Where do anger and happiness come from?

 "If a foreigner - Chinese or Westerner - speaks or curses in their language, even if the Dhamma audience hears the sound, would they understand it's cursing? If they don't understand, would they get angry? No. This clearly shows that #anger_is_not_in_the_sound itself. Is it there? No, understand?

So if asked where anger and happiness come from, how would you answer? Think about it. Isn't it worth investigating?

If we think deeply, it's #wrong_perception. Isn't it worth considering? Don't we wrongly perceive cursing in the sound-aggregate (rūpakkhandha)? Isn't this called perversion of perception (saññā-vipallāsa)? When perception is wrong, isn't understanding wrong? When understanding is wrong, isn't view wrong?

Joy and happiness also come from wrong perception. Isn't this worth studying? #Good_and_bad_arise_in_one's_mind. In the nature of aggregates, is it in the sound? This is rūpakkhandha. Isn't it taught to observe form and mind will follow?

When knowing sound, is it known by a self or by mental phenomena? Don't we get ear-consciousness, a mental phenomenon? Isn't sound a physical phenomenon? Name-and-form (nāma-rūpa). Is it a person or name-and-form? Is it cursing or name-and-form? #We_only_find_name_and_form.

Is this understanding of name-and-form by a self or by the Path? Which Path understands it? (The Path of Concentration, Lord). When we label it concentration and achieve concentration, will we be shaken by any kind of abusive speech? No more shaking. That's #wisdom_matching_with_aggregates.

The ear hears Dhamma, wisdom turns to aggregates. Doesn't this match with what the teacher teaches? When turning to aggregates, one is freed. Isn't this worth considering?

This is breaking fetters. Isn't it taught that #fetters_break_during_practice? Do lust, anger, and delusion still arise? No more. When understanding physical form related to hearing, can't we understand the rest? Yes.

Don't these two phenomena of name-and-form arise and pass away? What truth is this? (The Truth of Suffering, Lord). Is it happiness or suffering? Isn't it worth considering for those who truly understand suffering? Isn't it taught that one neither clings to present aggregates nor craves future ones?

When understanding this, do you still want such aggregates in the future? #Even_now_we_don't_want_what_exists. Not clinging to present aggregates, will there be craving for future ones? Isn't this worth studying? These are the essential points."

The teaching continues with a story about a lay follower from Kassapa Buddha's time who became a deva and later met Venerable Sariputta during Gotama Buddha's time. 

When Gotama Buddha appeared, this deva met Venerable Sariputta, who had attained the foremost position in wisdom. Didn't he ask, 'Venerable Sir, may I ask a question?'? And wasn't he given permission to ask?

Didn't he request, 'Please explain the nature of happiness (sukha) and suffering (dukkha)'? Wasn't he answered that 'obtaining future aggregates is suffering, and not obtaining future aggregates is happiness'? #These_two_points_complete_the_teaching.

From the moment of understanding suffering, is this Origin (Samudaya) or Path (Magga)? When the Noble Path enters, will craving (taṇhā) still come? Will clinging (upādāna) come? Will kamma come? Don't these three aspects of Dependent Origination (Paṭiccasamuppāda) cease? Doesn't this end the story of future aggregates? #This_is_Nirodha (Cessation)."

Sadhu! Together let us keep the Dharma wheel rolling.