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.