The journey of a 1000 miles begins with a single step

Anger

Understanding Anger

By Kyabje Lama Zopa Rinpoche
Boulder Creek, California, 1997 (Archive #1091)

During a teaching at Vajrapani Institute in Boulder Creek California on May 23, 1997, Lama Zopa Rinpoche explained various ways to deal with anger—one’s own anger and the anger of others directed at oneself. This teaching appears in the July-August 1997 issue of Mandala, the newsmagazine of the FPMT.

Lama Zopa Rinpoche at Chenrezig Institute, Eudlo, Australia, 1994.
Lama Zopa Rinpoche at Chenrezig Institute, Eudlo, Australia, 1994.

Emptiness is a remedy for the foundation of all delusions—ignorance—so all the other delusions will disappear. The minute one meditates on emptiness, anger, for example, will stop. Anger arises when you believe in the false I, false object—all this which does not exist. So when one meditates on emptiness of the self and other objects, there is no foundation for anger. This is the most powerful antidote. But if it arises again, it is because there is no continuation of the meditation; the meditation, the mindfulness, has stopped. The problem is to remember the technique. Once you remember the technique, it always works. When you don’t remember the technique, it is delayed and the delusion, anger and so forth, has already arisen and taken you over.

One thing I tell people is always to think about karma. His Holiness always says Buddhists don’t believe in God. This basic Buddhist philosophy helps you remember there is no separate mind outside of yours that creates your life, creates your karma. Whatever happens in one’s own life comes from one’s own mind. These aggregates, all the views of the senses, all of the feelings, happiness, sadness and so forth—your whole world comes from your consciousness. The imprints of past good karma and negative karma left on the consciousness manifest, and become actualized. The imprints to have a human body, senses, views, aggregates, all the feelings—everything is realized at this time, and all of it comes from consciousness, from karma.

If your meditation on emptiness is not effective, this teaching of karma is very powerful for us ordinary beings. The minute one meditates on karma, there is no room in the mind for anger because there is nothing to blame. Thinking of karma is practicing the basic Buddhist philosophy that there is no creator other than your mind. It is not only a philosophy but a very powerful technique. Anger is based on believing in a creator: somebody created this problem; this happened because of this person. In daily life, when a problem arises, instead of practicing the philosophy of no creator, we act as if there is a creator, that the problem was created by somebody else. Even if we don’t use the word God, we still believe someone else created the problem. The minute you think of karma and realize there is no creator, there is no basis for the anger.

We need to think: In the past, I gave such harm to sentient beings, therefore I deserve to receive this harm from another sentient being. When you get angry what you are actually saying is that you can harm others, but you feel that you should not receive harm from others. This is very illogical. So in this practice, you say, ‘I deserve this harm.’

Another practice is to use this situation to develop compassion: I received this harm because of my karma. Who started all this? It’s not because of the other person, it’s because of your own actions. You treated other sentient beings this way in the past, that is why you receive harm now; your karma persuaded the person to harm you now. Now this person has a human birth and they harm you because of something you inspired in the past. By harming you now they are creating more negative karma to lose their human rebirth and to be reborn in lower realms. Didn’t I make that person get lost in the lower realms?

In this way, you are using that problem to generate bodhicitta. This means one is able to develop the whole Mahayana path to enlightenment, including the six paramitas, whether the sutra path or tantra path. One can cease all mistakes of the mind and achieve full enlightenment. Due to the kindness of that person, you are able to generate compassion, free sentient beings from all their sufferings, and bring enlightenment, to cause perfect happiness for all sentient beings.

One can also think in this way: by practicing compassion on that person, one is able to generate compassion towards all sentient beings. This person, who is so kind, so precious, is helping you stop harming all sentient beings, and on top of that, to receive help from you. By not receiving harm from you, peace and happiness come; also, by receiving help from you, numberless sentient get peace and happiness. All this peace and happiness that you are able to offer all sentient beings comes from this person.

Similarly, one can practice patience in this way and is able to cease anger. In the Kadampas’ advice, there are six techniques for practicing patience; I don’t need to go over all that now. They are good to memorize, to write down in a notebook, in order to use.

Another thing that is very good is what Pabongka Rinpoche explains in Liberation in the Palm of Your Hand: generally speaking one doesn’t get angry at the stick that the person used to beat you. The stick itself is used by the person, so therefore there is no point in getting angry at the stick. Similarly, the person’s body, speech and mind are completely used by the anger, by the delusion. The person’s body, speech and mind become like a slave, completely used as a tool of the anger. The person has no freedom at all—no freedom at all. So therefore, since the person has no freedom at all, they should become an object of our compassion. Not only that, one must take responsibility to pacify that person’s anger. By whatever means you can find, help the person’s mind, pacify the anger; even if there is nothing you can do, pray to Buddha, Dharma and Sangha to pacify the person’s mind.

What His Holiness teaches is to meditate on how that person is kind, how that person is precious like Dharma, precious like Buddha, precious like Guru; kind like Buddha, like Guru. The conclusion is that if no one has anger towards us, we can never develop patience. If everybody loves us then we can never generate the precious quality of patience, the path of patience. So therefore there is an incredible need in our lives for someone to have anger towards us. It is so precious, so important that someone has anger towards us. It’s not precious for that person, but for us, it’s very precious. For that person it’s torturous, it’s like living in the lower realms. But for us, that person having anger towards us is so precious. We have a great need for this, a great need.

It’s important that someone loves you, but it is even more important that someone has anger towards you. You see, if someone loves you it does not help you benefit numberless sentient beings or actualize the entire path to enlightenment. So why is this person the most precious thing to me? Because they are angry with you. To you, this person’s anger is like a wish-granting jewel.

Also, your anger destroys merit, and destroys your happiness, not only in day-to-day life but in long-term happiness. As the Bodhicaryavatara mentions, one moment of anger delays realizations for one thousand eons. Anger is a great obstacle, especially for bodhicitta realizations. Therefore, because this person is angry with me, I am able to develop patience and overcome my own anger and complete the entire path to enlightenment. One can complete the two types of merit, cease all the obscurations, achieve enlightenment, and free all sentient beings and lead them to enlightenment.


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Anger practice

May be an image of 2 people and text that says 'THELTONLA When someone tries to trigger you by insulting you or by doing or saying something that irritates you, take a deep breath and switch off your ego. Remember that if you are easily offended, you are easily manipulated.'


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Anger and emotions

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If you are filled with anger


No anger inside

No anger inside

No enemy outside.

Lama Zopa Rinpoche


First I shall examine my mind

Whenever I wish to move,
Or to speak,
First I shall examine my mind,
And firmly act in a suitable way.
Whenever my mind becomes attached,
Or angry,
I shall not act, nor shall I speak.
I shall remain like a piece of wood.
 
– Shantideva

With thanks to Just Dharma Quotes

 
 

The practice of all the bodhisattvas is to subdue the mind

The practice of all the bodhisattvas is to subdue the mind,
With the forces of loving kindness and compassion.
For unless the real adversary — my own anger — is defeated,
Outer enemies, though I may conquer them, will continue to appear.
– Gyelse Tokme Zangpo
The Thirty-Seven Practices of All the Bodhisattvas

Anger

May be an image of text that says 'Anger cannot be overcome by anger. If someone is angry with you, and you show anger in return, the result is a disaster. On the other hand, if you control your anger and show its opposite love, compassi and patience you remain peaceful, but the other person's perso anger will also dimi nish. Dalai Lama'

THE WAY OF ZEN -Peace Love and Compassion.


The enemy within

We tend to think that the threats to our society or to ourselves are outside of us. We fear that some enemy will destroy us. But a society is destroyed from the inside, not from an attack by outsiders. We imagine an enemy coming with spears and machine guns to kill us, massacre us. In reality, the only thing that can destroy us is within ourselves. If we have too much arrogance, we will destroy the possibility of being awake, and then we cannot use our intuitive openness to extend ourselves in situations properly. Instead, we generate tremendous aggression.
– Chögyam Trungpa
from the book “The Collected Works of Chogyam Trungpa, Volume 8”
With thanks to Just Dharma Quotes

Any Encounter Offers Us a Choice

This is an idea that seems difficult for Westerners to accept: when someone harms us, they create the cause of their own suffering. They do this by strengthening habits that imprison them in a cycle of pain and confusion. It’s not that we are responsible for what someone else does, and certainly not that we should feel guilty. But when they harm us, we unintentionally become the means of their undoing. Had they looked on us with loving-kindness, however, we’d be the cause of their gathering virtue.

What I find helpful in this teaching is that what’s true for them is also true for me. The way I regard those who hurt me today will affect how I experience the world in the future. In any encounter, we have a choice: we can strengthen our resentment or our understanding and empathy. We can widen the gap between ourselves and others or lessen it.
– Pema Chödron
from the book “No Time to Lose: A Timely Guide to the Way of the Bodhisattva”

With thanks to Just Dharma Quotes


We all have inner demons to fight


A monk on a boat story

A monk decided to meditate alone, away from his monastery. He took his boat out to the middle of the lake, moored it there, closed his eyes and began meditating. After a few hours of undisturbed silence, he suddenly felt the bump of another boat colliding with his own.
With his eyes still closed, he felt his anger rising, and by the time he opened his eyes, he was ready to scream at the boatman who had so carelessly disturbed his meditation. But when he opened his eyes, he was surprised to find that it was an empty boat that had struck his own. It had probably gotten untethered and floated to the middle of the lake.
At that moment, the monk had a great realization. He understood that the anger was within him; it merely needed the bump of an external object to provoke it out of him. From then on, whenever he came across someone who irritated him or provoked him to anger, he would remind himself, that the other person was merely an empty boat, the anger was within him.

Jim Hickey

[Photo: National Geographic]


Reacting with anger

When someone insults us, we usually dwell on it, asking ourselves, ‘Why did he say that to me?’ and on and on. It’s as if someone shoots an arrow at us, but it falls short. Focusing on the problem is like picking up the arrow and repeatedly stabbing ourselves with it, saying, ‘He hurt me so much. I can’t believe he did that.’ Instead, we can use the method of contemplation to think things through differently, to change our habit of reacting with anger. Imagine that someone insults you. Say to yourself, ‘This person makes me angry. But what is this anger?’ It is one of the poisons of the mind that creates negative karma, leading to intense suffering. Meeting anger with anger is like following a lunatic who jumps off a cliff. Do I have to go likewise? While it’s crazy for him to act the way he does, it’s even crazier for me to do the same.

– Chagdud Tulku Rinpoche

quoted in the book “Portraits of Tibetan Buddhist Masters”

With thanks to Just Dharma Quotes


The young angry man and the Buddha

Always Question Everything


The courage not to succumb

When we examine anger and aversion with awareness, there is a radical shift of identity. These states are not who we really are. They are conditioned and impersonal, and they do not belong to us. It is scary to us and to those with whom we are locked in conflict when we release our blame. Sometimes our partners are confused when we step out of the dance of anger. They too will be required to change. In letting go of contention we return to our true strength and nobility. In our hardships, we discover the courage not to succumb, not to retreat, not to strike out in fear and anger. And by resting in a non-contentious heart we become a lamp, a medicine, a strong presence; we become the healing the world so dearly needs.

– Jack Kornfield

source: http://bit.ly/32U3IRk

Jack Kornfield on the web:
http://jackkornfield.com

With thanks to Just Dharma Quotes


Reacting with anger

When someone insults us, we usually dwell on it, asking ourselves, ‘Why did he say that to me?’ and on and on. It’s as if someone shoots an arrow at us, but it falls short. Focusing on the problem is like picking up the arrow and repeatedly stabbing ourselves with it, saying, ‘He hurt me so much. I can’t believe he did that.’ Instead, we can use the method of contemplation to think things through differently, to change our habit of reacting with anger. Imagine that someone insults you. Say to yourself, ‘This person makes me angry. But what is this anger?’ It is one of the poisons of the mind that creates negative karma, leading to intense suffering. Meeting anger with anger is like following a lunatic who jumps off a cliff. Do I have to go likewise? While it’s crazy for him to act the way he does, it’s even crazier for me to do the same.

– Chagdud Tulku Rinpoche

quoted in the book “Portraits of Tibetan Buddhist Masters”

With thanks to Just Dharma Quotes


Hatred as enemy

Hatred is compared to an enemy. This internal enemy, this inner enemy, has no other function than causing us harm. It is our true enemy, our ultimate enemy. It has no other function than simply destroying us, both in the immediate term and in the long term.

– 14th Dalai Lama

from the book “Healing Anger: The Power Of Patience From A Buddhist Perspective”

With thanks to Just Dharma Quotes


Whenever the mind is happy or sad, don’t fall for it. Its all a deception

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“Whenever the mind is happy or sad, don’t fall for it. It’s all a deception.”
~ Ajahn Chah


The knack of refraining

Many of our escapes are involuntary: addiction and dissociating from painful feelings are two examples. Anyone who has worked with a strong addiction—compulsive eating, compulsive sex, abuse of substances, explosive anger, or any other behavior that’s out of control—knows that when the urge comes on it’s irresistible. The seduction is too strong. So we train again and again in less highly charged situations in which the urge is present but not so overwhelming. By training with everyday irritations, we develop the knack of refraining when the going gets rough. It takes patience and an understanding of how we’re hurting ourselves not to continue taking the same old escape route of speaking or acting out.

– Pema Chödron

from the book “Living Beautifully with Uncertainty and Change”

With thanks to  Just Dharma Quotes

The three fires of destruction

A Meditative Life – The Saddhamma of Gotama the Buddha


Anger

Source: Anger | Great Middle Way

greatmiddleway.wordpress.com

by

Jan 10, 2019

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What is anger? It is a vindictive attitude towards sentient beings, towards frustration, and towards that which gives rise to frustration.

Its function is to serve as a basis for faultfinding and for never attaining even a moment of happiness.

Arya Asanga


When we get angry, we suffer

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“When we get angry, we suffer. If you really understand that, you also will be able to understand that when the other person is angry, it means that she is suffering. When someone insults you or behaves violently towards you, you have to be intelligent enough to see that the person suffers from his own violence and anger. But we tend to forget. We think that we are the only one that suffers, and the other person is our oppressor. This is enough to make anger arise, and to strengthen our desire to punish. We want to punish the other person because we suffer. Then, we have anger in us; we have violence in us, just as they do. When we see that our suffering and anger are no different from their suffering and anger, we will behave more compassionately. So understanding the other is understanding yourself, and understanding yourself is understanding the other person. Everything must begin with you.”

~ Thich Nhat Hanh

ॐ Buddha Island ॐ


Anger, patience, and 100 days of sorrow

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Buddhism


Blindness

greatmiddleway.wordpress.com
Oct 4, 2018

Gandhara_Buddha_(tnm)

When angry, we do not know what is good for us;

when angry, we do not see the Dharma.

When anger overcomes us,

we dwell in blind darkness.

—Buddha Shakyamuni, Gandhari Dharmapada