anger – Daily Sutta Reading

Pv 2.10 Uttaramātu Sutta: Uttara’s Mother

A female ghost who was very ugly and scary approached a monk who was resting on the bank of the Ganges River. Her hair was extremely long and touched the ground. Covered by her hair, she spoke to the monk.

Ghost:

Bhante, it has been 55 years since I died in the human world. I have not eaten anything or drunk water since then. Please give me some water, I am very thirsty.

Monk:

There is this cool water in the Gaṅges River flowing down from the Himalayan Mountains. You can take some from here and drink. Why do you ask me for water?

Ghost:

Oh Bhante, if I take water from the river, it turns into blood. That is why I am asking you for water.

Monk:

Now what evil deed did you do by body, speech, or mind so that the water of rivers now becomes blood for you?

Ghost:

I had a son named Uttara who was a disciple of the Supreme Buddha. He donated robes, alms food, shelters, and other supplies to monks. I did not approve of what he did, so I got angry and cursed him by saying, “Hey Uttara, may the food and everything you give be received as blood in your next life!” Because of this action, the water of rivers becomes blood when I take it.

Read this translation of Petavatthu 2.10 Uttaramātu Sutta: Uttara’s Mother by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org.

AN 3.25 Vajirūpamasutta: Diamond

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? One whose mind is like an open sore, one whose mind is like lightning, and one whose mind is like a diamond.

(1) “And what, bhikkhus, is the person whose mind is like an open sore? Here, some person is prone to anger and easily exasperated. Even if he is criticized slightly he loses his temper and becomes irritated, hostile, and stubborn; he displays irritation, hatred, and bitterness. Just as a festering sore, if struck by a stick or a shard, will discharge even more matter, so too some person here is prone to anger … and displays irritation, hatred, and bitterness. This person is said to have a mind like an open sore.

(2) “And what is the person whose mind is like lightning? Here, some person understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ Just as, in the dense darkness of night, a man with good sight can see forms by a flash of lightning, so too some person here understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This person is said to have a mind like lightning.

(3) “And what is the person whose mind is like a diamond? Here, with the destruction of the taints, some person realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it. Just as there is nothing that a diamond cannot cut, whether gem or stone, so too, with the destruction of the taints, some person realizes for himself with direct knowledge … the taintless liberation of mind, liberation by wisdom, and … dwells in it. This person is said to have a mind like a diamond.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

Read this translation of Aṅguttara Nikāya 3.25 Vajirūpamasutta: Diamond by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net.

SN 7.3 Asurindakasutta: With Bhāradvāja the Fiend

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Fiend heard a rumor to the effect that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.

But when he said this, the Buddha kept silent.

Then Bhāradvāja the Fiend said to the Buddha, “You’re beaten, ascetic, you’re beaten!”

“‘Ha! I won!’ thinks the fool,
when speaking with harsh words.
Patience is the true victory
for those who understand.

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unskilled in Dhamma
consider one who heals both
oneself and the other
to be a fool.”

When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, Master Gotama! … I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the ascetic Gotama’s presence?”

And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Bhāradvāja became one of the perfected.

Read this translation of Saṁyutta Nikāya 7.3 Asurindakasutta: With Bhāradvāja the Fiend by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

AN 3.66 From… Sāḷhasutta: With Sāḷha and His Friend

…

“What do you think, Sāḷha? Is hate real?”

“Yes, sir.”

“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

…

What do you think? Is love real?”

“Yes, sir.”

“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

…

Read the entire translation of Aṅguttara Nikāya 3.66 Sāḷhasutta: With Sāḷha and His Friend by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

SN 11.22 Dubbaṇṇiyasutta: Ugly

At Savatthī in Jeta’s Grove. There the Blessed One said this: “Bhikkhus, once in the past a certain ugly deformed yakkha sat down on the seat of Sakka, lord of the devas. Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! This ugly deformed yakkha has sat down on the seat of Sakka, lord of the devas!’ But to whatever extent the Tavatiṁsa devas found fault with this, grumbled, and complained about it, to the same extent that yakkha became more and more handsome, more and more comely, more and more graceful.

“Then, bhikkhus, the Tavatiṁsa devas approached Sakka and said to him: ‘Here, dear sir, an ugly deformed yakkha has sat down on your seat…. But to whatever extent the devas found fault with this … that yakkha became more and more handsome, more and more comely, more and more graceful.’—‘That must be the anger-eating yakkha.’

“Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha. Having approached, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards that yakkha, he announced his name three times: ‘I, dear sir, am Sakka, lord of the devas! I, dear sir, am Sakka, lord of the devas!’ To whatever extent Sakka announced his name, to the same extent that yakkha became uglier and uglier and more and more deformed until he disappeared right there.

“Then, bhikkhus, having sat down on his own seat, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses:

“‘I am not one afflicted in mind,
Nor easily drawn by anger’s whirl.
I never become angry for long,
Nor does anger persist in me.

“‘When I’m angry I don’t speak harshly
And I don’t praise my virtues.
I keep myself well restrained
Out of regard for my own good.’”

Read this translation of Saṁyutta Nikāya 11.22 Dubbaṇṇiyasutta: Ugly by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.17 Paṭhamaagatisutta: Wrong Courses (1)

“Bhikkhus, there are these four ways of taking a wrong course. What four? One takes a wrong course because of desire, because of hatred, because of delusion, or because of fear. These are the four ways of taking a wrong course.”

If through desire, hate, fear, or delusion
one transgresses against the Dhamma,
one’s fame diminishes like the moon
in the dark fortnight.

Read this translation of Aṅguttara Nikāya 4.17 Paṭhamaagatisutta: Wrong Courses (1) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

Iti 4 Kodhasutta: Anger

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, give up one thing and I guarantee you non-return. What one thing? Anger is the one thing. Give it up, and I guarantee you non-return.”

The Buddha spoke this matter. On this it is said:

“When overcome by anger
beings go to a bad place.
Having rightly understood that anger,
the discerning give it up.
Once they’ve given it up,
they never return to this world.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

Read this translation of Itivuttaka 4 Kodhasutta: Anger by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

MN 54 From… Potaliyasutta: With Potaliya the Householder

“‘…Anger and distress should be given up, relying on not being angry and distressed.’ That’s what I said, but why did I say it?

“It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be angry and distressed. But if I were to be angry and distressed, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. And being angry and distressed is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of beinh angry and distressed do not occur in someone who does not get angry and distressed.’ ‘Being angry and distressed should be given up, relying on not being angry and distressed.’

“That’s what I said, and this is why I said it.…”

Read the entire translation of Majjhima Nikāya 54 Potaliyasutta: With Potaliya the Householder by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.164 Khama Sutta: Tolerant (1)

“Monks, there are these four modes of practice. Which four? Intolerant practice, tolerant practice, self-controlled practice, and even practice.

“And which is intolerant practice? There is the case where a certain individual, when insulted, returns the insult; when abused, returns the abuse; when bickered with, bickers in return. This is called intolerant practice.

“And which is tolerant practice? There is the case where a certain individual, when insulted, doesn’t return the insult; when abused, doesn’t return the abuse; when bickered with, doesn’t bicker in return. This is called tolerant practice.

“And which is self-controlled practice? There is the case where a monk, on seeing a form with the eye, doesn’t grasp at any theme or variations by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear.…

“On smelling an aroma with the nose.…

“On tasting a flavor with the tongue.…

“On touching a tactile sensation with the body.…

“On cognizing an idea with the intellect, he doesn’t grasp at any theme or variations by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“This is called self-controlled practice.

“And which is even practice? There is the case where a monk doesn’t acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to an arisen thought of ill will. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to an arisen thought of harmfulness. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to any arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, wipes them out of existence.

“This is called even practice.

“These, monks, are four modes of practice.”

Read this translation of Aṅguttara Nikāya 4.164 Khama Sutta. Tolerant (1) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

Thag 6.12 Brahmadattattheragāthā: Brahmadatta

From where would anger come for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and poised?

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.

If anger arises in you,
reflect on the simile of the saw;
if craving for flavors arises in you,
remember the simile of the child’s flesh.

If your mind runs off
to sensual pleasures and future lives,
quickly curb it with mindfulness,
as one would curb a greedy cow eating grain.

NOTE: The simile of the saw can be found at the very end of the MN 21 Kakacūpama Sutta. The simile of the child’s flesh can be found at SN 12.63 Puttamaṁsasutta.

Read this translation of Theragāthā 6.12 Brahmadattattheragāthā: Brahmadatta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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