Sāvatthiyaṁ viharati.
At Sāvatthi.
“Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ,
phassanānattaṁ paṭicca uppajjati vedanānānattaṁ,
no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ,
no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ.
“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a diversity of contacts,
dependent on the diversity of contacts, there arises a |diversity of felt experiences::pleasant, neutral, or painful sensations, feelings, second of the five aggregates [vedanānānatta]|.
Diversity of contacts does not arise dependent on the diversity of felt experiences,
and diversity of elements does not arise dependent on the diversity of contacts.
Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.
And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ,
phassanānattaṁ paṭicca uppajjati vedanānānattaṁ,
no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ,
no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ?
How is it, bhikkhus, that dependent on the diversity of elements, there arises a diversity of contacts,
that dependent on the diversity of contacts, there arises a diversity of felt experiences,
that diversity of contacts does not arise dependent on the diversity of felt experiences,
that diversity of elements does not arise dependent on the diversity of contacts?
1. Forms
Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso,
cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā,
no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso,
no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu.
Dependent on the forms, there arises a |contact with the eye::visual impression, visual experience [cakkhusamphassa]|,
dependent on the contact with the eye, there arises a |felt experience connected with form::pleasant, neutral, or painful sensation, feeling, produced by a visual impression [rūpavedanā]|.
Contact with the eye does not arise dependent on a felt experience connected with form,
and forms do not arise dependent on a contact with the eye.
2. Sounds
Sotadhātuṁ paṭicca uppajjati sotasamphasso,
sotasamphassaṁ paṭicca uppajjati sotasamphassajā vedanā,
no sotasamphassajaṁ vedanaṁ paṭicca uppajjati sotasamphasso,
no sotasamphassaṁ paṭicca uppajjati sotadhātu.
Dependent on sounds, there arises a |contact with the ear::auditory impression, sonic experience [sotasamphassa]|,
dependent on the contact with the ear, there arises a |felt experience connected with sound::pleasant, neutral, or painful sensation, feeling, produced by an auditory impression [saddavedanā]|.
Contact with the ear does not arise dependent on a felt experience connected with sound,
and sounds do not arise dependent on a contact with the ear.
3. Smells
Ghānadhātuṁ paṭicca uppajjati ghānasamphasso,
ghānasamphassaṁ paṭicca uppajjati ghānasamphassajā vedanā,
no ghānasamphassajaṁ vedanaṁ paṭicca uppajjati ghānasamphasso,
no ghānasamphassaṁ paṭicca uppajjati ghānadhātu.
Dependent on smells, there arises a |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|,
dependent on the contact with the nose, there arises a |felt experience connected with smell::pleasant, neutral, or painful sensation, feeling, produced by an olfactory impression [gandhavedanā]|.
Contact with the nose does not arise dependent on a felt experience connected with smell,
and smells do not arise dependent on a contact with the nose.
4. Tastes
Jivhādhātuṁ paṭicca uppajjati jivhāsamphasso,
jivhāsamphassaṁ paṭicca uppajjati jivhāsamphassajā vedanā,
no jivhāsamphassajaṁ vedanaṁ paṭicca uppajjati jivhāsamphasso,
no jivhāsamphassaṁ paṭicca uppajjati jivhādhātu.
Dependent on tastes, there arises a |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|,
dependent on the contact with the tongue, there arises a |felt experience connected with taste::pleasant, neutral, or painful sensation, feeling, produced by a gustatory impression [rasavedanā]|.
Contact with the tongue does not arise dependent on a felt experience connected with taste,
and tastes do not arise dependent on a contact with the tongue.
5. Tangible objects
Kāyadhātuṁ paṭicca uppajjati kāyasamphasso,
kāyasamphassaṁ paṭicca uppajjati kāyasamphassajā vedanā,
no kāyasamphassajaṁ vedanaṁ paṭicca uppajjati kāyasamphasso,
no kāyasamphassaṁ paṭicca uppajjati kāyadhātu.
Dependent on tangible objects, there arises a |physical contact::tactile impression, somatic experience [kāyasamphassa]|,
dependent on the physical contact, there arises a |felt experience connected with touch::pleasant, neutral, or painful sensation, feeling, produced by a tactile impression [phoṭṭhabbavedanā]|.
Physical contact does not arise dependent on a felt experience connected with touch,
and tangible objects do not arise dependent on a physical contact.
6. Mental objects
Manodhātuṁ paṭicca uppajjati manosamphasso,
manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā,
no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso,
no manosamphassaṁ paṭicca uppajjati manodhātu.
Dependent on mental objects, there arises a |contact with the mind::mental impression, cognitive experience [manasamphassa]|,
dependent on the contact with the mind, there arises a |felt experience connected with mental objects::pleasant, neutral, or painful sensation, feeling, produced by a mental impression [dhammavedanā]|.
Contact with the mind does not arise dependent on a felt experience connected with mental objects,
and mental objects do not arise dependent on a contact with the mind.
Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.
Thus, bhikkhus, dependent on the diversity of elements, there arises a diversity of contacts, dependent on the diversity of contacts, there arises a diversity of felt experiences. Diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.”