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Coping with Aversion and Resentment
I was hoping to collect as many sutta references to help deal with one of my most pressing mental defilement,  namely Aversion (Dosa) and Resentment (paṭigha). Naturally since I have had some difficulty with these feelings on a regular occasion I wanted to flood myself with both the drawbacks of these defilements, the benefits of goodwill and letting go, ways to recognize them as quick as I can in meditation so I don't get drawn into them, and I'm looking for good ways to restrain these thoughts as soon as they come up. 

The Vitakka-Santhana Sutta describes this method as the best way to remove these kinds of distracting thoughts, and I have done some of the work already and wish to share an analysis of what I've found for the sake of others if they also struggle with these feelings like I do. 

First, let's identify the problem. Aversion (Dosa) in the mind is expressed as anger, and anger raises the danger of it manifesting in many physical ways; it is a common source of physical violence, harsh words, divisive words. The kamma of physical violence is something that is obviously can be seen and has serious lasting consequences both for the person who does it, and the person who is a victim of it, but divisive and harsh words are also things that can lead to problems just as damaging. It needs to be clearly understood that any act done with Dosa leads to powerful dangerous results, namely pushing one closer to birth in a hell realm.

Then there's the antidotes to Dosa, namely Compassion (karuṇā), Good will (mettā), and Patience (khanti). 

The reason I put compassion first is because in my case, I don't get angry unless I presume there is actually an intentional act done to cause harm. At that point, anger is a plea for immediate action for something that needs to be rectified right there and right now. Instead of acting, the sting remains at the wrong left unaddressed. To me, a willful act of harm is not going to immediately be followed by a wish for good will, because it's actually really hard to do right off. It's why metta needs to be cultivated toward a friend and a neutral person before cultivating it for a difficult person. So instead the first thing that is aroused is compassion for the person who is wronged. 

That compassion arises pretty naturally, and then it becomes easier to direct that same compassion for someone who is doing wrong by understanding that they're also harming themselves by committing this wrongful act. Some people also don't often commit these harmful acts because they're happy people. All people are heirs to their kamma, and anything done to harm someone whether out of greed, ignorance, or malice will feel painful results. That pain might not be immediate, but it'll come. After compassion is developed for the wrongdoer, then it is easier to cultivate good will, and when the problem they created needs to be addressed with patience. The big issue with anger of this kind is the knowledge that it doesn't often have an immediate solution quick enough to put the mind at ease. So part of dealing with it needs to be learning to cope with unease. 

Some Suttas and lessons that have helped me: 

Vipaka Sutta

Kodhana Sutta

Venerable Piyatissa's Lesson on the Elimination of anger

Aghata Sutta

Acharya Buddharakkhita's lesson on Positive Response

If you can offer more help with this kind of defilement, please feel free to help and offer some more insight, and hopefully it'll help more people than just me.
The Satipaṭṭhāna method is also very effective to prevent anger getting out of control

Sadosaṃ vā cittaṃ ‘Sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘Vītadosaṃ citta’nti pajānāti.

When a thought with anger is present he knows, ‘A thought with anger is present.’ When a thought free from anger is present he knows, ‘A thought free from anger is present.’

This method of acknowledging or noting the angry mind as it is, avoids compounding the issue with guilt, thinking, "I should not get angry." Unless we are Non-returners, we will continue to get angry and experience aversion from time to time when we meet unpleasant sense objects. 

Shining the light of awareness on defilements is much better than suppression and repression. However, if anger is strong, suppression should also be used to avoid saying and doing things under the intoxicating influence of anger. 

See the Sabbāsava Sutta for the seven different methods for getting rid of defilements.
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Very good to note, Venerable Sir. I also have heard anger is the only thing that needs to be killed as well. I have a good sense of dread and shame so I want it good and gone as much as any other. 

Ghatva Sutta 

That is a really good one to point out though. Sabbāsava Sutta is another good one to look at for overcoming the hindrances. 

I will do my best, sadly my anger leads to harsh and divisive speech, which is why I keep anger as a danger that needs to be seriously uprooted.

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