Samyutta Nikaya VII.2

Akkosa Sutta

Insults

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the Brahmin Akkosaka ("Insulter") Bharadvaja heard that a Brahmin of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered and displeased, he went to the Blessed One and, on arrival, insulted and cursed him with rude, harsh words.

When this was said, the Blessed One said to him: "What do you think, Brahmin: Do friends and colleagues, relatives and kinsmen come to you as guests?"

"Yes, Master Gotama, sometimes friends and colleagues, relatives and kinsmen come to me as guests."

"And what do you think: Do you serve them with staple and non-staple foods and delicacies?"

"Yes, sometimes I serve them with staple and non-staple foods and delicacies."

"And if they don't accept them, to whom do those foods belong?"

"If they don't accept them, Master Gotama, those foods are all mine."

"In the same way, Brahmin, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don't accept from you. It's all yours, Brahmin. It's all yours.

"Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It's all yours. It's all yours."

Anger

"The king together with his court know this of Master Gotama -- 'Gotama the contemplative is an arahant' -- and yet still Master Gotama gets angry."

It is interesting here to see that depite his Awakening Buddha displays Anger... The question is whether it is the Anger of expedient means or Identity.

Buddha:

“Whence is there anger for one free from anger, tamed, living in tune, one released through right knowing, calmed and such.

You make things worse when you flare up at someone who's angry.

Whoever doesn't flare up at someone who's angry wins a battle hard to win.

You live for the good of both -- your own, the other's --

when, knowing the other's provoked, you mindfully grow calm.

When you work the cure of both -- your own, the other's --

those who think you a fool know nothing of Dhamma.”

We must also consider here the difference between the rejection of the incorrect and the expression of that rejection with anger, hatred or aversion.

In seeing something incorrect one can, with full naturalness, strongly reject that, but error comes from the arousal of the basic emotion of dislike, displeasure, distaste, etc. The natural physiological avoidance response may be correct. The natural rejection may be correct, but when emotions enter, distorting the natural process as feelings (emotions), and are amplified by consciousness in a never-ending stream of emotional thoughts, then intentions are invariably clouded and actions ineffective.

Buddha’s words here are strong and forceful, as they were many times, and they are often easily mistaken for anger and offence, but one must listen beyond the words to understand.

Do you remember the famous temple scene in which the young Rabbi Jesus threw the moneylenders out of the temple? He was acting with force, but paradoxically, he was not angry. His apparent violence not only had correct intentions but was of great spiritual benefit to all Hebrews.

Buddha’s words were often strong when speaking to his disciples. When he corrected them, he often used a voice with clear expression of apparent censure. He often used condemnation, and forceful language directed one-pointedly as a tool. But he always spoke using his lion’s roar with compassion and benevolent love in his heart.

Understand and do not forget that those who do not see beyond words do not see at all.