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Sutta Nipāta 4.11

Kalahavivādasutta

Quarrels and Disputes · Translation: Bhikkhu Sujato, SuttaCentral

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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”.

“Where do quarrels and disputes come from? And lamentation and sorrow, and stinginess? What of conceit and arrogance, and slander too— tell me please, where do they come from?”

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”.

“Quarrels and disputes come from what we hold dear, as do lamentation and sorrow, stinginess, conceit and arrogance. Quarrels and disputes are linked to stinginess, and when disputes have arisen there is slander.”

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”.

“So where do things held dear in the world spring from? And the lusts that are loose in the world? Where spring the hopes and aims a man has for lives to come?”

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”.

“What we hold dear in the world spring from desire, as do the lusts that are loose in the world. From there spring the hopes and aims a man has for lives to come.”

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”.

“So where does desire in the world spring from? And evaluations, too, where do they come from? And anger, lies, and indecision, and other things spoken of by the Ascetic?”

“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.

“What they call pleasure and pain in the world— based on that, desire comes about. Seeing the manifestation and vanishing of forms, a personage makes evaluations in the world.

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”.

Anger, lies, and indecision— these things are, too, when that pair is present. One who is indecisive should train in the path of knowledge; it is from knowledge that the Ascetic speaks of these things.”

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”.

“Where do pleasure and pain spring from? When what is absent do these things not occur? And also, on the topic of manifesting and vanishing— tell me where they spring from.”

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”.

“Pleasure and pain spring from contact; when contact is absent they do not occur. And on the topic of manifesting and vanishing— I tell you they spring from there.”

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”.

“So where does contact in the world spring from? And possessions, too, where do they come from? When what is absent is there no possessiveness? When what vanishes do contacts not strike?”

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”.

“Name and form cause contact; possessions spring from wishing; when wishing is absent there is no possessiveness; when form vanishes, contacts don’t strike.”

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”.

“Form vanishes for one proceeding how? And how do happiness and suffering vanish? Tell me how they vanish; I think we ought to know these things.”

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”.

“Without normal perception or distorted perception; not lacking perception, nor perceiving what has vanished. Form vanishes for one proceeding thus; for judgments due to proliferation spring from perception.”

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”.

“Whatever I asked you have explained to me. I ask you once more, please tell me this: Do some astute folk here say that this is the highest extent of purity of the spirit? Or do they say it is something else?”

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.

“Some astute folk do say that this is the highest extent of purity of the spirit. But some of them, claiming to be experts, speak of an occasion when there is no residue.

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.

Knowing that these states are dependent, and knowing what they depend on, the inquiring sage, having understood, is freed, and enters no dispute. The attentive do not proceed to life after life.”

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