4.11. Arguments and Disputes

“Kutopahūtā kalahā vivādā,

Paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca,

Kutopahūtā te tadiṅgha brūhi”.

“Piyappahūtā kalahā vivādā,

Paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca,

Maccherayuttā kalahā vivādā;

Vivādajātesu ca pesuṇāni”.

“Piyā su lokasmiṁ kutonidānā,

Ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca kutonidānā,

Ye samparāyāya narassa honti”.

“Chandānidānāni piyāni loke,

Ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca itonidānā,

Ye samparāyāya narassa honti”.

“Chando nu lokasmiṁ kutonidāno,

Vinicchayā cāpi kutopahūtā;

Kodho mosavajjañca kathaṅkathā ca,

Ye vāpi dhammā samaṇena vuttā”.

“Sātaṁ asātanti yamāhu loke,

Tamūpanissāya pahoti chando;

Rūpesu disvā vibhavaṁ bhavañca,

Vinicchayaṁ kubbati jantu loke.

Kodho mosavajjañca kathaṅkathā ca,

Etepi dhammā dvayameva sante;

Kathaṅkathī ñāṇapathāya sikkhe,

Ñatvā pavuttā samaṇena dhammā”.

“Sātaṁ asātañca kutonidānā,

Kismiṁ asante na bhavanti hete;

Vibhavaṁ bhavañcāpi yametamatthaṁ,

Etaṁ me pabrūhi yatonidānaṁ”.

“Phassanidānaṁ sātaṁ asātaṁ,

Phasse asante na bhavanti hete;

Vibhavaṁ bhavañcāpi yametamatthaṁ,

Etaṁ te pabrūmi itonidānaṁ”.

“Phasso nu lokasmi kutonidāno,

Pariggahā cāpi kutopahūtā;

Kismiṁ asante na mamattamatthi,

Kismiṁ vibhūte na phusanti phassā”.

“Nāmañca rūpañca paṭicca phasso,

Icchānidānāni pariggahāni;

Icchāyasantyā na mamattamatthi,

Rūpe vibhūte na phusanti phassā”.

“Kathaṁ sametassa vibhoti rūpaṁ,

Sukhaṁ dukhañcāpi kathaṁ vibhoti;

Etaṁ me pabrūhi yathā vibhoti,

Taṁ jāniyāmāti me mano ahu”.

“Na saññasaññī na visaññasaññī,

Nopi asaññī na vibhūtasaññī;

Evaṁ sametassa vibhoti rūpaṁ,

Saññānidānā hi papañcasaṅkhā”.

“Yaṁ taṁ apucchimha akittayī no,

Aññaṁ taṁ pucchāma tadiṅgha brūhi;

Ettāvataggaṁ nu vadanti heke,

Yakkhassa suddhiṁ idha paṇḍitāse;

Udāhu aññampi vadanti etto”.

“Ettāvataggampi vadanti heke,

Yakkhassa suddhiṁ idha paṇḍitāse;

Tesaṁ paneke samayaṁ vadanti,

Anupādisese kusalā vadānā.

Ete ca ñatvā upanissitāti,

Ñatvā munī nissaye so vimaṁsī;

Ñatvā vimutto na vivādameti,

Bhavābhavāya na sameti dhīro”ti.

Kalahavivādasuttaṁ ekādasamaṁ.

SC 1SC Verse 869Question
Whence so many arguments, disputes
and sorrow, lamentation, selfishness,
arrogance, pride and slander too?
Whence come all these? Please upon them speak.

SC 2SC Verse 870Buddha
Much love of arguments, disputes,
means sorrow, lamentation, selfishness,
with arrogance, pride and slander too.
Inclined to selfishness, arguments, disputes;
quarrels, slander also come to birth.

SC 3SC Verse 871Question
From what causes in the world there’s dearness, love,
these various greeds that wander in the world,
from these causes, hopes and their ends as well,
these bring about a human being’s future.

SC 4SC Verse 872Buddha
From desires in the world as causes of the dear,
these various greeds that wander in the world,
from these causes, hopes and their ends as well,
these bring about a human being’s future.

SC 5SC Verse 873Question
From what causes in the world is there desire,
and much deliberation on this—whence it comes?
And anger too, false-speaking, also doubtfulness,
and dharmas such as these by the Samaṇa declared

SC 6SC Verse 874Buddha
“It’s pleasant, unpleasant”, so in the world they say
and depending on these arises desire,
but having seen forms, their arising and decay,
then a person in this world certainly deliberates.

SC 7SC Verse 875With anger, false-speaking, also doubtfulness,
and all such dharmas, this quality exists.
The doubting person
in the knowledge-path should train
for the Samaṇa has declared dharmas
after having Known.

SC 8SC Verse 876Question
The pleasant, the unpleasant, originate from what?
In the absence of what do these cease to be?
That which is being, non-being as well,
what their origination, do tell me of this?

SC 9SC Verse 877Buddha
“Touch”, the origination of pleasant, unpleasant,
“Touch” being absent these cease to be.
That which is being, non-being as well,
its origin’s thus, I tell you of this.

SC 10SC Verse 878Question
From what causes in the world does touch come to be
And whence does possessiveness also arise?
in the absence of what is “mine” making not?
When what exists not are no “touches” touched?

SC 11SC Verse 879Buddha
“Touches” depend upon mind, upon form,
possessiveness caused by longing repeated,
when longing’s not found, possessiveness’s gone,
When form is no longer, no “touches” are “touched”.

SC 12SC Verse 880Question
For one in what state does form cease to be,
how bliss and dukkha come to cease as well,
please do you tell me how these come to cease?
For this we would know—such is my intent.

SC 13SC Verse 881Buddha
Neither one of normal perception nor yet abnormal,
neither unperceiving no cessation of perception,
but form ceases for one who (has known) it thus:
Conceptual proliferation has perception as its cause.

SC 14SC Verse 882Question
Whatever we’ve asked of you, to us you’ve explained,
another query we’d ask, please speak upon this,
those reckoned as wise here, do they say that
“purity of soul is just for this (life)”
or do some of them state there’s another beyond?

SC 15SC Verse 883Buddha
Here some reckoned as wise do certainly say:
“Purity of soul is just for this life”;
but others who claim to be clever aver
that there is an occasion
for what has nothing leftover.

SC 16SC Verse 884And Knowing that these are dependent on views,
having Known their dependence, the investigative Sage
since Liberated Knows, so no longer disputes,
the wise one goes not from being to being.