Aṅguttara Nikāya · Discourse 7.64

Irritable

Kodhanasutta — Abyākatavagga — the sixth chapter of the Sevens, opening its Second Fifty

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
A prose list of seven parallel items, each with its own reason, followed by an extended verse passage on anger's harms, up to and including self-harm
Length
~6 minutes to read
Difficulty
★★☆☆☆ — the prose is formulaic and easy to follow; the closing verses are more demanding and, in places, unflinching about anger's extremes

Why this discourse

AN 7.64 closes this chapter by naming seven things an enemy actually wishes for an enemy — ugliness, bad sleep, thwarted needs, lost wealth, lost fame, lost friends, and a bad rebirth — and then shows that an irritable person, without any enemy's help at all, brings every one of them on themselves.

Reading guide

The teaching in one sentence

An enemy wishes seven specific harms on an enemy, and an irritable person, purely through their own anger, brings every one of those seven harms on themselves without an enemy having to do anything at all.

A fixed structure, seven times over

Each of the seven items follows the same shape: what an enemy wishes for an enemy, why an enemy wishes it, and how an irritable person brings it about unaided — becoming ugly despite being bathed and well dressed, sleeping badly on a luxurious couch, mistaking what they need for what they don't and the reverse, losing wealth to seizure, losing diligence-earned fame, losing friends and family who withdraw from a distance, and finally doing bad by body, speech, and mind in a way that leads to a bad rebirth.

The prose list gives way to a longer verse meditation

Having completed the sevenfold list in prose, the discourse shifts into an extended verse passage that restates and deepens the same themes — anger destroying what took effort to build, leaving only blind darkness, betraying itself in a sulking expression like a fire's smoky plume, and leaving no island refuge anywhere for the person it overcomes.

The verses do not stop at ordinary harms

The closing verses go further than the prose list, naming the most extreme acts anger can drive a person to: killing one's own parents, killing a spiritual attainer, killing an ordinary person, and several named methods of killing oneself. The discourse does not soften this material; it presents anger's logical extreme directly, as a warning rather than an exaggeration for effect.

The remedy: cutting it out by self-control, wisdom, and energy

The discourse closes by naming anger as a snare of death hidden in the heart, to be cut out through self-control, wisdom, energy, and right ideas — ending, after this chapter's long look at anger's harms, with the undefiled fully extinguished, free of anger, despair, and greed.

Key terms

kodhana — “irritable” — this discourse's own title, naming the person its seven items and closing verses describe.
verī — “an enemy” — the figure whose wishes structure each of the seven items, each introduced as something an enemy wants for an enemy.
kodhābhibhūto pariyādinnacitto — “overcome and overwhelmed by anger” — the recurring description of the irritable person across all seven items.
na koci dīpo bhavati kutoci — “has no island refuge anywhere” — the verses' description of someone fully overcome by anger.
maccupāso hi so kodho hadayasmiṁ nilīyati — “the snare of death in the form of anger lies hidden in the heart” — the verses' closing image, before naming self-control, wisdom, energy, and right ideas as the remedy.

The text

The discourse in full: all seven things an enemy wishes on an enemy, and the extended closing verses on anger's harms and their remedy. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

The first three: ugliness, bad sleep, thwarted needs

§1“Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven? Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable individual, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man. Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps at ease. An irritable individual, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing … Furthermore, an enemy wishes for an enemy: ‘If only their needs are not amply satisfied!’ Why is that? Because an enemy doesn’t like to have an enemy whose needs are amply satisfied. When an irritable individual, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing …

The fourth through sixth: lost wealth, lost fame, lost friends

§2Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When an individual is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing … Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When an individual is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing … Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When an individual is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

The seventh: a bad rebirth

§3Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When an individual is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man. These are the seven things that please and assist an enemy which happen to an irritable woman or man.

In verse: anger's visible harms

§4An irritable person is ugly and they sleep badly. When they get what they need, they take it to be what they don’t need. An angry person kills with body or speech; overcome with anger, they lose their wealth. Mad with anger, they fall into disgrace. Family, friends, and loved ones avoid an irritable person. Anger creates harm; anger upsets the mind. That person doesn’t recognize the danger that arises within. An angry person doesn’t know the good. An angry person doesn’t see the truth. When a person is beset by anger, only blind darkness is left. An angry person destroys with ease what was hard to build. Afterwards, when the anger is spent, they’re tormented as if burnt by fire. Their look betrays their sulkiness like a fire’s smoky plume. And when their anger flares up, they make others angry. They have no conscience or prudence, nor any respectful speech. One overcome by anger has no island refuge anywhere.

In verse: anger's most extreme harms

§5The deeds that torment a man are far from those that are good. I’ll explain them now; listen to this, for it is the truth. An angry person slays their father; their mother, too, they slay. An angry person slays a saint; a normal person, too, they slay. A man is raised by his mother, who shows him the world. But an angry ordinary person slays even that good woman who gave him life. Like oneself, those sentient beings hold themselves most dear. But when angered, they kill themselves in different ways, distraught in many respects. Some kill themselves with swords, some, distraught, take poison. Some hang themselves with rope, or fling themselves down a mountain gorge. When they commit deeds of killing babes and killing themselves, they don’t realize what they do, for anger leads to their downfall.

In verse: cutting it out, and full extinguishment

§6The snare of death in the form of anger lies hidden in the heart. You should cut it out by self-control, by wisdom, energy, and right ideas. An astute person should cut out this unskillful thing. And they’d train in the teaching in just the same way, not yielding to sulkiness. Free of anger, free of despair, free of greed, with no more longing, tamed, having given up anger, the undefiled are fully extinguished.

· · ·

Self-check quiz

6 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 6
What is the basic structure of this discourse's seven items?
Correct: B. The same three-part shape repeated across all seven items.
Question 2 of 6
According to this discourse, does an irritable person need an actual enemy to bring these seven harms upon themselves?
Correct: B. The discourse's central irony: anger does an enemy's work unassisted.
Question 3 of 6
According to the guide, how do the closing verses relate to the prose list that precedes them?
Correct: B. An escalation from ordinary social harms to anger's most extreme consequences.
Question 4 of 6
Does this discourse soften its description of anger's most extreme consequences, according to the guide?
Correct: B. Unflinching, direct treatment of a difficult subject.
Question 5 of 6
What remedy does the discourse's closing verses name for anger?
Correct: B. A stated path from anger's harms to the undefiled, fully extinguished.
Question 6 of 6
What image does the discourse use for anger, just before naming its remedy?
Correct: B. A striking closing image, immediately followed by the remedy for cutting it out.
Answered 0 of 6 · Correct 0