Sutras and Commentaries:
  Be a Lamp (Nirvana Sutra)
  World Honored One Flicks Dirt with His Toe (Vimalakirti Sutra)
  Order of Enlightenment (Maka Shikan)
  Effect of Thunderbolts on Ivory (Maka Shikan)
  Blind Heir of a Wealthy Merchant (Maka Shikan)
  Mongolian Wisdom (ancient sayings)
  Mighty Bodhisattva Warriors (13th Dalai Lama)
  Seeing Ourselves as Suchness (Shinnyo kan)
  Wu-lung and I-lung (Writings of Nichiren Daishonin)

Parables:
  The Spider Thread
  Mr. Makiguchi and Fudo Myo-o
  Taishaku and the Fine Feathered Bird
  A Little Priest Fable
  Shakyamuni and the Lovers
  The Parable of the Zither
  SuShi and the Buddhist Monk
  Wo and Jah
  Stonecutter (Tao of Pooh)
  The Dancing Monk and the Self-Denying Monk
  24 Hours To Die

Essays:
  The Jewel and the Genome
  Mantras of Kitties
  The Mantras of Other Beings
  The Wave Theory of Karma
  Water Karma
  Gandhi on Anger
  Buddhas' Footprints
  Connections
  The Great Wish, the DaiGohonzon, and the SGI
  The Gakkai Spirit

Humor:
  The Daimoku Parrot
  The Excommunicated Newlyweds
 
 

The Calming and Contemplation* of Anger

There are persons who tend toward a preponderance of anger, who ceaselessly surge with emotion and are prone to such frequent outbreaks of temper that they are utterly unable to arrest or control themselves even for a moment. 

Such an individual should allow his anger to arise freely so that he can illuminate it with the practice of calming and contemplation.* 

In contemplating the four phases of the anger, he should inquire from whence they arise. If their arising cannot be apprehended then neither can their perishing. He should then consider each of the twelve items, asking from whom the anger arises, who is the angry one, and who is the object of that anger. Contemplating in this manner, he realizes that the anger is utterly inapprehensible. Its coming and going, the traces it leaves behind, as well as its manifest features, are all both empty and quiescent. 

He contemplates anger as the ten realms [of the dharmadhatu] and contemplates anger as the four meritorious qualities, just as explained above. Thus one attains the way of the Buddha through the nonway of anger. 

One should contemplate in this fashion the remaining obscurations immorality, laziness, mental distractedness, and the stupidity of adherence to false views as well as all other evil forms of phenomenal activity. 

(From The Great Calming and Contemplation [a translation of the Maka Shikan], p. 317-318 I changed the format for readability.) 

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* "That the dharma-nature is eternally quiescent is the meaning of 'calming'; that though quiescent**, it is eternally luminous is the meaning of 'contemplation.'" (Ibid, p. 320) 

** Quiescent: at rest, inactive, causing no trouble or symptoms.