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I will declare another pair,’ his words would be mere talk. And when questioned, he would not be able to explain. And further, he would meet with vexation. For what reason? Because, monks, it is beyond his scope. Monks, consciousness arises dependent on a pair. And how, monks, does consciousness arise dependent on a pair? Dependent on the eye and forms, eye-consciousness arises. The eye is impermanent, changing, becoming otherwise. Forms are impermanent, changing, becoming otherwise. Thus this pair is agitated and disturbed, impermanent, changing, becoming otherwise. Eye-consciousness is impermanent, changing, becoming otherwise. Whatever cause, whatever condition for the arising of eye-consciousness, that cause, that condition is also impermanent, changing, becoming otherwise. And monks, how can eye-consciousness, arisen dependent on an impermanent condition, be permanent? Monks, the conjunction, meeting, and coming together of these three things is called eye-contact. Eye-contact is also impermanent, changing, becoming otherwise. Whatever cause, whatever condition for the arising of eye-contact, that cause, that condition is also impermanent, changing, becoming otherwise. And monks, how can eye-contact, arisen dependent on an impermanent condition, be permanent? Having made contact, monks, one feels; having made contact, one intends; having made contact, one perceives. Thus these things too are agitated and disturbed, impermanent, changing, becoming otherwise. The ear... and so on... Dependent on the tongue and tastes, tongue-consciousness arises. The tongue is impermanent, changing, becoming otherwise. The tongue [is subject to change, becoming otherwise (?)]. Tastes are impermanent, subject to change, becoming otherwise. This pair is wavering and unstable, 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 impermanent, subject to change, becoming otherwise. Since, monks, tongue-consciousness arises dependent on an impermanent condition, how can it be permanent! Whatever, monks, is the meeting, the coming together, the convergence of these three things, 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 impermanent, subject to change, becoming otherwise. Since, monks, tongue-contact arises dependent on an impermanent condition, how can it be permanent! Having made contact, monks, one feels; having made contact, one intends; having made contact, one perceives. These things too are wavering and unstable, impermanent, subject to change, becoming otherwise. The body... (...) Dependent on mind and phenomena, mind-consciousness arises. Mind is impermanent, subject to change, becoming otherwise. Phenomena are impermanent, subject to change, becoming otherwise. This pair is wavering and unstable, 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 impermanent, subject to change, becoming otherwise. Since, monks, mind-consciousness arises dependent on an impermanent condition, how can it be permanent! Whatever, monks, is the meeting, the coming together, the convergence of these three things, 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 impermanent, subject to change, becoming otherwise. Since, monks, (...the rest is cut off) Not, monks, dependent on conditions arises mental contact, how can it be permanent! Contacted, monks, one feels, contacted one intends, contacted one perceives. Thus these phenomena are unstable and agitated, impermanent, subject to change, of a different nature. Thus, monks, dependent on a duality consciousness arises.” The Tenth. The Channa Chapter, the Ninth. Summary thereof – Decay, Emptiness, Condensed, Channa, Punna, and Bahiyo; By Craving two are spoken, by Dualities the other two. 10. The Sixes Chapter 1. The Discourse on the Untamed and Unguarded 94. At Sāvatthī. “Monks, these six sense bases for contact untamed, unguarded, unprotected, unrestrained, lead to suffering. Which six? The eye, monks, sense base for contact, untamed, unguarded, unprotected, unrestrained, leads to suffering… the tongue, monks, sense base for contact, untamed, unguarded, unprotected, unrestrained, leads to suffering… the mind, monks, sense base for contact, untamed, unguarded, unprotected, unrestrained, leads to suffering. These six, monks, sense bases for contact, untamed, unguarded, unprotected, unrestrained, lead to suffering.” “Monks, these six sense bases for contact well-tamed, well-guarded, well-protected, well-restrained, lead to happiness. Which six? The eye, monks, sense base for contact, well-tamed, well-guarded, well-protected, well-restrained, leads to happiness… the tongue, monks, sense base for contact, well-tamed, well-guarded, well-protected, well-restrained, leads to happiness… the mind, monks, sense base for contact, well-tamed, well-guarded, well-protected, well-restrained, leads to happiness. These six, monks, sense bases for contact, well-tamed, well-guarded, well-protected, well-restrained, lead to happiness.” This the Blessed One said… This the Teacher said – “The six sense bases for contact, monks, where one unrestrained encounters suffering; And those who know their restraint, Faith Dwelling without a second, unattached. Having seen forms delightful, And having seen forms not delightful; In the delightful, one should dispel the path of passion, And not defile the heart, thinking, "This is unpleasant for me." And having heard sounds, both pleasant and unpleasant, In pleasant sounds, one should not be infatuated; And in unpleasant, one should dispel the state of aversion, And not defile the heart, thinking, "This is unpleasant for me." And having smelled scents, fragrant and delightful, And having smelled foul and disagreeable; In the disagreeable, one should dispel repugnance, And not be led by desire in the agreeable. And having tasted flavors, both unpalatable and palatable, And having tasted unpalatable at times; One should not consume palatable flavors with excessive attachment, Nor display opposition in unpalatable ones. Touched by contact, one should not be intoxicated by pleasure, Nor tremble when touched by pain; One should be equanimous towards the two contacts, pleasure and pain, Unattached and unhostile towards anyone. People, with various conceptual proliferations, Proliferating, approach with their perceptions; Having cast off all mental and domestic attachments, One should proceed, relying on renunciation. Thus, when the mind is well-cultivated in the six, The mind, when touched, does not waver anywhere; Those bhikkhus, having overcome passion and aversion, Will be those who have crossed over birth and death. 2. The Discourse to Mālukyaputta 95. Then, the venerable Mālukyaputta approached the Blessed One… and sat down to one side. The venerable Mālukyaputta said to the Blessed One: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "What then, Mālukyaputta, shall we say to young bhikkhus! When you, bhikkhu, are old, aged, advanced in years, having reached the end of life, you ask for an instruction in brief!" "Even though I, venerable sir, am old, aged, advanced in years, having reached the end of life. Let the Blessed One teach." Venerable sir, for me, may the Blessed One teach the Dhamma concisely. May the Fortunate One teach the Dhamma concisely. Perhaps I might understand the meaning of what the Blessed One says. Perhaps I might be an heir to what the Blessed One says. "What do you think, Mālukyaputta? Those forms cognizable by the eye, unseen, never seen before, and you do not see them, and you do not have the thought, 'I will see them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Those sounds cognizable by the ear, unheard, never heard before, and you do not hear them, and you do not have the thought, 'I will hear them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Those odors cognizable by the nose, unsmelled, never smelled before, and you do not smell them, and you do not have the thought, 'I will smell them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Those flavors cognizable by the tongue, untasted, never tasted before, and you do not taste them, and you do not have the thought, 'I will taste them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Those tangibles cognizable by the body, untouched, never touched before, and you do not touch them, and you do not have the thought, 'I will touch them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Those mental phenomena cognizable by the mind, unknown, never known before, and you do not know them, and you do not have the thought, 'I will know them'? Do you have desire, or lust, or affection for them?" "No, venerable sir." "Here, Mālukyaputta, in phenomena seen, heard, sensed, and cognized: in the seen, there will be just the seen; in the heard, there will be just the heard; in the sensed, there will be just the sensed; in the cognized, there will be just the cognized. When, Mālukyaputta, in phenomena seen, heard, sensed, and cognized: in the seen, there will be just the seen;