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F ORUM TEACHINGS | EASTERN HORIZON 511
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we will gain greater confidence in causes and conditions. Then this mitigate kleśas— the middling
being able to control ourselves and observation with such a right view practice level of neutralizing and
not act foolishly or irrationally, or to would certainly be wholesome. co-opting kleśas by using them as
just blame others. aids on the path— to eventually
Otherwise, without such a right even embracing and integrating
The Buddha has shown that anger view, the observation would still kleśas on the path of effectively
is very counter-productive. He said be unwholesome, although the eliminating them— the advanced
getting angry with another person Abhidhamma maintains that practice level of using them as
is like lighting a fire that burns mindfulness is always associated keys to enhancing the path and
within oneself, and it harms oneself with wholesome states. For transmuting them. This succession
more than the other person. instance, most people, even though of skills reflects an individual’s
they may be mindful of the anger progression on the path. Through
Geshe Dadul: Except in the within, still identify it as “mine, persistent training, one can become
case of extremely strong anger, me, my self”. Now, isn’t it obvious increasingly less overwhelmed
when the mind has become fully that this observation made with and consumed by kleśas, and
overwhelmed and blinded, it is still mindfulness accompanied by wrong increasingly skilled in turning the
possible to exercise some restraint view is unwholesome? unique quality of kleśas into assets
and intervene. Using a corner of to combating the kleśas thoroughly,
your mind, notice the anger in you Ven Min Wei: Indeed, if we can be to their very subtle stains over
and recognize it for what it is. Try to mindfully aware or recognize anger and above the manifest afflictions
not identify with it. This results in whenever it arises, we will definitely and their roots. At any given level,
creating a distance between oneself not be controlled or overwhelmed the basic nature of hatred remains
and the anger, that will right away by our anger. Thus, we need not unwholesome (akusala). Through
deflate it to some extent. Then one ignore anger but convert it into progressive practice, its unique
can apply other interventions and a positive energy without being destructive potential is increasingly
bring about a positive transition. imprisoned in negativities. overwhelmed and even leveraged
For this, it is helpful to build the to bring its own destruction by a
habit of checking the state of one’s Therefore, practicing mindfulness skilful practitioner
mind every now and then and make is crucially important. Mindfulness
conscious choice over them. is not to suppress or fight against Are there any occasions when
anger, but to recognize and take anger is justified, or when anger
Is it possible to observe and care of it. So, the energy of anger is becomes a skilful action?
experience anger without being recognized and embraced tenderly
overwhelmed by it, or be mindful by the energy of mindfulness. It’s Ayasma Aggacitta: From the
that we are angry? If so, is it like we are helping each other. perspective of the Pāli scriptures,
still considered unwholesome Both mindfulness and anger no. After all, dosa is classified
(akusala)? are ourselves. Recently, many as one of the three roots of

therapeutic traditions in the West unwholesomeness.
Ayasma Aggacitta: Of course have integrated the contemplative
it is possible for well-trained approach to therapy focusing However, from the worldly
practitioners of mindfulness. For on mindfulness. This is itself a perspective, one could say that
instance, one who has successfully wholesome act. there may be justifiable occasions to
incorporated right mindfulness in express anger. For example, parents
daily life and is able to personally Geshe Dadul: It is possible to and teachers sometimes resort to
and experientially understand that train from having to redirect karuṇā-dosa to train their children
whatever happens is a product of attention from the kleśas every and students respectively for their
present causes and past conditions, time they emerge – the initial own future good which they may
should have no problem identifying practice level of restraint against be unable to envisage at that time.
the anger as “not mine, not me, kleśas — to slowly befriending Unfortunately, this can be quite
not my self”, but a product of kleśas and recruiting them to subjective and may well do more