The German arms are a respect for the awesome depth of practice that his precepts is justly influenced. And I do my farms out of respect, of asking death, of giving. He gives his suffering. It's his precept. And now it's

[01:01]

adjustments, and releases, and relieves. It's possible to listen to the suffering of the world Let's take a break. Let's paint with it.

[02:10]

Here we go. Let's paint with it. Our practice is to sit up low, in the middle of all this suffering, all this grief. sit upright in the middle of the world of suffering of all beings.

[03:45]

Giving ourselves to these feelings with all center of this precept, all buddhas sit. And all around them is pain. Pain is not at the center of this precept. The center of this precept is release. If release contains of all beings,

[05:05]

The center of this crucifix honors and acknowledges that we can hear it. The center can hear it. At the center, one is upright, one is not leaning toward certain groups of suffering. Around the pain, in the middle of which all the Buddhas sit, around that is another ring of fire, a ring of anger, a ring of hate, a ring of rage, disgust,

[06:44]

nausea, rejection, aversion, ill will, violence. At the center of this precept we also honor the tremendous force of this reaction being and honor it, this immortal force of nature. At the center we do not fight back against the anger, we do not fight against the pain. At the center of Liberation from pain and liberation from anger.

[07:52]

getting at the center of such a being and looking out through the pain, seeing the anger, seeing the pain, seeing the anger, seeing the pain, seeing the ill will, we see it. You know, I'd really like you to wake up or stand up for something. I think it's a useful thing. Why don't you stand up? Looking out at this anger, this precept does not mean that that anger is not there.

[09:43]

This precept does not mean not to be angry when there's anger. It does not mean not being angry when being angry. It means seeing the anger. Just like non-discrimination does not mean not to discriminate. It means to see the discrimination. This precept means to understand the dependent co-arising of anger, to understand the dependent co-arising of hate by facing it and noticing but between you and the hate, the pain, and separation.

[10:52]

This precept means to see the dependent arising of anger, which is to see dharma in and follow the anger. and be liberated from all harmful, destructive, inappropriate, horrible, violent anger, hate, and rage. Sitting in the middle of suffering, Seed the anger. Study the anger. Master the anger. Learn everything there is to know about anger, which is to see its dependent for arising and be liberated from all

[12:12]

Inappropriate anger. Harmful anger. This precept recognizes that there is such a thing as appropriate anger. There is such a thing as beneficial anger. It is the anger that comes from the center of the world of pain. It is the anger that comes from patience and compassion. It is the anger that comes from feeling all the pain and not withdrawing from it. Anger can come from that place, but that anger is beneficial and appropriate.

[13:18]

This precept of not being angry means that you don't become angry when you should not be angry. And you do become angry when you should be angry. You should be angry when it's appropriate. And you shouldn't be angry when it's not appropriate. When it's beneficial, this precept teaches how to be angry. When it's not beneficial, this precept teaches how to not be angry. How do you tell the difference? First of all, I want to mention how you can make a way that you can go by which you will never be able to tell the difference. And that is, if you don't accept Buddha's teaching.

[14:27]

If one has not accepted the teaching of all Buddhas, and again, please understand that when I say all Buddhas, that means The Buddha is a Buddhism which is not one of the religions of the world, like Hinduism, Judaism, Christianity, Islam, and Buddhism. The teaching of all Buddhas means the teaching of the universe. It means the teaching of the entire universe. If you don't accept the teaching of all the universes, then What is the teaching of the universe? What is the teaching of all Buddhas? It is to refrain from all evil and to practice all good. If you don't accept that, then this principle will be very difficult to practice.

[15:36]

Because if you do not accept, if you do not want, if you do not desire, to refrain from all evil and practice all good, then if someone suggests to you to practice good, you just might be bothered, troubled, irritated, and disturbed by the suggestion. And if they would suggest to you that you practice something evil, you would not necessarily be bothered. Perhaps it would be pleasurable to practice some evil thing. It might feel good someplace in your body or your mind. Therefore, if you're having an acceptance in teaching about Buddhism, then you might get angry once a gesture

[16:53]

practice good, and you might not get angry when someone suggests that you do something really evil, something that might really hurt somebody. You might not be bothered at all, because maybe they will praise you afterwards. In order to tell When you should do it, when you should, you have to practice all good and refrain from all evil. You have to accept that teaching. In other words, you have to turn away from worldly affairs. In other words, you have to turn away from life. Which means, turn away and kind of get something out of it yourself. This is the person who is fished for with a straight hook.

[18:00]

It's one who has accepted the teaching of all Buddhas. Zen teachers book shopping for you with a straight hook. Straight hook is straight talk. Simple, honest talk. If we catch a fish, He's not trying to get anything out of life. Just like Geryak caught an emperor fishing three feet from the water with a stray hook. Just like Jargo caught generations of Xanaduks. But the only reason why we could catch them was because they had accepted all the teachings of the Buddha.

[19:16]

These precepts are straight taught, are straight Okay. Now, maybe now is time for the, what do you call it? The Anger Horror Picture Show?

[20:24]

Yeah, Anger Horror Picture Show? Is that what that is? Is it Rocky Horror Picture Show? Anger Horror Picture Show. Okay, anger. A little horror. A little bit more horror on anger. Just a little. But I want to say beforehand that the horrors depicted here do not reflect the opinions of this station. The horrors depicted here are the horrors of inappropriate anger. These horrors come, this is the anger which is not appropriate. The things said about anger in the scriptures are for inappropriate anger. Maybe I should talk more about appropriate anger before I talk about inappropriate anger.

[21:25]

Appropriate anger, it's appropriate to get angry at cruelty. It's appropriate to get angry at violence. It's appropriate to get angry at what you have done to yourself that has hurt you. It is appropriate to get angry at how you've abandoned yourself and rejected yourself and sold yourself out for unwholesome deals. That's appropriate to get angry at, and you are angry about that. This rage you have at what you've done is appropriate. You should be angry. Not angry at yourself, angry at abandonment, denial, rejection, and abandonment of your life to get something out of it, to get love, to get protection, to get survival and thought.

[22:34]

That is appropriate to get angry about, and you are. Unconsciously, mostly, but you are. Projecting it out on other people, mostly, but it's really about something you should be angry about. What you shouldn't be doing is thinking that what you're projecting it on is what you should be angry at. That is inappropriate. Now, you do need to project it out on people and other surfaces in order to get to know it if it's unconscious. We understand that. But if you then believe that the screen is the thing you're angry at, and act out that, this is inappropriate anger.

[23:40]

This is extremely destructive anger. Particularly if you were projected out onto a Bodhisattva who was coming to help you. And then the anger occurred. Such anger, when destroyed, can negate a mountain of merit accumulated by innumerable virtuous That's why I sometimes suggest that if you ever do anything good, immediately dedicate the merit of it to the welfare of others, so that in case you get angry later, you don't destroy it. Give away all your stuff soon, so you don't destroy it.

[24:42]

All positive things, give away right away, so in case you get angry again, it's safe. Stored away in other beings. Inappropriate anger is really the worst. It's the worst. Some ancients say it's also the most difficult to protect against. It is so fast. I agree it's fast. But it can be protected against. It can't be protected against so fast means it just happens like that. You can't protect against it, it's already happened. But it really doesn't give them a warning before it comes on pretty strong.

[25:44]

That's true. But it's already too late. It's touched up, and it's bad. Anger... Anger... Inappropriate, harmful anger violates... It is a source of vio... It can be the source of violating all the other precepts. For example, killing. Are you angry? Hey, no problem. No problem. Squish. When you're angry, is it stealing okay? Stealing from her? No problem. The jerk. She deserves it. I didn't even want it. I didn't even want it. But what can I steal from her now, you know? I don't mean anything, but I want to steal something from her.

[26:48]

What can I steal? Maybe something she really likes. Maybe something I like a little bit too, but that's not the point. The point is, get something from her. Hurt her by stealing from her. How about lying to her? Or lying about it? I'll tell her some lies and make her really upset. How about telling other people lies about her? Like 30 bad movies. How about disgracing and defaming her? How about sexually abusing her? How about intoxicating you? Or intoxicating me, so I'll do something really cruel and it'll be easier. It's better than Sam Quentin. I used to meet the nicest people ever. Almost all of them committed their deed and intoxicated me. It's so easy. It's so easy. So, I think I'll intoxicate you.

[27:52]

First of all, I'll poison myself, and then I'll do some tricks. mean stuff. How about being possessive? I've got some stuff you want, forget it. How about abusing the triple treasure? How about smashing a few Buddhas and a few Dhammas? How about getting a few Sangha members? Good. Anger, easily, easily leads to violating all the others. It is bad. This anger coming from not sitting at the center of the pain. So much pain. So much irritation. So many beings not behaving in such a way as to cause me no pain. So many beings acting in such a way that they cause me pain. It's their fault?

[28:53]

It's their fault for being alive is all. It's my responsibility for making them separate. That causes me pain. Buddha's disciple Pali asked the Buddha, World Honored One, suppose a Bodhisattva breaks a precept out of lust, another out of hatred, still another out of ignorance. World Honored One, which one of the three offenses is most serious? The World Honored One answered Pali, if while practicing the Mahayana, a bodhisattva continues to break precepts out of lust or cultus, as innumerable as the sands of the Ganges, her offense is still minor.

[30:07]

If a bodhisattva breaks precepts out of hatred, even just once, Her offense is very serious. How come? Because a Bodhisattva who breaks precepts out of lust still holds sentient beings in her embrace. Whereas a Bodhisattva who breaks precepts out of hatred, or six sentient beings all together, this is a very serious crime for a Bodhisattva. They vow to embrace and nourish all living beings.

[31:18]

Upali, a bodhisattva, should not be afraid of passions which can help him hold sentient beings in his embrace, but he should fear passions which can cause him to forsake sentient beings. And Buddha has said, lust, desire, is hard to give up. But, a subtle thought, closely related to compassion. I would add, a thought I'm not saying it's not a fault, but it's subtle.

[32:29]

It's a subtle leaning away from something very important, and that is embracing beings, getting close to them, getting into the mud with them, getting dirty with them, feeling pain with them, but going a little too far. Maybe I can get a little something extra on the side here. Hatred, on the other hand, is easy to give up. Hatred, the Buddha said, is easy to give up, but a serious fault. Ignorance is very difficult to give up, and a very serious fault. In Pali, when involved in the violence, Bodhisattvas should tolerate the small transgressions which are hard to avoid, like lust.

[33:51]

should not tolerate the grave transgressions which are easy to avoid, not even in a dream. Notice, ladies and gentlemen, the Buddha said, lust is hard to get rid of and not to let. Hate is easy to get rid of and very bad. is very difficult to get rid of. You know this pattern? Ignorance, in other words, is not so bad because it's so hard to get rid of. You should tolerate it. It's going to take some time. It's bad, really bad, but it's going to take time. This is a very subtle matter. Hate is not so subtle. You can actually, quite soon, drop it. And for this reason, a follower of the Mahayana breaks precepts out of desire.

[35:01]

If they do, I say, she is not a transgressor. But if she breaks precepts out of hatred, it is a grave offense, a gross fault, a serious degenerate act which causes tremendous hindrance to the Buddhadharma. If a bodhisattva is not thoroughly conversant with the precepts, he will be afraid when he transgresses out of desire, but not be afraid when he transgresses out of thinking. If a bodhisattva is thoroughly conversant with the precepts, he will not be afraid of when he transgresses out of desire, but he will be afraid when he transgresses out of hatred.

[36:09]

I would like to not so parenthetically remark that in the Zen centers of certain areas, I have noticed for a few decades this situation of people not being afraid of being angry. Going around being angry quite a bit. Just left and right. Angry, angry, angry. No problem. And angry at poor little bodhisattvas, too. They're terribly afraid of lust. And having big rules against rough lust. But no big heavy rules against anger. People go around shouting at each other violently. But if they touch each other affectionately, Big problem. Not in this sense, of course. Some other way.

[37:10]

Touching each other kindly and affectionately can be just fine, and it can be too much. When it's too much, it's a problem. But, being angry with each other, is not just fun. At least that's what the Buddha said, and I'm just quoting him. But Of course, this is a teaching that's on a certain part of Buddhism called the Mahayana. Some Buddhists might think that actually they might disagree.

[38:11]

They might say, no, no, no. It's okay to be angry at people. What's bad is the touching, a little bit too affectionate. That's a little bit bad. But it's okay. Is that enough of the horror show? No more. But one more thing I want to say about this anger thing. Anger is a manifestation of life. Life can manifest as appropriate and inappropriate anger. It can manifest as anger which is Beneficial. I've read some Shakyamuni Buddha.

[39:12]

He got a little cursed with somebody one time. He was really swell. He was really cute the way he was. He didn't lose his patience, but he was brusque, and it was quite helpful. He also, one time, he roared like a lion so powerfully that beings in ten directions couldn't There is such a thing as heat. There is an immortal force of progressive energy in this world that goes out and moves things. And it can be beneficial if it comes from patience and compassion. And of course, he just talked, he just pitched them the horror show of what happens when it's used against beings to reject and abandon and forsake them.

[40:13]

What are we going to do with this energy, you know? It's out there. Go Niners! Raiders! Go Raiders! Go Athletics! Go Giants! What about that energy? How can it be used so it's not cruel? It can be, but you got to be in the middle of your pain. You got to be settled and alert. Towards the later phases of the Battle of Waterloo, as the French were in retreat, a French officer, as he was riding away, stopped, endangering himself, to help a fallen who missed him.

[41:39]

An English rifleman Aimed at the officer. His officer said, do not shoot that man. He is a noble person. He is endangering his life to help another. Who's out of action. Don't shoot. He's already won. It is possible to be kind in the middle of the year, but not if you're checked out and angry. I want to kill everything in sight, even noble creatures, even Bodhisattvas manifesting on the battlefield to show compassion.

[42:45]

One time, a person got angry at me. It seemed like a person, whereas the person's body was there. But it wasn't a person. Not here. It was a small person, and ordinarily not too tall. But this person grew very tall. And turned red. and spit fire at me, and I listened. And this person loved me, and still does. It was anger that I should have done it.

[44:20]

I already told you. How do we use? How do we work with? How do we dance with? How do we talk with? How do we live with? Energy of the world. Energy which when put in combination with impatience causes destructive energy. The same energy when combined with patience You can even dance with unbeneficial anger and convert it, and guide the being back to physical pain. Well, we have to practice patience, which means, again, we have to go to the center of the pain.

[45:55]

of our own pain, and any other pain we can listen to. Or go to the center of other pain we can listen to, and gradually listen to our own. Anyway, we have to gradually, courageously, carefully, walk to the center of the pain, and sit there. We have to compassionately listen to it, look at it, feel it and walk to its center and sit there. And once there, continue to practice patience, continue to just sit in the middle of it, stand in the middle of it, walk in the middle of it. is the primary condition for enlightenment.

[46:59]

Giving is enlightenment itself, but patience is the first condition. You can't practice giving without patience. Patience is the primary cause for seeing dependent co-arising. It is the primary cause for seeing the dependent co-arising of pain. And therefore, the dependent co-arising of anger. Pain is not to grit your teeth. The aim is to make yourself have the capacity to open up and be big enough to have this dream so you don't need to withdraw from it or go forward.

[48:19]

With patience all around, we block the road to anger, to harmful anger. With patience, we face the pain and we can start to relax and breathe. It's still all around us, we still feel it, but we can start to breathe. If we can breathe gradually, breathe more freely, inhale and exhale. We can talk. We can talk to the pain. We can breathe into the pain. The pain can talk to us. If we can talk to the pain, we can walk with the pain, we can dance with the pain.

[49:35]

When we start walking and talking and dancing with the pain, we understand how this dance, this walk, this talk, codependently arises. Just like stopping our breath in the face of the pain also codependently arises. Stopping our breath, holding our breath, tightening up in the face of the pain, then, of course, It's just a matter of time until we crack into rage, into anger. So we see the dependent co-arising of both pain and anger. Realizing the dependent co-arising of anger is the precept of NBA.

[50:40]

Seeing the dependent co-arising of anger is seeing Dharma. is seeing Buddha. Seeing Dharma is seeing the dependent co-arising of anger. Seeing Buddha is seeing the dependent co-arising of anger. Again, all we have to do is sit upright in the face of the pain, which is extremely difficult, but there's no greater practice That is the primary condition. Then after that, we start talking. We don't sit upright and freeze and hold on to ourself tightly. We start a dialogue.

[51:55]

There's some interaction going on. like George Washington Carver when he was a little boy. He could cure all the plants. People said, how do you do it? He said, I go out among the plants and I love everything and I talk to the plants and they tell me their secret. We have to take a walk. in the forest of pain, and walk upright, and lovingly interact with the pain, and talk to the pain, and it will tell you its secret, it will tell you how it was born, it will tell you what it comes from, that it comes from self-concern, self-cleaning,

[53:04]

belief in inherent existence. It comes from not seeing dependent co-arising of self-wonder. It comes from not seeing dependent co-arising of ordinary experience. And then there is pain. And this is not the pain of being cold or hot or hungry. This is the eternal pain of illusion. of ignorance, which a good meal or a warm bath does not end. Only one thing ends it, only one thing, seeing Dharma. Until we see Dharma, we are thought, disasters waiting to happen. Once we see Dharma, we see Dharma when we're in pain, there is no harmful anger anymore from that place.

[54:32]

Before seeing the dependent co-arising of pain and anger, it's just a matter of when the conditions are right. And we will hurt someone who will be angry at someone who we should not be angry at, who will be angry at someone who we love the most, who we do not want to be angry at, who we do not want to hurt. We will hurt them. starting with ourself. So again, on one side we have tremendous potential for harm. if we do not see dharma of pain.

[55:49]

We have tremendous harm we can do if we don't face our pain and understand it. That lack of understanding can draw tremendous energy from all over the universe to fuel deluded activity. On the other hand, if we can understand how pain happens, what are its causes, where anger comes from, if we can patiently observe all this, then those same energies will come to facilitate that compassionate, patient, wise person. This is a poem for my son Peter, who I have hurt a thousand times, whose large and vulnerable eyes have stared in pain at my rages.

[57:39]

Thin fingers and wrists hung in boneless despair. Pale, freckled back, bent in defeat. Pillows soaked by my lack of understanding. Through weakness and impatience, with my own pain, I have scarred your frail confidence forever. Because when I needed to be stripped, you were there to be hurt.

[58:47]

And because I thought you knew You are beautiful and fair. You have bright eyes and hair. But now I see that no one knows that about himself, but must be told and retold until it takes hold. Because anything can be killed after a while, especially beauty. So I write this poem. I sing this song for life, for love, for my oldest son, Peter, age 10, going on 11.

[59:52]

Thank you for your patience with what it's like to listen to me.

[60:31]

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