[384] **He who is not angry, not alarmed** — for "not angry" has indeed been said; but first, anger (kodha) should be spoken of. Anger arises in ten ways: anger arises [at the thought], "He acted for my harm"; anger arises [at the thought], "He is acting for my harm"; anger arises [at the thought], "He will act for my harm"; [at the thought], "He acted for the harm of one who is dear and agreeable to me," "He is acting for his harm," "He will act for his harm"; [at the thought], "He acted for the benefit of one who is not dear and disagreeable to me," "He is acting for his benefit"; anger arises [at the thought], "He will act for the benefit of one who is not dear and disagreeable to me"; or else anger arises without ground.
Whatever of such a kind is vexation (āghāta) of the mind (citta), resentment, hostility, antagonism, anger, irritation, exasperation, hatred, animosity, detestation, malevolence of mind, mental hatred; anger, being angry, the state of being angry; hatred, hating, hatefulness; ill will, being malevolent, the state of malevolence; opposition, antagonism, ferocity, rudeness (assuropa), displeasure of mind — this is called anger.
Moreover, the greater and lesser degrees of anger should be understood. There is a time when anger merely clouds the mind, but does not yet make the face grimace and contort. There is a time when anger merely makes the face grimace and contort, but does not yet make the jaw quiver. There is a time when anger merely makes the jaw quiver, but does not yet make one utter harsh speech. There is a time when anger merely makes one utter harsh speech, but does not yet make one glare about to the quarters and intermediate quarters. There is a time when anger merely makes one glare about to the quarters and intermediate quarters, but does not yet make one grasp stick or weapon. There is a time when anger merely makes one grasp stick or weapon, but does not yet make one brandish stick or weapon. There is a time when anger merely makes one brandish stick or weapon, but does not yet make one bring stick or weapon down [upon another]. There is a time when anger merely makes one bring stick or weapon down, but does not yet make one inflict cuts and gashes. There is a time when anger merely makes one inflict cuts and gashes, but does not yet make one smash and shatter [bones]. There is a time when anger merely makes one smash and shatter, but does not yet make one tear off limb after limb. There is a time when anger merely makes one tear off limb after limb, but does not yet make one destroy life. There is a time when anger extends merely to the destruction of [another's] life, but is not yet established in the total giving up and complete relinquishing of all [one's own life]. When anger, having slain another person, slays oneself — to that extent anger has gone to the utmost excess, has reached the utmost abundance.
In whomever this anger is abandoned, cut off at the root, stilled, tranquilized, rendered incapable of arising again, burnt up by the fire of knowledge (ñāṇa), he is called one who is not angry. One is not angry because anger has been abandoned; one is not angry because the ground of anger has been fully understood; one is not angry because the cause of anger has been cut off — thus, **he who is not angry**.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.