Anger

Samana Johann said:
here’s a famous story concerning Somdet Toh. A young monk once came to him to complain that another monk had hit him, and Somdet Toh said, “Well, you hit him first.” The monk replied, “No, no, he just came up and hit me over the head and I hadn’t done anything at all.” Somdet Toh said, “No, you hit him first.”Back and forth like this for a while and then the young monk got upset and went to see another senior monk to complain about Somdet Toh. So the other senior monk came and asked Somdet Toh what was up, and Somdet Toh said, “Well obviously it’s his karma from some previous lifetime. He had hit the other monk first at some point in time.” And of course that might have been after the other monk had hit the first monk first—so it goes back and forth, back and forth like this.
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I believe this tenet 100%.

But in-addition to it is the idea that Karma starts some where. It can be initiated all on one's own behalf too.
The hit monk could have been the beginning of another series of endless repeating occurrences.

It can end too when anyone in the chain opts out.

When I see a cop beat up a "innocent" the above tenet comes to mind.
 
And what about a cop beating a "guilty"? Who is the judge when a form touches your eye, Bhaktayan? Who gives anger food? Who suffers from anger? What gives the cause?
 
Samana Johann said:
And what about a cop beating a "guilty"? Who is the judge when a form touches your eye, Bhaktayan? Who gives anger food? Who suffers from anger? What gives the cause?
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It is spelled: jan. Bhakta-jan.

No Exit is a 1944 play by Jean-Paul Sartre. The original title is the equivalent of the legal term in camera, referring to a private discussion behind closed doors. The play begins with three characters who find themselves waiting in a mysterious room. It is a depiction of the afterlife in which three deceased characters are punished by being locked into a room together for eternity. It is the source of Sartre's especially famous and often misinterpreted quotation "L'enfer, c'est les autres" or "Hell is other people", a reference to Sartre's ideas about the look and the perpetual ontological struggle of being caused to see oneself as an object from the view of another consciousness.

https://en.wikipedia.org/wiki/No_Exit
 
Feeding one self with foolish thought and ideas, and not able to listen and read attentive when told how to straighten ones view, strat to understand and come to peace with that, how could one not be the victim of the poisioness arrow in his heart, seeking advices for overcomming under those sunken in mud, taking what ever pulls him down as grasphold, one after one. As if one would not have enough movies running himself.

Bhakajan, one needs to turn attention inward to understand his world and start to see how it comes into being.
 
Samana Johann said:
Feeding one self with foolish thought and ideas, and not able to listen and read attentive when told how to straighten ones view, strat to understand and come to peace with that, how could one not be the victim of the poisioness arrow in his heart, seeking advices for overcomming under those sunken in mud, taking what ever pulls him down as grasphold, one after one. As if one would not have enough movies running himself.

Bhakajan, one needs to turn attention inward to understand his world and start to see how it comes into being.
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Yes, well said. God is in the Details.

It is spelt:
Bhaktajan.
Bhakta-jan.
Bhakta (devotion)+ jan (person).
 
There are five cardinal vices: Kama (Lust), Krodha (Anger), Lobha (Greed), Moha (Worldly attachment), Ahankara (false-Ego).
There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed.

Every sane man should give these up, for they lead to the degradation of the soul.
One tries to satisfy his lust, and when he cannot, anger and greed arise.
The man who has escaped these three gates of hell, performs acts conducive to
self-realization and thus gradually attains the supreme destination.

One should be very careful of these three enemies to human life: lust, anger, and greed.
The more a person is freed from lust, anger and greed, the more his existence becomes pure.
By following the regulative principles of human life, one gradually raises himself to the platform of spiritual realization.

In the Vedic literature, the ways of action and reaction are prescribed to enable one to come to the stage of purification.
The whole method is based on giving up lust, greed and anger.
By cultivating knowledge of this process, one can be elevated to the highest position of self-realization;
this self-realization is perfected in devotional service (bhakti yoga).

But he who discards scriptural yoga injunctions (śāstra-vidhim) and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
the śāstra-vidhim, or the direction of the yoga injunctions, is given to the different castes and orders of human society. Everyone is expected to follow these rules and regulations. If one does not follow them and acts whimsically according to his lust, greed and desire, then he never will be perfect in his life.

In other words, a man may theoretically know all these things, but if he does not apply them in his own life, then he is to be known as the lowest of mankind. In the human form of life, a living entity is expected to be sane and to follow the regulations given for elevating his life to the highest platform, but if he does not follow them, then he degrades himself. But even if he follows the rules and regulations and moral principles and ultimately does not come to the stage of understanding the Supreme Lord, then all his knowledge becomes spoiled.

A person who knowingly violates the rules acts in lust. He knows that this is forbidden, still he acts. This is called acting whimsically. He knows that this should be done, but still he does not do it; therefore he is called whimsical.

Such persons cannot have the perfection which is meant for the human life. The human life is especially meant for purifying one's existence, and one who does not follow the rules and regulations cannot purify himself, nor can he attain the real stage of happiness.

One should understand what is duty and what is not duty by the regulations of the scriptures.
Knowing such rules and regulations, one should act so that he may gradually be elevated.
 
Then pardon my person for causing some anger with spelling (or better for providing soil for seeds to grow), devoted person. Who caused this anger to become? What do you think?

Just in addition, since you call yourself Devoted One (which is actually everybody, mostly to ones defilements): If really serious in willing to overcome anger, start with abstaining from watching movies, shows, battles, sport and all other low entertainments of those nurishing death. What ever one feeds grows, what ever gives no food, dies. That is something that manifests in and outwardly. Having abounded anger one does not encounter such any more, independent of location and time. What ever is seeked for to that one arrives. So be sure of the target you follow. To match the highest, there are very simple advices to possible be followed where ever one might be for now. Following them, one is incapable to fail the track out of the wheel. once the low fetters are abounded, one is incapable to be caught in anger for grave harm for oneself and torward others, Devoted One. Be careful to be not devoted to beings and deeds not free of anger althought they might look like protecting at unwise glimps.

Abandon anger,
be done with conceit,
get beyond every fetter.
When for name & form
you have no attachment
— have nothing at all —
no sufferings, no stresses, invade.
Anger
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Thank you for the link. It describes bhakti yoga or karma-yoga nicely imo. At the end of the sutra was a footnote on the word Sama [Sanskrit: equal, same etc]:

Notes
1.
Rahula: the Buddha's son, who according to the Commentary was seven years old when this discourse was delivered to him.
2.
Samañña. Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, metaphors for good. In Pali, the term sama — "even" — described an instrument tuned on-pitch. There is a famous passage (in AN 6.55) where the Buddha reminds Sona Kolivisa — who had been over-exerting himself in the practice — that a lute sounds appealing only if the strings are neither too taut or too lax, but "evenly" tuned. This image would have special resonances with the Buddha's teaching on the middle way. It also adds meaning to the term samana — monk or contemplative — which the texts frequently mention as being derived fromsama. The word samañña — "evenness," the quality of being in tune — also means the quality of being a contemplative: The true contemplative is always in tune with what is proper and good.
 
Samana Johann said:
Feeding one self with foolish thought and ideas, and not able to listen and read attentive when told how to straighten ones view, strat to understand and come to peace with that, how could one not be the victim of the poisioness arrow in his heart, seeking advices for overcomming under those sunken in mud, taking what ever pulls him down as grasphold, one after one. As if one would not have enough movies running himself.

Bhakajan, one needs to turn attention inward to understand his world and start to see how it comes into being.
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Devoted One, there is no way to overcome the hindrence (nivarana) of ill-will, there is no way to overcome anger, if constandly tend to low talks, news, gossip, such books, entertainment and films, giving it nurishment.

- Namo tassa bhagavato arahato sammā-sambuddhassa -

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"

"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."

"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state... talk of whether things exist or not.

"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."

— AN 10.69
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Noble Conversation: A Study Guide, by Thanissaro Bhikkhu (2003; 59pp./176KB)
An exploration of right speech, based on the Buddha's list of ten ideal topics for conversation.

And about Actors and comedians, low entertainment— take note of Talaputa's lesson from the Buddha: SN 42.2

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Any beings who are not devoid of passion to begin with, who are bound by the bond of passion, focus with even more passion on things inspiring passion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of aversion to begin with, who are bound by the bond of aversion, focus with even more aversion on things inspiring aversion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of delusion to begin with, who are bound by the bond of delusion, focus with even more delusion on things inspiring delusion presented by an actor on stage in the midst of a festival. Thus the actor — himself intoxicated & heedless, having made others intoxicated & heedless — with the breakup of the body, after death, is reborn in what is called the hell of laughter. But if he holds such a view as this: 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.
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Maybe a alternative, if the particular thought was "what might be good for one, having been already victim of his/her anger", seeing it results and dangers a little, being blessed to be imprisioned:

Hindi

English
 
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Vajradhara said:
Namaste all,

i'll offer my own views on this in a few posts though i'd like to hear others views before then.

primarily i'm interested in hearing how you deal with anger when it arises, the methods, steps, techniques and so forth which you use to cool the flames.

it doesn't have to be particularly Buddhist ;)

metta,

~v
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as soon as the stimulus(word, behaviour,event,etc.)happens thoughts come up,try and move from thought to the body and just remain aware and it will pass,or focus on the breath.
 
Vajradhara said:
Namaste all,

thank you for your views.

a follow on question:

when you are angry is your anger focused on the object or person that caused the anger to arise or on the reasons that such an object or person would cause you to be angry?

metta,

~v
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your own thoughts cause your anger,no thoughts no anger
 
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