Kalahavivāda Sutta – Origin of Fights and Disputes

Kalahavivāda Sutta is a series of questions and answers on how the origins of fights, wars, conflicts, and disputes can be traced to “distorted saññā.“

February 2, 2024

The “Kalahavivāda Sutta (Snp 4.11)” is a short sutta with highly condensed verses. I will translate each verse to provide the meaning. There are seven questions, with answers in the bullets.

First question

1. “Kutopahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Kutopahūtā te tadiṅgha brūhi” OR “Why are there conflicts and disputes? They exist with lamentation, sorrow, stinginess (macchariya), egotism (māna), arrogance/self-importance (atimāna), and slander (pesuṇā vāca.) How do they arise?”

  • “Piyappahūtā kalahā vivādā, Paridevasokā sahamaccharā ca; Mānātimānā sahapesuṇā ca, Maccherayuttā kalahā vivādā;Vivādajātesu ca pesuṇāni” OR “Fights and disputes are based on what is liked (piya) and disliked (appiya.) When people perceive certain things to be piya and certain other things to be appiya, they fight to have more of piya and to get rid of appiya. That leads to lamentation (Parideva), sorrow (soka), stinginess (macchariya), egotism (māna), arrogance/self-importance (atimāna), and slander/gossip (pesuṇā vāca), eventually leading to fights and even wars among countries.
  • Note: This is related to “appiyehi sampayogo dukkho, piyehi vippayogo dukkho” in the “Dhammacakkappavattana Sutta (SN 56.11).”
  • Note: “Kāma rāga” and “kāma guṇa” arise in mind based on piya things: “Kāma Rāga Arises Due to “Distorted Saññā” and “Kāma Guṇa – Origin of Attachment (Tanhā)” Furthermore, “paṭigha” (anger/dislike) arises based on opposites of “kāma guṇa.” I had not discussed that specifically until now, but this sutta clarifies it. What one person likes/craves, another person could hate; like/dislike is not in the external object but in one’s mind. Simple examples are discussed in “Amazingly Fast Time Evolution of a Thought (Citta).”
Second Question

2. “Piyā su lokasmiṁ kutonidānā, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca kutonidānā, Ye samparāyāya narassa honti” OR “So where do those liked (piya) and disliked (appiya) things arise (in a mind)? What is the cause of greed (lobha), craving (Āsā), and the perception of nicca nature (niṭṭhā)? How can someone (narassa) be free of them (samparāyāya)?”

  • “Chandānidānāni piyāni loke, Ye cāpi lobhā vicaranti loke; Āsā ca niṭṭhā ca itonidānā, Ye samparāyāya narassa honti” OR “Those liked (piya) and disliked (appiya) things arise (in a mind) has origins (nidāna) in desire (Chanda), the same is the cause for greed, craving (Āsā), and the perception of nicca nature (niṭṭhā). When desire (Chanda) is removed, one can be free.”
  • Note: “Chanda” here refers specifically to “kāmaccandha.” See “Kāmaccandha and Icca – Being Blinded by Cravings.”
Third Question

3. “Chando nu lokasmiṁ kutonidāno, Vinicchayā cāpi kutopahūtā; Kodho mosavajjañca kathaṅkathā ca, Ye vāpi dhammā samaṇena vuttā” OR “What is cause of desire (Chanda)? How do people come to such conclusions (Vinicchaya) about piya and appiya things? Why do they generate extreme anger (Kodha) and resort to lies and gossip (mosavajjañca kathaṅkathā)? Please explain the causes.”

  • “Sātaṁ asātanti yamāhu loke, Tamūpanissāya pahoti chando; Rūpesu disvā vibhavaṁ bhavañca, Vinicchayaṁ kubbati jantu loke” OR “What they call pleasurable (Sāta) and undesirable (asāta) in the world arise only in mind based on desire (Chanda). With “mind-made” rupa (with piya and appiya assigned by a mind), they come to wrong conclusions about things in the world.”
  • Kodho mosavajjañca kathaṅkathā ca, Etepi dhammā dvayameva sante Kathaṅkathī ñāṇapathāya sikkhe, Ñatvā pavuttā samaṇena dhammā” OR “Because of the pleasurable (Sāta) and undesirable (asāta) arising in mind for piya and appiya rupa (Etepi dhammā dvayameva sante), extreme anger (Kodho), wrong speech and deeds (mosa), as well as gossip (Kathaṅkathī) result. The Buddha teaches these origins based on his complete understanding of causes and effects (Ñatvā pavuttā samaṇena dhammā.)”
  • Note: Here, the answer came in two verses.
Fourth Question

4. “Sātaṁ asātañca kutonidānā, Kismiṁ asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ me pabrūhi yatonidānaṁ” OR “How do pleasurable (Sāta) and undesirable (asāta) arise in a mind (Sātaṁ asātañca kutonidānā)? How can that be stopped (Kismiṁ asante na bhavanti hete)? Why do people have different ideas about (yametamatthaṁ) existence (bhava) and non-existence (vibhava)? Please tell me the root causes (nidāna) for those?”

  • “Phassanidānaṁ sātaṁ asātaṁ, Phasse asante na bhavanti hete; Vibhavaṁ bhavañcāpi yametamatthaṁ, Etaṁ te pabrūmi itonidānaṁ” OR “pleasurable (Sāta) and undesirable (asāta) arise in a mind based on samphassa (Phassanidānaṁ sātaṁ asātaṁ). Sāta and asāta do not arise in mind in the absence of samphassa. Also, without samphassa, there will be no doubts about whether something exists or not (meaning things exist only if appropriate causes and conditions exist, i.e., one cannot emphatically say, “This exists (all the time)” or “This does not exist.”) That is why samphassa (“saṅ” + “phassa“ or “contact with defilements in mind) is the root cause (nidāna) for things to exist.” In most cases, “phassa” needs to be interpreted as “samphassa.”
  • Note: For an explanation of “saṅ,” see “What is “San”? Meaning of Sansāra (or Saṃsāra).” 
  • Note: Details in “Difference between Phassa and Samphassa” and “Vēdanā and Samphassa-Jā-Vēdanā – More Than Just Feelings.”
Fifth Question

5. “Phasso nu lokasmi kutonidāno, Pariggahā cāpi kutopahūtā; Kismiṁ asante na mamattamatthi, Kismiṁ vibhūte na phusanti phassā” OR “What causes samphassa arise in a mind (Phasso nu lokasmi kutonidāno)? What is grasped (Phasso nu lokasmi kutonidāno), and the presence of what (kutopahūtā) does samphassa arise in a mind? How does the idea of a “me” (mamattamatthi) that longs for pleasurable (Sāta) and generates anger for undesirable (asāta) go away? How does phassa (mere sensory contact) become samphassa (contact laced with defilements or “saṅ,” i.e., saṅ phassa), and how can that stop (Kismiṁ vibhūte)?

  • “Nāmañca rūpañca paṭicchā phasso, Icchānidānāni pariggahāni;  Icchāyasantyā na mamattamatthi, Rūpe vibhūte na phusanti phassā” OR “Samphassa arises when a mind combines nāma and rupa with icchā/taṇhā (or the mind binds nāma and rupa together to generate a nāmarupa in mind with craving.)” Icchā is the root cause (Icchānidānāni), which does the grasping (pariggahāni); if icchā/taṇhā is not present in the mind, that mind has lost the false idea of a “me.” If the mind does not generate a “mind-made rupa” if samphassa is not there (Rūpe vibhūte na phusanti phassā).”
  • Note: See details in the section on “Nāma & Rūpa to Nāmarūpa” and subsection “Nāmarūpa Formation.”
Sixth Question

6. “Kathaṁ sametassa vibhoti rūpaṁ, Sukhaṁ dukhañcāpi kathaṁ vibhoti; Etaṁ me pabrūhi yathā vibhoti, Taṁ jāniyāmāti me mano ahu” OR “How would a mind not generate a “mind-made rupa” (Kathaṁ sametassa vibhoti rūpaṁ)? Since sukha and dukkha lead to samphassa and “mind-made rupa” how can sukha/dukkha (this includes “samphassa-jā-vedanā“) be stopped from arising in mind (Sukhaṁ dukhañcāpi kathaṁ vibhoti)? Tell me how that can happen; I think that is the critical point to know ( jāniyāmāti is related to “jānato“).”

  • “Na saññasaññī na visaññasaññī, Nopi asaññī na vibhūtasaññī; Evaṁ sametassa vibhoti rūpaṁ, Saññānidānā hi papañcasaṅkhā”.This is the verse that we discussed in #5 of the previous post, “Saññā Nidānā hi Papañca Saṅkhā – Immoral Thoughts Based on “Distorted Saññā.” Please read the explanation there why “distorted saññā” is a root cause of kāma rāga. 
  • Note: Just as the “distorted saññā” is a root cause (nidāna) for kāma rāga, it is also a root cause (nidāna) for paṭigha” (anger/dislike), and thus, of all fights, wars, and disputes. 
Seventh Question

7. “Yaṁ taṁ apucchimha akittayī no, Aññaṁ taṁ pucchāma tadiṅgha brūhi; Ettāvataggaṁ nu vadanti heke, Yakkhassa suddhiṁ idha paṇḍitāse; Udāhu aññampi vadanti etto” OR “You have answered every question I asked. I have one more question. Wise people (paṇḍitā) say this teaching leads to the highest purity. Is there anything else I need to know?”

  • “Ettāvataggampi vadanti heke, Yakkhassa suddhiṁ idha paṇḍitāse; Tesaṁ paneke samayaṁ vadanti, Anupādisese kusalā vadānā.”OR “This is indeed the highest purity to be attained, i.e., to comprehend how “distorted saññā” arises. But there is one more thing to add about this “highest purity to be attained in this life itself” That is Anupādisesa Nibbāna. (Anupādisese kusalā vadānā.) 
  • “Ete ca ñatvā upanissitāti, Ñatvā munī nissaye so vimaṁsī; Ñatvā vimutto na vivādameti, Bhavābhavāya na sameti dhīro”ti.” OR “There are those who attain Anupādisesa Nibbāna. They can experience full Nibbāna (Anupādisesa Nibbāna) even before the death of the physical body.  They have understood, are freed, and do not engage in disputes. They do not have doubts about existence and non-existence, i.e., they have realized that existence is real (but filled with much suffering in the rebirth process) and can be stopped from arising.
My Additional Comments 

1). The Buddha explained two types of Arahanthood: Paññāvimutti and Ubhatovimutti.

  • The Paññāvimutti Arahanthood can be attained without going through a single jhāna (as in the case of Ven. Bahiya, Minister Santati, King Suddhodana, for example) or starting with any anariya/Ariya jhāna; see #15 through #17 of “The 89 (121) Types of Citta.”
  • On the other hand, Ubhatovimutti Arahants are “released both ways,” meaning they are Paññāvimutti and also Cetovimutti, i.e., they have proceeded though all Ariya jhānās and samāpatti. Thus, Ubhatovimutti Arahants can enter “nirodha samāpatti,” where “full Nibbāna” can be experienced even during this lifetime. They can experience it for up to seven days at a time. 
  • Details on Paññāvimutti Arahanthood in “Pannāvimutti – Arahanthood without Jhāna.” Details on Ubhatovimutti Arahants in “Tapussa Sutta (AN 9.41)– Akuppā Cētōvimutti.“
  • It is those Arahants who have attained Nibbāna via both ways (Ubhatovimutti Arahants) who can experience the “full Nibbānic experience” (Anupādisesa Nibbāna) while living.

2). The conventional belief is that Anupādisesa Nibbāna is possible only with the death of the physical body of an Arahant. However, the above verses show that an Ubhatovimutti Arahant can experience Anupādisesa Nibbāna (full Nibbāna) even during life.

  • That is also confirmed in the “Nibbānadhātu Sutta (Iti 44).”That sutta describes a Paññāvimutti Arahant @marker 3.1 (“Katamā ca, bhikkhave, saupādisesā nibbānadhātu?”) and Ubhatovimutti Arahant @marker 4.1 (“Katamā ca, bhikkhave, anupādisesā nibbānadhātu?”)
  • Therefore, while many religions promise “everlasting happiness” after death, the “ultimate cooling down” promised by the Buddha can be experienced during this life itself for an Ubhatovimutti Arahant. Both Paññāvimutti and Ubhatovimutti Arahants experience full release from domanassa vedanā for the rest of their lives; they may experience only “sāririka vedanā” due to ailments associated with the physical body they were born with. Even the Buddha suffered from those: “Sakalika Sutta (SN 1.38).”

3). Summary of the Sutta: Like the “Mūlapariyāya Sutta – The Root of All Things,” the Kalahavivāda Sutta points out that it is essential to understand the concept of “distorted saññā.” The Kalahavivāda Sutta focuses on the “paṭigha” (anger/dislike) aspect. Of course, we have discussed that “distorted saññā” also leads to “kāma rāga.”

  • Understanding “distorted saññā” is necessary to proceed beyond the Sotapanna stage. Furthermore, it also makes it easier to attain the Sotapanna stage, i.e., to get rid of “sakkāya diṭṭhi” because it is easier to see the “mirage” of “mind-made pleasures.” For example, the “sweetness of sugar” or the “beauty of a woman/handsomeness of a man” is a “mirage” created in the human mind by the “distorted saññā” built into our biological bodies. Those are not vedanā but “made-up saññā.” See “Saññā Nidānā hi Papañca Saṅkhā – Immoral Thoughts Based on “Distorted Saññā.”
  • Biological bodies in human and animal realms arise based on Paṭicca Samuppāda: “paṭi+ichcha” leads to “Sama+uppāda,” i.e., “willingly attaching to the root causes” leads to “corresponding births.” One would not like to be born an animal. However, if one acts like an animal, an animal birth is unavoidable! If one engages in “lowly deeds,” one may be reborn as a pig. That pig’s physical body arises, according to Paṭicca Samuppāda, to provide the “distorted saññā” of a “good smell and taste for rotten meat or feces.” However, even in other realms where dense biological bodies are absent, the “subtle bodies,” for example, of Devās and Brahmās, are also designed to provide the corresponding “distorted saññā.” See “Paṭicca Samuppāda – “Pati+ichcha” + ‘Sama+uppāda’.”
  • Here are all the posts on the concept of “distorted saññā” at “Sotapanna Stage via Understanding Perception (Saññā).”
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