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From:
Saį¹yutta NikÄya 35.93 Linked Discourses 35.93
9. Channavagga 9. With Channa
Dutiyadvayasutta A Duality (2nd)
āDvayaį¹, bhikkhave, paį¹icca viƱƱÄį¹aį¹ sambhoti. āMendicants, consciousness exists dependent on a duality.
KathaƱca, bhikkhave, dvayaį¹ paį¹icca viƱƱÄį¹aį¹ sambhoti? And what is that duality?
CakkhuƱca paį¹icca rÅ«pe ca uppajjati cakkhuviƱƱÄį¹aį¹. Eye consciousness arises dependent on the eye and sights.
Cakkhu aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi. The eye is impermanent, decaying, and perishing.
RÅ«pÄ aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino. Sights are impermanent, decaying, and perishing.
Itthetaį¹ dvayaį¹ calaƱceva byathaƱca aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi. So this duality is tottering and toppling; itās impermanent, decaying, and perishing.
CakkhuviƱƱÄį¹aį¹ aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi. Eye consciousness is impermanent, decaying, and perishing.
Yopi hetu yopi paccayo cakkhuviƱƱÄį¹assa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppannaį¹ cakkhuviƱƱÄį¹aį¹ kuto niccaį¹ bhavissati. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
YÄ kho, bhikkhave, imesaį¹ tiį¹į¹aį¹ dhammÄnaį¹ saį¹
gati sannipÄto samavÄyo, ayaį¹ vuccati cakkhusamphasso. The meeting, coming together, and joining together of these three things is called eye contact.
Cakkhusamphassopi anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. Eye contact is also impermanent, decaying, and perishing.
Yopi hetu yopi paccayo cakkhusamphassassa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppanno cakkhusamphasso kuto nicco bhavissati. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuį¹į¹ho, bhikkhave, vedeti, phuį¹į¹ho ceteti, phuį¹į¹ho saƱjÄnÄti. Contacted one feels; contacted one intends; contacted one perceives.
Itthetepi dhammÄ calÄ ceva byathÄ ca aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino ā¦peā¦ So these things too are tottering and toppling; theyāre impermanent, decaying, and perishing.
JivhaƱca paį¹icca rase ca uppajjati jivhÄviƱƱÄį¹aį¹. Ear consciousness ā¦ Nose consciousness ā¦ Tongue consciousness ā¦ Body consciousness ā¦
JivhÄ aniccÄ vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«.
RasÄ aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino.
Itthetaį¹ dvayaį¹ calaƱceva byathaƱca aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi.
JivhÄviƱƱÄį¹aį¹ aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi.
Yopi hetu yopi paccayo jivhÄviƱƱÄį¹assa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppannaį¹ jivhÄviƱƱÄį¹aį¹, kuto niccaį¹ bhavissati.
YÄ kho, bhikkhave, imesaį¹ tiį¹į¹aį¹ dhammÄnaį¹ saį¹
gati sannipÄto samavÄyo, ayaį¹ vuccati jivhÄsamphasso.
JivhÄsamphassopi anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«.
Yopi hetu yopi paccayo jivhÄsamphassassa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppanno jivhÄsamphasso, kuto nicco bhavissati.
Phuį¹į¹ho, bhikkhave, vedeti, phuį¹į¹ho ceteti, phuį¹į¹ho saƱjÄnÄti.
Itthetepi dhammÄ calÄ ceva byathÄ ca aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino ā¦peā¦
ManaƱca paį¹icca dhamme ca uppajjati manoviƱƱÄį¹aį¹. Mind consciousness arises dependent on the mind and ideas.
Mano anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. The mind is impermanent, decaying, and perishing.
DhammÄ aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino. Ideas are impermanent, decaying, and perishing.
Itthetaį¹ dvayaį¹ calaƱceva byathaƱca aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi. So this duality is tottering and toppling; itās impermanent, decaying, and perishing.
ManoviƱƱÄį¹aį¹ aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi. Mind consciousness is impermanent, decaying, and perishing.
Yopi hetu yopi paccayo manoviƱƱÄį¹assa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppannaį¹ manoviƱƱÄį¹aį¹, kuto niccaį¹ bhavissati. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
YÄ kho, bhikkhave, imesaį¹ tiį¹į¹aį¹ dhammÄnaį¹ saį¹
gati sannipÄto samavÄyo, ayaį¹ vuccati manosamphasso. The meeting, coming together, and joining together of these three things is called mind contact.
Manosamphassopi anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. Mind contact is also impermanent, decaying, and perishing.
Yopi hetu yopi paccayo manosamphassassa uppÄdÄya, sopi hetu sopi paccayo anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing.
Aniccaį¹ kho pana, bhikkhave, paccayaį¹ paį¹icca uppanno manosamphasso, kuto nicco bhavissati. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuį¹į¹ho, bhikkhave, vedeti, phuį¹į¹ho ceteti, phuį¹į¹ho saƱjÄnÄti. Contacted one feels; contacted one intends; contacted one perceives.
Itthetepi dhammÄ calÄ ceva byathÄ ca aniccÄ vipariį¹Ämino aƱƱathÄbhÄvino. So these things too are tottering and toppling; theyāre impermanent, decaying, and perishing.
Evaį¹ kho, bhikkhave, dvayaį¹ paį¹icca viƱƱÄį¹aį¹ sambhotÄ«āti. This is how consciousness exists dependent on a duality.ā
Dasamaį¹.
Channavaggo catuttho.
TassuddÄnaį¹
PalokasuĆ±Ć±Ä saį¹
khittaį¹,
channo puį¹į¹o ca bÄhiyo;
Ejena ca duve vuttÄ,
dvayehi apare duveti.