64(11)Anger
There is a Chinese parallel,MA129,at TI617b19-618b16.
"Bhikkhus,there are these seven things that are gratifying and advantageous to an enemy that come upon an angry man or woman.
What seven?
(1)"Here,bhikkhus,an enemy wishes for an enemy:
'May he be ugly!'
For what reason?
An enemy does not delight in the beauty of an enemy.
When an angry person is overcome and oppressed by anger,though he may be well bathed,well anointed,with trimmed hair and beard,dressed in white clothes,
still,he is ugly.
This is the first thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(2)"Again,an enemy wishes for an enemy:
'May he sleep badly!'
For what reason?
An enemy does not delight when an enemy sleeps well.
When an angry person is overcome and oppressed by anger,though he may sleep on a couch spread with rugs,blankets,and covers,with an excellent covering of antelope hide,with a canopy and red bolsters at both ends,
still,he sleeps badly.
This is the second thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(3)"Again,an enemy wishes for an enemy:
'May he not succeed!'
For what reason?
An enemy does not delight in the success of an enemy.[95]
When an angry person is overcome and oppressed by anger,if he gets what is harmful,he thinks:'have gotten what is beneficial,'and if he gets what is beneficial,he thinks:'I have gotten what is harmful.'
When,overcome by anger,he gets these things that are diametrically opposed,they lead to his harm and suffering for a long time.
This is the third thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(4)"Again,an enemy wishes for an enemy:
'May he not be wealthy!'
For what reason?
An enemy does not delight in the wealth of an enemy.
When an angry person is overcome and oppressed by anger,kings appropriate for the royal treasury any wealth he has acquired by energetic striving,amassed by the strength of his arms,earned by the sweat of his brow,righteous wealth righteously gained.
This is the fourth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.
(5)"Again,an enemy wishes for an enemy:
'May he not be
famous!'
For what reason?
An enemy does not delight in the
fame of an enemy.
When an angry person is overcome and
oppressed by anger,he loses whatever fame he had acquired
through heedfulness.
This is the fifth thing gratifying and
advantageous to an enemy that comes upon an angry man or
woman.
(6)"Again,an enemy wishes for an enemy:
'May he have
no friends!'
For what reason?
An enemy does not delight in an
enemy having friends.
When an angry person is overcome and
oppressed by anger,his friends and companions,relatives and
family members,avoid him from afar.
This is the sixth thing
gratifying and advantageous to an enemy that comes upon an
angry man or woman.[96]
(7)"Again,an enemy wishes for an enemy:
'With the breakup of the body,after death,may he be reborn in the plane of misery,in a bad destination,in the lower world,in hell!'
For what reason?
An enemy does not delight in an enemy's going to a good destination.
When an angry person is overcome and oppressed by anger,he engages in misconduct by body,speech,and mind.
As a consequence,still overcome by anger,with the breakup of the body,after death,he is reborn in the plane of misery,in a bad destination,in the lower world,in hell.
This is the seventh thing gratifying and advantageous to an enemy that comesupon an angry man or woman.
"These are the seven things gratifying and advantageous to an enemy that come upon an angry man or woman."
The angry person is ugly;he also sleeps badly;
having gained some benefit,he takes it to be harmful.
Atho attham gahetvana,anattham adhipajjati.So all three editions,but an older Sri Lankan edition has adhigacchati and a Siamese edition patipajjati.All three will work,but with different nuances.The line obviously represents the second danger of anger in the prose portion.Mp says"having obtained something profitable,he thinks 'I have gotten what is harmful"(vuddhim gahetvā...anattho me gahito ti sallakkheti).The Chinese counterpart at 618a12has應獲得大財,反更得不利，"when he should have obtained great wealth,on the contrary he gets what is harmful."The angry person,overcome by anger,having slain by body and speech,
All three editions have vadham katvana,"having slain,"which I follow,but there is a variant,vanam katvana,"having wounded."Mp seems to supports vadham with its gloss,"he commits the act of taking life"(pānatipatakamnam katvā).The Chinese at 618a15 has only瞋作身口業,"the angry person does a bodily or verbal deed."
incurs the loss of wealth.
Maddened by anger
he acquires a bad reputation.
His relatives,friends,and loved ones avoid the angry person.
Anger is a cause of harm;
anger stirs up mental turmoil:
People do not recognize the peril that has arisen from within.
The angry person doesn't know the good;the angry person doesn't see the Dhamma.
There is just blindness and dense gloom when anger overcomes a person.[97]
When an angry person causes damage,whether easily or with difficulty,
later,when the anger has vanished,he is tormented as if burnt by fire.
He shows recalcitrance
as a fire does a smoky crest.
When his anger spreads outward,people become angry on his account.
The verse presents several difficulties.Padaareadsdummankuyampadasseti.Hardy,in his Preface to.AN Vol.V(pp.v-vi),states that"dummanku signifies one who is staggering in a disagreeable,cenisurable,and scandalous manner,because he is not ashamed at his behavior,or the like."Mp glosses the word with dubbannamukhatam,"an ugly facial expression,"which the Chinese (at 618a21)approximates with 發恶色.The verb in pāda c,patayati,is unclear. Mp glosses with nibbattati,"is produced,"which is not sufficiently precise.PED offers"'to be spread out"(perhaps from*sphatayati;see SED sv sphat),which Iadopt:The Chinese從是生憎嫉，"from this is produced hostile envy,"may be based on a different word in its Indic original,perhaps sprhayati(see SED sv sprh),which could have arisen from a corruption of something related to *sphatayati.
He has no shame or fear of wrong,his speech is not respectful;
one overcome by anger has no island [of safety]at all.
I will tell you about the deeds that produce torment.
Listen to them as they are,
Reading with Ce and Be yathatatham,as against Ee yathakatham.remote from those that are righteous:
An angry person slays his father;an angry person slays his own mother;
an angry person slays a brahmin;
Mp identifies "brahmin"here as an arahant(khinasava-brahmanam).an angry person slays a worldling.
The angry worldling slays his mother,the good woman who gave him life,
the one by whom he was nurtured and who showed him this world.
Those beings,like oneself,each hold their self most dear;
yet those who are angry kill themselves in various ways
Hanti kuddho puthuttānam.I render this followingMp's gloss of puthuttanam with puthu nanakāranehi attānam.when they are distraught about diverse matters.
Some kill themselves with a sword;
some who are distraught swallow poison;
some hang themselves with a rope;some [jump]into a mountain gorge.[98]
Deeds that involve destroying growth
Bhūnahaccani kammani.The commentaries consistently gloss bhanahiata simply as hatavuddhi,"one who destroys growth."and deeds that cause their own death:
when doing such deeds they do not know that defeat is born of anger.
Thus death's snare hidden in the hearth as taken the form of anger.
One should cut it off by self-control,wisdom,energy,and [right]view.
The wise person should eradicate this one unwholesome [quality].
Reading with Ce ekam etam akusalam,as against Be yathā metamakusalam and Ee ekam ekam akusalam.I take"this one unwholesome [quality]"to be anger.
In such a way one should train in the Dhamma:do not yield to recalcitrance.
Free from anger,their misery gone,free from delusion,
Reading with Ce vitamoha,as against Be and Ee vitalobha,"without greed."no longer avid,
tamed,having abandoned anger,the taintless ones attain nibbāna.
Reading with Ce and Be parinibbanti,as against Ee parinibbimsu.Avariant parinibbissatha yields a second-person plural utterance:"taintless,you will attain nibbāna."[99]