[61] Bhikkhus, there are these seven things, wished for by enemies and serving enemies' ends, that come upon an angry woman or man. What seven? Here, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person were ugly!" For what reason? Bhikkhus, an enemy does not delight in an enemy's beauty. Bhikkhus, when this angry person, overcome by anger, oppressed by anger, though he be well bathed, well anointed, with hair and beard trimmed, clothed in white garments — still, overcome by anger, he is ugly. This, bhikkhus, is the first thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person might sleep in pain!" For what reason? Bhikkhus, an enemy does not delight in an enemy's sleeping at ease. Bhikkhus, when this angry person, overcome by anger, oppressed by anger, though he lie upon a couch spread with a fleecy woolen coverlet, spread with a white woolen coverlet, spread with an embroidered coverlet, with a choice spread of kadali-deer hide, with a canopy above and red bolsters at both ends — still, overcome by anger, he sleeps only in pain. This, bhikkhus, is the second thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person might not prosper!" For what reason? Bhikkhus, an enemy does not delight in an enemy's prosperity. Bhikkhus, when this angry person, overcome by anger, oppressed by anger, takes up what is harmful, he thinks, "I have taken up what is beneficial"; taking up what is beneficial, he thinks, "I have taken up what is harmful." These things, taken up in mutual opposition, lead for a long time to the harm and suffering (dukkha) of one overcome by anger. This, bhikkhus, is the third thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person might have no wealth!" For what reason? Bhikkhus, an enemy does not delight in an enemy's possession of wealth. Bhikkhus, when this angry person is overcome by anger, oppressed by anger, then whatever wealth he has, acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow — righteous wealth righteously gained — even that the kings cause to enter the royal treasury, for one overcome by anger. This, bhikkhus, is the fourth thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person might have no fame!" For what reason? Bhikkhus, an enemy does not delight in an enemy's possession of fame. Bhikkhus, when this angry person, overcome by anger, oppressed by anger, then whatever fame he has gained through heedfulness, from that too he falls away, overcome by anger. This, bhikkhus, is the fifth thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person might have no friends!" For what reason? Bhikkhus, an enemy does not delight in an enemy's possession of friends. Bhikkhus, when this angry person, overcome by anger, oppressed by anger, then whatever friends and companions, relatives and kinsmen he has, even they avoid him from afar, overcome by anger as he is. This, bhikkhus, is the sixth thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man.
Again, bhikkhus, an enemy wishes thus for his enemy: "Oh, that this person, with the breaking up of the body, after death, might be reborn in a state of loss, a bad destination, the lower world, hell!" For what reason? Bhikkhus, an enemy does not delight in an enemy's going to a good destination. Bhikkhus, this angry person, overcome by anger, oppressed by anger, engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. Having engaged in misconduct by body, having engaged in misconduct by speech, having engaged in misconduct by mind, with the breaking up of the body, after death, he is reborn in a state of loss, a bad destination, the lower world, hell — overcome by anger. This, bhikkhus, is the seventh thing, wished for by enemies and serving enemies' ends, that comes upon an angry woman or man. These, bhikkhus, are the seven things, wished for by enemies and serving enemies' ends, that come upon an angry woman or man.
The angry person is ugly, and he sleeps in pain;
having taken up what is beneficial, he then practices what is harmful.
Then, having wrought violence by body and by speech,
the angry one, a person overcome by anger, incurs loss of wealth.
Maddened by the intoxication of anger, he incurs disrepute;
relatives, friends, and companions avoid the angry one.
Anger is a generator of harm; anger is an agitator of the mind (citta);
it is a peril born from within — and this people do not understand.
The angry one does not know the good; the angry one does not see the Dhamma;
there is then blinding darkness, when anger overpowers a man.
What the angry one destroys — the hard to do as though it were easy —
afterwards, when the anger is gone, he is tormented as one burnt by fire.
He first displays sullen disgrace, as fire first shows smoke,
when anger springs forth, whereby people become angry.
He has no shame (hirī), no moral dread (ottappa), nor is his speech respectful;
for one overcome by anger there is no island of refuge whatsoever.
The deeds that bring torment, which are far removed from dhammas —
these I shall declare to you; listen to it as it is told.
The angry one slays his father; the angry one slays his own mother;
the angry one slays a brahmin; the angry one slays a common worldling.
The mother by whom a man was nourished, through whom he looks upon this world —
even her, the giver of life, the angry worldling slays.
For those beings take self as their measure, for self is dearest of all;
yet the angry one slays himself in many ways, infatuated with various forms:
they slay themselves with the sword; infatuated, they eat poison;
they die bound with a rope, and in mountain ravines.
Doing deeds that destroy life and deeds of self-slaughter,
they do not understand that their ruin is born of anger.
Thus this snare of death in the form of anger lies hidden in the cave of the heart;
one should cut it off by self-control, by wisdom, by energy, by view.
The wise one should cut off each and every unwholesome state;
in just this way should one train in dhammas: "Let no sullen disgrace befall us."
Free from anger, untroubled, free from greed, without avidity,
tamed, having abandoned anger, you shall attain final Nibbāna, free from taints (āsava).
The First Chapter, on the Undeclared.
The summary thereof:
The Undeclared, the Destinations of Persons, Tissa, Sīha, with Rakkhita the fifth;
Tatravata, Kimmila, the Seven, together with the Wives, and the Angry One.
The Great Chapter, the Second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.