Dighanikaya 33.325

33.325

Vivādamūlānīti vivādassa mūlāni. Kodhanoti kujjhanalakkhaṇena kodhena samannāgato. Upanāhīti veraappaṭinissaggalakkhaṇena upanāhena samannāgato. Ahitāya dukkhāya devamanussānanti dvinnaṃ bhikkhūnaṃ vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattati. Kosambakakkhandhake viya dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti. Tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati. Tato tesaṃ upaṭṭhākā vivadanti. Atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Tattha dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti adhammavādīnaṃ adhammavādiniyo. Tato ārakkhadevatānaṃ mittā bhummā devatā bhijjanti. Evaṃ paramparā yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti. Tato ‘‘yaṃ bahukehi gahitaṃ, taṃ taccha’’nti dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. Te adhammaṃ purakkhatvā vadantā apāyesu nibbattanti. Evaṃ dvinnaṃ bhikkhūnaṃ vivādo devamanussānaṃ ahitāya dukkhāya hoti.

'Roots of dispute' means the roots of contention. 'Wrathful' means endowed with anger, which has the characteristic of being irritated. 'Vindictive' means endowed with malice, which has the characteristic of not giving up hostility. 'For the harm and suffering of devas and humans': how does a dispute between two monks lead to the harm and suffering of devas and humans? Just as in the chapter on Kosambī, when two monks fall into dispute, their resident pupils in that monastery dispute. The Saṅgha of nuns, receiving their advice, dispute. Then their supporters dispute. Then the guardian devas of the humans split into two factions. Therein, the guardian devas of those who speak the Dhamma speak the Dhamma, and those of the speakers of non-Dhamma speak non-Dhamma. Then the earth-bound devas who are friends of the guardian devas become divided. In this way, by succession up to the Brahmā world, setting aside the noble disciples, all devas and humans split into two factions. But the speakers of non-Dhamma are far more numerous than the speakers of Dhamma. Then, thinking, 'Whatever has been grasped by the many, that is true', abandoning the Dhamma, the majority grasp non-Dhamma. Placing non-Dhamma in front and speaking [accordingly], they are reborn in the states of deprivation. In this way, a dispute between two monks leads to the harm and suffering of devas and humans.