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• Quitting Smoking
• 4 noble truths
• How Buddhist Stop Anger?

Hello. I am a practicing Buddhist with my center of gravity in the Theravada. I've been practicing seriously for about two years and am getting to the point where I can no longer tolerate my addiction to nicotine. I am consulting smoking cessation help groups but I would appreciate some thoughts from whoever is willing to help bolster my energy, focus and self-restraint. I have a very high respect for the teachings of all Buddhist traditions and am open to any wisdom regardless of the tradition of the speaker. A sense of support (or even admonition) would be welcome from other followers of the Dharma, since I belong to no practice group. Thank you

Matthew

May I recommend you to study on this subject of Buddhist practice: How to reduce sensual desire?

Your question had many good responses and I also agree that meditation will help. However there are 40 objects of meditation to be chosen. You should choose the object that match with your desire. When you meditate with right objects, it will be the right medicine for you and you will see the outcome faster. I had posted “40 Objects of Meditation” in this board which you may be interested.

Below are some objects that may be the right medicine for you.

10 Asubhas (Objects of Impurity):

The ten objects of impurity are various sorts of corpses. Meditating on corpses is useful is reducing lust. This practice should only be followed under the guidance of a master. Below is a list of the asubhas and who will find them useful.

Swollen Corpse: Those who lust after beauty of form.

Discolored Corpse: Those who lust after beauty of the skin and complexion.

Festering Corpse: Those who lust after a sweet-smelling body, using perfumes.

Fissured Corpse: Those who lust after the firmness and solidity of the body.

Mangled Corpse: Those who lust after fullness of the flesh, such as the breasts.

Dismembered Corpse: Those who lust after graceful movements of the body.

Cut & Dismembered Corpse: Those who lust after perfection of the joints of the body.

Blood-stained Corpse: Those who lust after beauty produced by adornments.

Worm-infested Corpse: Those who are attached to the idea that the body is "me" or "mine."

Skeleton: Those who lust after perfection of the teeth and nails.

The ninth Anussati is mindfulness of the body (pp. 216-226). This is useful for those with lustful natures. (This is probably the only meditation of these forty which will be useful to Westerners in reducing lust, as the other meditations for reducing lust all require a decaying human corpse, and these are difficult to come by.)

Catudhatuvavat-thana (Analysis of the 4 Physical Elements): (pp. 318-331)

"The main object of this meditation is to free the mind from the conception of individuality in regard to the physical body and to realize its elemental nature with no thought of personal distinction" (p. 318). The meditation consists of noticing how the body is merely a synthesis of physical elements, without entity. This practice is most suited to those who are intelligent.

You may apply the object on both of Samatha and Vipassana. Samatha is the practice that strengthens the mind power to be able to fight with desires. Vipassana is the practice to apply the mind power wisely, directly, and immediately at each emerging desire. If you find that Vipassana does not work, you may not practice Samatha strongly enough.

Well, I'm afraid I'm writing to say that I've lost this battle with the klesas. I hope to try again soon, but I know I have to be patient and not to angry with myself. Somkiat's comments were very helpful. You're right, my Samatha is not strong enough. I also think I have to focus more on simplicity, guarding the sense doors, and discipline. I hope to build up strength this way so I will be successful next time. I've found that any improvement in any area of attachment seems to help all areas generally. Thank you all very much for your support, and advice!

Matthew

First off, I hope no one will mind a Daoist putting in his 2 cents worth on Buddhism. To me, anything that lends itself to wisdom is good whether you call it Buddhist or Daoist.

It recently struck me as I was re-reading the 4 Noble Truths why Buddhism turned me off when I studied it as a younger man. I was fascinated by Buddhism, but at the same time, when I heard:

Life is suffering The cause of suffering is desire

This cause can be eliminated, and the way to eliminate it is the Noble Eightfold path,

it struck me as a profoundly pessimistic faith. I figured, "maybe when I am old and don't have anything more to accomplish, I will take another look". But it really struck me as the ultimate denial of life. Even the word Nirvana has sometimes been translated as "annihilation".

I continued to be interested in mystical subjects, and in my travels I encountered the words of many mystics, Buddhist and otherwise. These were not the words of those who had been defeated by life, but words of utmost joy and peace. In my own meditative practice, I began to realize the truth of the words written in the Daodejing:

"Keep your mouth shut, Guard the senses, And life is ever full. Open your mouth, always be busy, and life is beyond hope."

...in other words, the things that we use to FILL up life actually EMPTIES it.

The 4 Noble Truths seem negative because the work that they are prescribing is one of destruction, or tearing down, if you like. Tearing down desire. But what remains after this work is the greatest treasure, is Being itself, long hidden but always there. Yet this treasure is hidden by the trappings of a religion that many would say is "too pessimistic", "too negative".

If you will forgive a non-Buddhist monkeying with your scriptures, how about a positive 4 Noble Truths:

1. There exists a state of supreme peace and completion known as Nirvana. It is the real life and real being, of which our present state is only a pale shadow.

2. The thing that keeps us from getting there is ignorance (suffering).

3. The cause of suffering is desire

4. desire can be uprooted by following the Noble Eightfold path...

Robert Dodd

The 4 Noble Truths (Dukkha, Samudaya, Nirodha, and Magga) may be easy to explain but not easy at all to practice. Buddhism is the practice of purifying oneself in order to return to the origin, which is the similar concept as Taoism. However Buddhism basically relies on enlightenment of the spiritual body while Taoism relied on the immortality of the physical body. Without negative elements, the person can be enlightened so the first step is to find the negative element to be refined or detached.

Dukkha and Samudaya are negative sense while Nirodha and Magga are positive sense. So the 4 Noble Truths are the path from negative to positive, death to deathless, reborn to no reborn, and convention to liberation. This shows the path of practice.

Dukkha is the result of Samudaya. Nirodha is the result of Magga. This is a key to apply with other practices such as Satipatthana.

Satipatthana has also 4 steps on the contemplation of the body, the feelings, the mind, and the Dhamma. The body is the result of the feelings. The mind is the result of the Dhamma. In another word, the body is Dukkha and the feeling is Samudaya.

Please imagine a table with only 3 legs then it can not stand. A person may practice successfully with only the right understanding of Dukkha and no need to practice other 3 truths.

Buddhist does not try to reach the immortality of the physical body as the primary goal because the immortality still has sufferings.

I do not know much about Taoism so please forgive me if you feel I am not right. The more I practice Dhamma, the little I understood Dhamma as so Taoism.

I would like to invite anyone especially Buddhists who had the experience in stopping anger by applying the Buddha’s teaching to share your technique. Thanks.

You stop anger by observing it until it disappears. It is that easy. lanoo

The other two answers were very good, but I thought I'd add how I deal with anger. I use the two methods mentioned earlier, but also I find that if I am practicing Satipathana, guarding the sense doors, etc. I can spot anger or ill-will as soon as it begins to arise. At this point I drop it like a hot coal (on a good day, or moment of course, sometimes it takes longer to get control) allow it to pass peacefully, and try to replace the ill-will with metta, karuna, mudita, or uppekha. Ayya Khema once said that these four emotions are the only ones worth having, which I try to remember. This constitutes an attempt to follow Right Effort (or Right Exertion its sometimes called)

I find reflections on how ill-will or anger is very unskillfull kamma helpfull, examinations of what anger actually feels like in the body and mind, how useless it is to myself and others and what I feel like after allowing anger to run rampant ( which is usually sick) also helpfull.

Buddhagosa, I think, described anger as a poison, and as a fire which burned its own support.

I guess I combine 1) viewing anger in terms of the four foundations of mindfulness 2) abandoning anger as soon as it arises or I can feel the possibility and substituting one of the Brahma-Viharas if possible,3) reflection on the effects and qualities of anger 4) reflections on my purpose in following Dhamma 5) reading suttas if I'm alone and the anger is extreme, as in the case of somebody doing me personal injury 6) anapanisati.

Matthew

I was subject to terrible & long fits of Anger. Now as soon as they arise , they disappear but are still terrible.

Techniques of the method path :

Meditate : at the time of death and after, a) your possessions b)friends and enemies c) EVEN yr body is of no use. Only Dharma is.

Most of our anger arises because of point a)

Happy when enjoying resources and angry when not. point b)

Happy when receiving praises and angry when not.

Happy when living in fame and angry when not point c)

Happy when experiencing pleasure and angry when not.

These 8 wordly dharmas are not objects of the mind of a traveler going to future lives. The objects of the mind of a traveler to future lives is merit and avoiding non-merit.

If you remain mindful of the above and on top know that death is CERTAIN and the time of death UNCERTAIN Your mind will become peaceful and not angry But you must MEDITATE AGAIN AGAIN AGAIN on this.

When through this your minf has become relatively peaceful

Technique from the wisdom path :

EMPTINESS

If you want to discuss THIS it is better we have a live chat.

Let me know. Remember that when for example Bangkok time 19.00 my time is 13.00.

TARO

I got another one which i have being using but it do need someone with good observation. Just comtemplate on the throat. You will find out what anger is. There was a time when i was pretty angry with my boss, while driving home and stucked in a traffic jam, i got a chance to contemplate on the anger and found out where it come from. And i laugh when i found out the silly me and reversed it to smile and at ease.

Kuo-Keong

I will try to relate this topic to the Four Noble Truths and the Five Aggregates. I basically learned this technique from a Thai forest monk (let me call him the Teacher) and applied it to my anger very successfully. Thanks for everyone comments on this topic.

1. As a beginner, when I am angry (suffering), do not try to think about the cause of this anger (cause of suffering) because it will make me angrier, I will observe only at the anger. I will observe it until it disappear and also make it disappear faster.

2. The Teacher called this step as “Holding its weapon”. When a person’s mind is not strong enough, do not try to fight directly with the enemy or the cause of the anger. First, try to destroy its weapon as soon as possible.

3. Concentrate at the present anger and try to recall the similar events in the past and the expecting outcomes in the future of my previous angers. Present anger is negative energy and it is not fruitful to keep it any longer. I had been angry many times in the past but now it was disappeared. Every time it will be unfruitful response in the future. So the present anger is Aniccata and will be Anatta sooner or later. So why still attach to it.

4. Step 3 works faster with the stronger mind power from Samatha. However the anger can be happened again but it will be disappeared very fast.

5. As an intermediate, when I am angry, I will repeat step 1-4 and them contemplate its relationship with the Five Aggregates. Rupa and Vedana are conditioned by external sensory contacts. I should try to be a blind and a deaf by attaining 4 th state of Jhana or at least 1 st state. Then Vedana, Sanna, Sankhara, and Vinnana are conditioned by internal sensory contacts. Sanna or perception of bad past experiences causes angry. Then I should contemplate on Brahmavihara (Magga) that is a direct antidote of anger in order to stop the cause of anger (Nirodha).

6. As an advance, step 1-5 will be adapted with the color of mind as a mind-made instrument. An expert will discern the color of his temperament -anger is red- then he will repeat step 1-5 until there is only a bright white light. If he can see previous life, he may learn why he has to be forced to angry this time. Then he can find an appropriate way to end both sides of Karma.

: why would you as Buddhists be interested in anything else but the teachings of the Buddha, Suttapitaka? What else is there to say and to know? Let go of what you are not. (Re: no accidents)

Lanoo and someone may question me like that. The Buddha’s teaching has 84,000 applications and there are more than 84,000 that are not in the text. I have a chance to learn not only from one Buddha. This is my own path that suits with my style of practice and comfort. I do not rely on words but I have to practice to confirm the words. Everyone has his own style as we can see from the responses in this topic. However I must thank Lanoo for your courtesy and I accept that Suttapitaka is a very best source to start. Until our paths cross.

Thank you all for your wonderful answers. I think this is something that many buddhists (not to mention other philosophies) constantly battle with.

I feel it's important to point out that what you are all doing is transforming anger and not suppressing it. Suppression of anger is very dangerous and damaging. I am quite often asked about this aspect of 'letting go' of something in order to transform it. How do you describe the difference between letting go and suppressing, how do you know if you've let go or suppressed? I find it a very difficult thing to describe to someone - how it is that you can go from feeling tense, having fire burn in your belly, feelings of hate and violence... to laughing out loud, seeing the absurdity of it all and become full of light and love again.

Chris Jenkins

My understanding on suppression is one tolerate the person but holding on to it. One still feel the anger in one at the person. Letting go is basically one is no longer angry at the person. Letting go needs either one of this: compassion/forgiving or understanding anger itself. The later is better as one will never get angry or overcome by it anymore since he/she know what anger is, hence free from it.

Kuo-Keong

“Let go” is a word that too easy to do or can not do when fire is burning. Right understanding of anger is the key. In order to have the right understanding, do not let go or suppress the anger but face with it wisely. When the strength and weakness of the anger has been understood clearly, the anger will be powerless and cause nothing. I think this is the process of how to let go skillfully.

My teacher uses the technique of mindfulness and watching the mindstates.

For example, watching the anger arise and holding the anger as just the emotion, without any discursive thoughts. It is best to practice watching your emotions while doing something quiet like washing dishes, walking, gardening or reading. You cannot just jump into trying to watch an emotion as violent as anger. Watching likes and dislikes is the best way to start.

This is the beginning of "meditation in everyday life." After the technique of being able to watch passive emotions is well under way, watching anger would be the next step.

Having used this technique personally, I can vow for the positive results and the fact that anger can be managed. But, like anything else, it takes practice and experience.

Metta, J

Thanks Kou-Keong & Somkiat. Yes, I think you're both right, understanding anger is the key. Once you've contemplated it, dissected it, watched it, look at it from all angles, you can't help but step outside of it when it arises again. I guess you could also say that letting go is being able to look at it from the outside, as the observer and not being engulfed by it.

Chris

I don't get angry anymore. It wasn't the result of trying not to get angry, but I believe it was the result of not having any "hate" in my thoughts and actions. I constantly remind myself when any type of situation comes up that may result in anger, hate, friction, etc. that I don't have the desire to hate anything, I don't have the time to hate anything, so, anger doesn't get a chance.

dick west

Last updated
12-06-1999