2ovrn90 “The Discourse about Quarrels and Disputes « Dharma Records THE DiscouRSE ABOUT QUARRELS AND DISPUTES Posten sy ANANDAJOTI ON SUNDAY, 3RD Aucust, 2014 According to one tradition "! the following discourse, which is from what is considered one of the earliest collections of the teachings, ! took place following the war between the Sakiyans and the Koliyans over the waters of the Rohini river. &1 Following the Buddha's successful resolution of the conflict, he preached the following discourse, which was meant to educate those overcome by hatred (dosacarita) into understanding the root cause of their affliction After the discourse 250 young men from both clans decided to go forth, besides those young men it was heard by Mahapajapati Gotami, who also decided to go forth; and the young men’s wives joined her in her aspiration, and became the first set of bhikkhunis. The discourse therefore can be seen as having been very influential, and is even now recommended for those who have trouble understanding the origin of the mental defilement of hatred and aversion. It is given in question and answer form, and follows the paticcasamuppada method of following the causal chain link by link The discourse is part of a set of six discourses that address the six main character- types known to the commentaries: those biased towards passion, hatred, delusion, reasoning, faith and intelligence. In the translation that follows the sign ° indicates that two lines have been taken together for the purpose of translation Painting by Bhikkhu Sumedha Kalahavivadasuttam (Sn 4.11) The Discourse about Quarrels and Disputes hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputasorrira0 “The Discourse about Quarrels and Disputes « Dharma Records “Kuto pahita kalaha vivada, “From where arise quarrels, disputes, paridevasoka sahamacchara ca, lamentations, griefs together with selfishness, manatimana sahapesuna ca? conceit, pride, together with slander? Kuto pahita te tad-ingha brihi.” From where do these arise, come, please tell this.” “Piya pahita kalaha vivada, “From what is held dear arise quarrels, disputes, paridevasoka sahamacchara ca, lamentations, griefs together with selfishness, manatimana sahapesuna ca. conceit, pride, together with slander. Maccherayutta kalaha vivada, Selfishness is connected with quarrels and disputes, vivadajatesu ca pesunani.” and when disputes occur there is slander.” “Piya su lokasmim kuto nidana, “What is the source of what is held dear in the world, ye cApi lobha vicaranti loke? and the greed that is found in the world? As& ca nittha ca kuto nidana What is the source of hopes and their fulfillment ye samparayaya narassa honti.” for a man in regard to the next world?” “Chandanidanani piyani loke, “Desire is the source of things held dear in the world, ye capi lobha vicaranti loke. and the greed that is found in the world. hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputaspormis0 ‘The Discourse about Quarels ard Disptes « Dharma Records Asa ca nittha ca ito nidana, From this there are hopes and their fulfillment, ye samparayaya narassa honti.” for a man in regard to the next world.” “Chando nu lokasmim kuto nidano, “What is the source of desire in the world, vinicchaya capi kuto pahita, from what arises discrimination, kodho mosavajjafi-ca katharhkatha ca, anger, false speech and uncertainty, ye va pi dhamma samanena vutta. and whatever (bad) thoughts are spoken of by the ascetic?” “Satarh asatan-ti yam-ahu loke, “The agreeable and disagreeable are spoken of in the world, tam-dpanissaya pahoti chando, desire arises from dependence on this, rapesu disva vibhavam bhavafi-ca, having seen continuation and discontinuation in forms, vinicchayarh kubbati jantu loke. a person makes discrimination in the world Kodho mosavaijafi-ca katharhkatha ca, There is anger, false speech and uncertainty, ete pi dhamma dvaya-m-eva sante. when these two thoughts exist. Kathamkathi hanapathaya sikkhe, One who is uncertain should train in the path of knowledge, fiatva pavutta samanena dhamma. having understood those (bad) thoughts spoken of by the ascetic.” hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputaspormig0 ‘The Discourse about Quarels ard Disptes « Dharma Records “Satarh asatafi-ca kuto nidana, “From where arise the agreeable and disagreeable in the world, kismim asante na bhavanti hete? with the non-existence of what do these not come into being? Vibhavarh bhavafi-capi yam-etam-attharh, There is this discontinuity and continuity, etarh me pabrihi yato nidanam?” tell me what is the source of this?” “Phassanidanam satamh asatam, “With contact as source there is the agreeable and the disagreeable, phasse asante na bhavanti hete, with the non-existence of contact these do not arise. Vibhavarh bhavaii-c4pi yam-etam-attharh, There is this discontinuity and continuity, etarh te pabriimi ito nidanarh.” | say to you from this is the source of that.” “Phasso nu lokasmirh kuto nidano, “What is the source of contact in the world pariggaha capi kuto pahiita? from where do possessions also arise? Kismirh asante na mamattam-atthi, with the non-existence of what is there no self-centeredness kismir vibhite na phusanti phassa?” with the disappearance of what are there no contacts?” “Namafi-ca riipafi-ca paticca phass&, “Mind and bodily form are the condition for contacts, longings are the source of possessions, iccha na santya na mamattam-atthi, when there are no longings there is no self-centeredness, hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputasorrira0 “The Discourse about Quarrels and Disputes « Dharma Records rape vibhite na phusanti phassa.” with the disappearance of bodily form contacts do not make contact.” “Kathamsametassa vibhoti raparn, “Having realised what does bodily form disappear, sukhar dukhafi-capi katharm vibhoti? how does happiness and suffering disappear? Etarh me pabrihi yatha vibhoti, Tell me in what way it disappears, ‘tarh janiyama,’ ti me mano ahu.” ‘we should know this,’ is what my mind says.” “Na sajifiasaiifi, na visafiiasafifi, “Not perceiving perceptions, not perceiving no perceptions, 41 no pi asafifi, na vibhitasafii, not without perception, not perceiving what has disappeared, [5] Evarhsametassa vibhoti ruparh, For one who has realised that bodily form disappears, safifianidana hi papaficasankha.” for the source of perceptions is known as an impediment.” "Yarn tarn apucchimha akittayi no, “You have explained to us what we asked about afifiam tarh pucchama, tad-ingha brahi, there is another thing we ask, come, please tell this, ettavataggar nu? vadanti heke, * do some of the wise say this much is the highest, yakkhassa suddhirh idha panditase, for purification of the spirit here, udahu afifiam-pi vadanti etto?” or do they say that is something else?” hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputasorrira0 “The Discourse about Quarrels and Disputes « Dharma Records “Ettavataggam-pi vadanti heke, ° “Some of the wise do say this much is the highest, [61 yakkhassa suddhirh idha panditase, for purification of the spirit here, tesarh paneke samayarh vadanti and some of them, known as skilful, say this is the penetration [7] anupadisese kusala vadana. in which there is no attachment remaining Ete ca fiatva ‘upanissita’ ti, Having understood these are ‘dependent’, fiatva muni nissaye so vimarhsi, having understood dependence, the enquiring sage, fatva vimutto, na vivadam-eti, understanding freedom, does not enter into dispute, bhavabhavaya na sameti dhiro.” ti the wise one does not go from this life to that life.” Possibly Related Posts: * Publication of the Entrance into the Light of the Dharma Creating New Tags in Htmi5 Publication of Dharma-Sangraha, The Dharma Collection Uposatha Calendars 2017 ‘Summary of Publications during 2016 Notes: 1. see the Anguttara Commentary to Mahapajapati Gotami's story AA 1.14.5.1 2. Suttanipata 4.11 3. For the full story of that war see here 4, Explained in the Niddesa as meaning not perceiving normal perceptions, not perceiving abnormal perceptions. However the reference is evidently to the state of neither- perception-nor-non-perception (nevasarimanasafifa), especially as no pi asaffrin the next line is defined as cessation (nirodha). 5. This refers to the four formless attainments (ardpasamapatt), where form has disappeared. Norman has misunderstood the commentary here. hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputasorca ‘The Discourse about Quarels ard Disptes « Dharma Records 6. For instance Rama, whose teaching the Bodhisatta studied with his son Uddaka, held this as the highest, not knowing anything beyond 7. Samaya here is evidently for abhisamaya, penetration hiipulharm-recerds budchasasana nevextsihe-discourse-about.quarrels-and-csputas W