- 0.1Sutta Nipāta 4.11Anthology of Discourses 4.11
0.2KalahavivādasuttaQuarrels and Disputes
1.1“Kutopahūtā kalahā vivādā,“Where do quarrels and disputes come from?1.2Paridevasokā sahamaccharā ca;And lamentation and sorrow, and stinginess?1.3Mānātimānā sahapesuṇā ca,What of conceit and arrogance, and slander too—1.4Kutopahūtā te tadiṅgha brūhi”.tell me please, where do they come from?”
2.1“Piyappahūtā kalahā vivādā,“Quarrels and disputes come from what we hold dear,12.2Paridevasokā sahamaccharā ca;as do lamentation and sorrow, stinginess,2.3Mānātimānā sahapesuṇā ca,conceit and arrogance.2.4Maccherayuttā kalahā vivādā;Quarrels and disputes are linked to stinginess,2.5Vivādajātesu ca pesuṇāni”.and when disputes have arisen there is slander.”
3.1“Piyā su lokasmiṁ kutonidānā,“So where do things held dear <j>in the world spring from?3.2Ye cāpi lobhā vicaranti loke;And the lusts that are loose in the world?3.3Āsā ca niṭṭhā ca kutonidānā,Where spring the hopes and aims3.4Ye samparāyāya narassa honti”.a man has for lives to come?”2
4.1“Chandānidānāni piyāni loke,“What we hold dear in the world spring from desire,4.2Ye cāpi lobhā vicaranti loke;as do the lusts that are loose in the world.4.3Āsā ca niṭṭhā ca itonidānā,From there spring the hopes and aims4.4Ye samparāyāya narassa honti”.a man has for lives to come.”
5.1“Chando nu lokasmiṁ kutonidāno,“So where does desire in the world spring from?5.2Vinicchayā cāpi kutopahūtā;And evaluations, too, where do they come from?5.3Kodho mosavajjañca kathaṅkathā ca,And anger, lies, and indecision,5.4Ye vāpi dhammā samaṇena vuttā”.and other things spoken of by the Ascetic?”
6.1“Sātaṁ asātanti yamāhu loke,“What they call pleasure and pain in the world—6.2Tamūpanissāya pahoti chando;based on that, desire comes about.6.3Rūpesu disvā vibhavaṁ bhavañca,Seeing the manifestation and vanishing of forms,6.4Vinicchayaṁ kubbati jantu loke.a personage makes evaluations in the world.
7.1Kodho mosavajjañca kathaṅkathā ca,Anger, lies, and indecision—7.2Etepi dhammā dvayameva sante;these things are, too, when that pair is present.37.3Kathaṅkathī ñāṇapathāya sikkhe,One who is indecisive should train <j>in the path of knowledge;7.4Ñatvā pavuttā samaṇena dhammā”.it is from knowledge <j>that the Ascetic speaks of these things.”
8.1“Sātaṁ asātañca kutonidānā,“Where do pleasure and pain spring from?8.2Kismiṁ asante na bhavanti hete;When what is absent do these things not occur?8.3Vibhavaṁ bhavañcāpi yametamatthaṁ,And also, on the topic of <j>manifesting and vanishing—8.4Etaṁ me pabrūhi yatonidānaṁ”.tell me where they spring from.”
9.1“Phassanidānaṁ sātaṁ asātaṁ,“Pleasure and pain spring from contact;9.2Phasse asante na bhavanti hete;when contact is absent they do not occur.9.3Vibhavaṁ bhavañcāpi yametamatthaṁ,And on the topic of <j>manifesting and vanishing—9.4Etaṁ te pabrūmi itonidānaṁ”.I tell you they spring from there.”
10.1“Phasso nu lokasmi kutonidāno,“So where does contact in the world spring from?10.2Pariggahā cāpi kutopahūtā;And possessions, too, where do they come from?10.3Kismiṁ asante na mamattamatthi,When what is absent is there no possessiveness?10.4Kismiṁ vibhūte na phusanti phassā”.When what vanishes do contacts not strike?”
11.1“Nāmañca rūpañca paṭicca phasso,“Name and form cause contact;11.2Icchānidānāni pariggahāni;possessions spring from wishing;11.3Icchāyasantyā na mamattamatthi,when wishing is absent there is no possessiveness;11.4Rūpe vibhūte na phusanti phassā”.when form vanishes, contacts don’t strike.”
12.1“Kathaṁ sametassa vibhoti rūpaṁ,“Form vanishes for one proceeding how?412.2Sukhaṁ dukhañcāpi kathaṁ vibhoti;And how do happiness and suffering vanish?12.3Etaṁ me pabrūhi yathā vibhoti,Tell me how they vanish;12.4Taṁ jāniyāmāti me mano ahu”.I think we ought to know these things.”
13.1“Na saññasaññī na visaññasaññī,“Without normal perception <j>or distorted perception;513.2Nopi asaññī na vibhūtasaññī;not lacking perception, <j>nor perceiving what has vanished.613.3Evaṁ sametassa vibhoti rūpaṁ,Form vanishes for one proceeding thus;13.4Saññānidānā hi papañcasaṅkhā”.for judgments due to proliferation <j>spring from perception.”7
14.1“Yaṁ taṁ apucchimha akittayī no,“Whatever I asked you have explained to me.814.2Aññaṁ taṁ pucchāma tadiṅgha brūhi;I ask you once more, please tell me this:14.3Ettāvataggaṁ nu vadanti heke,Do some astute folk here say that this <j>is the highest extent14.4Yakkhassa suddhiṁ idha paṇḍitāse;of purity of the spirit?914.5Udāhu aññampi vadanti etto”.Or do they say it is something else?”
15.1“Ettāvataggampi vadanti heke,“Some astute folk do say that this <j>is the highest extent1015.2Yakkhassa suddhiṁ idha paṇḍitāse;of purity of the spirit.15.3Tesaṁ paneke samayaṁ vadanti,But some of them, claiming to be experts,1115.4Anupādisese kusalā vadānā.speak of an occasion when there is no residue.
16.1Ete ca ñatvā upanissitāti,Knowing that these states are dependent,16.2Ñatvā munī nissaye so vimaṁsī;and knowing what they depend on, <j>the inquiring sage,16.3Ñatvā vimutto na vivādameti,having understood, is freed, and enters no dispute.16.4Bhavābhavāya na sameti dhīro”ti.The attentive do not proceed to life after life.”
16.5Kalahavivādasuttaṁ ekādasamaṁ.