7.64. Sân Hận

“Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vā.

Katame satta?

Idha, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ dubbaṇṇo assā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano;

atha kho so dubbaṇṇova hoti kodhābhibhūto.

Ayaṁ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ dukkhaṁ sayeyyā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne;

atha kho so dukkhaññeva seti kodhābhibhūto.

Ayaṁ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ na pacurattho assā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati.

Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa.

Ayaṁ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ na bhogavā assā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa bhogavatāya nandati.

Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa.

Ayaṁ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ na yasavā assā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa yasavatāya nandati.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto.

Ayaṁ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ na mittavā assā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa mittavatāya nandati.

Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ.

Ayaṁ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati:

‘aho vatāyaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā’ti.

Taṁ kissa hetu?

Na, bhikkhave, sapatto sapattassa sugatigamane nandati.

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.

So kāyena duccaritaṁ caritvā vācāya …pe…

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto.

Ayaṁ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vāti.

Kodhano dubbaṇṇo hoti,

atho dukkhampi seti so;

Atho atthaṁ gahetvāna,

anatthaṁ adhipajjati.

Tato kāyena vācāya,

vadhaṁ katvāna kodhano;

Kodhābhibhūto puriso,

dhanajāniṁ nigacchati.

Kodhasammadasammatto,

āyasakyaṁ nigacchati;

Ñātimittā suhajjā ca,

parivajjanti kodhanaṁ.

Anatthajanano kodho,

kodho cittappakopano;

Bhayamantarato jātaṁ,

taṁ jano nāvabujjhati.

Kuddho atthaṁ na jānāti,

kuddho dhammaṁ na passati;

Andhatamaṁ tadā hoti,

yaṁ kodho sahate naraṁ.

Yaṁ kuddho uparodheti,

sukaraṁ viya dukkaraṁ;

Pacchā so vigate kodhe,

aggidaḍḍhova tappati.

Dummaṅkuyaṁ padasseti,

dhūmaṁ dhūmīva pāvako;

Yato patāyati kodho,

yena kujjhanti mānavā.

Nāssa hirī na ottappaṁ,

na vāco hoti gāravo;

Kodhena abhibhūtassa,

na dīpaṁ hoti kiñcanaṁ.

Tapanīyāni kammāni,

yāni dhammehi ārakā;

Tāni ārocayissāmi,

taṁ suṇātha yathā tathaṁ.

Kuddho hi pitaraṁ hanti,

hanti kuddho samātaraṁ;

Kuddho hi brāhmaṇaṁ hanti,

hanti kuddho puthujjanaṁ.

Yāya mātu bhato poso,

imaṁ lokaṁ avekkhati;

Tampi pāṇadadiṁ santiṁ,

hanti kuddho puthujjano.

Attūpamā hi te sattā,

attā hi paramo piyo;

Hanti kuddho puthuttānaṁ,

nānārūpesu mucchito.

Asinā hanti attānaṁ,

visaṁ khādanti mucchitā;

Rajjuyā bajjha mīyanti,

pabbatāmapi kandare.

Bhūnahaccāni kammāni,

attamāraṇiyāni ca;

Karontā nāvabujjhanti,

kodhajāto parābhavo.

Itāyaṁ kodharūpena,

maccupāso guhāsayo;

Taṁ damena samucchinde,

paññāvīriyena diṭṭhiyā.

Yathā metaṁ akusalaṁ,

samucchindetha paṇḍito;

Tatheva dhamme sikkhetha,

mā no dummaṅkuyaṁ ahu.

Vītakodhā anāyāsā,

Vītalobhā anussukā;

Dantā kodhaṁ pahantvāna,

Parinibbanti anāsavā”ti.

Ekādasamaṁ.

Abyākatavaggo chaṭṭho.

Tassuddānaṁ

Abyākato purisagati,

Tissa sīha arakkhiyaṁ;

Kimilaṁ satta pacalā,

Mettā bhariyā kodhekādasāti.

“These seven things—pleasing to an enemy, bringing about an enemy’s aim—come to a man or woman who is angry. Which seven?

“There is the case where an enemy wishes of an enemy, ‘O, may this person be ugly!’ Why is that? An enemy is not pleased with an enemy’s good looks. Now, when a person is angry—overcome with anger, oppressed with anger—then regardless of the fact that he may be well-bathed, well-anointed, dressed in white clothes, his hair & beard neatly trimmed, he is ugly nevertheless, all because he is overcome with anger. This is the first thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person sleep badly!’ Why is that? An enemy is not pleased with an enemy’s restful sleep. Now, when a person is angry—overcome with anger, oppressed with anger—then regardless of the fact that he sleeps on a bed spread with a white blanket, spread with a woolen coverlet, spread with a flower-embroidered bedspread, covered with a rug of deerskins, with a canopy overhead, or on a sofa with red cushions at either end, he sleeps badly nevertheless, all because he is overcome with anger. This is the second thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person not profit!’ Why is that? An enemy is not pleased with an enemy’s profits. Now, when a person is angry—overcome with anger, oppressed with anger—then even when he suffers a loss, he thinks, ‘I’ve gained a profit’; and even when he gains a profit, he thinks, ‘I’ve suffered a loss.’ When he has grabbed hold of these ideas that work in mutual opposition [to the truth], they lead to his long-term suffering & loss, all because he is overcome with anger. This is the third thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person not have any wealth!’ Why is that? An enemy is not pleased with an enemy’s wealth. Now, when a person is angry—overcome with anger, oppressed with anger—then whatever wealth he has, earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow—righteous wealth righteously gained—the king orders it sent to the royal treasury [in payment of fines levied for his behavior] all because he is overcome with anger. This is the fourth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person not have any reputation!’ Why is that? An enemy is not pleased with an enemy’s reputation. Now, when a person is angry—overcome with anger, oppressed with anger—whatever reputation he has gained from being heedful, it falls away, all because he is overcome with anger. This is the fifth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person not have any friends!’ Why is that? An enemy is not pleased with an enemy’s having friends. Now, when a person is angry—overcome with anger, oppressed with anger—his friends, companions, & relatives will avoid him from afar, all because he is overcome with anger. This is the sixth thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“Furthermore, an enemy wishes of an enemy, ‘O, may this person, on the break-up of the body, after death, reappear in the plane of deprivation, the bad bourn, the lower realms, in hell!’ Why is that? An enemy is not pleased with an enemy’s going to heaven. Now, when a person is angry—overcome with anger, oppressed with anger—he engages in misconduct with the body, misconduct with speech, misconduct with the mind. Having engaged in misconduct with the body, misconduct with speech, misconduct with the mind, then—on the break-up of the body, after death—he reappears in the plane of deprivation, the bad bourn, the lower realms, in hell, all because he was overcome with anger. This is the seventh thing pleasing to an enemy, bringing about an enemy’s aim, that comes to a man or woman who is angry.

“These are the seven things—pleasing to an enemy, bringing about an enemy’s aim—that come to a man or woman who is angry.”

An angry person is ugly & sleeps poorly.
Gaining a profit, he turns it into a loss,
having done damage with word & deed.
A person overwhelmed with anger
destroys his wealth.
Maddened with anger,
he destroys his status.
Relatives, friends, & colleagues avoid him.
Anger brings loss.
Anger inflames the mind.
He doesn’t realize that his danger is born from within.
An angry person doesn’t know his own benefit.
An angry person doesn’t see the Dhamma.
A man conquered by anger is in a mass of darkness.
He takes pleasure in bad deeds as if they were good,
but later, when his anger is gone,
he suffers as if burned with fire.
He is spoiled, blotted out,
like fire enveloped in smoke.

When anger spreads,
when a man becomes angry,
he has no shame, no fear of evil,
is not respectful in speech.
For a person overcome with anger,
nothing gives light.

I’ll list the deeds that bring remorse,
that are far from the teachings.
Listen!
An angry person kills his father,
kills his mother,
kills Brahmans
& people run-of-the-mill.
It’s because of a mother’s devotion
that one sees the world,
yet an angry run-of-the-mill person
can kill this giver of life.
Like oneself, all beings hold themselves most dear,
yet an angry person, deranged,
can kill himself in many ways:
with a sword, taking poison,
hanging himself by a rope in a mountain glen.

Doing these deeds
that kill beings and do violence to himself,
the angry person doesn’t realize that he’s ruined.

This snare of Mara, in the form of anger,
dwelling in the cave of the heart:
cut it out with self-control, discernment, persistence, right view.
The wise man would cut out
each & every form of unskillfulness.
Train yourselves:
‘May we not be blotted out.’

Free from anger & untroubled,
free from greed, without longing,
tamed, your anger abandoned,
free from fermentation,
you will be unbound.