[450] **"And when disputes have arisen, there is divisive speech (pesuṇa)"**: when a dispute has arisen, has come to be, has been produced, has been brought forth, has appeared, people bring in divisive speech (pesuñña): having heard from this side, they report it on that side, for the breaking apart of these; or having heard from that side, they report it to these, for the breaking apart of those. Thus they are breakers¹ of those who are united, or abettors of those who are already divided; they delight in factions, take pleasure in factions, rejoice in factions, and are speakers of speech that creates factions. This is called divisive speech. Moreover, people bring in divisive speech for two reasons: from the desire to be dear, or with the intention of causing division.
How do they bring in divisive speech from the desire to be dear? Thinking, "We shall be dear to this person, we shall be agreeable, we shall be trusted, we shall be intimates, we shall be dear to his heart" — thus they bring in divisive speech from the desire to be dear.
How do they bring in divisive speech with the intention of causing division? Thinking, "How might these people become separate, become parted, become factions, become twofold, become split in two, become two parties? May they break apart and not come together; may they dwell in suffering (dukkha) and not at ease" — thus they bring in divisive speech with the intention of causing division. Hence, "and when disputes have arisen, there is divisive speech." Therefore the Blessed One said:
From what is dear spring quarrels and disputes,
lamentation and sorrow, together with stinginess,
conceit and arrogance, together with divisive speech;
quarrels and disputes are bound up with stinginess,
and when disputes have arisen, there is divisive speech.
¹ Siam Raṭṭha footnote: the Burmese edition (ม.) reads *bhettāro* (for *bhetatā*).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.