4 : Contemplations for Overcoming Anger
§35. “Having killed what
do you sleep in ease?
Having killed what
do you not grieve?
Of the slaying
of what one thing
does Gotama [the Buddha] approve?”
The Buddha:
“Having killed anger
you sleep in ease.
Having killed anger
you do not grieve.
The noble ones praise
the slaying of anger
—with its honeyed crest
& poison root—
for having killed it
you do not grieve.”— SN 1:71
§36. “These seven things—pleasing to an enemy, bringing about an enemy’s aim—come to a man or woman who is angry. Which seven?
“There is the case where an enemy wishes of an enemy, ‘O, may this person be ugly!’ Why is that? An enemy is not pleased with an enemy’s good looks. Now, when a person is angry—overcome with anger, oppressed with anger—then even though that he may be well-bathed, well-anointed, dressed in white clothes, his hair & beard neatly trimmed, he is ugly nevertheless, all because he is overcome with anger. This is the first thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person sleep badly!’ Why is that? An enemy is not pleased with an enemy’s restful sleep. Now, when a person is angry—overcome with anger, oppressed with anger—then even though he sleeps on a bed spread with a white blanket, spread with a woolen coverlet, spread with a flower-embroidered bedspread, covered with a rug of deerskins, with a canopy overhead, or on a sofa with red cushions at either end, he sleeps badly nevertheless, all because he is overcome with anger. This is the second thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person not profit!’ Why is that? An enemy is not pleased with an enemy’s profits. Now, when a person is angry—overcome with anger, oppressed with anger—then even when he suffers a loss, he thinks, ‘I’ve gained a profit’; and even when he gains a profit, he thinks, ‘I’ve suffered a loss.’ When he has grabbed hold of these ideas that work in mutual opposition (to the truth), they lead to his long-term suffering & loss, all because he is overcome with anger. This is the third thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person not have any wealth!’ Why is that? An enemy is not pleased with an enemy’s wealth. Now, when a person is angry—overcome with anger, oppressed with anger—then whatever his wealth, earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow—righteous wealth righteously gained—the king orders it sent to the royal treasury [in payment of fines levied for his behavior] all because he is overcome with anger. This is the fourth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person not have any reputation!’ Why is that? An enemy is not pleased with an enemy’s reputation. Now, when a person is angry—overcome with anger, oppressed with anger—whatever reputation he has gained from being heedful, it falls away, all because he is overcome with anger. This is the fifth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person not have any friends!’ Why is that? An enemy is not pleased with an enemy’s having friends. Now, when a person is angry—overcome with anger, oppressed with anger—his friends, companions, & relatives will avoid him from afar, all because he is overcome with anger. This is the sixth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“And further, an enemy wishes of an enemy, ‘O, may this person, on the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell!’ Why is that? An enemy is not pleased with an enemy’s going to heaven. Now, when a person is angry—overcome with anger, oppressed with anger—he engages in misconduct with the body, misconduct with speech, misconduct with the mind. Having engaged in misconduct with the body, misconduct with speech, misconduct with the mind, then—on the break-up of the body, after death—he reappears in a plane of deprivation, a bad destination, a lower realm, hell, all because he was overcome with anger. This is the seventh thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.
“These are the seven things—pleasing to an enemy, bringing about an enemy’s aim—that come to a man or woman who is angry.”
An angry person is ugly & sleeps poorly.
Gaining a profit, he turns it into a loss,
having done damage with word & deed.
A person overwhelmed with anger
destroys his wealth.
Maddened with anger,
he destroys his status.
Relatives, friends, & colleagues avoid him.
Anger brings loss.
Anger inflames the mind.
He doesn’t realize
that his danger is born from within.
An angry person
doesn’t know his own benefit.
An angry person
doesn’t see the Dhamma.
A man conquered by anger
is in a mass of darkness.
He takes pleasure in bad deeds
as if they were good,
but later, when his anger is gone,
he suffers as if burned with fire.
He is spoiled, blotted out,
like fire enveloped in smoke.
When anger spreads,
when a man becomes angry,
he has no shame, no compunction,
is not respectful in speech.
For a person overcome with anger,
nothing gives light.
I’ll list the deeds that bring remorse,
that are far from the teachings.
Listen!
An angry person
kills his father,
kills his mother,
kills brahmans
& people run-of-the-mill.
It’s because of a mother’s devotion
that one sees the world,
yet an angry run-of-the-mill person
can kill this giver of life.
Like oneself, all beings hold themselves most dear,
yet an angry person, deranged,
can kill himself in many ways:
with a sword, taking poison,
hanging himself by a rope in a mountain glen.
Doing these deeds
that kill beings and do violence to himself,
the angry person doesn’t realize he’s ruined.
This snare of Māra, in the form of anger,
dwelling in the cave of the heart:
Cut it out with self-control,
discernment, persistence, right view.
The wise would cut out
each & every form of unskillfulness.
Train yourselves:
‘May we not be blotted out.’
Free from anger & untroubled,
free from greed, without longing,
tamed, your anger abandoned,
effluent [āsava]-free, you will be
unbound. — AN 7:60
§37. I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Then the brahman Akkosaka [“Insulter”] Bhāradvāja heard that a brahman of the Bhāradvāja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered & displeased, he went to the Blessed One and, on arrival, insulted & cursed him with rude, harsh words.
When this was said, the Blessed One said to him: “What do you think, brahman? Do friends & colleagues, relatives & kinsmen come to you as guests?”
“Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests.”
“And what do you think? Do you serve them with staple & non-staple foods & delicacies?”
“Yes, sometimes I serve them with staple & non-staple foods & delicacies.”
“And if they don’t accept them, to whom do those foods belong?”
“If they don’t accept them, Master Gotama, those foods are all mine.”
“In the same way, brahman, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, brahman. It’s all yours.
“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, brahman. It’s all yours. It’s all yours.”
“The king together with his court know this of Master Gotama—‘Gotama the contemplative is an arahant’—and yet still Master Gotama gets angry.”
The Buddha:
“Whence is there anger
for one free from anger,
tamed,
living in tune—
one released through right knowing,
calmed
& Such [tādin].
You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.
You live for the good of both
—your own, the other’s—
when, knowing the other’s provoked,
you mindfully grow calm.
When you work the cure of both
—your own, the other’s—
those who think you a fool
know nothing of the Dhamma.”— SN 7:2
§38. “There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?
“When you give birth to hatred for an individual, you should develop goodwill for that individual. Thus the hatred for that individual should be subdued.
“When you give birth to hatred for an individual, you should develop compassion for that individual. Thus the hatred for that individual should be subdued.
“When you give birth to hatred for an individual, you should develop equanimity toward that individual. Thus the hatred for that individual should be subdued.
“When you give birth to hatred for an individual, you should pay him no mind & pay him no attention. Thus the hatred for that individual should be subdued.
“When you give birth to hatred for an individual, you should direct your thoughts to the fact of his being the product of his actions: ‘This venerable one is the doer of his actions, heir of his actions, born of his actions, related by his actions, and has his actions as his arbitrator. Whatever action he does, for good or for evil, to that will he fall heir.’ Thus the hatred for that individual should be subdued.
“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.” — AN 5:161
§39. “Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.
“And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.
“And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow’s footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, ‘Here is this little puddle in a cow’s footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?’ So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior…the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.
“And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man—in pain, seriously ill—traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, ‘O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won’t fall into ruin right here.’ In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, ‘O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won’t fall into the plane of deprivation, the bad destination, the lower realms, purgatory.’ Thus the hatred for him should be subdued.
“And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water—sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds—and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior…the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.” — AN 5:162
