"The
destructive effects of hatred are very visible, very obvious and
immediate. For example, when a strong or forceful thought of hatred
arises, at that very instant it overwhelms one totally and destroys
one's peace and presence of mind. When that hateful thought is harboured
inside, it makes one feel tense and uptight, and can cause loss of
appetite, leading to loss of sleep, and so forth.
If we examine how anger or hateful thoughts arise in us, we will find
that, generally speaking, they arise when we feel hurt, when we feel
that we have been unfairly treated by someone against our expectations.
If in that instant we examine carefully the way anger arises, there is a
sense that it comes as a protector, comes as a friend that would help
our battle or in taking revenge against the person who has inflicted
harm on us. So the anger or hateful thought that arises appears to come
as a shield or a protector. But in reality that is an illusion. It is a
very delusory state of mind.
Chandrakirti states in Entry into
the Middle Way that there might be some justification for responding
to force with force if revenge would help one in any way, or prevent or
reduce the harm which has already been inflicted. But that is not the
case because if the harm, the physics. injury or whatever, has been
inflicted, it has already taken place. So taking revenge will not in any
way reduce or prevent that harm or injury because it has already
happened.
On the contrary, if one reacts to a situation in a
negative way instead of in a tolerant way, not only is there no
immediate benefit, but also a negative attitude and feeling is created
which is the seed of one's future downfall. From the Buddhist point of
view, the consequence of taking revenge has to be faced by the
individual alone in his or he future life. So not only is there no
immediate benefit, it is harmful in the long run for the individual.
However, if one has been treated very unfairly and if the situation is
left unaddressed, it may have extremely negative consequences for the
perpetrator of the crime. Such a situation calls for a strong
counteraction. Under such circumstances, it is possible that one can,
out of compassion for the perpetrator of the crime and without
generating anger or hatred, actually take a strong stand and take strong
countermeasures. In fact, one of the precepts of the Bodhisattva vows
is to take strong countermeasures when the situation calls for it. If a
Bodhisattva doesn't take strong countermeasures when the situation
requires, then that constitutes an infraction of one of the vows.
In addition, as the Entry into the Middle Way points out, not only does
the generation of hateful thoughts lead to undesirable forms of
existence in future lives, but also, at the moment that strong feelings
of anger arise, no matter how hard one tries to adopt a dignified pose,
one's face looks rather ugly. There is an unpleasant expression, and the
vibration that the person sends is very hostile. People can sense it,
and it is almost as if one can feel steam coming out of that person's
body. Indeed not only are human beings capable of sensing it, but pets
and other animals also try to avoid that person at that instant.
If we examine how anger or hateful thoughts arise in us, we will find
that, generally speaking, they arise when we feel hurt, when we feel
that we have been unfairly treated by someone against our expectations.
These are the immediate consequences of hatred. It brings about a very
ugly, unpleasant physical transformation of the individual. In addition,
when such intense anger and hatred arise, it makes the best part of our
brain, which is the ability to judge between right and wrong and assess
long-term and short-term consequences, become totally inoperable. It
can no longer function. It is almost as if the person had become crazy.
These are the negative effects of generating anger and hatred. When we
think about these negative and destructive effects of anger and hatred,
we realise that it is necessary to distance ourselves from such
emotional explosions. Insofar as the destructive effects of anger and
hateful thoughts are concerned, one cannot get protection from wealth;
even if one is a millionaire, one is subject to these destructive
effects of anger and hatred. Nor can education guarantee that one will
be protected from these effects. Similarly, the law cannot guarantee
protection. Even nuclear weapons, no matter how sophisticated the
defence system may be, cannot give one protection or defend one from
these effects. The only factor that can give refuge or protection from
the destructive effects of anger and hatred is the practice of tolerance
and patience."
The Dalai Lama from Healing Anger: The Power of Patience from a Buddhist Perspective:
Question: "Where does hatred come from?"
Dalai Lama : "That is a question which requires long hours of
discussion. From the Buddhist viewpoint, the simple answer is that it is
beginningless. As a further explanation, Buddhists believe that there
are many different levels of consciousness. The most subtle
consciousness is what we consider the basis of the previous life, this
life, and future lives. This subtle consciousness is a transient
phenomenon which comes about as a consequence of causes and conditions.
Buddhists have concluded that consciousness itself cannot be produced by
matter. Therefore, the only alternative is to accept the continuation
of consciousness. So that is the basis of the theory of rebirth.
Where there is consciousness, ignorance and hatred also arise
naturally. These negative emotions, as well as the positive emotions,
occur right from beginningless time. All these are a part of our mind.
However, these negative emotions actually are based on ignorance, which
has no valid foundation. None of the negative emotions, no matter how
powerful, have a solid foundation. On the other hand, the positive
emotions, such as compassion or wisdom, have a solid basis: there is a
kind of grounding and rootedness in reason and understanding, which is
not the case with afflictive emotions like anger and hatred.
The basic nature of the subtle consciousness itself is something
neutral. So it is possible to purify or eliminate all of these negative
emotions. That basic nature we call Buddha-nature. Hatred and negative
emotions are beginningless; they have no beginning, but there is an end.
Consciousness itself has no beginning and no end; of this we are
certain."