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Dhammapada 221–234

Kodhavagga

17. Anger · Translation: Bhikkhu Sujato, SuttaCentral

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angerKodhaṁ should give upjahe should get rid ofvippajaheyya conceitmānaṁ,
fetterSaṁyojanaṁ should escape everysabbamatikkameyya;
oneTaṁ not clinging to name and formnāmarūpasmimasajjamānaṁ,
having nothingAkiñcanaṁ do 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.

with kindnessAkkodhena one should defeatjine angerkodhaṁ,
villainyasādhuṁ with virtuesādhunā one should defeatjine;
one should defeatJine stinginesskadariyaṁ with givingdānena,
a liar with truthsaccenālikavādinaṁ.

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 even a littleappampi 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.

this is ancientPorāṇametaṁ Atulaatula,
not thisnetaṁ as if todayajjatanāmiva;
they blameNindanti one sitting silenttuṇhimāsīnaṁ,
they blamenindanti one speaking muchbahubhāṇinaṁ;
even one speaking measuredlyMitabhāṇimpi they blamenindanti,
there is notnatthi 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,
whollyekantaṁ orvā praisedpasaṁsito.

There never was, nor will be, nor is there today, someone who is wholly praised or wholly blamed.

if, whateverYañce 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 is worthy to criticizeninditumarahati;
even the godsDevāpi themnaṁ praisepasaṁsanti,
by the 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.

ill-tempered deedsKāyappakopaṁ should guard againstrakkheyya,
in bodykāyena restrainedsaṁvuto should besiyā;
bad bodily 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.

ill-tempered wordsVacīpakopaṁ one should guard againstrakkheyya,
in speechvācāya restrainedsaṁvuto one should besiyā;
bad verbal 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.

ill-tempered thoughtManopakopaṁ should guard againstrakkheyya,
in mindmanasā restrainedsaṁvuto one should besiyā;
bad mental 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 restrainedsaṁvutā attentive onesdhīrā,
alsoatho in speechvācāya restrainedsaṁvutā;
in mindManasā restrainedsaṁvutā attentive onesdhīrā,
theyte indeedve fully restrainedsuparisaṁvutā.
the chapter on angerKodhavaggo 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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