“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.
What, bhikkhus, is the duality? The eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, ear and |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, nose and |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, tongue and |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, body and |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|—this is called the duality.
If anyone, bhikkhus, should speak thus: ‘Having rejected this duality, I shall make known another duality’ — that would be a mere empty boast on his part. If he was questioned, he would not be able to reply and, further, he would meet with |vexation::affliction, irritation [vighāta]|. For what reason? Because, bhikkhus, that would not be within his |objective field::domain, realm, sphere [visaya]|.”