"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."[1] "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:[2] for one arriving at this, form disappears — for objectification-classifications[3] 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[4] 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,'[5] the sage, ponders dependencies. On knowing them, released, he doesn't get into disputes, doesn't meet with becoming & not- : he's enlightened."