Recognizing the Root of Affliction — Anger and Hatred

Wondrous Joy in the World

Recognizing the Root of Affliction — Anger and Hatred

Akshobhya Buddha, who dwells in the Eastern Pure Land of Abhirati — the Land of Wondrous Joy, made a great vow in his causal stage* never to give rise to anger or hatred toward any sentient being. What is anger? What are its characteristics and harms? What other afflictions are connected to it? When we understand the problem of anger, we can then practice with greater focus to transform it, and, like Akshobhya Buddha, remain unmoved and undisturbed.

By Liang Jin-man (梁金滿)

* "the causal ground" or "the stage of cause" refers to the stage of practice or cultivation before enlightenment, when one is still creating the causes that will later lead to Buddhahood.

Not being moved by anger or hatred is the very reason for the name Akshobhya, which means "Immovable." It was also the great fundamental vow made by Bodhisattva Akshobhya in his causal stage: never to give rise to anger toward any sentient being. What is anger? Only when we clearly understand what anger is—knowing how it arises and recognizing its harmful effects—can we correct our bodily, verbal, and mental actions in accordance with the Dharma. In doing so, we can transcend the affliction of anger and better appreciate the depth of Akshobhya Buddha's vow.
    
Anger is one of the most fundamental afflictions of human beings. Together with greed and ignorance, it forms the Three Unwholesome Roots—the very source of all negative karma. They are also called the Three Poisons, or the Three Fires, among which the poison of anger is the most destructive. Greed mainly causes personal distress and does not necessarily harm others. However anger harms both oneself and others—it is a double evil. As stated in the Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitā-śāstra):
"Anger is the root of poison; once anger arises, all wholesome qualities are destroyed."
    
The Sanskrit term for anger is pratigha or dvesa (Pāli: paṭigha or dosa), translated into English as "anger," "hatred," or "resentment." Anger arises in the mind as a reaction to unsatisfactory objects or unpleasant experiences, thereby generating feelings of discontent. When we fail to obtain what we want, cannot discard what we dislike, or lose what we have gained, anger and hatred arise.
    
Based on what triggers it, anger can be divided into three kinds:

1. Anger toward sentient beings: irritation or resentment directed at other people or living beings—including parents, teachers, or even animals—venting one's temper on them or becoming angry because of them.
2. Anger toward adverse conditions: anger directed at inanimate circumstances, such as unpleasant weather.
3. Anger arising from views: anger that arises from conflicting opinions or beliefs, such as resentment caused by religious disagreements, or heated arguments that come from clinging to one's own view. Secondary Afflictions Derived from Anger
From this root affliction of anger arise several secondary afflictions (Sanskrit: upaklesa):

• Indignation (krodha): When encountering disagreeable situations or people, one becomes irritated and impulsive—“flaring up when things don't go one's way.”
• Resentment (upanāha): When indignation does not subside but lingers in the mind, it becomes resentment—a grudge that refuses to fade. Harboring such resentment leads to thoughts of revenge, waiting for a chance to retaliate.
• Vexation (pradāśa): When resentment deepens, it develops into vexation—an urge to hurt others. This manifests outwardly as harsh or cruel speech that wounds like a blade. Vexation is a mental state whose intrinsic nature is anger and resentment, expressed through harmful speech. It gives rise to a lack of mental stability. Harsh speech not only brings others distress and unease, but also leaves one's own mind restless and without peace.
• Harm (vihiṃsā): While vexation is expressed through speech, harm appears in violent action—striking, injuring, cutting or killing living beings. Such acts bring pain and suffering to all involved.
• Jealousy (īrṣyā): Jealousy arises when one cannot bear another's happiness or success. Seeing others enjoy good fortune, fame, or prosperity, one feels disturbed or angry—"burning with jealousy." This emotion often grows from admiring others' strengths while lamenting one's own shortcomings, which leads to anxiety and unhappiness. A worried person certainly cannot be happy, and consequently makes others feel uncomfortable as well.

Two additional secondary afflictions that combine greed, anger, and ignorance are heedlessness (pramāda) and distraction (vikṣepa):

• Heedlessness means allowing these afflictions (greed, anger, and ignorance) to arise in mind without the wish to remove them, neglecting to cultivate wholesome Dharma practices, and not paying attention to the afflictions in mind, such as greed, anger, and ignorance. As heedlessness grows, unwholesome tendencies increase while wholesome qualities decline.
• Distraction refers to a scattered and unfocused mind unable to stay on its object, obstructing detachment from desire and preventing meditative concentration.

The Harm of Anger

Whether inwardly expressed as irritation, resentment, or jealousy, or outwardly as vexation and harm, all secondary afflictions born from anger cause serious suffering.
In The Way to Buddhahood, Venerable Yin Shun (印順法師) outlines five major faults brought about by anger:

1. It spoils one's appearance. When anger arises, blood surges and the complexion turns ugly.
2. It causes loss of reason and eloquence. The heat of anger overpowers the mind; one cannot argue clearly or speak properly.
3. It drives away good friends. The virtuous avoid those easily angered.
4. It leads to breaking the precepts. When anger flares, one may harm others, thereby violating moral conduct.
5. It brings rebirth in lower realms. Anger accumulated becomes karmic cause for downfall.

The heat of anger burns like fire; thus, in the Saṃyukta Āgama (雜阿含經) it is called the "fire of anger," for it consumes all merit and destroys all wholesome roots. It is the greatest obstacle to the study and practice of the Buddhadharma.

Those with strong tendencies toward anger should often draw near to good spiritual friends, listen to the true Dharma, and contemplate it accordingly. Through such practice, wisdom will awaken and wrong views will be abandoned. By diligently cultivating loving-kindness, compassion, and forbearance, the mind of anger and hatred will gradually subside. Performing wholesome deeds and avoiding unwholesome ones, one will come to embody the wisdom and compassion of Akshobhya Buddha, who never gives rise to anger toward any sentient being.


 

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Resource: Issue 352 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 菊子
Translation: Anne Yeow (姚麗萍) 
Editing: Keith Brown, YKL