‹ 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,
where·arisenKutopahūtā theyte that·pleasetadiṅgha tellbrūhi”.

from what is dear“Piyappahūtā quarrelskalahā disputesvivādā,
lamentation·sorrowParidevasokā with·stinginesssahamaccharā andca;
conceit·arroganceMānātimānā with·slandersahapesuṇā andca,
stinginess·linkedMaccherayuttā quarrelskalahā disputesvivādā;
dispute·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 lying + and·andmosavajjañca 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 vanishing·andbhavañca,
evaluationVinicchayaṁ makeskubbati a personagejantu in the world.loke.

angerKodho lying + andmosavajjañca indecisionkathaṅkathā andca,
these·tooEtepi thingsdhammā pair·justdvayameva beingsante;
one who is indecisiveKathaṅkathī in the path of knowledgeñāṇapathāya should trainsikkhe,
having knownÑatvā spokenpavuttā by the asceticsamaṇena thingsdhammā”.

pleasure“Sātaṁ not·pleasure·andasātañca from what sourcekutonidānā,
when whatKismiṁ not·beingasante notna they occurbhavanti these thingshete;
apart·becomingVibhavaṁ vanishing·and alsobhavañcāpi on this topicyametamatthaṁ,
thisEtaṁ to meme forth·speakpabrūhi where they spring fromyatonidānaṁ”.

contact-originated“Phassanidānaṁ pleasuresātaṁ painasātaṁ,
when contactPhasse not·beingasante notna they occurbhavanti thesehete;
apart·becomingVibhavaṁ become·and alsobhavañcāpi which is this matteryametamatthaṁ,
thisEtaṁ to youte forth·speakpabrūmi they spring from thereitonidānaṁ”.

contact“Phasso thennu in the worldlokasmi where·sourcekutonidāno,
possessionsPariggahā and alsocāpi where·originatedkutopahūtā;
when what is absentKismiṁ not·existingasante nona possessiveness + bemamattamatthi,
when what vanishesKismiṁ apart·becomevibhūte notna strikephusanti contactsphassā”.

and name“Nāmañca form·andrūpañca having depended onpaṭicca contactphasso,
wishing·sourcesIcchānidānāni possessionspariggahāni;
when wishing is absentIcchāyasantyā notna there is possessivenessmamattamatthi,
when formRūpe vanishesvibhūte notna strikephusanti contactsphassā”.

how?“Kathaṁ together·gosametassa vanishesvibhoti formrūpaṁ,
happinessSukhaṁ and suffering toodukhañcāpi how?kathaṁ vanishesvibhoti;
thisEtaṁ to meme forth·speakpabrūhi howyathā vanishesvibhoti,
thatTaṁ we ought to knowjāniyāmāti myme mindmano wasahu”.

not“Na one of normal perceptionsaññasaññī norna one of distorted perceptionvisaññasaññī,
and notNopi not·perceivingasaññī norna one perceiving what has vanishedvibhūtasaññī;
thusEvaṁ along·proceedsametassa away·becomevibhoti formrūpaṁ,
perception·originatingSaññānidānā forhi judgments due to proliferationpapañcasaṅkhā”.

whatever“Yaṁ thattaṁ past·askapucchimha past·explainakittayī 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,
not·residueAnupādisese claiming to be expertskusalā speakingvadānā.

theseEte andca having knownñatvā on·dependentupanissitāti,
having knownÑatvā sagemunī supportsnissaye heso inquiringvimaṁsī;
having knownÑatvā freedvimutto notna enters disputevivādameti,
to life after lifeBhavābhavāya notna together·gosameti the attentive onedhīro”ti.
quarrel·dispute·discourseKalahavivādasuttaṁ eleventhekādasamaṁ.

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