[126] Tongue-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-contact, that cause too, that condition too, is impermanent, subject to change, becoming otherwise. When tongue-contact has arisen, bhikkhus, 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 dhammas too are unstable and disintegrating, impermanent, subject to change, becoming otherwise. …
In dependence on the mind (mano) and mental phenomena (dhammā) there arises mind-consciousness. The mind is impermanent, subject to change, becoming otherwise; mental phenomena are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and disintegrating, 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 too, that condition too, is impermanent, subject to change, becoming otherwise. When mind-consciousness has arisen, bhikkhus, in dependence on a condition that is impermanent, how could it be permanent?
The meeting, the encounter, the concurrence of these three things, bhikkhus — this, bhikkhus, is called mind-contact.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.