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Sutta Nipata

# Snp 4.11 Kalahavivāda Sutta (On Fighting & Conflicts) Snp. 4.11

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    [page 1]
    Snp 4.11
    Sutta Nipāta
    Aṭṭhaka Vagga

    Kalahavivāda Sutta
    “On Fighting & Conflicts”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2023

    “How do fighting, conflicts, arguments, grief and many tears, avarice, arrogance, conceit,
    along with slandering, begin? Please tell me, how do these things find their start?”
    “Holding things close to your heart is what leads to fighting, conflicts, arguments, grief and
    many tears, avarice, arrogance, conceit, along with slandering, as they find their beginning when
    things become dear to you. Fighting and conflicts are soon joined by avarice, all of which pave
    the way for slander to take place.”
    “Where do they originate, the things people grab and hold onto while calling them: ‘Dear’?” Or
    those things one greedily yearns for in the world? How about the hoping and longing for the
    other, for which people cast their hooks to rebecome in future births; where do they find their
    start?”
    “It is because of desiring that people grab and hold onto things, calling them: ‘Dear.’ And, it is
    desire too, whereby greedily yearning for things in the world finds its origin. As for hoping and
    longing for the other, for which people cast their hooks to rebecome into future births, that again,
    finds its start within desire itself.”
    “And how does desire itself arise in the world, and from where do discriminations originate,
    along with anger, lies, doubts, and all the other things that are taught by the shaven-headed
    Recluse?”
    “It is from liking the pleasurable and disliking the painful, that desire finds its origin, whence it
    arises. By having seen and witnessed the presence and absence of things relatable, people go on
    discriminating as: ‘I like this,’ and ‘I don’t like that.’”
    “Anger, lies and doubts, along with all the deceptive mental states, are the results of the same old
    pair: liking and disliking. Therefore, the one still suffering from confusion must train himself in
    the path of knowledge, for it is only through the means of knowledge and personal understanding
    that the Great Recluse speaks on these matters.”

    [page 2]
    “And how do those two, the liking and disliking, find their start? And through the disappearance
    and vanishing of what do they also cease and are no more? And by the way, please tell me also
    how and where this ‘arising and vanishing’ originate?”
    “It is in contact that liking and disliking both originate and arise from. For when contact
    disappears and vanishes, then they too cease and are no more. As for ‘arising and vanishing,’
    well, these also find their origin within the same: they both arise because of contact itself.”
    “And from where does contact arise in the world? And what is the reason for there to be so much
    grabbing and holding on to things? What is it that once vanished, it leads to the disappearance of
    the wanting to grab and hold on to things, in the first place? And the disappearance of what does
    also end the very possibility for contacts to ever lead to more contact?”
    “Contact arises in the presence of name and form. When there is longing, then there is grabbing
    and holding on to things. Once longing vanishes, then the wanting to grab and hold on to things
    also disappears. And it is through the disappearance of all forms that contacts cease from leading
    to more contact.”
    “And through what means could one experience the disappearance of all forms? In what way
    could happiness and suffering both cease and just vanish? Please tell me, what could make these
    two disappear, for these are very important things for us to know!”
    “It is neither through blind obedience to perception or one’s mental associations, nor by relying
    on wrong perception; neither through the absence of perceptions or understanding, nor by
    pondering on what was perceived in the past. In this manner, one experiences the disappearance
    of all forms, because the origin lies in perception itself that keeps working behind the scenes,
    always constructing, the true architect of all mental proliferations in the world.”
    “Whatever we have asked, you’ve answered them all. But we have one more to ask.
    “Please, do explain to us this: is it true what some wise men say, that the highest potential for the
    purity of Yakkhas extends only this much, or could there be something else for us to know on
    this?”
    “It is true that some wise men do say that, in fact, ‘the highest potential for the purity of Yakkhas
    extends only this much.’ It must be said, however, that there are others, who teach that in time,
    with skillful application, one can go beyond this, and experience Full Liberation that is without
    any residues remaining.
    “But understanding the role of conditionality in all these, while investigating the underlying fact
    of dependency in all things and by realizing this directly, the truly wise is liberated, without ever
    getting involved in debates with anyone, cutting himself free from further births.”

    Sādhu
    Sādhu
    Sādhu

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