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Sutta Nipāta 4.11 Sutta Nipāta 4.11Anthology of Discourses 4.11
Kalahavivādasutta Quarrels & DisputesQuarrels and Disputes
“Kutopahūtā kalahā vivādā, “From where have there arisen quarrels, disputes,“Where do quarrels and disputes come from?
Paridevasokā sahamaccharā ca; lamentation, sorrows, along with stinginess,And lamentation and sorrow, and stinginess?
Mānātimānā sahapesuṇā ca, conceit & pride, along with divisiveness?What of conceit and arrogance, and slander too—
Kutopahūtā te tadiṅgha brūhi”. From where have they arisen? Please tell me.”tell me please, where do they come from?”
“Piyappahūtā kalahā vivādā, “From what is dear there have arisen quarrels, disputes,“Quarrels and disputes come from what we hold dear, Piya, “things held dear” or “what is liked”.
Paridevasokā sahamaccharā ca; lamentation, sorrows, along with stinginess,as do lamentation and sorrow, stinginess,
Mānātimānā sahapesuṇā ca, conceit & pride, along with divisiveness.conceit and arrogance.
Maccherayuttā kalahā vivādā; Tied up with stinginess are quarrels & disputes.Quarrels and disputes are linked to stinginess,
Vivādajātesu ca pesuṇāni”. In the arising of disputes is divisiveness.”and when disputes have arisen there is slander.”
“Piyā su lokasmiṁ kutonidānā, “Where is the cause of things dear in the world,“So where do things held dear in the world spring from?
Ye cāpi lobhā vicaranti loke; along with the greeds that go about in the world?And the lusts that are loose in the world?
Āsā ca niṭṭhā ca kutonidānā, And where is the cause of the hopes & aimsWhere spring the hopes and aims
Ye samparāyāya narassa honti”. for the sake of a person’s next life?”a man has for lives to come?” Samparāya means “lives to come”. The Niddesa’s gloss of “refuge, shelter” etc. does not change this but qualifies it: people look for safety in the next life.
“Chandānidānāni piyāni loke, “Desires are the cause of things dear in the world,“What we hold dear in the world spring from desire,
Ye cāpi lobhā vicaranti loke; along with the greeds that go about in the world.as do the lusts that are loose in the world.
Āsā ca niṭṭhā ca itonidānā, And here too is the cause of the hopes & aimsFrom there spring the hopes and aims
Ye samparāyāya narassa honti”. for the sake of a person’s next life.”a man has for lives to come.”
“Chando nu lokasmiṁ kutonidāno, “Now where is the cause of desire in the world?“So where does desire in the world spring from?
Vinicchayā cāpi kutopahūtā; And from where have there arisen decisions,And evaluations, too, where do they come from?
Kodho mosavajjañca kathaṅkathā ca, anger, lies, & perplexity,And anger, lies, and indecision,
Ye vāpi dhammā samaṇena vuttā”. and all the qualities described by the Contemplative?”and other things spoken of by the Ascetic?”
“Sātaṁ asātanti yamāhu loke, “What they call ‘appealing’ & ‘unappealing’ in the world:“What they call pleasure and pain in the world—
Tamūpanissāya pahoti chando; In dependence on that, desire arises.based on that, desire comes about.
Rūpesu disvā vibhavaṁ bhavañca, Having seen becoming & not- with regard to forms,Seeing the manifestation and vanishing of forms,
Vinicchayaṁ kubbati jantu loke. a person gives rise to decisions in the world;a personage makes evaluations in the world.
Kodho mosavajjañca kathaṅkathā ca, anger, lies, & perplexity:Anger, lies, and indecision—
Etepi dhammā dvayameva sante; these qualities, too, when there exists that very pair.these things are, too, when that pair is present. Here dvaya refers back to the “pair” of the previous lines and should not be overinterpreted as “duality”.
Kathaṅkathī ñāṇapathāya sikkhe, A person perplexed should train for the path of knowledge,One who is indecisive should train in the path of knowledge;
Ñatvā pavuttā samaṇena dhammā”. for it’s in having known that the Contemplative has spoken of qualities/dhammas.”As other passages in this poem indicate (see note 6, below), the goal is not measured in terms of knowledge, but as this passage points out, knowledge is a necessary part of the path to the goal.it is from knowledge that the Ascetic speaks of these things.”
“Sātaṁ asātañca kutonidānā, “Where is the cause of appealing & un-?“Where do pleasure and pain spring from?
Kismiṁ asante na bhavanti hete; When what isn’t do they not exist?When what is absent do these things not occur?
Vibhavaṁ bhavañcāpi yametamatthaṁ, And whatever is meant by becoming & not-:And also, on the topic of manifesting and vanishing—
Etaṁ me pabrūhi yatonidānaṁ”. Tell me, where is their cause?”tell me where they spring from.”
“Phassanidānaṁ sātaṁ asātaṁ, “Contact is the cause of appealing & un-.“Pleasure and pain spring from contact;
Phasse asante na bhavanti hete; When contact isn’t, they do not exist,when contact is absent they do not occur.
Vibhavaṁ bhavañcāpi yametamatthaṁ, along with what’s meant by becoming & not-:And on the topic of manifesting and vanishing—
Etaṁ te pabrūmi itonidānaṁ”. I tell you, from here is their cause.”I tell you they spring from there.”
“Phasso nu lokasmi kutonidāno, “Now where is the cause of contact in the world,“So where does contact in the world spring from?
Pariggahā cāpi kutopahūtā; and from where have graspings, possessions, arisen?And possessions, too, where do they come from?
Kismiṁ asante na mamattamatthi, When what isn’t does there not exist mine-ness?When what is absent is there no possessiveness?
Kismiṁ vibhūte na phusanti phassā”. When what has disappeared do contacts not touch?”When what vanishes do contacts not strike?”
“Nāmañca rūpañca paṭicca phasso, “Conditioned by name-&-form is contact.“Name and form cause contact;
Icchānidānāni pariggahāni; In longing do graspings, possessions have their cause.possessions spring from wishing;
Icchāyasantyā na mamattamatthi, When longing isn’t, mine-ness doesn’t exist.when wishing is absent there is no possessiveness;
Rūpe vibhūte na phusanti phassā”. When forms have disappeared contacts don’t touch.”when form vanishes, contacts don’t strike.”
“Kathaṁ sametassa vibhoti rūpaṁ, “For one how-arriving does form disappear?“Form vanishes for one proceeding how? The past participle sameta here is glossed by Niddesa as paṭipanna, i.e. “engaged in the practice”.
Sukhaṁ dukhañcāpi kathaṁ vibhoti; How do pleasure & pain disappear?And how do happiness and suffering vanish?
Etaṁ me pabrūhi yathā vibhoti, Tell me this.Tell me how they vanish;
Taṁ jāniyāmāti me mano ahu”. My heart is set on knowing how they disappear.”I think we ought to know these things.”
“Na saññasaññī na visaññasaññī, “One not percipient of perceptions“Without normal perception or distorted perception; Visaññī is used of one whose perception is distorted by grief (Thig 6.2:1.2), by alcohol (Bu Pc 51:1.40), or by the four “distortions of perception” (AN 4.49:3.5). Saññasaññī is the opposite.
Nopi asaññī na vibhūtasaññī; not percipient of aberrant perceptions, not unpercipient, nor percipient of what’s disappeared:According to Nd I, “percipient of perceptions” means having ordinary perceptions. “Percipient of aberrant perceptions” means being insane. “Unpercipient” means either having entered the cessation of perception and feeling (see AN 9:33) or the dimension of beings without perception (DN 1 and DN 15). “Percipient of what’s disappeared” (or: having perceptions that have disappeared) means having entered any of the four formless states. Of these four explanations, the last is the least likely, for as the next lines show, this passage is describing the stage of concentration practice in which one is transcending the fourth jhāna and entering the formless attainment of the infinitude of space. A more likely explanation of “percipient of what’s disappeared” would be the act of holding to perceptions of the breath and of pleasure and pain, even though these phenomena have all disappeared in the fourth jhāna (see SN 36:11, AN 9:31, AN 10:20, and AN 10:72).not lacking perception, nor perceiving what has vanished. This verse answers the question of how one is to practice so that form disappears. It describes the process that leads from the fourth jhāna to the formless states.
Evaṁ sametassa vibhoti rūpaṁ, For one thus-arriving, form disappears—This is the point where the meditator leaves the fourth jhāna and enters the perception of the infinitude of space.Form vanishes for one proceeding thus;
Saññānidānā hi papañcasaṅkhā”. for objectification-classifications have their cause in perception.”Objectification-classifications (papañca-saṅkhā): Nd I defines papañca simply as craving, views, and conceit. A survey of how the term papañca is actually used in the suttas, however, shows that it denotes the mind’s tendency to objectify itself as a being. Then, from that objectification, it searches for nourishment to keep that being in existence, classifying experience in terms conducive to that search and thus giving rise to conflict. As Sn 4:14 points out, the root of the objectification-classifications is the perception, “I am the thinker.” For further discussion of this point, see note 1 to that sutta and the introduction to MN 18.for judgments due to proliferation spring from perception.” In MN 18, we have the sequence perception, thought, proliferation, then papañcasaññāsaṅkhā. This suggests that papañca causes saṅkhā, as per Bodhi.
“Yaṁ taṁ apucchimha akittayī no, “What we have asked, you’ve expounded to us.“Whatever I asked you have explained to me. Oddly, however, the disappearance of sukha and dukkha is not directly answered. It is, however, implied in the surmounting of 3rd jhāna.
Aññaṁ taṁ pucchāma tadiṅgha brūhi; We ask one thing more. Please tell it.I ask you once more, please tell me this:
Ettāvataggaṁ nu vadanti heke, Do some of the wise say that just this much is the utmost,Do some astute folk here say that this is the highest extent
Yakkhassa suddhiṁ idha paṇḍitāse; that purity of spirit is here;“Spirit” is the usual rendering of the Pali word, yakkha. According to Nd I, however, in this context the word yakkha means person, individual, human being, or living being.of purity of the spirit? While yakkha (Sanskrit yakṣa) is normally a worldly deity, he is identified with the ultimate Brahman at Bṛhadāraṇyaka Upaniṣad 5.4.1 and Kena Upaniṣad 4.1.
Udāhu aññampi vadanti etto”. Or do they say that it’s other than this?”Or do they say it is something else?”
“Ettāvataggampi vadanti heke, “Some of the wise say that just this much is the utmost,“Some astute folk do say that this is the highest extent At AN 10.29:20.2, the best of those who advocate the “ultimate purity of the spirit” are said to be those who teach the dimension of neither perception nor non-perception, by which the Buddha is referring to the Brahmanical teacher Uddaka Rāmaputta (MN 26:16.13), said by the Buddha to be “astute” (paṇḍita MN 26:23.5).
Yakkhassa suddhiṁ idha paṇḍitāse; that purity of spirit is here.of purity of the spirit.
Tesaṁ paneke samayaṁ vadanti, But some of them, who say they are skilled,But some of them, claiming to be experts, Niddesa treats samaya as “stilling” (sama), in the sense of the cessation of a sentient being. The normal meaning is “occasion”, which fits well here. Niddesa and commentary explain this second class of so-called experts as the annihilationists.
Anupādisese kusalā vadānā. say it’s the moment with no clinging remaining.speak of an occasion when there is no residue.
Ete ca ñatvā upanissitāti, But knowing, ‘Having known, they still are dependent,’In other words, the sage knows that both groups in the previous verse fall back on their knowledge as a measure of the goal, without comprehending the dependency still latent in their knowledge. The sages in the first group are mistaking the experience of neither perception nor non-perception as the goal, and so they are still dependent on that state of concentration. The sages in the second group, by the fact that they claim to be skilled, show that there is still a latent conceit in their experience of not-clinging, and thus it is not totally independent of clinging. (For more on this point, see MN 102.) Both groups still maintain the concept of a “spirit” that is purified in the realization of purity. Once these dependencies are comprehended, one gains release from disputes and from states of becoming and not-becoming. It is in this way that knowledge is a means to the goal, but the goal itself is not measured or defined in terms of knowledge.Knowing that these states are dependent,
Ñatvā munī nissaye so vimaṁsī; the sage ponders dependencies.and knowing what they depend on, the inquiring sage,
Ñatvā vimutto na vivādameti, On knowing them, released, he doesn’t get into disputes,having understood, is freed, and enters no dispute.
Bhavābhavāya na sameti dhīro”ti. doesn’t meet with becoming & not-: He’s enlightened.”The attentive do not proceed to life after life.”
Kalahavivādasuttaṁ ekādasamaṁ. Quarrels & Disputes, the eleventh.vv. 862–877. See also: DN 21; Ud 2:4.