Snp 4.11

Kalahavivādasutta

“Kutopahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Kutopahūtā te tadiṅgha brūhi”.

Quarrels and Disputes

“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?”

“Piyappahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Maccherayuttā kalahā vivādā; Vivādajātesu ca pesuṇāni”.

“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.”

“Piyā su lokasmiṁ kutonidānā, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca kutonidānā, Ye samparāyāya narassa honti”.

“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?”

“Chandānidānāni piyāni loke, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca itonidānā, Ye samparāyāya narassa honti”.

“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.”

“Chando nu lokasmiṁ kutonidāno, Vinicchayā cāpi kutopahūtā; Kodho mosavajjañca kathaṅkathā ca, Ye vāpi dhammā samaṇena vuttā”.

“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?”

“Sātaṁ asātanti yamāhu loke, Tamūpanissāya pahoti chando; Rūpesu disvā vibhavaṁ bhavañca, Vinicchayaṁ kubbati jantu 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.

Kodho mosavajjañca kathaṅkathā ca, Etepi dhammā dvayameva sante; Kathaṅkathī ñāṇapathāya sikkhe, Ñatvā pavuttā samaṇena dhammā”.

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.”

“Sātaṁ asātañca kutonidānā, Kismiṁ asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ me pabrūhi yatonidānaṁ”.

“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.”

“Phassanidānaṁ sātaṁ asātaṁ, Phasse asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ te pabrūmi itonidānaṁ”.

“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.”

“Phasso nu lokasmi kutonidāno, Pariggahā cāpi kutopahūtā; Kismiṁ asante na mamattamatthi, Kismiṁ vibhūte na phusanti phassā”.

“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?”

“Nāmañca rūpañca paṭicca phasso, Icchānidānāni pariggahāni; Icchāyasantyā na mamattamatthi, Rūpe vibhūte na phusanti phassā”.

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

“Kathaṁ sametassa vibhoti rūpaṁ, Sukhaṁ dukhañcāpi kathaṁ vibhoti; Etaṁ me pabrūhi yathā vibhoti, Taṁ jāniyāmāti me mano ahu”.

“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.”

“Na saññasaññī na visaññasaññī, Nopi asaññī na vibhūtasaññī; Evaṁ sametassa vibhoti rūpaṁ, Saññānidānā hi papañcasaṅkhā”.

“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.”

“Yaṁ taṁ apucchimha akittayī no, Aññaṁ taṁ pucchāma tadiṅgha brūhi; Ettāvataggaṁ nu vadanti heke, Yakkhassa suddhiṁ idha paṇḍitāse; Udāhu aññampi vadanti etto”.

“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?”

“Ettāvataggampi vadanti heke, Yakkhassa suddhiṁ idha paṇḍitāse; Tesaṁ paneke samayaṁ vadanti, Anupādisese kusalā vadānā.

“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.

Ete ca ñatvā upanissitāti, Ñatvā munī nissaye so vimaṁsī; Ñatvā vimutto na vivādameti, Bhavābhavāya na sameti dhīro”ti.

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.”