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Linked Discourses 35.93 – Saṁyutta Nikāya 35.93

9. With Channa – 9. Channavagga

SN 35.93 A Duality (2nd) – Dutiyadvayasutta

 

“Bhikkhū, consciousness exists 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 anicca, perishing, and changing.

Cakkhu aniccaṁ vipariṇāmi aññathābhāvi.

Sights are anicca, perishing, and changing.

Rūpā aniccā vipariṇāmino aññathābhāvino.

So this duality is tottering and toppling; it’s anicca, perishing, and changing.

Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.

Eye consciousness is anicca, perishing, and changing.

Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.

And the causes and conditions that give rise to eye consciousness are also anicca, perishing, and changing.

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

But since eye consciousness has arisen dependent on conditions that are anicca, 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 anicca, perishing, and changing.

Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī.

And the causes and conditions that give rise to eye contact are also anicca, perishing, and changing.

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

But since eye contact has arisen dependent on conditions that are anicca, how could it be permanent?

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

Contacted, one feels, intends, and perceives.

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

So these things too are tottering and toppling; they’re anicca, perishing, and changing.

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

Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …

Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ.

 

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…

Mind consciousness arises dependent on the mind and thoughts.

Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.

The mind is anicca, perishing, and changing.

Mano anicco vipariṇāmī aññathābhāvī.

Thoughts are anicca, perishing, and changing.

Dhammā aniccā vipariṇāmino aññathābhāvino.

So this duality is tottering and toppling; it’s anicca, perishing, and changing.

Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi.

Mind consciousness is anicca, perishing, and changing.

Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.

And the causes and conditions that give rise to mind consciousness are also anicca, perishing, and changing.

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

But since mind consciousness has arisen dependent on conditions that are anicca, 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 anicca, perishing, and changing.

Manosamphassopi anicco vipariṇāmī aññathābhāvī.

And the causes and conditions that give rise to mind contact are also anicca, perishing, and changing.

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

But since mind contact has arisen dependent on conditions that are anicca, how could it be permanent?

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

Contacted, one feels, intends, and perceives.

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

So these things too are tottering and toppling; they’re anicca, perishing, and changing.

Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.

This is how consciousness exists dependent on a duality.”

Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti.

 

Dasamaṁ.

 

Channavaggo catuttho.

 

Tassuddānaṁ

 

Palokasuññā saṅkhittaṁ,

 

channo puṇṇo ca bāhiyo;