 times a day. Or this terrible headache pounding on me. Oh, that's great. I have heavy negative karma. I wish and I pray this one day suffering will substitute that a million year remaining in hell realm negative karma may be able to substitute. I pray it will work. I want to make it work and that's how bodhisattvas work. Once they're beyond that, it doesn't matter "me." But this headache of mine, may it substitute million of other human beings who have to suffer. I may be able to take that. I may be able to substitute that. It is a great opportunity for me to do this. This is another patience. This is one more step than what we can handle. When you get used to it. When you get used to it, I believe it's not difficult. Not difficult. When you're not used to it, it's very hard, very hard. When you get used, it's not at all difficult. 0:47:52.9

Then the third kind of patience, the third patience, what they have given is, um, they don't have it here. Should be {speaks Tibetan 0:48:12.9} but I don't see it here.

[Blank space on recording.] Able to work for your spiritual path, for your development. Whatever. Like the Milarepa's patience, you'll follow under this category. It is not the Marpa whose permission Milarepa, but the everything, every hardship that Marpa has given, Milarepa accepting it with the sort of the voluntarily welcoming the hardship. Is it because here is the opportunity for him to cut the negative karma and build his own development. You know, cutting the negativity is the building a positive. You know what I mean? You have to know that. When you get rid of anger, that very positiveness is the development of overcome the negativity of anger. There is no another thing comes up. It's not. Any negative that cuts down builds automatically whatever the level it is, builds positivity. And that's a very positivity within the individual is really called spiritual development. It is grounded spiritual development and that becomes bigger and stronger and matured and it picks up all these things what we see. We see like today, we see like clairvoyant. Or like all-knowing. Or all these very power as in a spiritual something. We're looking at the symptoms. We're not looking at the real spiritual development. The real spiritual development is the cutting of that negativity and by cutting it, positivity builds up. That is the real spiritual development. Get it? And that is grounded spiritual development. The other things, you know, karmically some people have the clairvoyance. Forty percent right, sixty percent right, eighty percent right, ninety percent right, you have those. These are karmically developed. If you really boil down to very, very conservative Buddhist point of view, they're not even spiritual at all. It is a karmic gift. It is karmically there. That's what happens. It is the result of your good karma in some previous life. That's what you're consuming and when that karma is over, that will go. So it's not grounded. It is [temporarily?? 0:51:23.5.] That's what it is. So, basically that's about the anger and that's about the patience. And patience, development of the patience, what you have to do is you have to meditate when you're not angry. When you're not angry you have to visualize the enemy, whoever it may be. It may have a horn on the head, and tail on the back, whatever it is. A strange guy or strange person or strange woman in front of you yelling, screaming, shouting, throwing pans at you, pulling on your head, whatever it is, all of them. {Laughs.} Whatever it is, it is. Then, keep on practicing the patience and not bothering you. Keep on practicing. It is the training of the mind. When you keep on training that, actually you do two things. Alertness develops within the individual. You begin to see even the anger's bound to come. You say oh, it's bound to come. I have to be alert. I have to be careful. That's one point. Two point. When actually happens, it helps you to hold back. It helps you to strain and not to lose your temper equally and two crazy people together shouting, yelling with nothing's great. Right? You say, "You are bad." Alright and you're equally shouting. You're equally bad. Because you know, you're pointing the finger out and look at you. You're shouting, screaming, you're helpless, you're shameless and this and that. And if you look back at yourself, you're doing the same thing! Shouting the same thing. So, that's what's happening. {Laughs.} 0:53:18.6

So, that's what it is. So, recognize. And I always told you {speaks Tibetan. 0:53:28.6}. You have to use this Lam Rim as a mirror, always. So this will tell you all this are bad, bad, bad, bad. So now you put up the mirror and say do I have that? If you keep on, that's what you do. Really, that's your really Lam Rim practice is. Do I have that? If you do, hey, remove it. That's what I always said. The woman uses the mirror to look at the makeup. If there's something extra yellow or red or whatever it is, you remove it, unless you put it on. Likewise, you use the Lam Rim the same way. Lam Rim the same way. Look at it and [? 0:54:12.6] do I have it and then if the reflection shows you, try to remove it. And that's all about dharma practice. That's all about this. Two things you need: knowledge and practice. Knowledge and following it. If you have that and that is all about Buddhism. That's all about dharma, nothing more. No mystery. No mystical. Nothing much. The mystical juicy bits we are hiding from you people. {Laughs.} Not sharing with you. I'm joking, that's that. I guess that's about it and next Tuesday, when are you done? Next Tuesday, yeah, ok, the 24th. I'm here, right? So next Tuesday we will talk about enthusiasm, first laziness. The laziness is another very important and I always notice there's Eastern laziness and Western laziness. There's a difference always, when you look at it, there's something there. So we'll talk about that next Tuesday. 0:55:44.5

Those of you who heard today's talk, if you think, ahh, it is interesting, I liked it and then go away, it doesn't do any good. If you like it or you hate it, whatever it may be, if you think it over and say, if you use it, and it will make a difference in your life in due course of time. Not tomorrow, not tonight, but in due course of time. Sometimes you think about it, oh. So that may help. Thank you. Do you have a question or what? Ok, I'm sorry, go ahead.

Audience: Redirecting your anger in a positive way using your anger. Is there any possible way if you have anger you know, would it be, like you said, you're so angry and you just can't get over it. Well how do you direct that in a more of a positive way? Once again, I just really, really, [?? 0:56:57.6] how do you redirect that? Instead of trying to cut it off and shield it, how do you just you know, work with it?

Rimpoche: That is a big question. Really, it is a good question. We talk about transformation of anger, blah, blah, blah, all day, but it's very complicated. I don't really know if we can really do it or not. So, the, I know the anger is something which really doesn't go away easily. I'm not sure whether everybody has enough or not. I'm not even sure. Somebody give me a packet of those, so try to share it, but those of you who have Buddha picture with you, you don't need it extra, don't take it, because others may like it. But everybody doesn't have to have it, ok? It may not be enough for the people there you know? So, what are we talking about it. It's not very easy to get out of it, you know. If it's easy to get out of our system, everybody will be free of anger. It's not. It's not. So that. Recognize the anger. Look at it. Recognize. And also, you know, knowing, register, and acknowledge the anger is expensive. Expensive. So, once you really register the anger is expensive, then we hesitate. When we know, we will go out we have to pay a lot of money for something we will hesitate. Because that is the physically pinching the dollar amount out of your pocket, so we resist that. Resistance will only come if you really register within the mind the anger. Anger is bad, everybody register that. No one thinks anger is good. But that is that and but when you really recognize it is expensive and it will help to reduce. And I don't think anger power, the power that anger you have, be directed to, to do something, I don't know. I have no idea. I don't have the skill to share with you how you can direct anger power to positive this way or that way. But within yourself you use the energy to, you know what the Tibetans used to do? When they have a lot of anger, they do a lot of circumambulations, prostrations and mandala offerings. [?? 1:00:07.8] something positive, natural, using the, burning the energy within that. They do that. So, whatever it might be and that is sort of physically applicable. Applicable to do, to do, without going through the mystical something you know? That is really applicable. That's all I know anyway. Thank you. 1:00:39.3

Audience: I feel a lot with children and parents and families and people who are not doing very well and I guess I'm having questions about the difference between being upset and being angry. Like sometimes I think it is very appropriate for me to be very upset with what's happened. But then it's like trying to keep consciousness of when I'm slipping into the anger part and that's very hard.

Rimpoche: I don't think so. I don't think so, you know why? No matter how much upset you may be, they don't listen to you, and blah, blah, blah. But you're not going to desire to harm them.

Audience: True.

Rimpoche: Yeah, if you do, you're slipping off. If you're not, you shout, yell, scream, doesn't matter. I give you Geshe Wangyel's example. I did not give you that for no reason. I share that story with reasons. Geshe Wangyel yells all the time. He's a holy horror. Remember that.

Audience: But you're an extraordinary person.

Rimpoche: I'm not!

Audience: Ok, but you walk into that situation with some exposure to, or some ability to work with the situation and somebody else could walk in there and be tremendously hurt. A child can be tremendously hurt when exposed to enough said that a person is going to hurt the child who repeatedly expresses, you know, negative emotion and then that sort of gets embedded in the child's identity. So, we can hurt other people and not intend to, by expressing strong emotion.

Rimpoche: I agree with you. There is nothing to deny in that. Very true. Very true. You're right. In this case too, because that person really has some kind of you know, people get hurt even without realizing. You're right. It's true. That's absolutely true, yeah. I'm not denying that; there's nothing to deny. Yeah, really true.

Audience: Hatred and disgust, are they always intent to do damage, with someone expressing disgust? It seems to me that that quite always is damaging. 1:03:15.6

Rimpoche: You know, there are, you know, what I'm thinking, what I'm thinking is there are people who just like to yell. It doesn't mean anything. And they have no desire to harming and no desire to do anything and there are persons who like to yell, just yell. You know when you watch those football players or people who are doing all this. You look at the television. Looks like all the time they are yelling. But are they always angry? I don't believe it.

Audience: That was my question.

Rimpoche: I really don't believe it. I don't think that people are angry. It may be style. That's what I keep on thinking. Why are they yelling all the time? Wah, wah, wah, wah, wah all the time. All the time, right? So probably they're not angry, may be style, you know. They maybe, may be the passion of the thing what they do. Who knows what?

Audience member: I know. I'd like to ask a question directly now. I saw a TV special with football players that, professional football players, that talked about before they went on the field, how they had to imagine the enemy. This one guy who was a big star that's going to win some kind of prize for being one of the great football players, said that he had to imagine the guy across from him was going to rape his wife and that he was going to kill him. All these guys said similar stuff. Then when I went home and I was talking to my son who plays almost every sport and I said if he thought that was true. He told me that that's what they do. They punch out the lockers and they get really angry. He doesn't do this, but other people do it. So when you think about the Super Bowl coming up, this is going to a great chance for all of us to practice dharma football in the sense that there's a lot of [? 1:05:13.0] during, specifically the Super Bowl. So, I think that irrespective of my question, irrespective to all this, I wonder how much goes in you unconsciously. Some sports I think are really violent in nature [kind of gladiator, ?? 1:05:30.7] animalistic. We're either animals or machines according to TV advertisements I watch during the Super Bowl.

Rimpoche: So I keep on thinking, when it's becomes style and the person might not necessarily be angry, they've been trying to yell, scream and fight that way.

Audience: Yeah, I understood that.

Rory, audience member: Where goes the karmic expense of being angry with yourself?

Rimpoche: Terrible! Terrible!

Rory: It's [? equal to all sentient beings 1:06:04.6] and which can end up in a suicide or whatever.

Rimpoche: If you kill yourself you have a negativity of killing a human being and if you have initiations, you have an addition to that. You have a negativity of killing an enlightened being. So, that's what it is. So it is even worse. So, getting angry and insulting your own physical body and all of them are equally bad. Misusing of your own physical body is equally bad from the negative karmic point of view.

Audience: Is it most dangerous trying to, because you're angry because other people aren't behaving the way you want them to. I mean, it's if . . .

Rimpoche: That's not really, yeah, but there are some people who really get angry because people doesn't do the way you wanted to. I think that is the control issue, rather than, yeah, the control issue brings the anger in. I think that is to me, it is control issue, because I want you to act in according to THIS and you don't do it, you don't listen to me, POW. So that is the anger comes up, you know, really, out of control issue. Darryl?

Audience: Because anger is such a powerful negativity is there any particular purification?

Rimpoche: Oh you want pick up a mala and go around and say million different mantras and try to pacify the anger by, like putting a [? mirror 1:07:49.0] in the balloon?

Audience: Not necessarily. I'm just wondering. {Audience laughs.}

Rimpoche: A lot of people do that in the West. I mean, it is nice, but I don't particularly appreciate much. The negativities you have, you have to purify, that is true, but then some people go to extreme and have to say mantra, mantra, mantra as though the mantra is the aspirin for everything. More than aspirin. You know, it's sort of what you call it? A magic pill or magic answer or something. I don't think so.

Audience: Is there any way to try and quickly reconnect with your good karma instead of compounding negative karma?

Rimpoche: Quickly in connection with what?

Audience: With your good karma.

Rimpoche: With your good karma. Hey! Very simple. If you're very angry, sit down, and tell yourself, "Hey Mr. Darryl, I am angry!" Would you believe it? No. Yes, no I'm not angry. Hey, you are angry! No, I'm not angry, I'm trying to help this person, but they won't listen to me. Hey, you are angry, you're denying. Look, I'm not denying, I'm really presenting you the truth. You trying, hey Mr. Darryl, you're not presenting truth. You try to cover yourself up. You try to deny that you're angry and it goes on. Pick up this conversation after little while, after little while, maybe I'm denying alright? So let me give up. So let me give up my denial, alright? You give up your denial. Then, why did you deny? Why did you deny? And then you say yourself, "Oh, I'm denying because I can't accept I'm angry." Because that hurts my ego, so I don't accept that. So I deny it. So that's not nice. So, I don't deny, now I acknowledge that I am angry. So is that anger is good? Well, good or bad, it makes me feel good if I can boost up and shout it or yell it and scream. Makes me feel good. No. It makes you feel good, but it makes you feel miserable, because the anger air is hot air. It's going to go. Your balloon will go down, make you feel terrible, miserable. It is not good. It doesn't make you feel good at all. Keep on have the discussion and after little while, you say oh yeah, it is, nobody denies the anger is bad. Everybody accept that. So maybe I have been a little bit bad, so now what can I do? Hey. If you feel you've done something wrong, great! You don't have to feel bad. You just regret what you do it and tell yourself, I won't do it again. So if you do that, you connect to your good karma. Just give yourself time and have [ Darla? 1:11:15.9] with you, but don't let other people hear you because they think you've gone crazy and take you to a mental institution. Then little too late, ok?

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