using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Spring 2019
THE DALAI LAMA 61 Generally speaking, there are many afflictive emotions such as con- ceit, arrogance, jealousy, desire, lust, closed-mindedness, and so on, but of all these, hatred or anger is singled out as the greatest evil. This is done for two reasons. One is that hatred or anger is the greatest stumbling block for a practitioner who is aspiring to enhance his or her bodhicitta—altru- istic aspiration and a good heart. Anger or hatred is the greatest obstacle to that. Second, when hatred and anger are generated they have the capacity to destroy one’s virtue and calmness of mind. It is due to these reasons that hatred is considered to be the greatest evil. According to Buddhist psychology, hatred is one of the six root afflictive emotions. The Tibetan word for it is zhe dang, which can be translated as either “anger” or “hatred” in English. However, I feel that it should be translated as “hatred,” because “anger,” as it is understood in English, can be positive in very special circumstances. These occur when anger is motivated by compassion or when it acts as an impetus or a catalyst for a positive action. In such rare circum- stances, anger can be positive, whereas hatred can never be positive. It is totally negative. Since hatred is totally negative, it should never be used to trans- late the Tibetan word zhe dang when it appears in the context of tantra. Sometimes we hear the expression “taking hatred into the path.” This is a mistranslation. In this context, hatred is not the right word; one should use “anger”: “taking anger into the path.” So the Tibetan word can be translated as either “anger” or “hatred,” but “anger” can be positive; therefore, when zhe dang refers to the afflictive emotion it must be translated as “hatred.” The last two lines of the second verse read: Thus I should strive in various ways To meditate on patience.