Smiling at Anger - How to Tame the Fire of Anger

Wondrous Joy in the World

Smiling at Anger - How to Tame the Fire of Anger

The harm wrought by anger is deep and severe.
 Yet to walk the Buddha's path is to recognize our problems — to face them, accept them, deal with them, and ultimately let them go.

The sutras and treatises offer many concepts and ways to subdue the flames of anger.
 If we take Prajña, transcendent wisdom, as our guide, and live in accord with the teachings, then you, too, are the successor of the Buddha Akshobhya.

—By Liang Jinman (梁金滿)

"When anger arises, one's countenance becomes ugly; therefore, smile at anger.
I constantly contemplate the breath, and do not lose myself."

Venerable Thích Nhất Hạnh, who for many years has promoted the practice of mindfulness and meditation in the West, offers this verse as a gentle reminder. When anger arises, we should first observe our breathing and turn our attention away from "the one we believe has caused our suffering." Like looking into a mirror, we clearly know what we are doing and what is arising in us. He compares anger to a house on fire: "When the house is on fire, we must escape first, and then try to put out the fire." Thích Nhất Hạnh advises people to practice walking meditation, silently reciting verses in rhythm with the breath, until a smile returns to the face naturally. He says, "In the smile, we know the anger has been transformed successfully into understanding and tolerance."

Anger is like fire that causes us to lose the stream of wisdom. Apart from the methods mentioned above, what else can we do to overcome anger using the virtues and moral qualities that Buddhist practitioners are encouraged to cultivate? How can we apply these methods in every moment of our daily life, continuously counteract anger, and gradually extinguish the flames of hatred?

Get Close to a Spiritual Friend – Listen, Contemplate, and Practice the Dharma

In terms of temperament, those with strong tendencies toward anger are considered to have a wisdom-faculty-predominant nature. For such individuals, encountering the Dharma and practicing it represents a very important opportunity. In particular, they can progress along the path to liberation from afflictions if they follow the guidance of a spiritual friend and practice the Dharma correctly.

According to the Dirgha Agama Sutra:

"There are beings who are often given to anger, and who do not abandon the unwholesome actions of body, speech, and mind. Later, such a person may encounter a spiritual friend, hear the words of Dharma, and all wholesome dharmas, virtues, and wisdom can be fully accomplished. They then abandon the unwholesome actions of body, speech, and mind, give rise to a heart of joy, dwell in serenity and happiness, and from that happiness, give rise to even greater joy."

Thus, a spiritual friend has a crucial influence on those with an angry disposition. By listening, contemplating, and practicing the Dharma under the guidance of a spiritual friend, they can avoid unwholesome actions of body, speech, and mind, cultivate peace and happiness, and experience profound joy.

What kind of person is a spiritual friend for an angry person?

The Madhyama Agama provides an illustrative example, explaining the situation of a person with strong anger after they encounter a good spiritual friend:

People with strong anger are like a weary and lonely traveler, ill and with no one to turn to for help. A spiritual friend is like a compassionate doctor and caregiver, providing medicine and gourmet food, attending to the traveler with timely care, and helping them restore their physical and mental health.

Similarly, through careful guidance and support from a spiritual friend, those with strong anger can purify their actions of body, speech, and mind. When their life comes to an end, they will be free from falling into hell realms.

Compassionate Contemplation

Numerous Buddhist sutras and treatises mention that individuals prone to anger and resentment should cultivate Compassionate Contemplation, also known as Loving-Kindness Samadhi. Master Sheng Yen observed that "The contemplation of loving-kindness is the preliminary gateway to the great Bodhisattva path of universal and impartial compassion, which arises from a mind of kindness free from anger."

In "The Key to Chan", Master Sheng Yen outlined three progressive stages of cultivating Loving-Kindness Contemplation according to the Manual on the Samadhi of Sitting Meditation:

1. Loving-Kindness toward the Dear and Beloved

In the first stage, the practitioner directs loving-kindness toward family members and close friends. This contemplation extends from those near to those distant, and from the few to the many. We wish that they can all be like ourselves; we hope that each one of them can have their wishes fulfilled. Whether through one's own effort or the assistance of others, the aspiration is for all beings to be free from distress and to attain genuine happiness. The mind should remain steady and undistracted throughout this practice. When stray thoughts arise, the practitioner should gently return to the contemplation of loving-kindness and compassion.

2. Loving-Kindness toward Neutral Beings

After completing the first stage, the scope of compassion contemplation objects should be extended to include neutral beings-- those with whom one shares neither special affection nor enmity. The method is the same as in the first stage, but the only difference is that when one experiences joy or well-being; one wishes that all neutral beings may share equally in such peace and happiness. Just as one would naturally assist loved ones in times of suffering, one should extend that same kindness and readiness to help neutral beings. Even when direct assistance is not possible, the heart should maintain a sincere and compassionate attitude toward them.

3. Loving-Kindness toward Hated Individuals

After accomplishing the first two stages, one may proceed to the third stage, directing loving-kindness toward those to whom we feel hatred. The method remains consistent with the above stages, but the scope of compassionate contemplation objects now encompasses all beings-- beloved, average person, and hostile people alike-- wishing that each may experience the same happiness and joy.

Master Sheng Yen explained:

"To unify the three stages is to treat all sentient beings with equal compassion… Every being has had, at some time, shared a karmic connection with us, and may in the future form positive connections with us. Even those who appear as enemies today may, in truth, be Bodhisattvas aiding our spiritual growth. Hence, we should regard all beings with impartial compassion, strive to benefit them, and vow that, together with them, we may soon transcend the ocean of suffering."

Finally, to examine more precisely the Four Immeasurable Minds:

• The Immeasurable Loving-Kindness counteracts anger.
• The Immeasurable Compassion counteracts harm.
• The Immeasurable Joy counteracts jealousy.
• The Immeasurable Equanimity counteracts greed and anger in the desire realm, serving as a vital practice to purify both.

The Perfection of Forbearance

Among the Six Perfections, the perfection of forbearance teaches us not to retaliate against harm or harbor anger. It is an essential practice for both Sravakayana (hearers) and Bodhisattvas. The Bequeathed Teachings Sutra (佛遺教經) states:
"Only one who can practice patience can truly be called a person of great strength."

However, if forbearance is not grounded in wisdom, it may lead to a greater misfortune. Hence, it is crucial to cultivate forbearance through the insight of wisdom. We should accept the retribution of karma with positivity. Karmic retribution can also be transformed in its intensity and form through diligent effort.

In the Diamond Sutra, the Buddha recounts that in his past life as the Patient Immortal, he was dismembered by Kalingaraja. Yet, he raised no hatred toward the latter; instead, with great compassion, he vowed:

"When I attain enlightenment in my next life, may I first deliver the king!"

Because the patient immortal harbored no resentment, he later received the karmic retribution of a perfect and whole body. With compassion, he forgave Kalingaraja, who misunderstood him, transforming their negative karmic bond into an auspicious cause for enlightenment. Thus, the Buddha declared:

"Forbearance is the greatest treasure."

In every aspect of life, whether within family, career, education, or even the Threefold Learning of Precepts, Concentrations, and Wisdom, success depends on patience. Without patience, nothing can be accomplished.



The Practice of Reciting the Buddha's name

When anger has already become habitual, it can be extremely difficult to change one's thoughts instantly. For this reason, Master Sheng Yen often encourages practitioners to mindfully recite the Buddha's name.

According to Master Sheng Yen:

"When anger arises, we can recite the holy name of Buddha Amitabha and Avalokitesvara Bodhisattva, or other Buddhas' and Bodhisattvas' names and mantras.  In doing so, we can redirect our mind from anger toward pure and focused awareness on reciting the Buddhas' and Bodhisattvas' names and mantras. With consistent practice, the mind of anger will naturally transform into a pure mind".

The Universal Gateway of Guanyin Bodhisattva also teaches:

“If one is often angered, constantly reciting the revered name of Avalokitesvara Bodhisattva will help one be freed from anger.”

Through recollecting the virtuous qualities and merits of the Buddhas or Bodhisattvas, practitioners can develop the aspiration to emulate their virtues and continue refining their inner character and taming their anger.

The next time you feel like scolding someone, or your anger and hatred are so intense, recite the name of Buddha Amitabha or Avalokitesvara Bodhisattva. Even if you cannot completely restrain yourself and end up releasing your anger, let the words you utter be the Buddha’s name.

Over time, this practice will not only reduce anger and resentment but also cultivate the habit of regularly reciting the name of the Buddha or Bodhisattva.

Utilizing the "Four Practices for Helping Oneself and Others" to Tame the Anger

How can we tame the anger in our daily life? Master Sheng Yen, in 1999, promoted the "Fivefold Spiritual Renaissance Campaign", which provided the method of the "Four Practices for Helping Oneself and Others: Feeling Grateful, Feeling Thankful, Reforming Yourself, Moving Others Through Virtue", as an effective remedy for counteracting the poison of anger.

The content of the Four Practices for Helping Oneself and Others is as follows:

• Feeling Grateful: Be grateful for the favorable and unfavorable conditions that have allowed us to grow.
• Feeling Thankful: Be thankful for opportunities to serve and contribute to others.
• Reforming Yourself: Use the Buddha-Dharma and ethical principles to reform Yourself.
• Moving Others Through Virtue: Moving others through humble, respectful, and kind actions.

We all can practice the Four Practices for Helping Oneself and Others consistently, as well as practice putting ourselves in others' shoes through our actions. Doing so is a form of spiritual environmental protection, which is equivalent to detoxifying the mind. Such practice will inevitably elevate our lives and bring us into harmony with all the vows of wisdom made by Akshobhya Buddha.



 

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Resource: Issue 352 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 菊子
Translation: Brenda
Editing: Keith Brown, YKL