Kodha Vagga — The Chapter on Anger
The Dhammapada · Chapter 17 · 14 verses with translation and commentary
Verse 221
โกธํ ชเห วิปฺปชเหยฺย มานํ สญฺโญชนํ สพฺพมติกฺกเมยฺย ตนฺนามรูปสฺมึ อสชฺชมานํ อกิญฺจนํ นานุปตนฺติ ทุกฺขา ฯ
One should abandon anger and give up conceit, and overcome every fetter completely. Sufferings do not befall the one who clings not to name-and-form, the one who is free of the possessions of defilement.
This verse was spoken to Princess Rohinī, who came to see the Blessed One, and he took up anger and conceit as his central teaching.
He pointed out that one who longs to be free from suffering should abandon anger that scorches the heart, give up conceit—the self-regard that puffs one up—and overcome the fetters (saṃyojana) that bind beings to existence, every one of them. When the mind clings no longer to name-and-form (nāmarūpa)—the body and mind taken as a self—and one becomes free of the possessions of defilement that trouble the heart, then no suffering can follow and press upon one.
The reflection for us is that anger and self-importance are snares that bind our own heart before anyone else's. The more we can let them go, the less suffering finds a hold on the mind.
Verse 222
โย เว อุปฺปติตํ โกธํ รถํ ภนฺตํว ธารเย
Whoever can restrain rising anger as a charioteer checks a runaway chariot, him I call a charioteer; the rest are merely holders of the reins.
The Blessed One spoke this verse concerning a certain monk, addressing it to a deity, taking up the image of a skilled charioteer as a comparison.
Whoever can restrain anger the instant it surges up, just as a skilled charioteer can halt a chariot racing at full speed, him the Buddha praised as the true charioteer. As for one who can only steer horses along the road, that person is merely a holder of the reins—for to rein in one's own heart when rage is boiling is far harder than to rein in a chariot and horses.
The reflection is that true strength is not measured by conquering others, but by the power to halt one's own heart in the very second when anger is surging at its fiercest.
Verse 223
อกฺโกเธน ชิเน โกธํ อสาธุํ สาธุนา ชิเน ชิเน กทริยํ ทาเนน สจฺเจนาลิกวาทินํ ฯ
One should conquer the angry with non-anger, conquer the wicked with goodness, conquer the miser with giving, and conquer the liar with truth.
This verse was spoken concerning the laywoman Uttarā, and he gave four pairs as the principle of conquering evil with good.
He taught the way of conquering that creates no enmity: one should conquer the angry with non-anger, quelling fire with water and not with fire; conquer the wicked with goodness; conquer the miser with giving; and conquer the liar with truth. Each pair means answering the negative with the opposite virtue—a victory that leaves no wound and forges no cycle of revenge between people.
The reflection is that when we are provoked with evil, if we answer with evil in turn, the vendetta never ends; but if we answer with virtue, we win over both his heart and our own.
Verse 224
สจฺจํ ภเณ น กุชฺเฌยฺย ทชฺชา อปฺปสฺมิ ยาจิโต เอเตหิ ตีหิ ฐาเนหิ คจฺเฉ เทวาน สนฺติเก ฯ
One should speak the truth and not grow angry; when asked, one should give even from little. By these three things a person may go into the presence of the gods.
This verse was spoken to the Elder Mahā Moggallāna, who inquired about the causes that lead to rebirth in the world of the gods.
The Buddha gathered together three causes of a happy destiny: speaking the truth and telling no falsehood; not growing angry, knowing how to subdue and calm the heart; and giving—sharing even when one has little, whenever someone asks. The giving meant here is the offering of gifts to those endowed with virtue. To accomplish even one of these three is already a path leading to the world of the gods.
The reflection is that the merit leading to a happy destiny is not something beyond reach. Truthfulness, freedom from anger, and a giving heart are all things ordinary people can put into practice in daily life.
Verse 225
อหึสกา เย มุนโย นิจฺจํ กาเยน สํวุตา เต ยนฺติ อจฺจุตํ ฐานํ ยตฺถ คนฺตฺวา น โสจเร ฯ
The sages who do no harm, ever restrained in body, go to the deathless place, where, having gone, they grieve no more.
This verse was spoken to the monks concerning a question they raised, and he set forth the qualities of the sage who is serene and cool.
The sage (muni) here means a noble one who has attained the path and its fruit. Such a one does no harm to anyone and is ever restrained in body—that is, restrained in body, speech, and mind. Such a person goes to the deathless place, namely Nibbāna, the realm which, once reached, holds no more grief, for it has exhausted birth and death and the defilements that cause suffering.
The reflection is that harmlessness and self-restraint are the virtues that lead the heart toward coolness and peace. The more we refrain from harming others and guard our body, speech, and mind, the nearer our heart draws to peace.
Verse 226
สทา ชาครมานานํ อโหรตฺตานุสิกฺขินํ นิพฺพานํ อธิมุตฺตานํ อตฺถํ คจฺฉนฺติ อาสวา ฯ
For those ever wakeful, training day and night, their minds inclined toward Nibbāna, the taints come to an end.
This verse was spoken concerning Puṇṇadāsī, a servant girl of a wealthy man of Rājagaha, and he pointed out the way to the end of the taints for one who is diligent.
For one who is ever wakeful—that is, mindful and aware, not asleep in heedlessness—who trains constantly in the threefold training day and night, cultivating virtue, concentration, and wisdom, and who keeps the mind inclined toward Nibbāna, the taints (āsava)—namely sensuality, existence, views, and ignorance—cannot remain in the heart but must wither and pass away.
The reflection is that unbroken, continuous effort together with wakeful mindfulness is the great power that gradually cleanses the heart until the defilements have no place to dwell.
Verse 227
โปราณเมตํ อตุล เนตํ อชฺชตนามิว นินฺทนฺติ ตุณฺหิมาสีนํ นินฺทนฺติ พหุภาณินํ มิตภาณิมฺปิ นินฺทนฺติ นตฺถิ โลเก อนินฺทิโต ฯ
O Atula, this is an ancient matter— it is not only of today. They blame the one who sits silent, they blame the one who talks much, and they blame the one who speaks in measure. There is no one in the world who is not blamed.
This verse was spoken to the layman Atula together with his five hundred followers, who were displeased because they had gone to hear the Dhamma and felt they had not gotten what they wished.
The Buddha consoled him, saying: O Atula, this blame and praise is ancient, not something arising only today—this is simply the way of the world. They blame the one who sits silent, they blame the one who talks much, and even the one who speaks in measure they blame. So there is no one in the world who is never blamed at all.
The reflection is not to entrust the happiness and sorrow of one's heart to the words of others, for no matter what we do, there will always be both those who criticize and those who praise. Understanding this fact of nature keeps the heart from being so easily shaken.
Verse 228
น จาหุ น จ ภวิสฺสติ น เจตรหิ วิชฺชติ เอกนฺตํ นินฺทิโต โปโส เอกนฺตํ วา ปสํสิโต
In the past, in the future, and in the present, there is no one at all who is only blamed or only praised.
This verse was spoken to the layman Atula together with his five hundred followers, continuing from the previous verse in which he pointed out the way of the world.
The Buddha emphasized that in the past, the future, and the present, there never has been and never will be anyone who is wholly and only blamed, or wholly and only praised. Blame and praise come as a pair, naturally, to everyone—not sparing even the noble.
The reflection is that, knowing no one can escape both blame and praise, we should neither beat our breast when criticized nor float away when praised, but rather hold firm to doing what is right as our anchor.
Verse 229
ยญฺเจ วิญฺญู ปสํสนฺติ อนุวิจฺจ สุเว สุเว อจฺฉิทฺทวุตฺตึ เมธาวึ ปญฺญาสีลสมาหิตํ
But the wise, examining day after day, praise the one whose conduct is without flaw, the sage, steadfast in wisdom and virtue.
This verse was spoken to the layman Atula together with his five hundred followers, pointing out whose praise is worth heeding.
The Buddha taught that the criticism and praise of fools should not be taken as a standard; rather, the wise (viññū), those who know and possess understanding, having examined and reflected day after day, praise the person whose conduct is without flaw, the one who is a sage, steadfast in wisdom and virtue. It is precisely such praise from the wise that has worth and deserves to be heard.
The reflection is not to let the words of those who do not truly know hold sway over our hearts, but to resolve to live so purely that even the wise, upon examination, can find no fault.
Verse 230
เนกฺขํ ชมฺโพนทสฺเสว โก ตํ นินฺทิตุมรหติ เทวาปิ นํ ปสํสนฺติ พฺรหฺมุนาปิ ปสํสิโต ฯ
Who is fit to blame such a one, like a bar of gold from the Jambu river? Even the gods praise him, and by Brahmā too he is praised.
This verse was spoken to the layman Atula together with his five hundred followers, as a concluding tribute to one whose virtue is pure.
The Buddha compared the one of pure virtue and wisdom, faultless, to a bar of gold from the Jambu river (jambonada), pure and gleaming. Who indeed would be fit to blame such a one? For even the gods and humans admire him, and Brahmā too praises him. True goodness shines forth and is acknowledged throughout the world of gods and the world of humans.
The reflection is that instead of worrying over the blame of some people, we should devote ourselves to building goodness in ourselves, pure as true gold. That goodness itself becomes an armor and an honor that no one's words can erase.
Verse 231
กายปฺปโกปํ รกฺเขยฺย กาเยน สํวุโต สิยา กายทุจฺจริตํ หิตฺวา กาเยน สุจริตํ จเร
One should guard against agitation of body, one should be restrained in body. Having abandoned bodily misconduct, one should practice good conduct with the body.
This verse was spoken to the group-of-six monks, monks who behaved with bodily unruliness, and he taught restraint of the body as the first point.
The Buddha pointed out that one should guard against agitation of body—that is, take care that the body causes no rash disorder; one should be restrained in body and abandon bodily misconduct, namely killing, stealing, and sexual misconduct; and then practice good conduct with the body instead. A calm and orderly body is the foundation of beautiful conduct.
The reflection is that anger often erupts first through the body. Training oneself to hold back the hands and actions when rage surges is therefore the first line of defense guarding us from deeds we would later regret.
Verse 232
วจีปโกปํ รกฺเขยฺย วาจาย สํวุโต สิยา วจีทุจฺจริตํ หิตฺวา วาจาย สุจริตํ จเร
One should guard against agitation of speech, one should be restrained in speech. Having abandoned verbal misconduct, one should practice good conduct with speech.
This verse was spoken to the group-of-six monks, continuing from restraint of the body, and he taught restraint of speech as the second point.
The Buddha taught one to guard against agitation of speech—that is, to take care that words do not slip out along with the emotions; one should be restrained in speech and abandon verbal misconduct, namely false speech, slander, harsh speech, and idle chatter; and then practice good conduct with speech, speaking only what is true, reconciling, gentle, and beneficial.
The reflection is that words spoken in anger are often razor-sharp and leave wounds that last long. To hold the tongue for a moment before speaking thus safeguards both the heart of the listener and one's own kamma. Well-restrained speech brings goodwill and trustworthiness.
Verse 233
มโนปโกปํ รกฺเขยฺย มนสา สํวุโต สิยา มโนทุจฺจริตํ หิตฺวา มนสา สุจริตํ จเร
One should guard against agitation of mind, one should be restrained in mind. Having abandoned mental misconduct, one should practice good conduct with the mind.
This verse was spoken to the group-of-six monks as the third point after body and speech, and he taught restraint of the mind, which is the source.
The Buddha taught one to guard against agitation of mind—that is, to keep watch over the mind so it does not drift along with anger, greed, and delusion; one should be restrained in mind and abandon mental misconduct, namely covetous longing, ill will, and wrong view; and then practice good conduct with the mind, thinking in ways free of greed, free of ill will, and with right view—for the mind is the master that commands body and speech.
The reflection is that if we can guard the mind at its source, body and speech will grow calm accordingly. Watching over one's own mind when emotion arises is thus quenching the fire at its origin, before it can spread outward.
Verse 234
กาเยน สํวุตา ธีรา อโถ วาจาย สํวุตา มนสา สํวุตา ธีรา เต เว สุปริสํวุตา ฯ
The wise who are restrained in body, and restrained in speech, the wise who are restrained in mind— they indeed are well restrained.
This verse was spoken to the group-of-six monks as the culminating summary of restraint in all three ways.
The Buddha praised the wise—those who are learned—saying that when they are restrained in body, restrained in speech, and restrained in mind, complete in all three doors, such a one is called truly well restrained, for no avenue is left for defilement and misconduct to slip out again.
The reflection is that complete self-training does not lie in guarding just one side, but in bringing body, speech, and mind together into calm restraint all at once. When these three gates shut out all evil, life becomes truly stable, cool, and at peace.