Siddhartha Gautama (Buddha) — "Holding on to anger is like grasping a hot coal with the intent of throwing it a…"
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.
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"To keep the body in good health is a duty... otherwise we shall not be able to keep our mind strong and clear."
"Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others."
"We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world."
"'As I am, so are they; as they are, so am I.' Comparing others with oneself, do not kill nor cause others to kill."
"There are only two mistakes one can make along the road to truth; not going all the way, and not starting."
Attributed, often cited in various Buddhist texts and teachings.
Date: c. 5th century BCE
WisdomFound in 1 providers: grok
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Clinging to anger hurts you more than the person you're angry at. When you hold onto resentment, you're the one carrying the pain, stewing in bitterness, and suffering the physical and emotional damage. The other person may not even know or care. Anger is self-inflicted harm disguised as a weapon against someone else. Letting go isn't about excusing them; it's about releasing yourself from the ongoing burn.
The Buddha built his entire teaching around ending suffering, and he identified the three poisons—greed, hatred, and delusion—as its root causes. After leaving his royal life to seek liberation, he concluded that inner turmoil, not external circumstances, imprisons people. This saying reflects his core insight that hatred harms the hater first. His path of mindfulness, compassion, and non-attachment was designed precisely to dissolve such self-consuming emotions.
In 5th-century BCE northern India, caste rivalries, tribal feuds, and honor-based retaliation were normalized responses to insult or injury. Vedic rituals emphasized outward purity, but the Buddha's era saw a wave of shramana thinkers questioning whether external action could address inner suffering. Against a backdrop of constant social conflict and warrior ethics that prized vengeance, teaching that anger damages its holder more than its target was a radical reframing of strength and harm.
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