Grammatical Analysis
Paṭigha: [nt.] Repulsion; ill-will; anger; resistance. Formed by prefix paṭi (against) + root gha (to strike). Literally, the mind “striking against” an object.
Orthodox Definition
Paṭigha is the fifth of the Ten Fetters. In Abhidhamma, it is functionally synonymous with the unwholesome root of Hatred (dosa), but is specifically used to denote the fetter of aversion that binds beings to suffering.
It encompasses all forms of negativity, from the slightest flicker of annoyance or dissatisfaction to blinding, murderous rage. Because it is intrinsically linked to sensual desire (kāmarāga)—we get angry when our sensual desires are thwarted—the two fetters share the same lifecycle of destruction. Paṭigha is weakened at the Once-Returner stage and permanently annihilated at the Non-Returner (Anāgāmī) stage.
An Anāgāmī or Arahat cannot be provoked to anger, irritation, or fear under any circumstances, even if they are being physically tortured.
Quote
Sace panassa verimhi cittamupasaṃharato tena katāparādhānussaraṇena paṭighamuppajjati, athānena purimapuggalesu yattha katthaci punappunaṃ mettaṃ samāpajjitvā vuṭṭhahitvā punappunaṃ taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabbaṃ. > If, however, when transferring the mind to an enemy, vexation arises due to recollecting the wrongs committed by that enemy, then one should repeatedly enter and emerge from mettā towards any of the previous persons, and then by developing mettā towards that person again and again, one should eliminate the vexation.
Sace evampi vāyamato na nibbāti, atha – > If, even with such effort, it does not subside, then –
Kakacūpamaovāda-ādīnaṃ anusārato; > Following the Kakacūpama-ovāda and so forth,
Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ. > One should strive again and again for the abandonment of vexation.
Tañca kho iminā ākārena attānaṃ ovadanteneva ‘‘are kujjhanapurisa, nanu vuttaṃ bhagavatā – > And this striving should be done by admonishing oneself in this manner: "Hey, angry person! Has it not been said by the Blessed One –
‘‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. > ‘Even if, bhikkhus, bandits and rogues were to saw off your limbs joint by joint with a two-handled saw, whoever among you should defile his mind, he is not one who carries out my teaching.’
Na me so tena sāsanakaro’ti (ma. ni. 1.232) ca, > And,
‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati; > ‘He who retaliates against an angry person is worse off for it;
Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ. > He who does not retaliate against an angry person wins a battle hard to win.
‘‘‘Ubhinnamatthaṃ carati, attano ca parassa ca; > ‘‘‘He acts for the good of both, his own and the other’s;
Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī’ti ca.(saṃ. ni. 1.188); – > He who, knowing another to be enraged, remains mindful and calms himself.’
— Visuddhimagga ¶
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Paṭighanti paṭighātakaṃ, cittavighātakanti vuttaṃ hoti. > Paṭighaṃ (repulsion) means that which strikes back, meaning that which agitates the mind.
Dosavisesanamevetaṃ. > This is merely a modifier for dosa (aversion).
— Suttanipāta-aṭṭhakathā (du)