"Foolish man, to whom do you know teh Buddha having taught the Dhamma like this. Hasn't he taught, in various ways that consciousness is dependently arisen. Without a cause, there is no arising of consciousness. Yet you, foolish man, on account of your wrong view, you misrepresent the Buddha, as well as destroy yourself and accumulate much demerit, for which you will suffer for a long time." Then the Blessed One addressed the bhikkhus: "Bhikkhus, what do you think, has this this bhikkhu Bodhi, son of a fisherman, learned anything from this dispensation?" "No, venerable sir." When this was said the bhikkhu Bodhi became silent, unable to reply back, and sat with drooping shoulders and eyes turned down. Then the Blessed One, knowing that the bhikkhu Bodhi had become silent, unable to reply back, and was sitting with drooping shoulders and with eyes turned down, told him: "Foolish man, you will be known on account of this pernicious view; now I will question the bhikkhus on this." Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you too know of this Teaching, the wrong view of the bhikkhu Bodhi, the son of a fisherman, on account of which he misrepresents us and also destroys himself and accumulates much suffering?" "No, venerable sir. In various ways we have been taught that consciousness arises dependently. Without a cause there is no arising of consciousness." "Good, bhikkhus! Good that you know the Dhamma taught by me. In various ways I have taught that consciousness arises dependently. Without a cause, there is no arising of consciousness. Yet, this bhikkhu Sati, son of a fisherman, by holding to this wrong view, misrepresents us and destroys himself and accumulates much demerit, and it will be for his suffering for a long time. "Bhikkhus, consciousness is reckoned by the condition dependent upon which it arises. If consciousness arises on account of eye and forms, it is reckoned as eye consciousness. If on account of ear and sounds it arises, it is reckoned as ear consciousness. If on account of nose and smells it arises, it is reckoned as nose consciousness. If on account of tongue and tastes it arises, it is reckoned as tongue consciousness. If on account of body and touch it arises, it is reckoned as body consciousness. If on account of mind and mind-objects it arises, it is reckoned as mind consciousness. Bhikkhus, just as a fire is reckoned based on whatever that fire burns - fire ablaze on sticks is a stick fire, fire ablaze on twigs is a twig fire, fire ablaze on grass is a grass fire, fire ablaze on cowdung is a cowdung fire, fire ablaze on grain thrash is a grain thrash fire, fire ablaze on rubbish is a rubbish fire - so too is consciousness reckoned by the condition dependent upon which it arises. In the same manner consciousness arisen on account is eye and forms is eye consciousness. Consciousness arisen on account of ear and sounds is ear consciousness. Consciousness arisen on account of nose and smells is nose consciousness. Consciousness arisen on account of tongue and tastes is taste consciousness. Consciousness arisen on account of body and touch is body consciousness. Consciousness arisen on account of mind and mind-objects is mind consciousness. "Bhikkhus, do you see, This has arisen?" "Yes, venerable sir". "Do you see it arises supported by That?" "Yes, venerable sir." "Bhikkhus, Do you see if the support ceases, the arising too ceases?" "Yes, venerable sir."