10.
The Second Discourse on the Dyad
93.
"Dependent on a dyad, monks, consciousness comes into being.
And how, monks, does consciousness come into being dependent on a dyad?
Dependent on the eye and forms, eye-consciousness arises.
The eye is impermanent, subject to change, becoming otherwise.
Forms are impermanent, subject to change, becoming otherwise.
Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise.
Eye-consciousness is impermanent, subject to change, becoming otherwise.
Whatever cause, whatever condition there is for the arising of eye-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise.
But, monks, eye-consciousness arisen dependent on an impermanent condition, how could it be permanent!
That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called eye-contact.
Eye-contact too is impermanent, subject to change, becoming otherwise.
Whatever cause, whatever condition there is for the arising of eye-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise.
But, monks, eye-contact arisen dependent on an impermanent condition, how could it be permanent!
Touched, monks, one feels; touched, one intends; touched, one perceives.
Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise.
The ear... etc.
"Dependent on the tongue and flavours, tongue-consciousness arises. The tongue is impermanent, subject to change, becoming otherwise. Flavours are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise. Tongue-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, tongue-consciousness arisen dependent on an impermanent condition, how could it be permanent! That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called tongue-contact. Tongue-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, tongue-contact arisen dependent on an impermanent condition, how could it be permanent! Touched, monks, one feels; touched, one intends; touched, one perceives. Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise. The body, etc.
"Dependent on the mind and mind-objects, mind-consciousness arises. The mind is impermanent, subject to change, becoming otherwise. Mental phenomena are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise. Mind-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, mind-consciousness arisen dependent on an impermanent condition, how could it be permanent! That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called mind-contact. Mind-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, mind-contact arisen dependent on an impermanent condition, how could it be permanent! Touched, monks, one feels; touched, one intends; touched, one perceives. Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise. Thus, monks, dependent on a dyad, consciousness comes into being." The tenth.