Buddhas’ Practice Incorporated Thesis Writing
(Issue 25)
On Hatred (Anger)
Instructor: Bennie
Author: Wang Huaigu
Date: April 8, 2026
Abstract
As one of the “Three Poisons” in Buddhism, anger (often categorized as Krodha or Pratigha), alongside greed and ignorance, stands as a major obstacle on the path to cultivation. Its derivative secondary afflictions (Upaklesha)—including fury, jealousy, hatred, vexation, and harmfulness—entwine the body and mind, leading to the creation of various evil karmas. This paper begins by defining and classifying anger, then analyzes the mechanisms and profound dangers of anger and its secondary afflictions. It elucidates the extraordinary merits and peace gained from distancing oneself from malice. Furthermore, it proposes specific methods for practitioners of the Bodhisattva Path to subdue the angry mind and clarifies the fundamental aspiration of Bodhisattvas to actively rescue sentient beings with compassion after subduing their own internal afflictions. The aim is to reveal the vital significance of subduing anger in realizing the Buddha-dharma and attaining Bodhi.
Keywords: Anger (Krodha/Pratigha), Secondary Afflictions (Upaklesha), Bodhisattva Vehicle, Subduing Anger, Compassionate Rescue
Chapter I: Definition and Categorization of Anger
In the system of Buddhist cultivation, subduing afflictions is the core duty of a disciple. As stated in the Upasaka-sila Sutra: “All afflictions are my great enemies. Why? Because these afflictions can destroy both self and others.” Anger, as one of the three poisons, is as violent as a toxin to the body and mind. It constitutes a “burning vexation” that hinders the path and destroys wholesome hearts. While greed arises from pleasant circumstances, anger is born from adversity. When greed is frustrated, anger follows, as the Shurangama Sutra says: “Divergent views become hatred; identical thoughts become love.”
(1) Core Definition of Anger
Various treatises offer explanations that converge on a single truth. The Abhidharmakosha-shastra defines anger as the intent to harm or hate sentient beings. The Vijnaptimatrata-siddhi Shastra (Treatise on the Establishment of Consciousness-Only) posits that anger is the physical and mental unease and “burning agitation” triggered by an aversion to adverse environments. The Maitreya-paripriccha-shastra directly points out its essence: “Arising an evil heart toward other beings, wishing to strike or harm them… it is contrary to the Great Compassionate Heart; this is called anger.” In short, anger is a destructive intent born of ignorance and wrong views, manifested through body, speech, and mind, ultimately harming both self and others. The Fayuan Zhulin (Jade Forest in the Garden of the Dharma) accurately summarizes: “Anger is the root of losing all wholesome dharmas, the cause for falling into evil realms, the enemy of Dharma-joy, and the great thief of the virtuous mind.”
(2) Three Grades of Anger
The Maharatnakuta Sutra and the Ratnamegha Sutra classify anger into high, middle, and low grades, showing the differences in karmic weight and retribution.
High-grade anger: Involves deep malice and resentment, leading to the “Five Heinous Crimes” or slander of the True Dharma. Its retribution is the Great Hell; if born as a human, such a person is of low status and violent temperament.
Middle-grade anger: Though one acts out of anger, they can immediately repent, confess, and cultivate remedial methods.
Low-grade anger: Manifests only as harsh words or an angry gaze, and the practitioner can apply remedies within a single thought-moment, preventing the unwholesome karma from continuing.
(3) Secondary Afflictions (Upaklesha) of Anger
Anger branches out into five secondary afflictions: Fury (忿), Jealousy (嫉), Hatred (恨), Vexation (惱), and Harmfulness (害). Jealousy and hatred are internal psychological constructs, while fury, vexation, and harmfulness are external expressions.
Fury: Extreme anger involving thoughts of fighting or killing.
Jealousy: A combination of greed and anger; it arises from selfishness when one is unhappy seeing others’ success.
Hatred: Internalizing resentment and waiting for revenge; it is like a root buried in the ground, persisting continuously.
Vexation: Triggered by the exposure of secrets or unfulfilled greed, leading to “shame turning into rage.”
Harmfulness: Intentional damage to sentient beings, arising from ignorance, greed, anger, or arrogance.
Chapter II: The Operation and Profound Dangers of Anger
The essence of anger is the rejection and destruction of adversity. Its operation harms the self first, then others, bringing immediate mental suffering and long-term retribution in evil realms. Anger is like a bomb; before it destroys others, it ruins the self.
(1) Universal Operation and Direct Dangers
In daily life, anger manifests as subtle frowns or coarse verbal abuse. The Sutra on the Bequest of the Buddha’s Teaching warns: “The harm of anger destroys all wholesome laws and ruins a good reputation… The fire of anger is more dangerous than a fierce blaze; one must always guard against it.” One moment of anger can turn a joyous occasion into a tragedy or lead to legal imprisonment.
(2) Specific Dangers of the Five Secondary Afflictions
Jealousy, as seen in the story of Zhou Yu or King Kaliraja, causes one to slander and obstruct others’ blessings, eventually leading to one’s own ruin. Hatred creates a mental vortex that twists the soul. Harmfulness creates a vicious cycle of “harming others only to harm oneself.”
(3) Four Characteristics of Anger
Destructiveness: Like a wild horse or a sharp axe, it cuts off the bridges of Dharma.
Fearfulness: Like a poisonous snake or a fierce tiger, it makes people afraid to approach.
Refractory Nature: Like a drawing on stone, anger leaves deep marks, whereas wholesome roots are like drawings on water—easily erased.
Unreality: It is like smoke or a shadow, having no true substance, yet it deceives beings into committing evil.
The ultimate danger is described in the Avatamsaka Sutra: If a Bodhisattva gives rise to one thought of anger toward another Bodhisattva, a million obstacles arise, preventing them from seeing the Buddha or hearing the Dharma.
Chapter III: The Merits and Peace of Distancing from Anger
Relinquishing anger is the beginning of all virtuous laws.
Worldly Blessings: The Sutra Spoken by the Great Sathyaka Nirgrantha notes that the “Seven Treasures” of a Wheel-Turning Monarch are obtained through distancing from anger.
Eight Types of Joyful Mind: The Sutra on the Ten Wholesome Ways of Action states that one who leaves anger gains a gentle mind, a handsome appearance, and a quick birth in the Brahma heavens.
Transcendental Merit: According to the Ksitigarbha Ten Wheels Sutra, a Bodhisattva who abandons anger will be loved by all, encounter good teachers, and eventually realize Unsurpassed Bodhi.
Chapter IV: Specific Methods for Bodhisattvas to Subdue Anger
(1) According to Precepts
The Brahma Net Sutra stipulates that a disciple of the Buddha must not return anger with anger or a blow with a blow. Holding the precepts acts as a “containment” for the initial impulse of anger.
(2) According to Wisdom
View Others as Buddhas: Regard all beings with compassion and all Bodhisattvas as the Tathagata.
Fear Anger like Execution: The Shurangama Sutra says Bodhisattvas see anger as they would avoid a murderer’s blade.
Cultivate Patience and Gentleness: As the saying goes, “Patience is the wonderful prescription.”
Dedication of Merit: When anger arises, immediately dedicate your own merits to the person causing the anger.
Seek No Vindication: The Bao Wang Sanmei Lun suggests that seeking to clear one’s name when suppressed only breeds more hatred.
Repentance: Like a fire burning dry grass, sincere repentance removes the continuity of anger.
Chapter V: Compassionate Rescue after Overcoming Anger
The core of the Bodhisattva Vehicle is “Self-awakening and awakening others.” Once a Bodhisattva subdues their own anger, they must:
Lead by Example: Abide in the Ten Wholesome Actions to inspire others.
Use Skillful Means: Use generosity and patience to resolve others’ suffering.
Equal Compassion: Show even greater pity for those who are stubborn and filled with malice, guiding them toward the light of their own Buddha-nature.
Chapter VI: Conclusion
Anger is a fundamental affliction rooted in selfish ignorance. However, because it is empty and illusory, it can be subdued. By following the Buddha’s teachings on precepts, wisdom, and compassion, a practitioner can transform the “fire of anger” into the “lotus of Bodhi.” Subduing anger is not just a personal victory; it is the fundamental path to liberation for all sentient beings. Only when anger is extinguished can the flowers of Bodhi truly bloom.
References
Sutra on the Bequest of the Buddha’s Teaching, T. 12.
Upasaka-sila Sutra, Vol. 7, T. 24.
Maitreya-paripriccha-shastra, T. 26.
Sutra on the Ten Wholesome Ways of Action, T. 15.
Avatamsaka Sutra, Vol. 49, T. 10.