Chapter Four: The Dharma Gate for Countering Anger and Hatred

Original Text: If one is prone to excessive anger and hatred, one should learn the three Dharma gates of loving-kindness. These are taught according to three types of practitioners: those who are beginners, those who have practiced for some time, and those who have practiced for a long time. For a beginner, one should be taught: Extend loving-kindness to loved ones. How does one extend it to loved ones? By wishing to bring joy to loved ones. When the practitioner obtains various kinds of physical and mental happiness—such as obtaining clothing when cold, coolness when hot, food and drink when hungry or thirsty, wealth and honor when poor and lowly, or rest when exhausted—such various kinds of happiness should be wished for loved ones. Fix the mind on loving-kindness, not allowing other thoughts. When the mind shifts and other thoughts or conditions arise, gather it back.

Explanation: If someone has a predominance of anger and hatred, they should cultivate the three Dharma gates of loving-kindness. Instruction is given according to three types of practitioners: beginners, those who have practiced for some time, and long-time practitioners.

For a beginner, they should be taught to extend compassion to those they love and cherish. How does one extend compassion to loved ones? By wishing to bring joy to them. When the practitioner obtains various kinds of physical and mental happiness—such as obtaining clothing when cold, coolness when hot, food and drink when hungry or thirsty, wealth and honor when poor and lowly, rest when exhausted from travel, and so forth—they should wish all such happiness for their loved ones. They should fix their mind solely on this loving-kindness, not allowing other distracting thoughts. If the mind shifts and distracting thoughts arise, they should gather it back.

Original Text: For one who has practiced for some time, they should be taught: Extend loving-kindness to neutral persons. How does one extend loving-kindness to neutral persons and bring them joy? When the practitioner obtains various kinds of physical and mental happiness, they should wish for neutral persons to obtain it. Fix the mind on loving-kindness, not allowing other thoughts. When other thoughts or conditions arise, gather the mind back.

For one who has practiced for a long time, they should be taught: Extend loving-kindness to enemies and those one dislikes. How does one extend loving-kindness to them and bring them joy? When the practitioner obtains various kinds of physical and mental happiness, they should wish for enemies and those they dislike to obtain it, giving them the same joy as given to loved ones. With a unified mind, the mind becomes greatly pure. Extend this equally to loved ones, neutral persons, and enemies, broadly encompassing the world. May all limitless sentient beings obtain joy, pervading the ten directions without partiality. With a great, pure mind, perceive the sentient beings of the ten directions as if seeing oneself within the mind’s eye, seeing them clearly and vividly, receiving happiness. At this time, one attains the samadhi of loving-kindness.

Explanation: For one who has practiced for some time, they should be taught to extend compassion to those who are neither close nor disliked (neutral persons). How does one extend compassion to neutral persons and bring them joy? When the practitioner obtains various kinds of physical and mental happiness, they should wish for these neutral persons to obtain it. Fix the mind solely on this loving-kindness, not allowing distracting thoughts or delusions. If the mind shifts and distracting thoughts arise, gather it back.

For a long-time practitioner, they should be taught to extend compassion to adversaries and those they detest. How does one extend compassion to those one detests? When the practitioner obtains various kinds of physical and mental happiness, they should wish for adversaries and disliked persons to obtain it, giving them the same measure of joy as given to their own loved ones. With a single mind wishing for all to obtain equal joy, the mind becomes vast and pure. Loved ones, neutral persons, and adversaries are treated equally. The loving-kindness expands to encompass the entire world; may all limitless sentient beings obtain joy. This mind pervades the worlds of the ten directions, all equally embraced by the same pure, great mind. They see the sentient beings of the ten directions as if seeing themselves with their mind’s eye—vividly and clearly perceiving all sentient beings obtaining joy. At this time, they realize the samadhi of loving-kindness.

Original Text: Question: It is understandable to wish for loved ones and neutral persons to obtain joy. But how can one feel compassion for enemies and disliked persons and also wish them joy? Answer: One should give them joy. Why is that? These people also possess various good roots and causes for pure Dharma. How could I, because of a single grievance, obscure their goodness? Furthermore, contemplate: In past lives, this person may have been my relative or benefactor. How can I, because of present anger, give rise to further resentment and hatred? I should endure them; this endurance is my virtuous benefit. Also, reflect on the practice: The benevolent virtue is vast and all-encompassing; the power of compassion is immeasurable. This must not be lost.

Explanation: Someone asked: We can wish for loved ones to obtain joy, but how can we feel compassion for disliked persons and wish those adversaries and hated ones the same joy? The answer is: All should be given joy. Why is this said? These people possess various causes and conditions inclined toward pure Dharma; they too desire purity and joy. How could I, because of a single grievance, obscure their wholesome qualities and deprive them of the benefits of wholesome Dharma?

Furthermore, contemplate: In past lives, these people may have been my relatives or benefactors. How can I, because of present anger, give rise to further resentment and hatred? I should endure them; by enduring thus, I gain benefit in wholesome Dharma. One should also know that practicing this wholesome Dharma embodies vast benevolence and virtue; its compassionate power is immeasurable. I should not lose this opportunity.

Original Text: Furthermore, contemplate: Without enemies and disliked persons, what cause would give rise to patience? Patience arises because of enemies. Thus, enemies are my benefactors. Moreover, the retribution for anger is the heaviest; among all evils, it is supreme—nothing surpasses it. Applying anger to others, its poison is difficult to restrain. Though intending to burn others, one actually harms oneself.

Furthermore, reflect inwardly: Outwardly wearing the Dharma robes, inwardly cultivating the practice of patience—this is called a monastic. How can one utter harsh words, indulging this [anger] until one’s countenance changes and the heart becomes agitated? Moreover, the five aggregates are a forest of all sufferings, the target that receives evil. When suffering and affliction come, how can one avoid it? It is like thorns piercing the body—the thorns of suffering are limitless. Resentments are many and cannot be eliminated. One should guard oneself, wearing the sandals of patience.

Explanation: Furthermore, contemplate: Without adversaries and disliked persons, what cause could give rise to the strength of patience? The birth of patience is due to the condition of having adversaries; thus, those who cause resentment are my benefactors. Moreover, the karmic retribution for anger is the heaviest; it is the foremost among all evils, with nothing surpassing it. Applying anger to others, this poisonous mind is difficult to subdue. Although this hatred may burn and afflict others, it actually harms oneself.

Furthermore, reflect inwardly: A monastic outwardly wears the Dharma robes (kasaya), and inwardly cultivates the practice of patience—this is the true monastic. How can one utter harsh words to indulge one’s anger, causing one’s countenance to change and the heart to become agitated? Moreover, the five aggregates (skandhas) are the gathering place of all suffering, the locus that endures all evils. How can suffering, affliction, resentment, and evil be avoided? It is like countless thorns piercing the body; the poisonous thorns of suffering are limitless, and the sources of resentment and harm are extremely numerous and fundamentally inexhaustible. Therefore, one should guard oneself, always wearing the sandals of patience. Coming to the Saha world is to endure suffering, repay debts, and exhaust karma. This body of the five aggregates will suffer this pain or that pain—suffering is inevitable. Since it cannot be avoided, endure it. Henceforth, when encountering situations, comfort yourself thus—it will surely be effective. When the mind is peaceful and undisturbed, meditation (dhyana) easily arises.

Original Text: As the Buddha said:

Repaying anger with anger / Anger returns to oneself / Not repaying anger / Can defeat a great army

Being able not to be angry / Is the way of the great / The petty are angry / Unmovable as a mountain

Anger is a grave poison / Causing much harm / Not harming others / One’s own harm ceases

Anger is great darkness / Having eyes yet seeing not / Anger is dust and defilement / Soiling the pure mind

Such anger and hatred / Should be swiftly eliminated / A poisonous snake in the house / Unremoved, it harms people

Such various kinds / Of poisonous anger are limitless / Constantly practice loving-kindness / To eliminate anger and hatred

This is the gate to the samadhi of loving-kindness.

Explanation: As the Buddha said: Using anger to retaliate against acts of anger means anger still clings to one’s own mind. Having hatred yet not retaliating can destroy the great army of afflictions. Being able to endure without giving rise to anger is the conduct of the great Bodhisattvas with vast minds. Those with small minds are fond of anger; their angry minds are as immovable as a mountain. Hatred is a great poison, harming many extensively. If one ceases to harm others, one can no longer be harmed oneself. Anger in the mind is great darkness, like having eyes yet being unable to see forms. Anger is dust and defilement, soiling one’s pure mind. Such conduct of anger and hatred should be swiftly eliminated. For example, a poisonous snake in the room must be removed, or it will harm people. Such various kinds of poisonous anger are limitless. Constantly cultivate the samadhi of loving-kindness to eliminate the poison of anger and hatred. The above is the Dharma gate of the samadhi of loving-kindness.