Buddhist psychology identifies anger as one of the six root kleshas, detrimental emotional states that can cloud the mind, lead us to “unwholesome” actions, and cause our suffering.
Chapter XVII of the Dhammapada (ref. Max Muller’s Wisdom of the Buddha) compiles the teachings of the Buddha and his monastic community on the topic of restraining and dealing with anger:
- “He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.” (Verse 222)
- “Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!” (Verse 231)
- “Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!” (Verse 232)
- “Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!” (Verse 233)
- “The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.” (Verse 234)
As I’ve mentioned before, you will be at a marked disadvantage in life if you’re unable to perceive, endure, and manage negative emotions. And anger is the hardest of the negative emotions to subdue.
Despite the seemingly abstract nature of the questions philosophers ask, most philosophy books argue that investigating the nature of anger is important. Not only is it such a destructive emotion, but anger often sums up many other self-judgments—sadness, powerlessness, fear, regret—that are entwined into it.
The Zen priest Jules Shuzen Harris advices approaching feelings of anger with awareness and mindfulness in his insightful article on “Uprooting the Seeds of Anger” in the Summer 2012 issue of Tricycle: The Buddhist Review:
We must remember that we create our own anger. No one makes it for us. If we move from a particular event directly to our reaction, we are skipping a crucial awareness, a higher perspective on our own reactivity. What is that middle step, that deeper awareness? It is mindfulness about our own beliefs, our attitude, our understanding or lack of understanding about what has really happened. We notice that a given situation reliably provokes our anger, and yet somebody else can be exposed to the very same situation and not react angrily. Why is that? No one can tell us: we each have to find the answer ourselves, and to do that, we need to give ourselves the space to reflect mindfully.
We’re going to keep getting angry. It’s going to come up. It has come up in our lives before, and it will come up again. This practice is about becoming more mindful, becoming aware of how we are getting stuck. With care and work, we find ways to get unstuck. But we also know that the moment we get unstuck, we’re going to get stuck again. That’s why it is called practice—we never arrive. So when you find yourself upset or angry, use the moment as a part of your practice, as an opportunity to notice and uproot the seeds of anger and move into the heart of genuine compassion.
And as stated by the Chinese Sutra of Forty-two Chapters,
For those with no anger,
how can anger arise?
When you practice deep looking and master yourself,
you dwell in peace, freedom, and safety.
The one who offends another
after being offended by him,
harms himself and harms the other.
When you feel hurt
but do not hurt the other,
you are truly victorious.
Your practice and your victory benefit both of you.
When you understand the roots of anger in yourself and in the other,
your mind will enjoy true peace, joy, and lightness.
You become the doctor who heals himself and heals the other.
If you don’t understand,
you will think not getting angry to be the act of a fool.
josie baral says
need a serious practice to control the anger.
If you are seeking to get past the anger quickly, repeatedly ask yourself: “Who is angry?” And keep asking that question until you sense a larger self (the soul that you truly are) watching the you that you think you are…watching you get angry. You will feel like the observer of your anger with absolutely no attachment to it. Even if you only succeed in doing this for a moment, that moment will eternally give you hope that your true being is so much larger than you ever imagined!