Anger

My very dear, most kind, most precious, wish-fulfilling one,
I am very happy to get your letter expressing what you are doing and what is lacking, and all the things.

I would like to begin to explain to you, to introduce to you about samsara and nirvana. Anything you think, it comes from your mind. First of all everything, samsara, nirvana, whatever you think, comes from your mind, because it is merely imputed by your mind, it exists by being merely imputed by your mind. Next thing, nirvana—the peerless happiness, the total cessation of all obscurations and completion of all the realizations—comes from your mind, from your virtuous mind, in particular bodhicitta, also ultimate wisdom directly perceiving emptiness, possessed by bodhicitta.

Samsara comes from your mind, from the impure mind, ignorance. There is no real I, it never happened at all, it didn’t exist even for one second, it didn’t exist even an atom. While it is totally empty, non-existent, it appears due to your hallucinated mind and then next thing you believe it’s true. What appears as the real I, that ignorance, is the root of samsara. Also similarly, the ignorance holding the aggregates, which appear real while they are not, while there is no such thing. What exists is only what is merely labeled by the valid mind on the valid base.

That’s how your samsara and your nirvana come from your mind. One evolution is negative, the other one is positive, where nirvana, enlightenment, comes from your positive mind. The other one, the negative mind, very clearly comes from your mind. So like that all form, sound, smell and tangible objects, what appears to you, what you see—form, sound, smell, taste, even the objects of mind—all comes from your mind. Through the merely imputing mind, the way it appears to your mind—as a real one, not merely labeled, the opposite, the one just before, just before the real one—so that also comes from your mind, it comes from your hallucinated mind. That is because the past ignorance left a negative imprint, then due to the negative imprint right after this, after being merely labeled by your valid mind, then to the hallucinated mind it appears real.

This is a total hallucination. Real form, real I, real sound, real tangible objects, real smell, real taste, even the objects of mind, everything, so these are all a total hallucination. Of course these come from the hallucinated mind. So it’s very clear your enemy comes from your mind. The person who gets angry with you also comes from your mind. There is nothing there in reality, it comes from your mind though in your appearance there is something there, the real enemy or anger. So that is a totally wrong hallucination. You should realize this, recognize this. If you don’t recognize this, then it’s hard. The teachings don’t benefit your mind.

Then all the good things also come from your mind, from virtuous thought. Unpleasant things, negative things, come from your mind, from your negative mind, bad karma. Also good things come from good karma, and bad things come from bad thoughts, bad karma. So it all completely comes from your mind. So your friend, the previous partner, anything you think that person did that was good comes from your positive mind, your good karma.

Anything you think your previous partner did that was wrong or negative, it comes from your negative karma. So you are completely the creator. It’s not God or outside. You are the creator, your karma is the creator, your mind is the creator. Please understand this.

It is said by the great bodhisattva Shantideva in A Guide to a Bodhisattva’s Way of Life, [Ch. 6, v. 47]

Having been instigated by my own actions,
Those who cause me harm come into being.
If by these (actions) they should fall into hell,
Surely isn’t it I who am destroying them?

Why this person is treating you badly at this time is because first you treated the person badly, like that. So as a karmic result, think, “This time I am being treated like this. So the creator was me, not that person. Now the person is in the human realm but because of the harm due to a negative mind, that causes this human body to be lost and for that person to be born in the hells and experience so much suffering. Therefore I am causing that person to suffer like this in the hells; to lose this human body and to be born in hell realm. Who is causing this is me."

That’s incredible psychology, an incredible meditation technique. Instead of getting angry it makes you generate compassion, no choice, and you want to help that person in whatever way you can. At least pray that way, dedicate your merits for that person to not be reborn in the hell realms and to achieve enlightenment as quickly as possible. Pray for the person to be born in the pure land, where they can be enlightened, or at least to receive a perfect human rebirth, meet Mahayana teachings, meet a perfect qualified Mahayana guru who reveals the unmistaken path to enlightenment and by pleasing most the holy mind of the virtuous friend, achieve enlightenment as quickly as possible. So at least pray like that.

Thank you very much. So many of your problems should be solved like this, thinking very widely, extensively, from this introduction.

Whatever befalls me,
I shall not disturb my mental joy;
For having been made unhappy, I shall not accomplish what I wish,
And my virtues will decline.
  – [Guide, Ch. 6, v. 9]

This is a big thing, especially in the West. People don’t know how to do this and then because they don’t practice this, many people have depression and suffer, and so many commit suicide. 

The great bodhisattva Shantideva also said,  

Why be unhappy about something
If it can be remedied?
And what is the use of being unhappy about something
If it cannot be remedied?
    – [Guide, Ch. 6, v. 10]

Because being unhappy or having dislike doesn’t benefit. Also,

Previously, I must have caused similar harm
To other sentient beings.
Therefore, it is right for this harm to be returned
To me, who caused injury to others.
  – [Guide, Ch. 6, v. 42]

Therefore the most important thing, the most important practice, is the practice of taking other sentient beings’ suffering with compassion and giving all your happiness with loving kindness, so it’s very good.

Overall you have to think, basically you have to be aware every day that not only your ex-partner, but all sentient beings have been your enemy. They have killed you numberless times and you have been enemy to numberless sentient beings—numberless hell beings, numberless hungry ghosts, numberless animals, numberless human beings, numberless suras, numberless asuras and numberless intermediate state beings. You have been their enemy and you have killed them numberless times, for example, I have killed you numberless times and you have killed me numberless times while being in samsara from beginningless rebirths. That’s how we have been living in samsara, as enemy to each other, without beginning, you harming others and others harming you numberless times. So I ate you numberless times and you ate me numberless times. This is the same with your ex-partner.

You have suffered numberless times, being born in hell, in all the major hot hells and the major cold hells and the six neighboring hells, all the sufferings, also in the ordinary hells, numberless times.  Also you have been preta beings, having all the sufferings—outer obscurations, food obscurations and inner obscurations. If you don’t know about the suffering of pretas, please read Liberation in the Palm of Your Hand.

Then there is the suffering of animals—we can see their most unbelievable, unbelievable suffering. The main suffering is ignorance,  not knowing Dharma, karma, not knowing emptiness, dependent arising, not knowing past, present and future. Then being eaten by another one or you eat somebody alive. You are eaten by some other animals and on top of that, also human beings eat you. Then there is the suffering of hot and cold, hunger and thirst, and human beings use you for your skin, for meat, for your bones, or you are tortured. In all these ways you have suffered numberless times.

Then there is the suffering of human beings, the numberless kinds of human beings’ suffering, as well as all the kinds of suffering of the suras and asuras. Numberless times from beginningless rebirth you have experienced this, so you didn’t get to practice Dharma, you were not able to meet Dharma, only in this life. Only by actualizing the four noble truths, directly perceiving the ultimate realization of emptiness, will you be able to cease the cause of suffering, delusion and karma, otherwise you will have to suffer in the oceans of the six realms’ suffering again and again, without end, like before.

Therefore, to reincarnate even in the higher realms is most terrifying. Even to be in samsara for one day, one hour, one minute, is so scary, but if you don’t know how samsara is in the nature of suffering, if you don’t feel this, it seems OK for you.

This is only just you, but there are others—the numberless hell beings who are in the same situation, the numberless animals, numberless pretas, numberless humans beings, numberless suras, numberless asuras and numberless intermediate state beings. They will have to suffer in the oceans of samsaric sufferings all these times. There is no end because they haven’t met Dharma.

You have met the Dharma, so it is a huge difference, then also they do not practice, due to ignorance. What they like is happiness, but in reality, day and night they run to create negative karma, the cause of suffering. What they do not want is suffering, but day and night they keep so busy creating negative karma, then they suffer constantly. What they want is happiness but they always destroy the cause of happiness by arising anger and heresy and destroying the merits. The cause of happiness always gets destroyed.

Even we who are Buddhists have some understanding, but we don’t practice every day. We are able to collect some merits at least, but sooner or later anger and heresy arise and destroy the merits completely, they are blown up, therefore patience is very important, unbelievably important.

Now thinking of the suffering of sentient beings, can you imagine? Wow, wow, wow, wow, wow. You can’t stand it at all, so compassion has to arise. Even when you go to the beach all these people are burning their bodies in the sun, lying down, trying to enjoy themselves. This is the reality of life, what they have to go through, since they don’t practice Dharma, they haven’t met Dharma, so there is no way to actualize the path. Same thing for people in a restaurant or a ten-star hotel, in an airplane flying, in a car or a train, in the most expensive car or boat, or living in a billion-dollar house. All those people, you should think this is the reality, and it’s the same for beggars and for rich people living in rich houses. It’s the same, so what they are experiencing now is just this life, but they have to see that there are not only past lives, but also future lives. Wow, wow, wow, wow, wow, wow, wow, wow, wow, wow!

This is the way to generate compassion for sentient beings, and to do something in your life for the benefit of others. You have to give up the self-centered thoughts of this life and live your life cherishing others. That is the source of happiness up to enlightenment. Living life with the self-cherishing thought is opening the door for all the suffering.

Please read my advice on patience and read this letter again and again—not just one time, read it slowly and think about it.

One minimum practice for you is reciting OM MANI PADME HUM every day. Also for success, recite the Medicine Buddha’s name and mantra.

Even the mosquitoes should recite these two if they want happiness. Even the frogs and spiders should all do this if they want happiness, but they can’t because they don’t have a human body. We have, so we must do this. We have this perfect human body, it's so incredible, like a dream, like a wish-granting jewel, but it doesn’t last, it can end at any moment. It can end at any moment, it can stop at any moment, therefore we must practice Dharma day and night, it is important.

Even right now, in this body, do the various virtuous actions with the body and various virtuous actions with your speech and various virtuous thoughts with your mind. The actions of your body—serving other sentient beings with compassion, serving the guru, serving Sangha, circumambulating, doing prostrations and many other virtuous activities of the body. With your speech, reciting mantras and prayers, expressing the qualities of Buddha, Dharma and Sangha, and so on. With your mind, developing compassion for sentient beings or devotion to the Guru, Buddha, Dharma and Sangha, and so forth.

Thank you. Generally to make your life most useful and most beneficial please do these practices [see below], but your main practice is in this letter, how to think and how to develop the mind.

With much love and prayers...

Practices:

• Water bowl offerings: 10,000
• Arya Sanghata Sutra If you can read it once in a week that is unbelievable and you are able to collect most unbelievable merits. You need to do that to help your economic problems, but of course, the main thing is to achieve enlightenment as quickly as possible, to free the numberless sentient beings from the oceans of samsaric suffering as quickly as possible and to bring them to enlightenment as quickly as possible. Then by the way, even you don’t think about it, it helps your economic situation in this life, so you can do the work for sentient beings.

It is extremely important to pay attention to patience in everyday life. Not only we who want to practice lamrim, the graduated path to enlightenment, but even the nonbelievers need to practice patience, so that our relationships with partners, parents, friends and others can last longer. Even nonbelievers, of course, would like happiness and long-lasting relationships in the family. 

If we don’t practice patience and compassion and the good heart, and if we don’t try to control the mind of desire, then our relationships don’t last. We become enemies to each other. Before the other person becomes an enemy to us, we become an enemy to that person. There can be danger like that. 

It’s an incredibly important education and a good quality for human life. Even if we don’t believe in karma or reincarnation, practicing patience is so, so, so important. We don’t learn that in school; we don’t learn that in university. But it’s the most important education, which brings happiness and peace, good and warm relationships, and long-lasting happiness in our relationships. 

For people who are practicing Dharma, lamrim, there’s  no question that this is even more important, this is the most important practice. 

There are three types of patience [Rinpoche translated this from The Essential Nectar]: 

Even if all the transmigrator beings rise as enemies and scold me exceedingly, by examining this with the analytical mind and above all not getting angry back, but obtaining benefit in return for harm: this is the patience unconcerned with harm.

Poverty of food, clothing, bedding and so forth, experiencing disease and undesirable things, and also experiencing suffering in order to practice Dharma: practicing patience by enjoying that is the patience of voluntarily taking suffering. 

Generating faith from the heart in the faithful holy objects, the Three Rare Sublime Ones, and so forth: this is the patience of definitely thinking about Dharma. 

I will attempt to practice the three types of patience from now on. Please grant me blessings to be able to do that. 

If we don’t practice patience and the good heart, and control the mind of desire, the other big shortcoming—bigger than a big mountain—the extremely scary, unbelievably frightening thing is that if we get angry with one bodhisattva for one second then we have to be in hell for one thousand eons. This means we have to suffer the heaviest suffering, which is called “hell suffering” for one thousand eons. This means our merit of having made charity and practiced morality and so forth to sentient beings, having made offerings to Buddha, Dharma and Sangha, gets destroyed for one thousand eons. If it’s not dedicated to achieve enlightenment for sentient beings, then it’s completely destroyed, like burned rice. If the merit is dedicated to achieve enlightenment for sentient beings and we are about to achieve bodhicitta the next day, then it’s put off for one thousand eons if we get angry at a bodhisattva for one second. 

Most people don’t know this, and even if they know they don’t take care or they don’t practice. They don’t think about it in everyday life; they always get angry and depending on who they get angry with, they destroy the merit completely or it is delayed, postponed for many eons. 

We students don’t keep in our mind how incredibly dangerous anger is and how important patience is. It’s so, so, so, so important, most important. Because we always get angry, we do not practice patience and our mind is so distracted, our merits always get destroyed or delayed for many eons. No matter how much we do retreat, practice charity, do this and that, or if we have many life stories, nothing happens to the mind. There’s no progression, no realization, only degeneration. Our mind becomes more and more like a rock or a hot desert where nothing grows, it’s so hot. Even if we have stories of having done so much, there’s no progression toward developing our heart into a good heart. 

kadampa Advice

Kadampa Geshe Chengawa, the follower of Lama Atisha from India, the aryan land of Nalanda, who was invited to Tibet to make Buddhism—sutra and tantra—pure, taught this to the general assembly [Rinpoche translated this from Kadampa Advices]:  

Generally the whole entire Dharma is contained in two: avoiding giving harm to others and benefiting others. In the three baskets of teachings, the small and great vehicle, all is condensed into these two things. Therefore in order to practice these two holy Dharmas, patience is so important. 

Without patience, when people give harm to you, then it becomes harm returned back. When you do that, it doesn’t change from harm. When there is no change from harm, there is no benefit. Therefore to be able lead [a life of] holy Dharma, you need patience. 

There are four methods to meditate on patience: 

1. By putting up the target, we [will be struck by] the arrow

2. In the manner of loving kindness and compassion

3. In the manner of guru-disciple                                                     

4. In the manner of ultimate reality 

1. Meditating on patience in the manner of putting up the target, we receive the arrow 

If we don’t put up the target, the arrow [of harm] cannot strike. The arrow strikes because the mistake, the target, was put there. Like that, having put up the target of our past life karma, then the arrow of harm to this life strikes. Receiving harm from others in this life is due to having collected negative karma in our past life, therefore we cannot get angry with others. 

It is said in Bodhicaryavatara, [ A Guide to the Bodhisattva Way of Life, Ch. 6, v. 42]: 

In a former time I did harm toward sentient beings. Therefore I deserve to receive the harm given by sentient beings. 

If we didn’t harm others from our own side like this, no one would harm us. Besides that, even in this life, having done harm to others in the early part of this life, we receive retaliation in the later part of life. Like that, for what happened [harming others] in a previous year [we receive harm] in a later year, or for what happened in a previous month [we receive harm] in a later month, or even for what happened on a previous day [we receive harm] on a later day. 

Even right now, whatever hurtful words we speak, that are unbearable to others, we put up the target of bad conduct and right away we receive the arrow of bad words and so forth. Therefore, everything should be understood as having put up the target ourselves, then we receive the arrow of the harm from others. So it is said, don’t get angry with others. 

2. Meditating on patience in the manner of loving kindness and compassion 

For example, when a person [with serious mental illness] harms others, don’t retaliate back. Don’t react against that person, and don’t retaliate back. Think that the one who is giving harm to you is possessed by the vicious spirit possession of delusion. Meditate on compassion, thinking, “How pitiful he is.”  Even the person possessed by spirits is merely harming our body and life. He doesn’t harm other than that, so it is a small harm. He is like this only for a few years, a few months or a few days, so it is just a short time. 

From beginningless samsara and without end, being under the control of delusion for a long time, that person carelessly engaged in nonvirtue with body, speech and mind, and because of that, generates sufferings of the three evil-gone realms. That is great harm, therefore it is highly serious to have compassion for that person. We must meditate on loving kindness and compassion for the one who gives harm like that. Don’t get angry. 

From Bodhicaryavatara [Ch. 6, v. 37]: 

When people are under the control of delusion, what is called I, that which is most treasured and beloved, they will even kill themselves. At that time they are under the control of anger, so how can they remain without harming the bodies of others? 

Even if they think to live without harming, they have no choice. They are completely controlled by anger, therefore it’s not worth our giving rise to delusion [getting angry]. They engage in the actions of killing and so forth without freedom or independence, thus it is worthwhile for us to generate compassion toward them. 

Even if compassion does not arise, anger is undeserved. At least don’t get angry. Thinking in this way stops anger toward the harm-giver. If compassion doesn’t arise, at least don’t get angry. It’s not worth getting angry with others. 

3. Meditating on patience in the manner of guru-disciple

For example, if there is no abbot granting vows, then there is no ordination; if there is no master expounding the holy Dharma, then there is no way to understand Dharma. Likewise, if there is no enemy giving harm, there is no patience. Should we discover others who insult us and so forth, think that they are the master or guru granting patience, we should realize this. Meditate to be happy about that and repay that kindness. Meditate or take it yourself as a disciple learning patience. So it is said, don’t get angry. 

4. Meditating on patience in the manner of ultimate reality 

Ultimately there is no object for us to harm. Others who are giving harm and harm itself—all the phenomena of harm—their reality is emptiness only [tong-pa-nyi.] To the present I, all these appearances, arguing and so forth, are a fantasy of our hallucinated mind, like a dream, like an illusion, therefore we can’t get angry. 

It is said in Bodhicaryavatara: 

[If things are] empty of [true] existence, what is there to lose or gain, and what is there to like and dislike? Who is there to completely accuse? 

After we wake up from sleep, we realize that the enemy in our dream does not exist from his own side, so we don’t get angry. Like that, even the present enemy does not exist by nature, absolutely. It is like a dream. Don’t feel hatred toward that enemy; meditate on patience. 

Rinpoche's comments: 

Please, especially anyone who has anger normally, you must learn patience. Especially if your mind is habituated with anger, you must plan to use these techniques every day, even in everyday life. It will bring happiness in this life like sun shining, and it will help at the time of death. It will bring happiness at death and even if you die there will be happiness in the future lives—in hundreds, thousands, numberless lives— and it will bring ultimate happiness, liberation from oceans of samsaric suffering, the everlasting happiness. Not only that, but buddhahood, the total cessation of the obscurations and completion of all the realizations. You can achieve that for numberless sentient beings. 

Also, you can help numberless sentient beings by not getting angry back. It helps them to not get angry with you. Since you don’t put up the target, others don’t get angry with you. There is no target, so you don’t receive anger from others at all. Not only that, you are able to bring happiness to sentient beings, temporal happiness including happy rebirth in the future, to meet Dharma.

Also, it helps to liberate all mother sentient beings, to free them from oceans of samsaric suffering forever, and to bring them everlasting happiness. Not only that, you are able to not only free the numberless beings of each realm—hell beings, hungry ghosts, animals, humans, suras, asuras—from oceans of samsaric suffering but you can bring them to the peerless happiness, buddhahood, the total cessation of obscurations and completion of all the realizations.

In a short way, talking about urgent and temporary benefit, you are able to bring world peace. This is the real way [to bring peace.] In the world people have meetings all the time but maybe without much result. Here, by  practicing patience in everyday life, paying attention to karma, being careful with your mind, you are like a person carrying a bowl full of nectar and walking carefully to not spill it. Otherwise it’s as if there is also a person with sword and whenever you spill the nectar, you will be hit with the sword.

Taking care of your mind like that, in a righteous way, you are also taking care of your life. That is always the best way of taking care of your health. When you take care of your mind in a healthy way, you are taking care of your body in a healthy way. Thank you very much.

In the world, people do hundreds or thousands of exercises and every year they sell new ways to exercise, that you can do for physical health. But the most important thing is taking care of the mind. By taking care of the mind, you are able to take care of the body, by the way. That’s all. Thank you.

[Without  patience] it’s like going the wrong way and banging your head on the door frame and then getting upset with that. You want to harm that door frame, without realizing you are in samsara.

With much love and prayers...

You can't get angry to sentient beings, from whom you receive every single happiness from beginningless rebirths, present and future liberation from oceans of samsaric suffering, and total cessation of obscurations and complete realization.

That is most crazy thing, foolish thing, ignorance. Yes, you can discuss and prove what is right or wrong.  Please write this down in your diary book. 

Your decisions are correct but the problem is the way they are expressed – with harsh words and anger. These are extra and unnecessary; they create problems. Of course, someone doing wrong needs to have it explained to him or her, but with compassion and no negative feeling. You should use only kind words, even though you are saying that what they did was wrong.

Each time you stop being angry, by practicing patience, this becomes your most practical contribution to world peace.

My dear one,
You have recognized that anger arising is not good and that you must do something about it. You’re responsible for stopping that problem. Even this is progression toward peace and happiness. Without this first discovery, there is no day-to-day, moment-to moment peace for you and others. The more you can stop getting angry and lessen your anger, the more you bring peace and happiness to all living beings, particularly the human beings, animals, and so forth in this world. All six billion people in the world get that much more peace and happiness and the billion people in your country get that much more peace and happiness. Of course, there is no question about your family, neighbors, and you.

If anger is completely eliminated through meditation and by collecting merit, you stop harming all beings, not only in this life but in all future lives, bringing them peace and happiness. It is incredible that you, one person, can offer this service to countless human beings.

You can see your family as your great, spiritual guru. This is what the Buddha said: the one you call enemy, who makes you get angry, is your spiritual guru. Why? Because he or she teaches you how to practice patience. Then, you train your mind in patience regarding that person. The only one who can help you put that into practice is someone who has anger toward you. You don’t have this opportunity to practice with friends, strangers or buddhas, who have no anger. So, these people are the great teachers; they help you to eliminate anger and stop harming others. So many sentient beings then stop receiving harm and receive benefit, peace, and happiness. Without anger there is harmony and peace in the family, in the lives and hearts of others, and also in your heart and life.

So, you can see that those who are angry with you or criticize you, those who insult you with their speech or beat you with their body, are most precious and kind. You see they are the kindest ones in your life.

If you get angry you create negative karma and that creates hell and suffering. If you don’t have anger, attachment, and ignorance, there is no hell. This means those beings are helping you to learn about anger and to practice patience. They are your protectors, protecting you from rebirth in the hell realms, where one has to experience the heaviest suffering for so many eons.

Therefore, when you have the conditions to get angry and it’s about to happen, be aware of the great dangers that could befall you, of hell and all the sufferings. If you get angry, it also makes many other people engage in anger. By getting angry back at you, they can also be born in hell instead of gaining a higher rebirth in their next life.

Sometimes you can put yourself in their place, thinking that they are you while they’re criticizing you. If you do that while the person is criticizing you it is great fun. We always think that he or she is bad or mean to me, but then where are you? You can’t find the “I,” you, the person who is receiving harm. You can’t find the I inside the body, from the tip of the hair down to the toes, in the nose or the ears.

Of course, there is the I who creates negative karma, has delusions, and brings many sentient beings to hell by causing them to get angry, but that is not the I in which we believe. But you also can’t find that I inside the body or mind, or both together. It’s good to analyze this. It can be a very deep discovery and a great shock. You believe the I is in the body, somewhere in the chest, but when you check you can’t find it. I’m talking of the I in which you normally believe.

You can also think of the kindness of the enemy, the person who is angry with you or abusing you. It helps you to complete the paramita of patience, the path to enlightenment. Without that you can’t achieve full enlightenment, you can’t be perfectly qualified (a Buddha), liberate many sentient beings from the oceans of sufferings of samsara, and bring them to enlightenment, the greatest happiness. The person whom you call enemy, whose anger you see as bad, is helping you to practice patience. He or she is actually the one who is giving you liberation from all suffering, and enlightenment, by letting you practice the Mahayana path, the paramita of patience.

Even Shakyamuni Buddha and the numberless buddhas were ordinary beings like us, with mistakes, delusions, and problems, then they discovered the nature of suffering, practiced patience, developed their minds on the path, and achieved great liberation: enlightenment. That is how they were able to liberate beings from suffering and bring them to enlightenment. They showed the complete path to full enlightenment to sentient beings in this world, how to achieve happiness, a good rebirth in the next life, and the ultimate happiness of liberation from samsara and full enlightenment.

As well as these meditations, please chant every day OM MANI PADME HUM: the Chenrezig mantra, who is the Buddha of compassion, for all sentient beings, to bring every sentient being, every hell being, preta, animal, human being, asura, and sura to enlightenment. OM MANI PADME HUM is the most precious mantra, cherished by numberless buddhas. It is like a wish-granting jewel, giving all happiness to all sentient beings.

Please also recite the Maitreya Buddha mantra, the Buddha of loving kindness. It’s very good to recite this to develop loving kindness toward others and reduce anger, this poisonous mind, the continuation of which has no beginning. I will enjoy seeing you reciting these two mantras and practicing the meditations as explained. What I appreciate is your practicing patience and abandoning anger.

Thank you very much.

One more thing: every day that you stop getting angry, you bring so much peace to your family, the world and yourself. If you don’t stop getting angry, you will cause harm and suffering to others and to yourself.

Again, thank you very much.