[418] 11
"From where have arisen quarrels and disputes,
lamentation and sorrow, together with stinginess,
conceit and contempt, together with divisive speech?
From where have these arisen? Come, tell me this."
"From what is dear arise quarrels and disputes,
lamentation and sorrow, together with stinginess,
conceit and contempt, together with divisive speech.
Quarrels and disputes are bound up with stinginess,
and when disputes have arisen, there is divisive speech."
"Now things dear in the world — from what do they take their source,
and whatever greeds range about in the world?
And hopes and their fulfilments — from what do they take their source,
those which a man has regarding the hereafter?"
"Things dear in the world have desire (chanda) as their source,
as do whatever greeds range about in the world;
and hopes and their fulfilments take their source from this,
those which a man has regarding the hereafter."
[Note 1: Po., M. read "cāpi" in all occurrences (for "vāpi").]
"Now desire in the world — from what does it take its source?
And judgments too — from where have they arisen?
And anger, false speech, and doubt,
and whatever [other] states have been spoken of by the Ascetic (samaṇa)?"
"What they call 'pleasant' and 'unpleasant' in the world —
in dependence upon that, desire comes to be.
Having seen vanishing and coming-to-be in forms,
a person in the world makes judgments.
Anger, false speech, and doubt —
these states too [come to be] when that very pair exists.
One given to doubt should train in the path of knowledge (ñāṇa);
it was after knowing that these states were declared by the Ascetic."
"The pleasant and the unpleasant — from what do they take their source?
When what is absent do these not come to be?
And this matter, vanishing and also coming-to-be —
tell me this: from what does it take its source?"
"The pleasant and the unpleasant have contact (phassa) as their source;
when contact is absent, these do not come to be.
And this matter, vanishing and also coming-to-be —
I tell you this: it takes its source from this."
[Note 1: M. reads "kubbati" (for "kurute").]
"Now contact in the world — from what does it take its source?
And possessions too — from where have they arisen?
When what is absent is there no sense of 'mine'?
When what has vanished do contacts not touch?"
"In dependence upon name and form (nāma-rūpa) there is contact;
possessions have longing (icchā) as their source.
When longing is absent, there is no sense of 'mine';
when form has vanished, contacts do not touch."
"For one attained to what does form vanish?
How, too, do pleasure and pain vanish?
Tell me this: in what way does it vanish?
'Let us know that' — such was the thought in my mind."
"He is not percipient with [ordinary] perception, not percipient with disordered perception,
nor yet is he non-percipient, nor one whose perception has vanished:
for one attained thus, form vanishes;
for reckonings born of proliferation (papañcasaṅkhā) have perception as their source."
"What we asked you, you have explained to us;
we ask you another thing — come, tell us this.
Do some of the wise here declare that just this much is the highest,
the purity of the spirit (yakkha),
[Notes: 1. Yu. reads "icchā na santyā". 2. M. reads "jāniyāmāti". 3. M. reads "nu" (for "no").]
or do they declare [something] other beyond this?"
"Some of the wise here do declare that just this much is the highest,
the purity of the spirit;
but some of them again declare annihilation (samaya),
professing themselves skilled in [the state] with no residue remaining (anupādisesa).
And having known of these, 'They are dependent,'
having known the dependencies, the sage (muni), that investigator,
having known, is liberated, and enters not into dispute;
the steadfast one does not go on to existence and non-existence (bhavābhava)."
The Kalahavivāda Sutta, the eleventh.
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In the Suttanipāta, the twelfth [discourse] of the fourth [chapter], the Aṭṭhakavagga: the Cūḷaviyūha Sutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.