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F ORUM FORUM | EASTERN HORIZON 49

energy into something more including hatred is that they are However, this is easier said than
positive? to be ultimately eliminated, not done and requires much training

just weakened, in one’s quest for and proficiency in the cultivation
Ayasma Aggacitta: The Buddha personal liberation from sufferings of mettā. For instance, how many
gave several options to deal with or for full enlightenment to fully people can abide by this exhortation
anger, each of which can be used serve others. In chapter 8 of his of the Buddha (in Kakacūpama
according to one’s disposition and Fundamental Wisdom of the Middle Sutta, MN 21) to a bhikkhu: to
capability. I am not sure whether Way, Nagarjuna says: infuse with mettā, the bandits
one can say that these options are sawing his limbs apart?
transformations from negative to “Through elimination of karma and
positive energy. Perhaps you can afflictions there is liberation. Fortunately, the Buddha gave more
decide for yourself after you’ve doable options elsewhere.
read them in the next answer. Karma and afflictions come
Suppression seems to be a last from [misconstrued] conceptual Paṭhamaāghātapaṭivinaya Sutta
resort as we shall see. thoughts. (AN 5.161) mentions five ways of
These come from mental subduing anger towards a person:
Ven Min Wei: The Buddha taught fabrication. develop (1) mettā, (2) karuṇā,
that hatred cannot be overcome Fabrication ceases through or (3) upekkhā towards him, (4)
by hatred but by loving kindness emptiness.” don’t remember or think about
and compassion. In the same way, him, (5) resolve on kamma as his
darkness cannot be dispelled by The question is how to bring about own property, heir, etc. I interpret
darkness but by brightness. So, we that elimination and what are the (3) as equanimity derived from
have to face our anger and learn to steps involved in achieving that reflecting that his behaviour is a
be aware of it, rather than suppress capacity. One thing for sure is product of present circumstances
or avoid it. We are simply to observe that suppression is not the best and past conditioning which may
our anger when it arises. option, but at times that might be beyond his control and (5) as
be the only means available or surrender by reflecting on the moral
Our education system does not known to the person in keeping the consequences of his presumably
really teach us how to cope with afflictions from being outwardly bad behaviour. One could also direct
our emotions. Thus, anger is easily expressed, in which case that is the reflection on kamma inwards,
misunderstood, especially in our a welcome temporary solution. e.g. I could have done something
family and community, causing us However, suppression is surely not like this or even worse to her in a
to suppress it and making ourselves a sustainable method in dealing past life for me to deserve this. Now
unhappy, uneasy and off balance. with kleśas. A better option is I must repay my kammic debt wisely
If we prematurely suppress anger defusing the pent-up negative and patiently without creating more
because we think it is unworthy energy or channelling it into unwholesome kammic links with her
to understand it, then we will fail something neutral or, better still, to be repaid again in future.
to transform it. Science says that into something positive. However,
all emotions are natural, and that this is easier said than done. One Vitakkasaṇṭṭhāna Sutta gives 5
emotions become destructive must train in these methods on a sequential methods, in the following
only when they are expressed in regular basis to gain familiarity and order, of overcoming unwholesome
an inappropriate way. Therapy is gradually ease into it. thoughts in general, including
aimed more at changing the external angry ones: (1) replace them with
expression of the emotions than the What are the common antidotes wholesome ones (2) reflect on their
internal experience of them. for anger taught by the Buddha? drawbacks (3) don’t remember or
think about them (4) slow down
Geshe Dadul: Across philosophical Ayasma Aggacitta: The rule those thought formations, and
schools or practice vehicles (yānas) of thumb is to apply what is finally (5) forcefully suppress them.
within Buddhism, the general stand mentioned in Dhp 233: conquer
on afflictive mental states (kleśa) anger with non-anger or mettā. Ven Min Wei: As the Buddha had