1"Bhikkhus, there are these seven things that are gratifying and advantageous to an enemy that come upon an angry man or woman. What seven?

(1) "Here, bhikkhus, an enemy wishes for an enemy: ‘May he be ugly!’ For what reason? An enemy does not delight in the beauty of an enemy. When an angry person is overcome and oppressed by anger, though he may be well bathed, well anointed, with trimmed hair and beard, dressed in white clothes, still, he is ugly. This is the first thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

2(2) "Again, an enemy wishes for an enemy: ‘May he sleep badly!’ For what reason? An enemy does not delight when an enemy sleeps well. When an angry person is overcome and oppressed by anger, though he may sleep on a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy and red bolsters at both ends, still, he sleeps badly. This is the second thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

3(3) "Again, an enemy wishes for an enemy: ‘May he not succeed!’ For what reason? An enemy does not delight in the success of an enemy. When an angry person is overcome and oppressed by anger, if he gets what is harmful, he thinks: ‘I have gotten what is beneficial,’ and if he gets what is beneficial, he thinks: ‘I have gotten what is harmful.’ When, overcome by anger, he gets these things that are diametrically opposed, they lead to his harm and suffering for a long time. This is the third thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

4(4) "Again, an enemy wishes for an enemy: ‘May he not be wealthy!’ For what reason? An enemy does not delight in the wealth of an enemy. When an angry person is overcome and oppressed by anger, kings appropriate for the royal treasury any wealth he has acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. This is the fourth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

5(5) "Again, an enemy wishes for an enemy: ‘May he not be famous!’ For what reason? An enemy does not delight in the fame of an enemy. When an angry person is overcome and oppressed by anger, he loses whatever fame he had acquired through heedfulness. This is the fifth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

6(6) "Again, an enemy wishes for an enemy: ‘May he have no friends!’ For what reason? An enemy does not delight in an enemy having friends. When an angry person is overcome and oppressed by anger, his friends and companions, relatives and family members, avoid him from afar. This is the sixth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

7(7) "Again, an enemy wishes for an enemy: ‘With the breakup of the body, after death, may he be reborn in the plane of misery, in a bad destination, in the lower world, in hell!’ For what reason? An enemy does not delight in an enemy's going to a good destination. When an angry person is overcome and oppressed by anger, he engages in misconduct by body, speech, and mind. As a consequence, still overcome by anger, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. This is the seventh thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

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8"These are the seven things gratifying and advantageous to an enemy that come upon an angry man or woman."

9The angry person is ugly;
he also sleeps badly;
having gained some benefit,
he takes it to be harmful. [n.1561] Atho atthaṁ gahetvāna, anatthaṁ adhipajjati. So all three editions, but an older Sri Lankan edition has adhigacchati and a Siamese edition paṭipajjati. All three will work, but with different nuances. The line obviously represents the second danger of anger in the prose portion. Mp says "having obtained something profitable, he thinks ‘I have gotten what is harmful’" (vuddhiṁ gahetvā … anattho me gahito ti sallakkheti). The Chinese counterpart at 618a12 has , "when he should have obtained great wealth, on the contrary he gets what is harmful."

10The angry person,
overcome by anger,
having slain by body and speech, [n.1562] All three editions have vadhaṁ katvāna, "having slain," which I follow, but there is a variant, vaṇaṁ katvāna, "having wounded." Mp seems to supports vadhaṁ with its gloss, "he commits the act of taking life" (pāṇātipātakammaṁ katvā). The Chinese at 618a15 has only , "the angry person does a bodily or verbal deed."
incurs the loss of wealth.

11Maddened by anger
he acquires a bad reputation.
His relatives, friends, and loved ones
avoid the angry person.

12Anger is a cause of harm;
anger stirs up mental turmoil.
People do not recognize the peril
that has arisen from within.

13The angry person doesn’t know the good;
the angry person doesn’t see the Dhamma.
There is just blindness and dense gloom
when anger overcomes a person.

14When an angry person causes damage,
whether easily or with difficulty,
later, when the anger has vanished,
he is tormented as if burnt by fire.

15He shows recalcitrance
as a fire does a smoky crest.
When his anger spreads outward,
people become angry on his account. [n.1563] The verse presents several difficulties. Pāda a reads dummaṅkuyaṁ padasseti. Hardy, in his Preface to AN Vol. V (pp. v –vi), states that "dummaṅku signifies one who is staggering in a disagreeable, censurable, and scandalous manner, because he is not ashamed at his behavior, or the like." Mp glosses the word with dubbaṇṇamukhataṁ, "an ugly facial expression," which the Chinese (at 618a21) approximates with . The verb in pāda c, patāyati, is unclear. Mp glosses with nibbattati, "is produced," which is not sufficiently precise. PED offers "to be spread out" (perhaps from *sphātayati; see SED sv sphaṭ), which I adopt. The Chinese , "from this is produced hostile envy," may be based on a different word in its Indic original, perhaps spṛhayati (see SED sv spṛh), which could have arisen from a corruption of something related to *sphātayati.

16He has no shame or fear of wrong,
his speech is not respectful;
one overcome by anger
has no island of safety at all.

17I will tell you about the deeds
that produce torment.
Listen to them as they are, [n.1564] Reading with Ce and Be yathātathaṁ, as against Ee yathākathaṁ.
remote from those that are righteous:

18An angry person slays his father;
an angry person slays his own mother;
an angry person slays a brahmin; [n.1565] Mp identifies "brahmin" here as an arahant (khīṇāsavabrāhmaṇaṁ).
an angry person slays a worldling.

19The angry worldling slays his mother,
the good woman who gave him life,
the one by whom he was nurtured
and who showed him this world.

20Those beings, like oneself,
each hold their self most dear;
yet those who are angry kill themselves in various ways [n.1566] Hanti kuddho puthuttānaṁ. I render this following Mp's gloss of puthuttānaṁ with puthu nānākāraṇehi attānaṁ.
when they are distraught about diverse matters.

21Some kill themselves with a sword;
some who are distraught swallow poison;
some hang themselves with a rope;
some jump into a mountain gorge.

22Deeds that involve destroying growth [n.1567] Bhūnahaccāni kammāni. The commentaries consistently gloss bhūnahata simply as hatavuddhi, "one who destroys growth." SED, sv bhrūṇa, lists bhrūṇahati as the killing of an embryo, and bhrūṇahatyā as the killing of a learned brahmin.
and deeds that cause their own death:
when doing such deeds they do not know
that defeat is born of anger.

23Thus death's snare hidden in the heart
has taken the form of anger.
One should cut it off by self-control,
wisdom, energy, and right view.

24The wise person should eradicate
this one unwholesome quality. [n.1568] Reading with Ce ekam etaṁ akusalaṁ, as against Be yathā metaṁ akusalaṁ and Ee ekam ekaṁ akusalaṁ. I take "this one unwholesome (quality)" to be anger.
In such a way one should train in the Dhamma:
do not yield to recalcitrance.

25Free from anger, their misery gone,
free from delusion, [n.1569] Reading with Ce vītamohā, as against Be and Ee vītalobhā, "without greed." no longer avid,
tamed, having abandoned anger,
the taintless ones attain nibbāna. [n.1570] Reading with Ce and Be parinibbanti, as against Ee parinibbiṁsu. A variant parinibbissatha yields a second-person plural utterance: "taintless, you will attain nibbāna."

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1"Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vā. Katame satta?

Idha, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ dubbaṇṇo assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṁ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (1)

2Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ dukkhaṁ sayeyyā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṁ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (2)

3Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na pacurattho assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati. Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa. Ayaṁ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (3)

4Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na bhogavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa. Ayaṁ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (4)

5Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na yasavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto. Ayaṁ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (5)

6Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na mittavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ. Ayaṁ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (6)

7Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya … pe … kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto. Ayaṁ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. (7)

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8Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vāti.

9Kodhano dubbaṇṇo hoti,
atho dukkhampi seti so;
Atho atthaṁ gahetvāna,
anatthaṁ adhipajjati.

10Tato kāyena vācāya,
vadhaṁ katvāna kodhano;
Kodhābhibhūto puriso,
dhanajāniṁ nigacchati.

11Kodhasammadasammatto,
āyasakyaṁ nigacchati;
Ñātimittā suhajjā ca,
parivajjanti kodhanaṁ.

12Anatthajanano kodho,
kodho cittappakopano;
Bhayamantarato jātaṁ,
taṁ jano nāvabujjhati.

13Kuddho atthaṁ na jānāti,
kuddho dhammaṁ na passati;
Andhatamaṁ tadā hoti,
yaṁ kodho sahate naraṁ.

14Yaṁ kuddho uparodheti,
sukaraṁ viya dukkaraṁ;
Pacchā so vigate kodhe,
aggidaḍḍhova tappati.

15Dummaṅkuyaṁ padasseti,
dhūmaṁ dhūmīva pāvako;
Yato patāyati kodho,
yena kujjhanti mānavā.

16Nāssa hirī na ottappaṁ,
na vāco hoti gāravo;
Kodhena abhibhūtassa,
na dīpaṁ hoti kiñcanaṁ.

17Tapanīyāni kammāni,
yāni dhammehi ārakā;
Tāni ārocayissāmi,
taṁ suṇātha yathā tathaṁ.

18Kuddho hi pitaraṁ hanti,
hanti kuddho samātaraṁ;
Kuddho hi brāhmaṇaṁ hanti,
hanti kuddho puthujjanaṁ.

19Yāya mātu bhato poso,
imaṁ lokaṁ avekkhati;
Tampi pāṇadadiṁ santiṁ,
hanti kuddho puthujjano.

20Attūpamā hi te sattā,
attā hi paramo piyo;
Hanti kuddho puthuttānaṁ,
nānārūpesu mucchito.

21Asinā hanti attānaṁ,
visaṁ khādanti mucchitā;
Rajjuyā bajjha mīyanti,
pabbatāmapi kandare.

22Bhūnahaccāni kammāni,
attamāraṇiyāni ca;
Karontā nāvabujjhanti,
kodhajāto parābhavo.

23Itāyaṁ kodharūpena,
maccupāso guhāsayo;
Taṁ damena samucchinde,
paññāvīriyena diṭṭhiyā.

24Yathā metaṁ akusalaṁ,
samucchindetha paṇḍito;
Tatheva dhamme sikkhetha,
mā no dummaṅkuyaṁ ahu.

25Vītakodhā anāyāsā,
Vītalobhā anussukā;
Dantā kodhaṁ pahantvāna,
Parinibbanti anāsavā"ti.

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Ekādasamaṁ.
Abyākatavaggo chaṭṭho.

26Abyākato purisagati,
Tissa sīha arakkhiyaṁ;
Kimilaṁ satta pacalā,
Mettā bhariyā kodhekādasāti.