Mil 3.3.7
7. Question on Eye Consciousness, Etc.
7. Cakkhuviññāṇādipañha
from: Examination Chapter
7. Question on Eye Consciousness, Etc.
The king asked: “Venerable Nāgasena, does mind consciousness arise where eye consciousness arises?” “Yes, your majesty, mind consciousness arises where eye consciousness arises.”
“Venerable Nāgasena, does eye consciousness arise first, then mind consciousness after, or does mind consciousness arise first, then eye consciousness after?” “Eye consciousness arises first, your majesty, then mind consciousness arises after.”
“Venerable Nāgasena, does eye consciousness instruct mind consciousness, ‘where I arise, you should arise,’ or does mind consciousness instruct eye consciousness ‘where you will arise, there I will arise’?” “Certainly not, your majesty, there is no conversation between them.”
“Then, how is it, Venerable Nāgasena, that mind consciousness arises where eye consciousness arises?” “It is because of inclination, your majesty, and because of door, of habit, and of practice.”
“How is it, Venerable Nāgasena, that because of inclination mind consciousness arises where eye consciousness arises? Please give me an analogy.” “What do you think, your majesty, when it is raining what way would the water go?” “It would go according to the inclination, venerable sir.” “And if it would continue to rain for some time, what way would that water go?” “It would go in the same direction as the earlier water, venerable sir.”
“Does the earlier water, your majesty, instruct the later water, ‘where I go, you should go,’ or does the later water instruct the earlier water ‘where you will go, there I will go’?” “Certainly not, venerable sir, there is no conversation between them, they go because of the inclination.” “In the same way, your majesty, because of the inclination eye consciousness arises, then mind consciousness arises. And not because eye consciousness instructs mind consciousness, ‘where I arise, you should arise,’ nor does mind consciousness instruct eye consciousness ‘where you will arise, there I will arise’. There is no conversation between them, they arise because of the inclination.”
“How is it, Venerable Nāgasena, that because of door mind consciousness arises where eye consciousness arises? Please give me an analogy.” “What do you think, your majesty? There might be a king’s border town with strong ramparts, an arched gateway, and only one door, and there, if a man were wishing to depart, how would he do so?” “He would depart through the door, venerable sir.” “Then, if there was another man wishing to depart, how would he do so?” “He would depart in the same way as the first man, venerable sir.”
“Does the first man, your majesty, instruct the later man, ‘where I go, you should go,’ or does the later man instruct the first man ‘where you will go, there I will go’?” “Certainly not, venerable sir, there is no conversation between them, they go because of the door.” “In the same way, your majesty, because of the door eye consciousness arises, then mind consciousness arises. And not because eye consciousness instructs mind consciousness, ‘where I arise, you should arise,’ nor does mind consciousness instruct eye consciousness ‘where you will arise, there I will arise’. There is no conversation between them, they arise because of the door.”
“How is it, Venerable Nāgasena, that because of habit mind consciousness arises where eye consciousness arises? Please give me an analogy.” “What do you think, your majesty? If one cart goes first, then which way would a second cart go?” “It would go in the same way as the first cart, venerable sir.”
“Does the first cart, your majesty, instruct the later cart, ‘where I go, you should go,’ or does the later cart instruct the first cart ‘where you will go, there I will go’?” “Certainly not, venerable sir, there is no conversation between them, they go because of habit.” “In the same way, your majesty, because of habit eye consciousness arises, then mind consciousness arises. And not because eye consciousness instructs mind consciousness, ‘where I arise, you should arise,’ nor does mind consciousness instruct eye consciousness ‘where you will arise, there I will arise’. There is no conversation between them, they arise because of habit.”
“How is it, Venerable Nāgasena, that because of practice mind consciousness arises where eye consciousness arises? Please give me an analogy.” “Just as, your majesty, a beginner might be clumsy in the arts of hand reckoning, calculation, mental reckoning, and writing, but then, after some time, with careful working and practice, he would become skilful. In the same way, your majesty, because of practice eye consciousness arises, then mind consciousness arises. And not because eye consciousness instructs mind consciousness, ‘where I arise, you should arise,’ nor does mind consciousness instruct eye consciousness ‘where you will arise, there I will arise’. There is no conversation between them, they arise because of practice.”
“Venerable Nāgasena, does mind consciousness arise where ear consciousness arises? ... where nose consciousness arises … where tongue consciousness arises … where body consciousness arises?” “Yes, your majesty, mind consciousness arises where body consciousness arises.”
“Venerable Nāgasena, does body consciousness arise first, then mind consciousness after, or does mind consciousness arise first, then body consciousness after?” “Body consciousness arises first, your majesty, then mind consciousness arises after.”
“Venerable Nāgasena, does … there is no conversation between them, they arise because of practice.”
“You are clever, Venerable Nāgasena!”
Question on Eye Consciousness, Etc. seventh
7. Cakkhuviññāṇādipañha
Rājā āha— “bhante nāgasena, yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatī”ti? “Āma, mahārāja, yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatī”ti.
“Kiṁ nu kho, bhante nāgasena, paṭhamaṁ cakkhuviññāṇaṁ uppajjati, pacchā manoviññāṇaṁ, udāhu manoviññāṇaṁ paṭhamaṁ uppajjati, pacchā cakkhuviññāṇan”ti? “Paṭhamaṁ, mahārāja, cakkhuviññāṇaṁ uppajjati, pacchā manoviññāṇan”ti.
“Kiṁ nu kho, bhante nāgasena, cakkhuviññāṇaṁ manoviññāṇaṁ āṇāpeti ‘yatthāhaṁ uppajjāmi, tvampi tattha uppajjāhī’ti, udāhu manoviññāṇaṁ cakkhuviññāṇaṁ āṇāpeti ‘yattha tvaṁ uppajjissasi, ahampi tattha uppajjissāmī’”ti? “Na hi, mahārāja, anālāpo tesaṁ aññamaññehī”ti.
“Kathaṁ, bhante nāgasena, yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatī”ti? “Ninnattā ca, mahārāja, dvārattā ca ciṇṇattā ca samudācaritattā cā”ti.
“Kathaṁ, bhante nāgasena, ninnattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, deve vassante katamena udakaṁ gaccheyyā”ti? “Yena, bhante, ninnaṁ, tena gaccheyyā”ti. “Athāparena samayena devo vasseyya, katamena taṁ udakaṁ gaccheyyā”ti. “Yena, bhante, purimaṁ udakaṁ gataṁ, tampi tena gaccheyyā”ti.
“Kiṁ nu kho, mahārāja, purimaṁ udakaṁ pacchimaṁ udakaṁ āṇāpeti ‘yenāhaṁ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṁ vā udakaṁ purimaṁ udakaṁ āṇāpeti ‘yena tvaṁ gacchissasi, ahampi tena gacchissāmī’”ti. “Na hi, bhante, anālāpo tesaṁ aññamaññehi, ninnattā gacchantī”ti. “Evameva kho, mahārāja, ninnattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṁ manoviññāṇaṁ āṇāpeti ‘yatthāhaṁ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṁ cakkhuviññāṇaṁ āṇāpeti ‘yattha tvaṁ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṁ aññamaññehi, ninnattā uppajjantī”ti.
“Kathaṁ, bhante nāgasena, dvārattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, rañño paccantimaṁ nagaraṁ assa daḷhapākāratoraṇaṁ ekadvāraṁ, tato puriso nikkhamitukāmo bhaveyya, katamena nikkhameyyā”ti? “Dvārena, bhante, nikkhameyyā”ti. “Athāparo puriso nikkhamitukāmo bhaveyya, katamena so nikkhameyyā”ti? “Yena, bhante, purimo puriso nikkhanto, sopi tena nikkhameyyā”ti.
“Kiṁ nu kho, mahārāja, purimo puriso pacchimaṁ purisaṁ āṇāpeti ‘yenāhaṁ gacchāmi, tvampi tena gacchāhī’ti, pacchimo vā puriso purimaṁ purisaṁ āṇāpeti ‘yena tvaṁ gacchissasi, ahampi tena gacchissāmī’”ti. “Na hi, bhante, anālāpo tesaṁ aññamaññehi, dvārattā gacchantī”ti. “Evameva kho, mahārāja, dvārattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṁ manoviññāṇaṁ āṇāpeti ‘yatthāhaṁ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṁ cakkhuviññāṇaṁ āṇāpeti ‘yattha tvaṁ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṁ aññamaññehi, dvārattā uppajjantī”ti.
“Kathaṁ, bhante nāgasena, ciṇṇattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, paṭhamaṁ ekaṁ sakaṭaṁ gaccheyya, atha dutiyaṁ sakaṭaṁ katamena gaccheyyā”ti? “Yena, bhante, purimaṁ sakaṭaṁ gataṁ, tampi tena gaccheyyā”ti.
“Kiṁ nu kho, mahārāja, purimaṁ sakaṭaṁ pacchimaṁ sakaṭaṁ āṇāpeti ‘yenāhaṁ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṁ vā sakaṭaṁ purimaṁ sakaṭaṁ āṇāpeti ‘yena tvaṁ gacchissasi, ahampi tena gacchissāmī’”ti. “Na hi, bhante, anālāpo tesaṁ aññamaññehi, ciṇṇattā gacchantī”ti. “Evameva kho, mahārāja, ciṇṇattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṁ manoviññāṇaṁ āṇāpeti ‘yatthāhaṁ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṁ cakkhuviññāṇaṁ āṇāpeti ‘yattha tvaṁ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṁ aññamaññehi, ciṇṇattā uppajjantī”ti.
“Kathaṁ, bhante nāgasena, samudācaritattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṁ karohī”ti. “Yathā, mahārāja, muddāgaṇanāsaṅkhyālekhāsippaṭṭhānesu ādikammikassa dandhāyanā bhavati, athāparena samayena nisammakiriyāya samudācaritattā adandhāyanā bhavati. Evameva kho, mahārāja, samudācaritattā yattha cakkhuviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṁ manoviññāṇaṁ āṇāpeti ‘yatthāhaṁ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṁ cakkhuviññāṇaṁ āṇāpeti ‘yattha tvaṁ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṁ aññamaññehi, samudācaritattā uppajjantī”ti.
“Bhante nāgasena, yattha sotaviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatīti …pe… yattha ghānaviññāṇaṁ uppajjati … yattha jivhāviññāṇaṁ uppajjati … yattha kāyaviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatī”ti? “Āma, mahārāja, yattha kāyaviññāṇaṁ uppajjati, tattha manoviññāṇampi uppajjatī”ti.
“Kiṁ nu kho, bhante nāgasena, paṭhamaṁ kāyaviññāṇaṁ uppajjati, pacchā manoviññāṇaṁ, udāhu manoviññāṇaṁ paṭhamaṁ uppajjati, pacchā kāyaviññāṇan”ti? “Kāyaviññāṇaṁ, mahārāja, paṭhamaṁ uppajjati, pacchā manoviññāṇan”ti.
“Kiṁ nu kho, bhante nāgasena …pe… anālāpo tesaṁ aññamaññehi, samudācaritattā uppajjantī”ti.
“Kallosi, bhante nāgasenā”ti.
Cakkhuviññāṇādipañho sattamo.