1"Bhikkhus, there are these ten grounds for resentment. What ten? (1) Thinking: ‘They acted for my harm,’ one harbors resentment. (2) Thinking: ‘They are acting for my harm,’ one harbors resentment. (3) Thinking: ‘They will act for my harm,’ one harbors resentment. (4) Thinking: ‘They acted for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (5) Thinking: ‘They are acting for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (6) Thinking: ‘They will act for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (7) Thinking: ‘They acted for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (8) Thinking: ‘They are acting for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (9) Thinking: ‘They will act for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (10) And one becomes angry without a reason. [n.2098] Aṭṭhāne ca kuppati. Mp: "In relation to some intentionally motivated event there can be a reason (for getting angry), as when someone acts for my harm, and so forth. But this is not the case when one injures oneself against tree stumps and so forth. Therefore, in this case it is said that the resentment is without a reason (aṭṭhāne āghāto)." These, bhikkhus, are the ten grounds for resentment."

1"Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? ‘Anatthaṁ me acarī’ti āghātaṁ bandhati; ‘anatthaṁ me caratī’ti āghātaṁ bandhati; ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘piyassa me manāpassa anatthaṁ acarī’ti … pe … ‘anatthaṁ caratī’ti … pe … ‘anatthaṁ carissatī’ti āghātaṁ bandhati, ‘appiyassa me amanāpassa atthaṁ acarī’ti … pe … ‘atthaṁ caratī’ti … pe … ‘atthaṁ carissatī’ti āghātaṁ bandhati; aṭṭhāne ca kuppati – imāni kho, bhikkhave, dasa āghātavatthūnī"ti.

Navamaṁ.