sutta » sn » sn35 » Saṁyutta Nikāya 35.93

Dutiyadvayasutta

A Duality (2nd)

“Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti.
“Mendicants, consciousness exists dependent on a duality.

Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti?
And what is that duality?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ.
Eye consciousness arises dependent on the eye and sights.

Cakkhu aniccaṁ vipariṇāmi aññathābhāvi.
The eye is impermanent, decaying, and perishing.

Rūpā aniccā vipariṇāmino aññathābhāvino.
Sights are impermanent, decaying, and perishing.

Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.
So this duality is tottering and toppling; it’s impermanent, decaying, and perishing.

Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
Eye consciousness is impermanent, decaying, and perishing.

Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati.
But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso.
The meeting, coming together, and joining together of these three things is called eye contact.

Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī.
Eye contact is also impermanent, decaying, and perishing.

Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.
But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Contacted, one feels, intends, and perceives.

Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe…
So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

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

Jivhā aniccā vipariṇāmī aññathābhāvī.

Rasā aniccā vipariṇāmino aññathābhāvino.

Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.

Jivhāviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.

Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ jivhāviññāṇaṁ, kuto niccaṁ bhavissati.

Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati jivhāsamphasso.

Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī.

Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati.

Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.

Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe…

Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.
Mind consciousness arises dependent on the mind and ideas.

Mano anicco vipariṇāmī aññathābhāvī.
The mind is impermanent, decaying, and perishing.

Dhammā aniccā vipariṇāmino aññathābhāvino.
Ideas are impermanent, decaying, and perishing.

Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.
So this duality is tottering and toppling; it’s impermanent, decaying, and perishing.

Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
Mind consciousness is impermanent, decaying, and perishing.

Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati.
But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso.
The meeting, coming together, and joining together of these three things is called mind contact.

Manosamphassopi anicco vipariṇāmī aññathābhāvī.
Mind contact is also impermanent, decaying, and perishing.

Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing.

Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati.
But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?

Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Contacted, one feels, intends, and perceives.

Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

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

Dasamaṁ.

Channavaggo catuttho.

Tassuddānaṁ

Palokasuññā saṅkhittaṁ,

channo puṇṇo ca bāhiyo;

Ejena ca duve vuttā,

dvayehi apare duveti.