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Saɱyutta Nikāya
IV. Saḷāyatana Vagga
35: Saḷāyatana Saɱyutta
Paññāsaka Dutiya
4. Channa Vagga

The Connected Discourses of the Buddha
IV. The Book of the Six Sense Bases
35: Connected Discourses on the Six Sense Bases
The Second Fifty
4. Channa

Sutta 93

Dutiya Dvaya Suttaɱ

The Dyad 2

Translated by Bhikkhu Bodhi

Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
This selection from The Connected Discourses of the Buddha: A Translation of the Saɱyutta Nikāya by Bhikkhu Bodhi is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at http://www.wisdompubs.org/book/connected-discourses-buddha.
Permissions beyond the scope of this license may be available at http://www.wisdompubs.org/terms-use.

 


[67] [1172]

[1][pts][than][olds] "Bhikkhus, consciousness comes to be in dependence on a dyad.

And how, bhikkhus, does consciousness come to be in dependence on a dyad?

In dependence on the eye and forms there arises eye-consciousness.

The eye is impermanent, changing, becoming otherwise; [68] forms are impermanent, changing, becoming otherwise.

Thus this dyad is moving and tottering, impermanent, changing, becoming otherwise.

"Eye-consciousness is impermanent, changing, becoming otherwise.

The cause and condition for the arising of eye-consciousness is also impermanent, changing, becoming otherwise.

When, bhikkhus, eye-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?

"The meeting, the encounter, the concurrence of these three things is called eye-contact.

Eye-contact too is impermanent, changing, becoming otherwise.

The cause and condition for the arising of eye-contact is also impermanent, changing, becoming otherwise.

When, bhikkhus, eye-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?

"Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives.

Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.

"In dependence on the ear and sounds there arises ear-consciousness ... [69] ...

In dependence on the mind and mental phenomena there arises mind-consciousness.

The mind is impermanent, changing, becoming otherwise; mental phenomena are impermanent, changing, becoming otherwise.

Thus this dyad is moving and tottering, impermanent, changing, becoming otherwise.

"Mind-consciousness is impermanent, changing, becoming otherwise.

The cause and condition for the arising of mind-consciousness is also impermanent, changing, becoming otherwise.

When, bhikkhus, mind-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?

"The meeting, the encounter, the concurrence of these three things is called mind-contact.

Mind-contact too is impermanent, changing, becoming otherwise.

The cause and condition for the arising of mind-contact is also impermanent, changing, becoming otherwise.

When, bhikkhus, mind-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?

"Contacted, bhikkhus, one feels, contacted one intends, contacted one perceives.

Thus these things too are moving and tottering, impermanent, changing, becoming otherwise.

"It is in such a way, bhikkhus, that consciousness comes to be in dependence on a dyad."

 


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