‹ Library

Sutta Nipāta 4.11

Kalahavivādasutta

Quarrels and Disputes · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

from where arisen“Kutopahūtā quarrelskalahā disputesvivādā,
lamentation and sorrowParidevasokā together with stinginesssahamaccharā andca;
conceit and arroganceMānātimānā together with slandersahapesuṇā andca,
from where arisenKutopahūtā theyte then pleasetadiṅgha tellbrūhi”.

from what is dear“Piyappahūtā quarrelskalahā disputesvivādā,
lamentation and sorrowParidevasokā with stinginesssahamaccharā andca;
conceit and arroganceMānātimānā with slandersahapesuṇā andca,
linked to stinginessMaccherayuttā quarrelskalahā disputesvivādā;
when disputes have arisenVivādajātesu andca slanderpesuṇāni”.

dear“Piyā indeedsu in the worldlokasmiṁ from where as sourcekutonidānā,
whichYe and alsocāpi greedylobhā they wandervicaranti in the worldloke;
hopesĀsā andca aimsniṭṭhā andca from where as sourcekutonidānā,
whichYe for the next worldsamparāyāya of a mannarassa they arehonti”.

spring from desire“Chandānidānāni what is held dearpiyāni in the worldloke,
whichYe and alsocāpi lustslobhā are loosevicaranti in the worldloke;
hopesĀsā andca aimsniṭṭhā andca spring from thatitonidānā,
whichYe for lives to comesamparāyāya of a mannarassa arehonti”.

desire“Chando indeednu in the worldlokasmiṁ where does it spring fromkutonidāno,
evaluationsVinicchayā and toocāpi where do they come fromkutopahūtā;
angerKodho and lyingmosavajjañca indecisionkathaṅkathā andca,
whichYe or indeedvāpi thingsdhammā by the asceticsamaṇena spokenvuttā”.

“pleasure“Sātaṁ pain, they sayasātanti what they callyamāhu in the world,loke,
based on that,Tamūpanissāya comes aboutpahoti desire;chando;
in formsRūpesu having seendisvā manifestationvibhavaṁ and vanishing,bhavañca,
evaluationVinicchayaṁ makeskubbati a personagejantu in the world.loke.

angerKodho and liesmosavajjañca indecisionkathaṅkathā andca,
these tooEtepi thingsdhammā when that pair is presentdvayameva beingsante;
one who is indecisiveKathaṅkathī in the path of knowledgeñāṇapathāya should trainsikkhe,
having knownÑatvā spokenpavuttā by the asceticsamaṇena thingsdhammā”.

pleasure“Sātaṁ and painasātañca from what sourcekutonidānā,
when whatKismiṁ being absentasante notna they occurbhavanti these thingshete;
manifestingVibhavaṁ and also vanishingbhavañcāpi on this topicyametamatthaṁ,
thisEtaṁ to meme tellpabrūhi where they spring fromyatonidānaṁ”.

contact-originated“Phassanidānaṁ pleasuresātaṁ painasātaṁ,
when contactPhasse is absentasante notna they occurbhavanti thesehete;
manifestingVibhavaṁ and vanishingbhavañcāpi which is this matteryametamatthaṁ,
thisEtaṁ to youte I declarepabrūmi they spring from thereitonidānaṁ”.

contact“Phasso thennu in the worldlokasmi where does it spring fromkutonidāno,
possessionsPariggahā and alsocāpi where do they come fromkutopahūtā;
when what is absentKismiṁ being absentasante nona possessiveness there ismamattamatthi,
when what vanishesKismiṁ vanishingvibhūte notna strikephusanti contactsphassā”.

and name“Nāmañca and formrūpañca having depended onpaṭicca contactphasso,
spring from wishingIcchānidānāni possessionspariggahāni;
when wishing is absentIcchāyasantyā notna there is possessivenessmamattamatthi,
when formRūpe vanishesvibhūte notna strikephusanti contactsphassā”.

how?“Kathaṁ for one proceedingsametassa vanishesvibhoti formrūpaṁ,
happinessSukhaṁ and suffering toodukhañcāpi how?kathaṁ vanishesvibhoti;
thisEtaṁ to meme tellpabrūhi howyathā vanishesvibhoti,
thatTaṁ we ought to knowjāniyāmāti myme mindmano wasahu”.

not“Na one of normal perceptionsaññasaññī norna one of distorted perceptionvisaññasaññī,
and notNopi one lacking perceptionasaññī norna one perceiving what has vanishedvibhūtasaññī;
thusEvaṁ for one proceedingsametassa vanishesvibhoti formrūpaṁ,
originating from perceptionSaññānidānā forhi judgments due to proliferationpapañcasaṅkhā”.

whatever“Yaṁ thattaṁ we askedapucchimha you explainedakittayī to meno,
anotherAññaṁ thattaṁ we askpucchāma please nowtadiṅgha tellbrūhi;
the highest extentEttāvataggaṁ indeednu they sayvadanti someheke,
of the spiritYakkhassa puritysuddhiṁ hereidha astute folkpaṇḍitāse;
orUdāhu something else alsoaññampi they sayvadanti from hereetto”.

the highest extent“Ettāvataggampi they sayvadanti someheke,
of the spiritYakkhassa puritysuddhiṁ hereidha astute folkpaṇḍitāse;
of themTesaṁ but somepaneke an occasionsamayaṁ they speak ofvadanti,
when there is no residueAnupādisese claiming to be expertskusalā speakingvadānā.

theseEte andca having knownñatvā dependentupanissitāti,
having knownÑatvā sagemunī supportsnissaye heso inquiringvimaṁsī;
having knownÑatvā freedvimutto notna enters disputevivādameti,
to life after lifeBhavābhavāya notna proceedssameti the attentive onedhīro”ti.
Discourse on Quarrels and DisputesKalahavivādasuttaṁ eleventhekādasamaṁ.

Lite mode — plain HTML for e-readers and old browsers. Full version