Kodhavaggo : Chapter 17. Anger
“Kodha” is one of the “dosa (anger)”. Kodha is “blow up of anger” that is instantaneous and subsides quickly. While “vera (resentment)” is anger towards an enemy, kodha is anger at someone who is not an enemy, such as one’s children, family or friends.
DhP.17-221
Kodhaṃ jahe vippajaheyya mānaṃ, anger giving-up done-giving-up pride saṃyojanaṃ sabbamatikkameyya; fetter all-pass-let Taṃ nāmarūpasmimasajjamānaṃ, it mind-and-body-not-clinging akiñcanaṃ nānupatanti dukkhā. having-nothing not-following suffering
Let go of anger.
Let go of conceit.
Let overcome all fetters.
There is no suffering
if there is nothing ‘mine’,
neither in the mind nor in the body.
explanation
Māna: pride, conceit, measure. When one attaches importance to oneself, māna arises. Māna compares oneself with others. We compare ourselves as superior, equal or inferior to others. It is not only when we think we are better than others that we become pride. Comparing oneself to others in any way and giving more importance to oneself is pride.
When one is angry, there is always a sense of pride that one is more right than the other. We can be angry because we underestimate the other. So we must not only abandon anger, but also the mind that compares and evaluates others.
Nāmarūpa: Name and form, mind and body.
All anger is resistance to the thought that ‘mine‘ (thought/material) has been violated. Be aware of this and stop clinging to the mind and body. Then we will no longer feel suffering.
DhP.17-222
Yo ve uppatitaṃ kodhaṃ, whoever truly jumped-up anger rathaṃ bhantaṃva vāraye; car uncontrolled-as holding Tamahaṃ sārathiṃ brūmi, he-I driver called rasmiggāho itaro jano. bridle-taking other man
Person who restrains the anger
that wells up like controlling a runaway car.
Such a person is called a driver.
Others just hold the reins.
explanation
The moment anger arises, reason ceases and the initiative of the mind passes to anger. The words and actions emitted by the exploding anger expand until they destroy the others and yourself. Anger outbursts are pleasant because they are energetic and exhilarating. This is the instinct of the mind.
If you find that anger has arisen in your mind, even a little, do nothing. If you talk or act with an angry mind, all will not go well. At such times, it is safe to cease all action and calm the mind.
DhP.17-223
Akkodhena jine kodhaṃ, not-by-anger conqueror anger asādhuṃ sādhunā jine; not-good by-good conqueror Jine kadariyaṃ dānena, conqueror avarice by-donation saccenālikavādinaṃ. by-truth conqueror-liar
Conquer anger by not being angry.
Conquer evil by being good.
Conquer stinginess by giving.
Conquer liars through truth.
explanation
It is easy to respond to anger with anger, but in mutual anger fights, the flame burns so big that the anger does not go out. However, no matter how bad the other person is, if you are calm and not angry, your own mind will not be set on fire. The other person will not take anger from you either, so the flames of anger will eventually burn out. It is a good deed just because you do not anoint yourself with the anger of others.
DhP.17-224
Saccaṃ bhaṇe na kujjheyya, truth I-say not angry dajjā appampi yācito; give little-even not asked Etehi tīhi ṭhānehi, this three reason gacche devāna santike. will-go gods vicinity
Saying the truth.
Never get angry.
Give a little when asked.
With these three things
people can go to heaven.
explanation
If you react and get angry in response to anger, you will make bad deeds with your own will, and the results will come back to you. At this time, if you give them a helping hand with kindness, their ill-will will disappear.
We can extinguish anger by giving it. We can also protect ourselves by telling the truth, rather than by lying. This is the truth.
DhP.17-225
Ahiṃsakā ye munayo, not-injuring-others they sage niccaṃ kāyena saṃvutā; constant by-body restrained Te yanti accutaṃ ṭhānaṃ, they go everlasting place yattha gantvā na socare. where having-gone not grieve
Sages who can always control their actions
do not harm others.
They have reached the state of immortality,
where there is no grief.
explanation
A-hiṃsaka: not injuring others. It is not to trouble others. The greatest trouble is to take a life, to kill. Nor should they hurt or cause pain to others. This is a physical trouble, but it should also not cause mental trouble. Swearing or talking behind someone’s back can also harm others.
DhP.17-226
Sadā jāgaramānānaṃ, always awake-mind ahorattānusikkhinaṃ; day-and-night-learning Nibbānaṃ adhimuttānaṃ, nirvana turn-own-mind atthaṃ gacchanti āsavā. destruction go canker
Those who are constantly aware,
learning day and night,
and whose minds are directed towards nirvana,
will see their mental defilements disappear.
explanation
Asavā refers to mental defilements such as sensual pleasure, craving for existence and ignorance, which perpetuate samsara (the beginningless cycle of rebirth, dukkha and death again). It causes distress, ripen suffering and leads to future birth, old age and death. It is a defilement that has stained the mind.
The defilement of the mind is a constant outpouring. There is no day or night, the mind is constantly being defiled. The practice to remove this is to constantly observe the mind moment by moment and be aware of the defilements that have appeared. By awareness, the defilement disappears in the moment.
DhP.17-227
Porāṇametaṃ atula, ancient this Atula netaṃ ajjatanāmiva; nothing today's like Nindanti tuṇhimāsīnaṃ, blaming be-silent-sitting nindanti bahubhāṇinaṃ; blaming much-speaking Mitabhāṇimpi nindanti, moderate-speaking-even blaming natthi loke anindito. no this-world blameless
Atura,
this has always been the case
and not only today.
Sit quietly and get blamed,
Speak a lot and get blamed.
Speak just enough and get blamed.
No one in this world
who cannot be blamed.
episode
There was a man called Atula. One day, he and his friends visited Venerable Revatha to hear the teachings of the Dhamma. However, he was in meditation and did not give them any teachings.
Discouraged, they next visited Venerable Sāriputta. Sāriputta preached the Abhidhamma at length and spoke of many profound teachings that they could not possibly understand.
Having no idea what it meant, they next went to Venerable Ananda and asked him to give them a brief teaching. Ananda briefly explained the basic teachings, but this time they were ungrateful and dissatisfied.
Atula went to see the Buddha and complained that Revatha spoke nothing, Sāriputta spoke too much and Arnanda was too little. Buddha replied in this verse and the following 228, 229 and 230: “In the past and present, there is no one in the world who is not to be blamed. Even kings are to be blamed. There is no meaning in being blamed or praised by fools. A man is only truly blamed when he is blamed by the wise, and he is only truly praised when he is praised by the wise.”, he scolded.
explanation
Can you laugh about Atura? Wouldn’t we be the same? If we are asked to do a difficult task, we think: ‘No, I don’t want to. I can’t do that”; if we are asked to do an easy job, we think “I’m not a scullery maid, don’t mock me”; if we are not told anything, do we ever think “Am I unnecessary“?
We don’t like what is said or not said, one way or the other. The habit of reaction is ingrained in our minds. If we express that dislike with our bodies, it is violence; if we express it with our words, it is verbal violence; either way, our minds are stained with the anger of dislike.
DhP.17-228
Na cāhu na ca bhavissati, not or-be not or will-be na cetarahi vijjati; not or-that-time find Ekantaṃ nindito poso, absolutely blaming person ekantaṃ vā pasaṃsito. absolutely or praised
No one who has been blamed
or praised all the time,
in the past, in the future
and in the present.
explanation
Even the greatest person will always be blamed. It is impossible to be praised all the time. Conversely, it is also impossible for a foolish person to be blamed all the time. All beings are imperfect, and no one is perfectly blamed and no one is perfectly praised. This is true of the past, the present and the future.
So it is natural to look at the actions of others and think they are flawed. The problem is that then we think “I am right. Others are wrong”. Just as others are imperfect, we are also imperfect. So we should care about each other and help each other to improve our personalities. We can see others’ faults and others can see our faults, so we should get along, teach each other and grow together.
DhP.17-229
Yaṃ ce viññū pasaṃsanti, who if learned praising anuvicca suve suve; well-understand tomorrow tomorrow Acchiddavuttiṃ medhāviṃ, not-hole-conduct wise paññāsīlasamāhitaṃ. wisdom-maral- not angry
If a person who is well seen and praised
daily by the wises,
he is clever, equipped with wisdom and morality,
and his conduct is faultless.
explanation
If someone is blamed or praised by an ignorant or impure minded person, it is his/her coloured opinion and not the truth. So there is no need to be concerned about it. However, the blame and praise of the wise, such as the Buddha, is an unbiased truth. If one is the kind of person that the wise praise, then there are no faults to be blamed.
DhP.17-230
Nikkhaṃ jambonadasseva, sort-of-gold Jambu-river-like ko taṃ ninditumarahati; who? him blamed deserving Devāpi naṃ pasaṃsanti, gods him praise brahmunāpi pasaṃsito. brahma-too praised
Who would blame a person
like the gold of the Jambu River?
Even the gods praise him,
even Brahma.
explanation
A person who is praised by the wise like the Buddha is praised by everyone like a gold.
DhP.17-231
Kāyappakopaṃ rakkheyya, body agitation protect kāyena saṃvuto siyā; by-body restrained just-as Kāyaduccaritaṃ hitvā, body-bad-conduct stop kāyena sucaritaṃ care. by-body good-conduct do
Keep the physical agitation down
and the body under control.
Stop doing bad
and do good acts.
explanation
The act of the body, Punching and kicking are forms of physical violence.
DhP.17-232
Vacīpakopaṃ rakkheyya, word agitation protect vācāya saṃvuto siyā; by-word restrained just-as Vacīduccaritaṃ hitvā, word-bad-conduct stop vācāya sucaritaṃ care. by-word good-conduct do
Keep the verbal agitation down
and the words under control.
Stop using bad words
and use good words.
explanation
The act of the word, ranting and swearing in anger is verbal violence.
DhP.17-233
Manopakopaṃ rakkheyya, mind agitation protect manasā saṃvuto siyā; by-mind restrained just-as Manoduccaritaṃ hitvā, mind-bad-conduct stop manasā sucaritaṃ care. by-mind good-conduct do
Keep the mental agitation down
and the mind under control.
Do not think of bad but think of good.
explanation
It is easy to see that physical and verbal violence is wrong, but so is thinking with the mind. Even if you don’t punch, kick or verbally attack someone, Even if you don’t punch, kick or verbally attack someone, if you make bad thoughts about it in your mind ( What an idiot! or Let him die. etc.) , it is the same as doing a bad act.
It accumulates as a stain on the mind, as do physical and verbal acts.
DhP.17-234
Kāyena saṃvutā dhīrā, by-body restrained wise atho vācāya saṃvutā; also by-word restrained Manasā saṃvutā dhīrā, by-mind restrained wise te ve suparisaṃvutā. he sure well-completely-restrained
The wise control the acts of the body,
the acts of the word and the acts of the mind.
They are in complete control of them.
explanation
There are three types of acts we do. They are acts of the body, acts of the word and acts of the mind.
Our deeds take place in our body, mouth and mind. Both good and bad deeds take place in those three places. Therefore, to avoid doing evil deeds and to do good deeds, we should pay attention to those three places.
We are used to paying attention to the outside of ourselves, but it is quite difficult to pay attention to ourselves. So we need training to be able to control them.
We start by practising paying attention to the body’s actions.
Next, we turn our attention to the words we speak. Usually we do not listen objectively to what we are saying. We just speak as we like. From now on, we will listen carefully to the words we speak and try not to say bad.
The last step is to pay attention to the mind. This is the hardest part, but all actions start from the mind. In order to improve our verbal and physical acts, we need to pay attention to the mind and observe the mind.
Kodhavaggo sattarasamo niṭṭhito. anger-chapter 17th finish
17. The anger chapter is ended.