“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
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]|?
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?
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
Depending on the ear and |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [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?
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?
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Nose-consciousness
Depending on the nose and |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [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?
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?
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Tongue-consciousness
Depending on the tongue and |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [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?
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?
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Body-consciousness
Depending on the body and |tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]|, |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?
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?
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
Mind-consciousness
Depending on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [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?
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?
Contacted, bhikkhus, one feels, contacted, one intends, contacted, one perceives. Thus these things too are unsteady and wavering, impermanent, changing, becoming otherwise.
It is in such a way, bhikkhus, that consciousness comes to be in dependence on the duality.”