A Duality (2nd)Dutiyadvayasutta

“Mendicants, consciousness originates dependent on a duality.“Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti. And what is that duality?Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti?

Eye consciousness arises dependent on the eye and sights.Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. The eye is impermanent, decaying, and perishing.Cakkhu aniccaṁ vipariṇāmi aññathābhāvi. Sights are impermanent, decaying, and perishing.Rūpā aniccā vipariṇāmino aññathābhāvino. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing.Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Eye consciousness is impermanent, decaying, and perishing.Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing.Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati.

The meeting, coming together, and joining together of these three things is called eye contact.Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso. Eye contact is also impermanent, decaying, and perishing.Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing.Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.

Contacted one feels; contacted one intends; contacted one perceives.Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe…

Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ.

Mind consciousness arises dependent on the mind and ideas.Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. The mind is impermanent, decaying, and perishing.Mano anicco vipariṇāmī aññathābhāvī. Ideas are impermanent, decaying, and perishing.Dhammā aniccā vipariṇāmino aññathābhāvino. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing.Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Mind consciousness is impermanent, decaying, and perishing.Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing.Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati.

The meeting, coming together, and joining together of these three things is called mind contact.Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso. Mind contact is also impermanent, decaying, and perishing.Manosamphassopi anicco vipariṇāmī aññathābhāvī. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing.Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati.

Contacted one feels; contacted one intends; contacted one perceives.Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.

This is how consciousness originates dependent on a duality.”Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti.