Dighanikaya 1.47-48

1.47-48

Tatiyavāre manena padussanti vinassantīti manopadosikā, ete cātumahārājikā. Tesu kira eko devaputto – nakkhattaṃ kīḷissāmīti saparivāro rathena vīthiṃ paṭipajjati, athañño nikkhamanto taṃ purato gacchantaṃ disvā – ‘bho ayaṃ kapaṇo’, adiṭṭhapubbaṃ viya etaṃ disvā – ‘‘pītiyā uddhumāto viya bhijjamāno viya ca gacchatī’’ti kujjhati. Purato gacchantopi nivattitvā taṃ kuddhaṃ disvā – kuddhā nāma suviditā hontīti kuddhabhāvamassa ñatvā – ‘‘tvaṃ kuddho, mayhaṃ kiṃ karissasi, ayaṃ sampatti mayā dānasīlādīnaṃ vasena laddhā, na tuyhaṃ vasenā’’ti paṭikujjhati. Ekasmiñhi kuddhe itaro akuddho rakkhati, ubhosu pana kuddhesu ekassa kodho itarassa paccayo hoti. Tassapi kodho itarassa paccayo hotīti ubho kandantānaṃyeva orodhānaṃ cavanti. Ayamettha dhammatā. Sesaṃ vuttanayeneva veditabbaṃ.

In the third section: 'corrupted by mind' means they are corrupted, they perish, by mind; these are the [devas] of the Four Great Kings. Among them, it is said, one devaputta, thinking, "I will play at the festival," sets out along the street in a chariot together with his retinue. Then another, coming out and seeing him going ahead, gets angry, thinking: "Oh, this wretch!"—having seen him as if he had never seen him before—"He goes as if swollen with joy, as if bursting!" The one going ahead, having also turned around and seen him angry—for angry people are well known—knowing that he is angry, becomes angry in return: "You are angry! What will you do to me? This prosperity was obtained by me by way of generosity, virtue, and so forth, not on account of you!" Indeed, when one is angry, the other, being unangered, protects [them both]; but when both are angry, the anger of one becomes a condition for the other, and the anger of that one too becomes a condition for the other; thus, while their inner retinues are simply wailing, both pass away. This is the natural principle here. The rest should be understood in the very manner stated.