Kalahavivāda Sutta | Sn IV-11


11. Kalahavivāda Sutta

Discourse on the Quarrels and Disputes

868. Where do quarrels and disputes originate? And why do envy, lamentation, anxiety, backbiting, conceit and arrogance arises?

Pray, Gotama Buddha, kindly explain to us, the cause of those (disturbing) things. (1)

869. It is due to someone or something dear that quarrels, and disputes originate; and envy, lamentation, anxiety, backbiting, conceit and arrogance also arise for the self-same reason. Quarrels and disputes are related to envy. When there's a dispute, backbiting is usually resorted to. (2)

870. In this world, where do lovable things originate? People go about in the world desiring things. Where do desires originate? Fulfilment of desire is the mainstay of man; how are human desires fulfilled? (3)

871. Lovable things in the world originate in sensual lust. Those who go about in life desiring things, they too have their desires arising from sensual lust. Fulfilment of desire is the mainstay of man; and human desires are fulfilled just because it (sensual lust) is there. (4)

872. In this world, why does sensual lust arise? And why are judgments (based on craving and delusion) made the way they are?

The Buddha has mentioned about anger, falsehood and vacillation; why do those states arise?" (5)

873. People say of pleasure and displeasure; depending on either pleasure or displeasure, there arises sensual lust.

In this world, people make judgments, (based on craving and delusion), on seeing the existence (becoming) and destruction of corporeal things. (6)

874. Anger, falsehood, and vacillation also are present, due to pleasure and displeasure. The Buddha, knowing these things, by super-knowledge, has spoken about them; one who has doubts should, for the attainment of the Insight-knowledge, take upon himself the (3-fold) training. (7)

875. What causes pleasure and displeasure? The absence of which factors would make them (pleasure and displeasure) non- existent? (Further) what is the origin of destruction and existence (becoming)?

May the Buddha explain about it! (8)

876. Contact is the cause of pleasure or displeasure; in the absence of contact, those 2 (pleasure and displeasure), do not exist.

Destruction and becoming, too, I tell you, have their origin in contact. (9)

877. In this world, what originates contact? And why do people embrace certain things? The absence of what factors would dispel the delusion of mine? What must be got over so that contact cannot take place? (10)

878. Dependent on mind-and-matter, contact arises. Embracing is due to desire or wish. Without wishing, no false sense of mine would delude one. Through getting over materiality (rūpa) contact is averted. (11)

879. By extinguishing of what factor can one eliminate materiality (rūpa)? How can pleasure (sukha) and pain (dukkha) be eliminated? We are eager to learn the way, whereby pleasure (sukha) and pain or displeasure (dukkha) can be overcome. (12)

880. He's not an ordinary person in his normal senses; nor is he an insane person; nor a non-percipient one, nor one dwelling in the attainment of state of cessation; nor one who has attained concentration on the immaterial state.

He's one who is striving for the concentration on the state of Infinity of Space. This type of person can achieve, a cessation of the perception of materiality (rūpa). Yet he is not free from craving, vanity and delusion, which originate in perception. (13)

881. O Buddha, those questions, which we asked, you have answered. May we ask another question now: In this world, do wise persons say that attainment of concentration, on immaterial state is the ultimate in purity? Or do they say purification is something further? (14)

882. In this world some monks and Brahmins say that Attainment, of concentration on immaterial state is the ultimate purity for man.

Among them there are others who claim skilfulness regarding total extinction; they are the ones that preach the doctrine of annihilation. (15)

883. The Buddha, the Great Sage, seeing through the emptiness, of those views that lean on Eternalism and Annihilism; knowing the Dhamma (in the impermanence, etc. of all things); and realizing liberation (from craving, vanity and delusion), through Insight-knowledge, does not join the controversy. He does not fall into the cycle of rebirth. (16)

End of the Eleventh Kalahavivāda Sutta