[472] **Anger, deceitful speech, and perplexity.** Herein, "anger (kodha)" is whatever malice of the mind (citta), hostility, … . Deceitful speech (mosavajja) is what is called false speech (musāvāda). Perplexity (kathaṃkathā) is what is called doubt (vicikicchā). Anger arises in dependence on a desirable object; anger arises also in dependence on an undesirable object. False speech arises in dependence on a desirable object; false speech arises also in dependence on an undesirable object. Perplexity arises in dependence on a desirable object; perplexity arises also in dependence on an undesirable object.
How does anger arise in dependence on an undesirable object? Anger arises [with the thought], "He has done me harm"; anger arises [with the thought], "He is doing me harm"; anger arises [with the thought], "He will do me harm." Anger arises [with the thought], "He has done harm, he is doing harm, he will do harm to one who is dear and agreeable to me." Anger arises [with the thought], "He has done good, he is doing good, he will do good to one who is not dear and not agreeable to me." Thus anger arises in dependence on an undesirable object.
How does anger arise in dependence on a desirable object? Anger arises even in one who suspects that a desirable object will be snatched away; anger arises while it is being snatched away; anger arises when it has been snatched away. Anger arises even in one who suspects that a desirable object will change; anger arises while it is changing; anger arises when it has changed. Thus anger arises in dependence on a desirable object.
How does false speech arise in dependence on an undesirable object? Here someone, bound with a bond of shackles, speaks a deliberate lie for the sake of release from that bond; or bound with a bond of rope; or bound with a bond of chains; or bound with a bond of cane; or bound with a bond of creepers; or bound with the bond of an enclosure; or bound with the bond of a village, a town, or a city; or bound with the bond of a country — he speaks a deliberate lie for the sake of release from that bond. Thus false speech arises in dependence on an undesirable object.
How does false speech arise in dependence on a desirable object? Here someone speaks a deliberate lie for the sake of agreeable forms; he speaks a deliberate lie for the sake of agreeable sounds, smells, tastes, and tangibles; for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of medicinal requisites for the sick. Thus false speech arises in dependence on a desirable object.
How does perplexity arise in dependence on an undesirable object? "Will I be freed from disease of the eye, or will I not be freed from disease of the eye? Will I be freed from disease of the ear, disease of the nose, disease of the tongue, disease of the body, disease of the head, disease of the outer ear, disease of the mouth? Will I be freed from disease of the teeth, or will I not be freed from disease of the teeth?" Thus perplexity arises in dependence on an undesirable object.
How does perplexity arise in dependence on a desirable object? "Will I obtain agreeable forms, or will I not obtain agreeable forms? Will I obtain agreeable sounds, smells, tastes, tangibles, family, a following, a dwelling, gain, fame, praise, pleasure, robes, almsfood, lodging, medicinal requisites for the sick?" Thus perplexity arises in dependence on a desirable object.
Hence it is said: "Anger, deceitful speech, and perplexity."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.