Anger Buddhist

7/30/2019 Anger Buddhist

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ANGER

A r i c y c l e E - B o o k


2/73

T r i c y c l e T e a c h i n g s : A n g e r

T A B L E O F C O N T E N T S

I ricycle E

1.P D A, C R

2 T D F, S S

3 B H A N, M E

4. A A, K ML

5 O M A, S

6 W D W A G H,

N G D R

7 T E W, H.H. D L

8 R C, R T

9 P F H: T S H, L P

10 C F A, A O

11 D G M, D G E, M H Y

12 P E: T N Z P, N B

13 U S A, S J S H

14 I A E G T? J M

15 D E, D G


3/73

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dhist Practice.


10/73


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H E D E L U D I N G F O R C E

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B, M. H Real Happiness: Te Power oMeditation.


12/73


3

B E H E R E A N G R Y N O W

A M E

As practitioners, we sometimes eel as i we must behave as diplomats

or Buddhism, always acting gentle and not getting angry. Do you

think Buddhists have more trouble expressing their anger than non-

Buddhists? P ,

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13/73


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ibetan Buddhism, in particular, pays a lot o attention to the trans-

ormation o anger, and to the idea that anger is a kind o energy that

can be harnessed. In some o the teachings, anger is not even consid-

ered to be a negative thing. I . T

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Is there a dierence between dissolving anger and transorming it?

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14/73


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In the ideals both o a teacher and o a mother, theres the notion o

creating a sphere o unconditional love in which you can reveal your-

sel, whether anger or anything else arises, without ear o rejection.

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15/73


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Tinker Going to Pieces Without Falling Apart.


16/73


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19/73


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O N E M O M E N O F A N G E R

FA Guide to the Bodhisattvas Way o Lie

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32/73


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P R A C I C I N G W I H H EF I V E H I N D R A N C E S

Q & A L P D S H:

I oen nd mysel torn between lashing out at someone and trying

to remain equanimous. I know its ideal not to explode in anger, but

sometimes it still seems like the right thing to door like it would

be good or me to express how I eel, directly. Is it ever right to let

anger show? W , -

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40/73


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P R E C I O U S E N E R G Y

T N Z P: N B A

N a n c y B a k e r

Anger is a natural human emotion; it lasts only 15 seconds. S

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: rage, outrage, wrath, ury, resentment, annoy-

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at, hit the ceiling, see red, get under someones skin, lose it. I

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When do I get angry?

What makes me angry?

Do I get angry when Im criticized? Ignored? Not getting my way?

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Do I ever displace my anger onto the wrong person, or take anger

?

What happens when I get angry? Does angry language pop out of me?

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How do I typically get angry? Is my anger hot or cold? Is it quickly

? Is my anger suppressed, denied, or hidden?

Do I walk around with simmering resentments day aer day?

How is my private anger dierent from my anger at public gures

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49/73


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P x Te Essential Rumi: New Expanded Edition by

C B 2004 C B. R

HO, HC .


50/73


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58/73


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59/73


What is anger? A U ,

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rom this deeper nature? I I : C

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60/73


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injustice in the world? Would you call that anger or compassion? I

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, x

, .

How do you tell the dierence between anger and wrathul compas-

sion? W

-

, q . I -

,

.

T -

. H

, , ,

.

,

.

B : -

, ,

.

Does this have anything to do with anger at injustice and unjust sys-

tems? I x . W

, -

x,

-

. F ,

. B ,

,


62/73


.

T

, -

. A

. S

, G, M L K,

D L, A S S K. B , -

, , .

I -

. I

. U - ,

, -

-

j . I -

, , .

Many activists see anger as a necessary and motivating orce. Is there

anything positive about anger? M j -

j , , ,

- . M , M

j . S

j .A, -

, I . T j , , I

. F x, ,

. T


63/73


,

, . A -

. I j . A

-

. T . W

.

, ,

; - x ,

. S I j -

,

. I

j, .

It seems to me that thats not what usually happens! Anger usually

backres.

T . W , . A-

j ,

. T

. W , ,

, . W -

, -

;

, .

So it sounds like the long and short o it is that anger is not a sus-

tainable motivating orce or social action. W


64/73


-

j. I j

, - , j, , -

, .

. T

.

W M L K

q,

. Y K -

. H

everyone, -

. I

. I , .

T

. O ; -

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-. W ,

. T q .


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15

A M I N G D E S R U C I V EE M O I O N S

C ? D G,

- Emotional Intelligence,

ricycle .

D a n i e l G o l e m a n

In your bookDestructive Emotions you write that recognizing and

transorming destructive emotions is the heart o spiritual practice.

Can you tell us what you mean by destructive emotions? T

, E W. T

W

-

. A :

, , . T E

. T B , D

L M L M 2000,

q, q . I ,

B , ,

x. T


66/73


, , j, -

, q .

Buddhist teachings tell us that meditation can train the mind to re-

place destructive emotions with positive states, like equanimity. How

does this hold up to scientic scrutiny? A I Destructive

Emotions, x

,

. T R-

D U W-M

. D

40 .

W I H

1970, . H

; I - . B -

. N -

, , ---

q .

Can you say something about those results? Y, -

: D

, ,

, -

. A ,

x, x , j

. I -


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x .

W , , ,

, -. F , ,

. I , ,

x . T , ,

. B , -

, ,

q,

.

A , -

. S, D

--. S

. P

x ,

, .

Can meditation change this ratio or the better? W

, ? A

, x ,

x. T ,

q . I

, ,

, -

x. I L, x

, - x -

. T MR, -


68/73


. T

q , .D J K-Z

j,

- -

. T j

. D ,

,

: , ,

-, j . B

, D -

. T j ;

; ,

. I

.

N, q , ? O - D S I.

T -

. T , , . M

, . T

j

. D I q -

x

, x , , . T

D,

, x


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, -

.

W ? I D- , -

, -

. I A

B x,

, x ,

, x . L

, 2,500 , H,

!

In your book, Davidson reers to what he calls altered traits o con-

sciousness. What does he mean? W,

. I , ,

x ;

. T ,

; B . T

, j , . O

W

x .

B -

x .

I , ,

W . q D , -

. L- , , -

.


70/73


G

,

? I

. I -

. B -

q , -, -, ,

, ,

. B

. A

.

Have you studied the eects o meditation in children? N. B

, j

q ,

, . T , ,

, .W , ,

, x, . I

, , ,

. I

-

.

What implications does all o this have or the eld o psychology? T

-


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, -

. F

. I -

, , . M

. N -

q -

. B

; ,

x, x B ,

, , -

.

T j .

Were any o the results o your collective studies particularly surpris-

ing? O x

I -

, D L, . P E, M L ,

x x . H

x, x -

. T ,

. E

x . C,

, j

, .

I . B

E ,

99


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. I, x

, . B E

. A . I -

, . A

B ,

, E

. I , I q

, B-

.

In your book, the Dalai Lama was very clear about the act that concen-

tration by itsel is not spiritual practice, it merely sharpens the brains

ability to ocus. T . N

. M

q

. M

. S

,

, , . B

j , I

. I ,

, ,

, .

Can science aid in the process o overcoming afictive emotions? I

; I . I


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, . B I

-

. T

f -

. A

. S ,

. A -

;

.

I -

W --

x . T j -

D L x .

So what is the bottom line on the minds potential or transormationand liberation rom afictive emotions? W,

B j .

Anger Buddhist

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