Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 108-minute commentary, Geshe Pema Tsering unpacks verses fifteen and sixteen of the Letter to a Friend, centred on the striking claim that completely abandoning anger leads to the state of non-returner. He identifies three types of patience, then draws a sharp contrast between what he calls “distorted patience” — the forbearance we readily exercise for money or comfort — and genuine patience cultivated for liberation. He explains how anger fuels rebirth in the desire realm, dismisses self-immolation and martyrdom as misguided ascetic paths, and offers a practical antidote: recognising hardship as karmic ripening and redirecting it as a wish to bear others’ suffering. A Q&A explores self-righteousness illustrated through irritation over sloppy ritual conduct, the wrathful deities whose fierce expression arises from compassion not anger, and the technical Buddhist distinction between fear and anger as two separate mental factors.
File metadata (for organising)
File: 07 2009 02 01 GPT – Letter to a friend 01-02-09.mp3
UUID: dd0707e6-bef3-406f-ab29-c1783e7f2321
Teacher: Geshe Pema Tsering
Collection: z Letter to Friend – mulitple years (Geshe Pema Tsering)
Date: 2009-02-01
Recorded at: Buddha House Adelaide
Duration: 108.2 minutes
Words: ~5,776
Low battery. Yeah. It’s done. That’s right. Yeah?
Yep. There’s a red light here. Yeah, put the recording on. So is this microphone working? Yeah?
So Geshe is asking Geshe is then telling us then to give good motivation and with the intention then of establishing all sentient beings in the state of Buddhahood, I myself must attain enlightenment in order to accomplish that. I’m going to listen and study. Oh yeah. And then having given rise of motivation in this way, we start with the Heart Sūtra. So then we start with the next topic of the commentary and end of the root text on the letter to a friend.
The following two verses, fifteen and sixteen, which is meditating on patience, familiarizing oneself with patience. So these two verses go like this, hard to practice patience knows no peer. So never allow yourself a moment’s rage. Avoid all anger and you will become a non returner. So the Buddha said: He is he’s abused me, struck, defeated me, and all my money to he has purloined.
To harbor such resentment leads to strife. Give up your grudge and sleep will easily come. Geshe-la was briefly saying, so the whole point being that of these two verses is just indicating, telling us that patience is extremely important. Practice of the perfection of patience is extremely important. In order to accomplish enlightenment, we need to engage in the six perfections.
And of the six perfections, the perfection of patience is one of the most important ones. And it is crucial that we engage in it, and it is, as Geshe-la was saying, to the best of our ability because on top of all that patience is very difficult to practice. And Geshe-la was then just picking up the first two lines of the first verse, but before that, let me just add what Geshe was saying in the end. Geshe was pointing out that there are three, generally speaking, are three types of patience. The patience that bears with suffering, the patience that disregards harm that is done to oneself, and the patience that bears with hardships for the sake of the Dharma.
And then Geshe went back to the first two lines of first verse which says, Okay, this practice of patience is very difficult. And one should not allow even one moment of rage arise in one’s mind. And Geshe was explaining because just one moment of anger can cause so much harm to oneself, can destroy so much of one’s collections of merit, of one’s collections of positive energy. So patience is so important and that’s also why it is so difficult to practice. And then again, last two lines of that verse fifteen is saying avoiding all anger you will become a non returner, so the Buddha said.
And as for this returner, the expression non returner, not to return, not to come back. Geshe-la was explaining, generally speaking, non returner is somebody who has purified so much of one’s mental continuum with regards to the desire around that one won’t be born ever again in the desire realm. And this expression can be referred to two different beings. It can be referred to an ordinary being, a non ārya being, who has attained to a higher concentration, who has attained to one of the higher concentrations, the first, second, the third, the fourth concentration. By maintaining his meditation practice, that person will not need to be born again in the desire realm.
It’s still born in the form and the formless realm. Then there are those other beings, those other beings who have gained insight into emptiness, who have realized emptiness, and they have purified their mental continuum to the point where all those defilements that would cause them to be born in the desire realm are not manifest anymore, have been purified. So that person, so that being does not have to be born again. In the desire realm, it’s born instead in the higher realms until that being attains complete liberation from the entirety of saṃsāra. And then Geshe is explaining, now this is advice that has been given to the king.
So the king is being told, do not allow anger to arise because if anger arises, you won’t be able to attain liberation. Anger will keep on fueling your going around the cycle of existence, so you will only experience more suffering because of anger. And that’s the advice that the king has been given. But it’s not only the king. This advice applies for us too.
And in the same way, if we are to exercise, familiarize ourselves with patience in the way that we are being instructed here, we will also attain this state of non return. Geshe-la is going to the second verse which is saying again that person has abused me, that person has hurt me, that person has defeated me, has been taken all my money and so forth. This is the sort of way we think when something harmful is done done to us. And Geshe is explaining again, we shouldn’t give in to such thinking because by thinking in this way, we are only, again, fueling anger and hatred. And by allowing familiarizing ourselves with anger and hatred in this way, again, we only cause great harm, great damage to ourselves.
We not only destroy our rules of virtue, we become distressed, we become tormented by anger itself. And so we ought to give up, to abandon this grudge and hatred. And if we can abandon, if we can give it up, then we’ll be able to, as it says in the text, we’ll be able to sleep well, but we’ll be able to attain a certain level of peace of mind. This is how we go about the events of our lives. We keep on thinking, oh, you know, this person has done this or that to me, has caused this or that harm to myself, has hurt me in this or that way.
Or, you know, this good thing or that good thing has happened to me. And we keep on thinking in this way. And the only thing that we accomplish when we think like that is hatred and attachment. We only give rise to attachment. We only contemplate the events of our lives in a way that give rise to attachment and they give rise to hatred.
And in this way, we only perpetuate going around the cycle of existence. We only perpetuate our suffering. So the only thing that is really left for us to do as as practitioners is if we have engaged in any negativity in the past, then the only thing that is for us to do is to purify those negativities by means of confession in our practice. If we have performed something virtuous, the only thing there is for us to do is to rejoice in it and dedicate those merits, but not engage with the events of our lives in this destructive way that engenders more and more attachment. Okay?
So again, Geshe lah, reiterate, we shouldn’t give in to this sort of thinking that just, how to say, increments our mental distress, our mental suffering and so forth. And we should cultivate thoughts that are that they are the opposite of that, that directly oppose the anger and the begrudging and so forth, which we should cultivate the thoughts of loving kindness, of compassion, which should cultivate an understanding of the great kindness and the great preciousness of all sentient beings. We have to understand how all sentient beings have been kind to us since time immemorial, how they have sustained us, nurtured us, protected us, how they have benefited us. However benefit that we experience comes, has come and does come in dependence, has come and does come in dependence upon all sentient beings. And when we can think in this way, when we can develop our minds in this way, grow, cultivate our minds in this way, then we are accomplishing an immense benefit, Geshe-la says, because we are we are then creating the causes of enlightenment itself.
And so then, again, if one can cultivate the mind of enlightenment in this way, there is, again, immense benefit can be easily accomplished. But even if one is not able to think in this manner and cultivate this sort of benevolent thoughts, benevolent states of mind, at the very least, one has to avoid any harmful thinking, any sort of thinking that will just cause more and more harm for all parties involved. At the very least, that’s what one has to do. So Geshe is reading the first sentence of the commentary and explaining one of the expressions. It’s saying, again, the practice of not getting angry when harm is done, of not allowing even one moment distress to arise in one’s mind.
This patience is such a practice which has no peer, which has no equal, and that it is very hard to practice and because of all that it is also a very great practice. Now there’s an expression here called katub. Katub, which is and I forgot the actual best English word, but katub is a sort of maybe you can help me with this. When people do these ascetic practices and the very hard practices, right? And I don’t know, should I just call it hardships?
When people go through hardships? You know, when you deliberately go through hardships. And so this is such a practice, which is a very hard thing to accomplish, but you do that for the sake of enlightenment. And Geshe-la was explaining. Is that sort of a penance?
Something like that. I forgot the name. Used to have a very good English word for that. Anyway, Geshe-la was explaining, what we usually do is that we we put ourselves through all sorts of hardships and hard work for the sake of money, for the sake of the things of this life. We do that.
We go through difficulties. We put up with and hardships, and we work through them so that we can earn our money, we can earn all the good things of this life. And so this is such a thing, but what we have to do is change the tone so that we are working not for the sake of the things of this life, but for the sake of the happiness of future lives. And then there is another expression explaining the meaning of patience, which is not to allow oneself to be angry with that which harms elf. And as for what harms oneself, there are many, many different things which harm oneself.
Those can be humans who cause harm to oneself, who speak ill of oneself, who do bad actions directly to oneself, who harm oneself either directly or indirectly, who harm oneself, oneself, who So there are all many possibilities here. And then there are also non humans, animals and so forth. There are diseases, illnesses, there is the weather, the hot weather, the cold weather, all such things they do harm oneself, they can harm oneself. And again, our practice here is not to allow ourselves to be distressed, to be avert, to be angry with any cause of harm. So, and again, one shouldn’t allow one’s mind to be distressed, to be tormented by such thoughts, not even for a moment.
And Geshe-la was explaining how is it that we avoid that? How is it that we practically go about not allowing ourselves to be distressed? But contemplating the fact that hardships and harmful circumstances, they will happen to us. We have to recognize, yes, it will happen. Bad things will happen.
Hardships will come our way. But they come because of the negativities that I have performed in the past. They are a result of the negatives that I have performed in the past, of the negative actions that I have performed in the past. Because I do not realize the natural mode of existence, the natural way that phenomena exist, the actual way in which phenomena exist. Because I conceive, and I have conceived since time immemorial, of phenomena as existing inherently from its own side.
Out of that misconception, I have engaged in phenomena with distorted minds, with deluded minds, and the deluded minds of attachment and aversion and so forth. And in this way, I have created many negativities. I have engaged in many negative actions, and I have accumulated all this negative karma. And because of that, I I will certainly experience hardships and difficulties in the future as a result of all these actions. And then but it’s not and then also so all these things bad things will will happen to us, will come our way, and but not only to oneself.
You know, most sentient beings do experience hardships, do experience suffering. And, you know, in in the hell realms and in the hungry ghosts, animal realms, in the lower realms of existence, there’s an incredible amount of suffering, such a vast amount of suffering. And again, one can contemplate how developed and the wish that all this suffering be experienced, we can make all this meaningful by wishing that may this suffering ripen upon myself. May by experiencing the suffering may one then exhaust the causes of all sentient beings’ sufferings. May then as a result of that, all sentient beings be completely free from suffering.
May all sentient beings then be established in the state free from suffering. And in this way, we can make our experience of hardships and suffering extremely meaningful. A very, very powerful practice, And again, Geshe-la was concluding, of this that if one can think in this way, one can cultivate this attitude, then one accomplishes patience. And this then, this hardship of patience, this practice of patience is a great practice. It’s a supreme practice.
Because if one has patience, if one can cultivate patience, then one is able to accomplish renunciation with ease, one is able to accomplish the mind of enlightenment with ease, one is able to realize emptiness with ease. On the other hand, with lacking patience, all these things become extremely hard to accomplish, if not impossible. And Geshe is explaining, so now this type of patience that we’re being told about, it’s something that we find it very hard to practice ourselves. Mean, Geshe-la says, we engage in all sorts of hardships. We put up with all sorts of hardships for the sake of the comforts and the pleasures of this life, of money and housing clothing and good food and all sorts of things.
We put up with a lot of hardship, with bad weather, good weather, it doesn’t matter, nothing stops us. We are ready to go if it is for the sake of the comforts and the pleasures of this life. We are right there. But Geshe says, this sort of patience is a distorted patience. It’s a deluded patience.
This is the sort of patience that actually accomplishes more causes of cyclic existence, that is fueling our going around the cycle of existence. So that’s not the patience that we want really to keep on practicing. What we have to do instead is practice patience, practice forbearance, whilst we are striving to accomplish the cause of liberation in life, whilst we are striving to accomplish refuge, to accomplish the mind of enlightenment, and to accomplish the cause of enlightenment. This one. We go on about our lives in this way is due to our habituation.
We think and act in these ways because of habit. We have been habituated with a misconception or misapprehension of reality. We have been habituated with apprehending reality as being inherently existent. Out of that apprehension, this distorted mind, then we develop attachment towards reality, and we keep on then acting in this way, overwhelmed by all sorts of different afflictive emotions and conceptions as out of habit. And this is what we have to break.
This is what we have to break through and then cultivate the habit of this, the perfection of patience instead. Then the next sentence is telling us because of all these reasons, told of those, you know, the time of the Buddha, there were those ascetic practitioners, non-Buddhist ascetic practitioners who would engage in all sorts of self-immolation? Immolation? Is that how you say it? That’s what it’s Yeah, yeah, no.
It’s really bad what’s written here. Geshe-la was saying, who would immolate, who would actually burn themselves. That’s what it’s written here, talking about people who would burn themselves, engage in very hard painful practices. And there is one mention of a practice where people would, as Geshe-la explains, they would burn themselves, they would burn parts of their bodies.
And they believed that by burning themselves in this way, they would attain liberation or they would attain a higher rebirth. And Geshe-la was exemplifying, illustrating it to us. Nowadays, we have something similar, are some of those more how can I put that? The radical Muslims who believe that they martyrize themselves, they kill themselves and kill the infidels, then they are born in heaven. That’s their equivalent of liberation.
That’s the sort of thing that people used to do then, people do now, and so people put up with this incredible hardship, this incredible suffering for the sake of these beliefs. And we are told here that these practices not only do not accomplish liberation, they do not even accomplish a higher rebirth as a human or God. And Geshe-la was explaining how is that such actions as the one that is self-immolation, what we have been taught here, do not actually accomplish any liberation or even high rebirths. And Geshe-la was then saying because by hurting one’s body, as these ascetics would do, they are actually harming a sentient being. And they do that out of this fundamental delusion or distortion.
They believe that this is the cause of liberation. And because that is not actually the cause of liberation, that shows how distorted, how deluded, how clouded their understanding is. And in this way, by doing something which is not actually the cause of liberation, we can understand how they are overwhelmed by ignorance and by wrong views. And we can understand then how their actions are motivated by distorted minds, distorted thoughts, and how that then does not accomplish virtue, that accomplishes non virtue. And the cause of that is just more suffering.
And then again, the next sentence, of all that, and then this is making reference to the king yourself, you are powerful, powerful men, making reference to the king. By practicing this great hardship, which is patience, again you shouldn’t allow even a moment of its opposite, which is anger, to arise in your mind. You have to abandon, you must abandon anger. And Geshe-la was explaining, especially for some person, such as a king who is powerful and wealthy and so forth, is surrounded by people who want to harm or take advantage or to profit by any means, by deception, by direct harm, in direct harm, deception, lies, and so forth. Geshe-la was explaining, especially for a person in such a position, then patience is even more important, more precious for that person.
And also because that person can also, for the king, in the case of the king here, can cause a lot of harm by means of the decisions or actions that the person can take. So in both perspectives, the person has to cultivate patience, because allowing one’s mind to be angry will just create an even greater amount of harm than it would ordinarily. Okay? And then the last sentence of the commentary is telling us that by abandoning it, by abandoning anger, by giving up anger, then one will not ever have to return to the desire realm. And that is what the Buddha, Bhagavan, has told himself.
And Geshe-la was saying because the main causes of rebirth in the desire realm, which includes hell, hungry ghosts, animals, humans, and gods and demigods of the desire realm. So the main causes for being born are attachment and anger. So by averting, by completely abandoning, not uprooting, by completely abandoning that, one is not born again in the desire realm. And to corroborate that, to support that statement, we have a quote from a sūtra, which is saying, again, the Buddha is saying, directing himself to the fully ordained Sangha, fully ordained monks and nuns. And he is saying, by abandoning, by giving up anger, you will easily attain the state of a non returner.
And that is to say, again, one will easily attain lasting happiness. From then on, by abandoning anger, one will go then from happiness to happiness, Geshe-la was saying. And then the second part of the commentary which refers to the second verse is then saying again that there are people, there will be people who will speak ill of criticize us, who will blame and complain about us, who will behave or act badly towards us, who will hinder us, who will deceive us, so forth, and who will directly inflict physical harm on us and so forth. And one will come to think, oh this person has done such and such harm to me, this person has done this and has done that. And by thinking that way, we just, we, by allowing ourselves to think in that way, we we will increase our distress, our mental distress, our anger, and our hatred for those beings.
And we shouldn’t allow that to happen. We shouldn’t allow that to arise by and by fiercely with great determination averting such a way of thinking, by fiercely averting this grudge and anger and these thoughts that feel this anger in this way, will easily accomplish great happiness and a great amount of happiness, a great amount of peace, peace of mind. And then like it says, and we will easily then gain a restful sleep. And again, we have to support that. We have a quote from the Bodhisattva Way of Life from Śāntideva where he’s saying, again, by fiercely averting anger, and again, in this case, averting grudge or begrudge in this way, again one accomplishes the happiness this and one accomplishes the happiness of here and hereafter.
And Geshe-la was saying, so again, by averting anger and begrudging in this way, then one will accomplish the happiness of this life. We will accomplish happiness and peace in this life and in future lives. As for anger, anger is very, very bad state of mind. It will cause us harm in this life, will cause us harm in the future lives. It will cause harm to oneself and will cause harm to others around us.
It will destroy our roots of virtue, our collections of merit and positive energy. It will not only that, it will it will destroy all our relationships, friends, and so forth. Again, we’ll be displeased with us, we’ll dislike us, and so forth. So anger is nothing but harm and bad coming from anger. And Geshe is then saying, but it’s a very difficult, anger is a very difficult mind to get around because it comes about out of a sense that we have of protecting ourselves, protecting our interests.
That’s why we get angry. But it doesn’t actually protect us. It just harms us immensely. So it’s a difficult one. And Geshe is saying again, the way we think when somebody harms us.
We say that person has harmed me, that person has done such and such to me, so I’ll get angry at that person. And we think we do that, thinking that that will solve the problem, that will diminish the harm or get rid of the harm. But it doesn’t. It does the opposite. Or the person who has harmed us, in knowing that we are angry at them, again, they want to cause us even more harm.
Not only that, everybody else who sees us angry, anyone who sees us angry, again, will be displeased with us, will dislike us, and that will damage our relationships to those people, to those beings. And not only that, we’ll cause ourselves an enormity of mental distress, of stress and distress. So there’s nothing but harm coming from anger. Giving us the illustration. Usually, we see, for example, two people arguing with each other and one person says, don’t get upset, let’s, you know, talk it over, you know, be gentle and kind and talk it over and sort it out in a diplomatic way.
And Geshe-la was saying, but and the other person says, want to hear any of that. I don’t want to have anything to do with that. You harm me, so I’m going to get angry at you. I’m going to harm you back. You’re going to have it now.
And in this way, that situation is not solved by getting angry in this way, begrudging in this way. The situation is not solved. The problem only increases. The whole cycle of harm only increases. If on the other hand, that person was to follow the advice that has been given and not to begrudge, not to give in to those angry thoughts and instead to cultivate a more gentle attitude, a more kind attitude without any begrudging, then there will be a chance at least to solve the problem.
And even if there wasn’t a chance to solve the problem, then at least nobody would get distressed or affected negatively by the situation. So at least things wouldn’t get worse, at the very least. It is strange that there are some people who get angry very easily, but at some point they just stop getting angry. And I was giving the illustration of a monk that he knows of from And then who used to get angry very easily. You you say one thing you would say one thing to that monk, and he would immediately get angry.
And so everybody was always teasing him and saying something bad to him or about him. And and and and he would get angry and angry and angry. And then one day, he just stopped getting angry altogether. And and Geshe-la was just saying now, he used to be known as a very angry person. And and he says, yeah.
Well, what now? I don’t nothing annoys me anymore. And he said, you just said, that’s very strange. So Geshe-la is asking us to stop here now. We’re just stopping a little bit early.
Have time for questions. Both and myself are not feeling very well today. That’s why he’s stopping a bit earlier. Lunch? Oh, we’re going to have lunch here?
I didn’t know that. I’m sorry. I didn’t know at all. I didn’t tell him. I didn’t know.
Yes. He stay here. But you still what time is the lunch? Twelve? You still have time for He said, there is food, he will stay and eat it.
Today is the first. This is one of this Why do people pick messing this up? No. I I I I’ve been trying to translate that for ages, and I don’t know how to put it self righteousness. Justified?
Justified. Yes, we feel it’s justified. We feel it’s justified, isn’t it? There’s a good reason for it. We feel like there is a good reason for it.
We feel that people are not up to our standards, and that our standards are the right ones. But I don’t know. I have tried to translate that already. And I just self righteousness is a difficult one. Do you mean righteous indignation?
Well, yeah, I was more thinking I do it. Why isn’t he doing it? They should understand. They should know better. Self righteousness.
How do you explain the idea? Okay, what we think they should be doing? Can I say that? What we think they should be doing, they were acting in the best way for everybody else. Let’s see what I can do.
I know. I know. I I but I just cannot convey the idea of the self righteousness attitude. So, okay, I think I have So what I was saying, So what came to mind was and the way I explained in Tibetan, I was just going to explain what I was saying. Us, we are all Buddhists, and we all make offerings, and we all know how to make offerings.
So if, for example, we are here together with someone, and we are placing the offerings, and we know that we have somebody else together with us that we know knows how to make the offerings but is not making the offerings properly, is being a bit slack or something like that, then we get impatient with that person. We get angry with that person. And that’s pretty much what it is. And Geshe-la was going say, yes, that happens. It happens a lot.
And we’re really getting impatient. But we have to be patient. We have cultivate patience in those situations and contemplating the fact that we do not really know why the person is doing what the person is doing in the way that he or she is doing. Why the person is being slackened because of this hypothesis of this illustration. Why the person we do not know.
Maybe the person has a problem. Maybe the person is ill. Maybe the person is facing some problems and some worries that are taking over his or her thoughts. You know, we do not we do not know. So we really have to instead of getting angry, you know, we should be, you know, keeping our cool and and maybe see if there is any problem, you know, inquiring to the reasons maybe, but not to get angry, not allow ourselves to get angry.
Well, actually, were sort of working I was thinking as well in the whole thing of self-cherishing about, you know, I know how to So you can say that self-cherishing has a lot to do with that, but the very, very root of anger is ignorance that does not know the way that phenomena exist, that reality exists. It’s the ignorance of self grasping and so forth, the grasp onto our self of phenomena and so forth. That’s the very, very root of it. Talking about is when I refer to the attachment to reality as inherent existence, inherent existence. And because of our attachment to reality as inherent existence, then we get angry.
But Geshe-la was saying, generally speaking, we get angry for various reasons. But basically, if we have something desirable that we find attractive, pleasure, and so forth, and we develop attachment to that, if we have something that is the opposite of that, which is undesirable, unpleasant, unattractive, or which hinders the accomplishment or the obtainment of that which is desirable, pleasant, and attractive, then we get angry. So from one point of view, from one point, from what has been said, you could say that from one perspective, anger is a servant of attachment when, in the instance of us not getting what we want. For example, when a child is misbehaving and is not acting in the way that we want the child to behave, in a pleasant way or an agreeable way or whatever, we get angry with the child. When somebody, again, hinders, creates an obstacle for the attainment of something that we want, that we desire, again, we get angry, and so forth, and so on.
But if we think about, even in those instances, when we do not get what we want, or things do not happen in the way that we want, that we have no reason to get angry again because even though we might not have gotten what we wanted, the other person got. Okay? You wanted to ask a question? That’s a good question. I just don’t know the word for rough.
No. No. I I will I will use this. So those deities, those rough deities, they do not get angry, the wrath that is being referred to, that fierceness that they have, is motivated by pure compassion. It’s not motivated by ignorance or anger, not by any delusion.
Now, those people who say such things, it’s easy to understand what their motivation is. Most of them are not properly motivated, and the motivation is anger, most likely. But those deities themselves, no. Not anger. No.
Fierce compassion. And we have also a clear illustration of that when, you know, a parent is being fierce and strong and grave with the child. And we have many instances where the parent is doing that out of benevolent intention, motivation, a motivation to benefit the child so that the child will be able to conduct himself or herself properly. So we we we have had two examples, illustrations of children. So there’s two possibilities here.
So one, we are actually angry with the child because the child is being unpleasant in one way or another. And the other one, we are showing this fierce expression, being fierce and firm with the child. So out of not anger, but out of our compassion for the child, our intention to benefit the child. So the expression of both is the same. It’s a fierce expression.
Maybe you say an angry expression. But the motivation behind those attitudes is different. So one was motivated by anger, then turns the action into a negativity. And the other one, which was motivated by an intention to benefit, turns the action into a virtue. I can ask that.
So from a technical perspective, from a technical Buddhist perspective, they are two different minds. Fear and anger are two different minds. You have instances where one has experienced fear and then motivated by that fear, one has become angry. And you also have instances where one has become angry and motivated by that anger, one has become fearful. So they can arise in dependence on each other in this way.
But technically speaking, are two different minds. And from from what we hear here, there is not that fundamental relationship that is with ignorance, for example. Okay? Shall we shall we do the dedications?