Saṃyutta Nikāya
4. Saḷāyatana Vagga
35. Saḷāyatana Saṃyutta
§ II: Paññāsaka Dutiya
4. Channa Vagga
The Book of the Kindred Sayings
4. The Book Called the Saḷāyatana-Vagga
Containing Kindred Sayings on the 'Six-Fold Sphere' of Sense and Other Subjects
35. Kindred Sayings the Sixfold Sphere of Sense
§ II: The 'Second Fifty' Suttas
4. The Chapter on Channa and Others
Sutta 93
Dutiya Dvaya Suttaṃ
Duality (ii)[1]
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
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[1][than][olds][bodh] Thus have I heard:
The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
Then the Exalted One addressed the brethren, saying:
"Brethren."
"Lord," responded those brethren to the Exalted One.
The Exalted One thus spake:
"Owing to a dual (thing), Brethren,
consciousness comes into being.
And what, Brethren, is that dual
owing to which consciousness comes into being?
Owing to the eye and objects
arises eye-consciousness.
The eye is impermanent,
changing,
its state is 'becoming otherness.'[2]
Objects are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Eye-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of eye-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This eye-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'eye-contact.'
Eye-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of eye-contact, -
they also are impermanent.
This eye-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Owing to the ear and sounds
arises ear-consciousness.
The ear is impermanent,
changing,
its state is 'becoming otherness.'
Sounds are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Ear-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of ear-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This ear-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'ear-contact.'
Ear-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of ear-contact, -
they also are impermanent.
This ear-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Owing to the nose and scents
arises ear-consciousness.
The nose is impermanent,
changing,
its state is 'becoming otherness.'
Scents are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Nose-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of nose-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This nose-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'nose-contact.'
Nose-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of nose-contact, -
they also are impermanent.
This nose-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Owing to the tongue and savours
arises ear-consciousness.
The tongue is impermanent,
changing,
its state is 'becoming otherness.'
Savours are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Tongue-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of tongue-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This tongue-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'tongue-contact.'
Tongue-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of tongue-contact, -
they also are impermanent.
This tongue-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Owing to the body and tangibles
arises ear-consciousness.
The body is impermanent,
changing,
its state is 'becoming otherness.'
Tangibles are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Body-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of body-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This body-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'body-contact.'
Body-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of body-contact, -
they also are impermanent.
This body-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Owing to the mind and mind-states
arises ear-consciousness.
The mind is impermanent,
changing,
its state is 'becoming otherness.'
Mind-states are impermanent,
changing,
their state is 'becoming otherness.'.
Thus this dual —
mobile
and transitory,
impermanent,
changing, -
its state is 'becoming otherness.'
Mind-consciousness is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of mind-consciousness, -
they also are impermanent,
changing,
their state is 'becoming otherness.'
This mind-consciousness,
arising as it does from an impermanent relation, -
how could it be permanent?
Now the striking together,
the falling together,
the meeting together
of these three things, -
this, Brethren, is called 'mind-contact.'
Mind-contact is impermanent,
changing,
its state is 'becoming otherness.'
That condition,
that relation of the uprising of mind-contact, -
they also are impermanent.
This mind-contact,
arising as it does from an impermanent relation, -
how could it be permanent?
Contacted, Brethren, one feels.
Contacted, one is aware.
Contacted, one perceives.
Thus these states also are
mobile
and transitory,
impermanent
and changing.
Their state is 'becoming otherness.'
■
Thus, Brethren, owing to a dual, consciousness comes into being."
[1] Cf. M. i, 111; Buddh. Psych., p. 64.
[2] Aññathā-bhāvin. I borrow the translation of this term from Mrs. Rhys Davids.
