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Saį¹yutta NikÄya 35.93 Linked Discourses 35.93
9. Channavagga 9. With Channa
Dutiyadvayasutta A Duality (2nd)
āDvayaį¹, bhikkhave, paį¹icca viƱƱÄį¹aį¹ sambhoti. āMendicants, consciousness originates dependent on a duality. YÄjƱavalkya taught that the ultimate Self was āthis great reality, infinite, unbounded, a sheer mass of consciousnessā (idaį¹ mahadbhÅ«tam anantam apÄraį¹ vijƱÄnaghana eva, Bį¹hadÄraį¹yaka Upaniį¹£ad 2.4.12). It arises as an individuated self from the mass of particularized elements making up the world, but for the realized being it returns to its essential oneness with Divinity. Thus YÄjƱavalkya spoke of the āuncognized cognizerā, the eternal and changeless core of awareness at the heart of the ephemeral world of changing illusions. Rejecting this, the Buddha asserts that consciousness, far from being an eternal or mysterious essence, is dependent on the dualistic structure of experience.
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. Compare the subtly different usage at MN 28:8.2.
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. The three aggregates of feeling, choices (saį¹
khÄrÄ, here expressed as ceteti, āintendsā), and perception are dependent on contact.
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 originates 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.