Transform anger with 5 ways according to the Buddha's teaching!VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.

The Buddha gave us clear instructions on how to let go of the yard, how to live to avoid anger, and the Buddha imparted his teachings with stories to help us remember the teachings That training.

We all know how upset the mind is, but we find it difficult to let go of them, so the practical teaching of the Buddha is very useful. 

If the yard arises, this is what to do: Cultivate the mind, cultivate compassion, cultivate the mind, rejoice!

Transform anger by cultivating the mind, cultivate compassion, cultivate the mind, please rejoice!

Listen here, we must be "panicked". I am in anger, it is filling my mind, how can I cultivate my mind, keep my mind in mind, relieve myself, and how to be happy. If I could do it, I would not get angry ...

Ladies and gentlemen, practice and always repeat the above sentence. You must act one of the four ways above. If not,  there is another way, Thursday, that is: Don't pay attention, don't care about that person, that!

If we recognize and accept that in some cases, we cannot control our emotions, cannot control anger, that we only harm ourselves, then we can at least try do not mind that place. Stay away from the person or do anything else until the anger has subsided a little or the situation has changed enough for us to practice compassion again.

On another occasion the Buddha gave an example as follows:  "We see a friend on the side of the road, but we do not step forward there, shaking hands, visiting you; instead, we act as if we don't see him. ” 

We are on this side of the road because we know that meeting that person only makes us angry.

This fifth method is more important and easier to implement than all. 

If anger arises, we need to remind the mind about the law of our actions, which is:  "The person who acts is the master of his action, he must inherit the consequences of his actions, he will born from his actions, he is bound to them, relying on them, and whatever is right and what he has done, is what he must receive. ”

Mastering your actions means mastering your career. Such a view of karma - as a possession - is very common, but it can give us a very useful view. If we are angry with anyone because they have done bad things, we need to tell ourselves that everyone receives the result of their intention. 

The law of cause and effect applies to everything in the universe as well as for each individual. Intentional actions will have consequences that we cannot avoid. However, two people who do the same thing can receive different consequences.

The Buddha explained this with an example:  "If you put a spoonful of salt in a glass of water, that water will no longer be drinkable. However, if you scoop that salt into the Ganges, this river water doesn't change at all . ”

The glass of water compared to the river - symbolizes the meager accumulation of good deeds: if we create any unwholesome thing on just one cup full of good deeds, we can know that the consequences will be serious. how. 

However, if we have a river full of good karma in the back, only an unwholesome action may not cause any harm. Because we do not know what others have done, what we think in the past, whether in this life or in past lives, there is no way we can predict the karma of others. However, we know through what we can see in ourselves, that everyone is picking fruits of their actions.

If one has acted in an unwise way that causes us to be hurt, or hurt, we can easily become angry. The important thing is that at that very moment, we can remember that everyone has their own way of life, creating their own causal practices. How we are in the present is mostly the result of our deliberate actions.

Without paying attention to the Buddha's teachings - many people have no interest in this - no one will read this book. So having enough love to read, to listen to Dharma is a way to create good karma - if with good intention, because we can also create bad karma when doing something outside seems good. This problem is quite complicated, however, if we can remind ourselves of the law of cause and effect, it may be easier to let go of anger. Those are the five ways to eliminate anger that we are known for.

Discharge not only contains compassion - which is indifferent - but it also arises from the knowledge of impermanence, in fact, everything of today will be different tomorrow.

In some cases the Buddha advised us to stay away from circumstances that might be uncomfortable for us. We should avoid encounters that make us angry, especially when our feelings are not balanced and agitated - just as we should protect ourselves from bad people, wild elephants, forests and dangerous things. Other insurance. Although we should not run away from awkward circumstances, it is perfectly acceptable to admit that we cannot face all circumstances. We need to try our best to behave in all situations with compassion, but also to accept that sometimes we have to give up, cannot adapt to every situation.

Discharge  is considered the most noble sentiment, and should not be confused with indifferent attitude . Discharge not only contains compassion - which is indifferent - but it also arises from the knowledge of impermanence, in fact, everything of today will be different tomorrow.

Inside us or outside, everything is always changing; even our beliefs and opinions today will be slightly different tomorrow, and any attempt to prevent this process will lead to suffering. Discharge means accepting everything as they are, so for those who volunteer to walk on the spiritual path, that means not creating conflict by interfering with one's affairs.

Discharge contains an acceptance and kindness.  So what can we do with this affliction? The first thing to note is to make sure that we do nothing to create more suffering, then consider each situation with sympathy, and modify what is possible. If we can modify the external conditions without losing inner peace, the better, but in general, we can only make profound modifications to ourselves, and that is enough. hard

The next paragraph in the sutta is the longer teachings on the same theme of the Venerable Shariputra, who is the "face arm" of the Buddha. The relics are famous for their wisdom and wisdom and often interpret the sutras of the Buddha. When asked if the teachings of the Shariputra were correct, the Buddha always answered correctly.

The relics taught:  "There are five ways to treat anger, through these ways we will be able to treat anger. What are those five ways? If a person is not clean in action, but the words are clean, then anger for that person needs to be overcome.

If a person has an evil speech, but is pure in action, then anger for that person needs to be overcome.

In addition, if there are people who act and words are not clean, but sometimes they also have faith, then anger for that person needs to be overcome.

Again, if there are people who act and words are not clean, but at the same time also have no faith, then anger for that person also needs to be controlled.

Again, if someone speaks and acts clean, and at this time or another opens their hearts to faith, anger towards that person needs to be overcome. ”

Thus, the relics have given five different types of people - and continue to present, with short metaphors, how to deal with each person, restrain anger towards them.                            

How do we control anger towards the first type? Like a monk wearing algae powder, having a rag lying on the road, he with his left foot held the cloth, his face straightened, then ripped the intact cloth, to carry with him, too. acting impure, but the words are clean, our mind should think of a higher bar than the impurity of that person. In this way anger towards him will be overpowered.

At the time of the Buddha's existence, all the cloths were woven by hand, very expensive, so monks and nuns often wore robes with patched cloth. If they find pieces of cloth on the road or between piles of trash, they can pick it up to sew together. In this example, one of the monks found a piece of torn cloth, he tore off the usable part, and left other parts. That's the way we should apply when thinking about people who have akusala, but good words: we should ignore bad deeds and only think of their words.

This does not mean that we will ignore the evil deeds they have done; We still look but don't judge them, because condemnation or accusation leads to anger. Very few are perfect in the world, so in theory we can be frustrated from morning to night.

But if we only deliberately focus on the good qualities of the person we find angry (not without reason), then we can tame our anger. Maybe they have a lot of bad things, but only good things, but we should still focus on their good.

In doing so, we are the ones who get the most benefit, because maybe the other person doesn't know our dissatisfaction. The way to tame anger, and return to your calm inner mind, is to think of the good of people. Internal disturbances only make life more difficult.

The way to tame anger, and return to your calm inner mind, is to think of the good of people. Internal disturbances only make life more difficult.

He then went on to give another example:

Suppose there is a lake covered by moss, a hot, sweating, tired, thirsty person, who is suffering, approaching the lake, climbing into the lake, removing the seaweed moss in many places with both hands, throwing water on the hand to drink, then continue the journey. In the same way, for those who have unclean words, but act well, we must pay attention not to the unclean words, but to their noble actions. So we can control anger towards that person.

Similarly, we can put aside the bad words of a person but only think of their clean, good actions. Remember, for example, when they help others, think about their characteristics, and put aside what they annoy us during this period.

Such examples constitute powerful, easy-to-remember means of support for this practice. We just need to imagine the rags lying there, worn, but reusable. Or the image of mosses being cast aside to expose fresh, clean water. Here is the third example story:

Suppose that there is a little water in the buffalo's leg, and there is a man who is controlled by heat, sweating, tired, thirsty, so is very miserable, passing by and seeing water. He thought, "If I take a little less water from the buffalo hole with both hands or with a container, I will stir the water and make it impossible to drink. Therefore, I would rather have to kneel like a cow on four legs to take a sip of water, then continue the journey. ” And that's what he did.

Also, for those who have impure words and actions, but their hearts sometimes widen their beliefs, they should not be concerned with their defiled actions and words at the time.Instead, one should reflect that the person's mind is sometimes open, also has faith.Therefore we should control anger towards such a person.N

In a sleek way, we must also kneel down, and understand with all humility that we can only find inner peace when we accept unacceptable actions and words. net of people.

This example may be easy to remember, since drinking from standing water in buffalo footprints is not a good thing to think about.

If we are thirsty - the idea of ​​insecurity in the mind brought by anger - we will accept to drink whatever water can be found. We suffer from human infections, we avoid stirring them up, as a result we can keep our inner peace.

Moreover, even when we think of their actions and words, one can recall that such a person has a good point in them. Looking at them like that, we can have acceptance and reduce the heat and hotness in us.

This is the fourth story:

Imagine a person, severe, painful, walking on the road. He is in a place far away from villages, unable to find food or medicine, or someone to look after, instructing him. But then someone saw him, felt compassion, developed a good heart with the thought, "Hope that the man finds food, proper medicine, someone to take care of, lead way for you, otherwise he will be hard to escape! ” 

Also, for a person who acts, words are not clean, and has never been open to the belief, we need to have compassion, compassion, good will, with thought, "Hope that This noble person can renounce bad thoughts, actions, words, and hope that he can practice high thoughts, words, actions; hope that he, when his body has been ruined after death, does not have to fall into the humble world, go on the path of suffering ”. That way, we can control anger towards such a person.

This example shows us how karmic relationships, people will face the consequences of their actions, so we can unleash their mercy. If we speak or act or have unwholesome thoughts, we are really being abused, as if we are suffering. 

We say, or our actions, are anger, or our actions or words come from greed. All beings suffer like that because of the toxicity of delusion, which, as the Buddha explained, is due to the potential toxicity of greed and anger. They all make us insecure, and crazy in the world: in the family, in the marketplace and between countries.

If greed can be regarded as a disease, the Buddha can be regarded as a great pharmacist, and Dharma, his teachings, a cure. Medications may not be easy to drink, but I will definitely be healed. The patient's metaphor does not find help, so it is true and easy to remember.

We have met many people who suffer because of their unwholesome actions, impure words, and their lack of trust, and our only logical response is to treat them with compassion, in the hope that they will soon recover from illness, find inner peace, thus ending the need to reap their painful consequences.

We often expect every loved one to be healthy, it is not difficult to wish them a good health: not dominated by the field. Such a view of things can have many benefits for our practice.

For the fifth and also the brightest example:

Suppose there is a clear, clean, cool lake in a very beautiful place, a special place, under the shade of trees. And imagine that someone passing by is tired of the heat, sweat is overflowing, thirsty, which is very miserable. He walked into the lake, took a shower, and drank the lake water. Then climb back out, sit or lie in the shade of the tree. 

Also, for those who act, pure words, and hearts that are always open, full of faith, we must then pay attention, reflect on the purity of words and actions, as well as the heart to take off open, have the faith of the person. So we can control anger towards such a person.

The sutta ends with the following verse:

Our mind can find peace in people that in all situations generate confidence and confidence.

We can grow more inner peace by constantly interacting with people we fully trust. 

The Buddha often stressed to us that it is important  to keep you gentle, seek good friendliness: those who live a high life, follow the path, and can help us do the same as them.

Such a person will look at life very differently from someone who only likes sex, and that person can help us do that. However, we need to maintain trust in such a friend. If our faith in them is shaken, we will not find peace until we can re-establish that belief. If not, maybe we need to let go of that friendship.

We must also realize that we do not need to find someone to love us, because the true source of love has been found in our hearts. So there is no need to be angry or sad if someone doesn't care about me.

Pitch and attachment want to be loved are two aspects  of a problem. In every situation we have the same potential obstacle. If someone offends us, it may be a sign of their lack of love for us, but it could be because they are not well, or maybe they just don't know how to communicate how different. 

I turn my mind to love, and when that love has become a characteristic of mind, it will no longer be a problem if the object responds to our love. Even if the other person is loving or unable to love, it will not affect us at all. The desire to be loved is just another aspect of ego. If we are not sure whether we are lovely or not, and we choose to let others decide it for us, we will probably be disappointed, because everyone often changes their minds, just like us.

Thus we must also realize that we do not need to find someone to love us, because the true source of love has been found in our hearts. So there is no need to be angry or sad if someone doesn't care about me. Because they are not fully capable of loving, we should feel sorry for them.

So when we kill anger, we also need to let go of seeking love from others. If we can succeed, escape from the emotional power of others, from external conditions in general, by cultivating the inner strength of love so that it no longer has to succumb to power. This is the real spiritual practice. Whether we reach the end of this path of practice or not is not a problem; we just need to continue to follow that purification path. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.11/3/2019.