"From where have there arisen
quarrels, disputes,
lamentation, sorrows, along with selfishness,
conceit & pride, along with divisiveness?
From where have they arisen?
	Please tell me."
"From what is dear
there have arisen
quarrels, disputes,
lamentation, sorrows, along with selfishness,
conceit & pride, along with divisiveness.
Tied up with selfishness
are quarrels & disputes.
In the arising of disputes
is divisiveness."

"Where is the cause
of things dear in the world,
along with the greeds that go about in the world?
And where is the cause
of the hopes & fulfillments
for the sake of a person's next life?"

"Desires are the cause
of things dear in the world,
along with the greeds that go about in the world.
And it too is the cause
of the hopes & fulfillments
for the sake of a person's next life."

"Now where is the cause
of desire in the world?
And from where have there arisen
decisions, anger, lies, & perplexity,
and all the qualities
described by the Contemplative?"

"What they call
'appealing' &
'unappealing'
in the world:
in dependence on that
	desire arises.
Having seen becoming & not-
with regard to forms,
a person gives rise to decisions in the world;
anger, lies, & perplexity:
these qualities, too, when that pair exists.
A person perplexed
should train for the path of knowledge,
for it's in having known
that the Contemplative has spoken
	of qualities/dhammas."

"Where is the cause
of appealing & un-?
When what isn't
do they not exist?
And whatever is meant
by becoming & not- :
	tell me,
	Where is its cause?"

"Contact is the cause
of appealing & un-.
When contact isn't
they do not exist.
And whatever is meant
by becoming & not- :
	this too is its cause."

"Now where is the cause
of contact in the world,
and from where have graspings,
			possessions, arisen?
When what isn't
does mine-ness not exist.
When what has disappeared
do contacts not touch?"

"Conditioned by name & form
		is contact.
In longing do graspings,
		possessions have their cause.
When longing isn't
mine-ness does not exist.
When forms have disappeared
contacts don't touch."

"For one arriving at what
does form disappear?
How do pleasure & pain disappear?
	Tell me this.
		My heart is set
		on knowing how
		they disappear."

"One not percipient of perceptions
not percipient of aberrant perceptions,
not unpercipient,
nor percipient of what's disappeared:
	for one arriving at this,
		form disappears — 
	for complication-classifications
	have their cause in perception."

"What we have asked, you have told us.
We ask one more thing.
Please tell it.
Do some of the wise
say that just this much is the utmost,
the purity of the spirit is here?
Or do they say
that it's other than this?"

"Some of the wise
say that just this much is the utmost,
the purity of the spirit is here.
But some of them,
who say they are skilled,
say it's the moment
with no clinging remaining.

	Knowing,
'Having known, they still are dependent,'
the sage, ponders dependencies.
On knowing them, released,
he doesn't get into disputes,
doesn't meet with becoming & not-
		: he's enlightened."