“Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti. Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti?
“Bhikkhus, consciousness comes to be in dependence on the duality. And how, bhikkhus, does consciousness come to be in dependence on the duality?
Eye-consciousness
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Cakkhu aniccaṁ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati.
Depending on 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]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The eye is |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise. Forms are impermanent, changing, becoming otherwise. Thus this duality is |unsteady::unstable, shaky, fickle [cala]| and |wavering::tottering, wobbly [byatha]|, impermanent, changing, becoming otherwise. Eye-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-consciousness has arisen in dependence on a condition that is impermanent, how could it be |permanent::stable, not in flux [nicca]|?
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.
The meeting, the encounter, the concurrence of these three things is called |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|. Eye-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one |feels::experiences, senses [vedeti]|, contacted, one |intends::thinks [ceteti]|, contacted, one |perceives::conceives, recognizes [sañjānāti]|. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Ear-consciousness
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ. Sotaṁ aniccaṁ vipariṇāmi aññathābhāvi. Saddā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Sotaviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo sotaviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ sotaviññāṇaṁ kuto niccaṁ bhavissati.
Depending on the 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]|, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arises. The ear is impermanent, changing, becoming otherwise. Sounds are impermanent, changing, becoming otherwise. Thus this duality is unsteady and wavering, impermanent, changing, becoming otherwise. Ear-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of ear-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, ear-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati sotasamphasso. Sotasamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo sotasamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno sotasamphasso kuto nicco bhavissati.
The meeting, the encounter, the concurrence of these three things is called |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]|. Ear-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of ear-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, ear-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Nose-consciousness
Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ. Ghānaṁ aniccaṁ vipariṇāmi aññathābhāvi. Gandhā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Ghānaviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo ghānaviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ ghānaviññāṇaṁ kuto niccaṁ bhavissati.
Depending on the 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]|, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arises. The nose is impermanent, changing, becoming otherwise. Odors are impermanent, changing, becoming otherwise. Thus this duality is unsteady and wavering, impermanent, changing, becoming otherwise. Nose-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of nose-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, nose-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati ghānasamphasso. Ghānasamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo ghānasamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno ghānasamphasso kuto nicco bhavissati.
The meeting, the encounter, the concurrence of these three things is called |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]|. Nose-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of nose-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, nose-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Tongue-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.
Depending on the 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]|, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arises. The tongue is impermanent, changing, becoming otherwise. Tastes are impermanent, changing, becoming otherwise. Thus this duality is unsteady and wavering, impermanent, changing, becoming otherwise. Tongue-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of tongue-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, tongue-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?
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.
The meeting, the encounter, the concurrence of these three things is called |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]|. Tongue-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of tongue-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, tongue-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Body-consciousness
Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ. Kāyo anicco vipariṇāmī aññathābhāvī. Phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Kāyaviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo kāyaviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ kāyaviññāṇaṁ, kuto niccaṁ bhavissati.
Depending on the 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]|, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arises. The body is impermanent, changing, becoming otherwise. Tangibles are impermanent, changing, becoming otherwise. Thus this duality is unsteady and wavering, impermanent, changing, becoming otherwise. Body-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of body-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, body-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati kāyasamphasso. Kāyasamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo kāyasamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno kāyasamphasso, kuto nicco bhavissati.
The meeting, the encounter, the concurrence of these three things is called |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]|. Body-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of body-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, body-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Mind-consciousness
Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati.
Depending on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arises. The mind is impermanent, changing, becoming otherwise. Mental objects are impermanent, changing, becoming otherwise. Thus this duality is unsteady and wavering, impermanent, changing, becoming otherwise. Mind-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of mind-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-consciousness has arisen in dependence on a condition that is impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati.
The meeting, the encounter, the concurrence of these three things is called |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]|. Mind-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of mind-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, mind-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti.
It is in such a way, bhikkhus, that consciousness comes to be in dependence on the duality.”