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What are some techniques that the Lord Buddha have stated to control anger? I can recall a few (listed below) but I not really sure if they are exactly correct.

  • changing the object of your attention
  • thinking about the consequences of your anger
  • understanding what is the cause of your anger
  • metta loving kindness meditation towards yourself
  • channelling your anger towards your own mind and trying to control your own mind

Could someone please verify if the Lord Buddha actually stated the above techniques and also could you please state any other techniques He stated. It would also be great if you could reference the suttra.

Thank you in advance.

1

Bhikshus, no other single thing do I see, on account of which unarisen ill will does not arise, and arisen ill will is abandoned, as on account of this, bhikshus, namely, the liberation of mind through lovingkindness.

Nīvarana,pahana Vagga

(2) And what, bhikshus, is food for the arising of unarisen ill will (vyapada) and for the growth and abundance of arisen ill will? There is, bhikshus, the sign of the repulsive (paigha,nimitta). Frequently giving unwise attention to it is food for the arising of unarisen ill will and for the growth and abundance of arisen ill will.

Āvaraṇa Nīvaraṇa Sutta

Furthermore, brahmin, when one dwells with a mind seized by ill will (vyapada), overcome by ill will, then one understands not, as it really is, the escape (from it), one neither understands nor sees, as it really is, , one’s own benefit, …nor others’ benefit,…nor the benefit of both—so, too, the mantras that have been recited over a long time do not come to mind, let alone those that have not been recited.

Brahmin, just as when a person with good sight, looking for the reflection of his own face in a bowl of water, heated up by a fire, keeps boiling over with hot water, would neither know nor see it, as it really is—even so, brahmin, when one dwells with a mind seized by ill will, overcome by ill will, then one understands not, as it really is, , the escape (from it), one neither understands nor sees, as it really is, one’s own benefit,…nor others’ benefit,…nor the benefit of both—so, too, the mantras that have been recited over a long time do not come to mind, let alone those that have not been recited.

(Nīvarana) Sangarava Sutta

Bhikshus, the four focusses of mindfulness are to be cultivated for the abandoning of these five mental hindrances.

(Satipaṭṭhāna) Nīvaraṇa Sutta

Also see: The Five Mental Hindrances and Their Conquest: Selected Texts from the Pali Canon and the Commentaries compiled and translated by Nyanaponika Thera

In relation to general thoughts linked in thinking and pondering on unwholesome thoughts Vitakka Saṇṭhāna Sutta mentions the following:

  • turn his attention to a different sign connected with the wholesome
  • should examine the disadvantage [the danger] of those thoughts
  • one should not mind them, he should disregard them
  • should attend to the stilling of the thought-formation
  • with clenched teeth and the tongue pressing on the palate

In addition, Vyāpāda an essay by Piya Tan might be also of interest.

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