17. Anger · Translation: Bhikkhu Sujato, SuttaCentral
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angerKodhaṁ
should give upjahe
should get rid ofvippajaheyya
conceitmānaṁ,
fetterSaṁyojanaṁ
should escape everysabbamatikkameyya;
oneTaṁ
name and form·not clingingnāmarūpasmimasajjamānaṁ,
having nothingAkiñcanaṁ
not·befallnānupatanti
sufferingsdukkhā.
Give up anger, get rid of conceit, and escape every fetter. Sufferings don’t befall one who has nothing, not clinging to name and form.
whoeverYo
indeedve
arisenuppatitaṁ
angerkodhaṁ,
chariotrathaṁ
like a lurching onebhantaṁva
should checkvāraye;
him ITamahaṁ
charioteersārathiṁ
I callbrūmi,
reins-holderrasmiggāho
otheritaro
personjano.
When anger surges like a lurching chariot, keep it in check. That’s what I call a charioteer; others just hold the reins.
not·anger·withAkkodhena
one should defeatjine
angerkodhaṁ,
not·goodasādhuṁ
good·withsādhunā
one should defeatjine;
one should defeatJine
stinginesskadariyaṁ
giving·withdānena,
truth·cling·speakersaccenālikavādinaṁ.
Defeat anger with kindness, villainy with virtue, stinginess with giving, and lies with truth.
the truthSaccaṁ
one should speakbhaṇe
notna
one should not be angrykujjheyya,
one should givedajjā
little·evenappampi
when askedyācito;
by theseEtehi
threetīhi
meansṭhānehi,
one may entergacche
of the godsdevāna
the presencesantike.
Speak the truth, do not be angry, and give when asked, if only a little. By these three means, you may enter the presence of the gods.
harmlessAhiṁsakā
whoye
sagesmunayo,
alwaysniccaṁ
in bodykāyena
restrainedsaṁvutā;
theyTe
goyanti
not·passingaccutaṁ
stateṭhānaṁ,
whereyattha
having gonegantvā
notna
they sorrowsocare.
Those harmless sages, always restrained in body, go to the state that does not pass, where there is no sorrow.
alwaysSadā
of those who are wakefuljāgaramānānaṁ,
of those practicing night and dayahorattānusikkhinaṁ;
extinguishmentNibbānaṁ
of those focused onadhimuttānaṁ,
to an endatthaṁ
they gogacchanti
defilementsāsavā.
Always wakeful, practicing night and day, focused only on extinguishment, their defilements come to an end.
ancient + thisPorāṇametaṁ
Atulaatula,
not·thisnetaṁ
as if todayajjatanāmiva;
they blameNindanti
one sitting silenttuṇhimāsīnaṁ,
they blamenindanti
one speaking muchbahubhāṇinaṁ;
measured·speaking·evenMitabhāṇimpi
they blamenindanti,
not·there isnatthi
in the worldloke
unblamed oneanindito.
It’s always been this way, Atula, it’s not just today. They blame you when you’re silent, they blame you when you speak a lot, and even when you speak just right: no one in the world escapes blame.
notNa
wascāhu
notna
andca
will bebhavissati,
notna
nowcetarahi
is foundvijjati;
whollyEkantaṁ
blamednindito
personposo,
one·endekantaṁ
orvā
praisedpasaṁsito.
There never was, nor will be, nor is there today, someone who is wholly praised or wholly blamed.
what + ifYañce
discerning peopleviññū
praisepasaṁsanti,
having watchedanuvicca
daysuve
daysuve;
of impeccable conductAcchiddavuttiṁ
sagemedhāviṁ,
endowed with wisdom and ethicspaññāsīlasamāhitaṁ.
If, after watching them day in day out, discerning people praise that sage of impeccable conduct, endowed with ethics and wisdom;
pendantNikkhaṁ
like of Black Plum River goldjambonadasseva,
whoko
themtaṁ
criticize·worthyninditumarahati;
gods·evenDevāpi
themnaṁ
praisepasaṁsanti,
Divinity·toobrahmunāpi
praisedpasaṁsito.
like a pendant of Black Plum River gold, who is worthy to criticize them? Even the gods praise them, and by the Divinity, too, they’re praised.
body + ill-temperKāyappakopaṁ
should guard againstrakkheyya,
in bodykāyena
together·restrainsaṁvuto
should besiyā;
body + bad conductKāyaduccaritaṁ
having given uphitvā,
in bodykāyena
wellsucaritaṁ
should conduct yourselfcare.
Guard against ill-tempered deeds, be restrained in body. Giving up bad bodily conduct, conduct yourself well in body.
speech·angerVacīpakopaṁ
one should guard againstrakkheyya,
in speechvācāya
together·restrainedsaṁvuto
one should besiyā;
speech·bad conductVacīduccaritaṁ
having given uphitvā,
in speechvācāya
good·conductsucaritaṁ
one should practisecare.
Guard against ill-tempered words, be restrained in speech. Giving up bad verbal conduct, conduct yourself well in speech.
mind·angerManopakopaṁ
should guard againstrakkheyya,
in mindmanasā
together·restrainedsaṁvuto
one should besiyā;
mind·bad conductManoduccaritaṁ
having given uphitvā,
in mindmanasā
good conductsucaritaṁ
should conduct oneselfcare.
Guard against ill-tempered thoughts, be restrained in mind. Giving up bad mental conduct, conduct yourself well in mind.
in bodyKāyena
together·restrainsaṁvutā
attentive onesdhīrā,
alsoatho
in speechvācāya
together·restrainsaṁvutā;
in mindManasā
together·restrainsaṁvutā
attentive onesdhīrā,
theyte
indeedve
fully·together·restrainsuparisaṁvutā.
anger·chapterKodhavaggo
seventeenthsattarasamo.
An attentive one is restrained in body restrained also in speech, in thought, too, they are restrained: they are restrained in every way.
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