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Components of perceptual experience (`dhātuyo`)

· 25 min read

This set of suttas expands upon the concept of how phenomena experienced through our senses generate apperceptions which eventually lead to intention, desire, passion and pursuit. It also explains that the reverse does not occur, i.e. our intention, apperceptions etc. cannot generate phenomena - in other words, we do not have the capability to create our desired version of reality.

This set of suttas expands upon the concept of how phenomena experienced through our senses generate apperceptions which eventually lead to intention, desire, passion and pursuit. It also explains that the reverse does not occur, i.e. our intention, apperceptions etc. cannot generate phenomena - in other words, we do not have the capability to create our desired version of reality.

12S2/3.1.1 Dhātunānattasutta

Section titled “12S2/3.1.1 Dhātunānattasutta”

Diversity of the components of perceptual experience based on the senses.

644. “And what, Bhikkhave, is the diversity of dhātuyo (components of perceptual experience)?

  • The eye component,
  • the form component,
  • the eye-consciousness component;
  • the ear component,
  • the sound component,
  • the ear-consciousness component;
  • the nose component,
  • the odour component,
  • the nose-consciousness component;
  • the tongue component,
  • the taste component,
  • the tongue-consciousness component;
  • the body component,
  • the tangible component,
  • the body-consciousness component;
  • the mind component,
  • the mental-phenomena component,
  • the mind-consciousness component

— this, Bhikkhave, is called the diversity of components.”

12S2/3.1.2 Phassanānattasutta

Section titled “12S2/3.1.2 Phassanānattasutta”

647. “And how, Bhikkhave, does diversity of phassa (contact: the interface between our minds and our senses) arise dependent on diversity of components?

  • Dependent on the eye component, Bhikkhave, eye-contact arises.
  • Dependent on the ear component, ear-contact arises.
  • Dependent on the nose component, nose-contact arises.
  • Dependent on the tongue component, tongue-contact arises.
  • Dependent on the body component, body-contact arises.
  • Dependent on the mind component, mind-contact arises.

Thus, Bhikkhave, diversity of contact arises dependent on diversity of components.”

12S2/3.1.3 Nophassanānattasutta

Section titled “12S2/3.1.3 Nophassanānattasutta”

650. “And how, Bhikkhave, does diversity of contact arise dependent on diversity of components, and diversity of components not arise dependent on diversity of contact?

  • The eye-contact arises dependent on the eye component, Bhikkhave. The eye component does not arise dependent on eye-contact.
  • The ear-contact arises dependent on the ear component, Bhikkhave. The ear component does not arise dependent on ear-contact.
  • The nose-contact arises dependent on the nose component, Bhikkhave. The nose component does not arise dependent on nose-contact.
  • The tongue-contact arises dependent on the tongue component, Bhikkhave. The tongue component does not arise dependent on tongue-contact.
  • The body-contact arises dependent on the body component, Bhikkhave. The body component does not arise dependent on body-contact.
  • The mind-contact arises dependent on the mind component, Bhikkhave. The mind component does not arise dependent on mind-contact.

Thus, Bhikkhave, diversity of contact arises dependent on diversity of components, and not diversity of components dependent on diversity of contact.”

12S2/3.1.4 Vedanānānattasutta

Section titled “12S2/3.1.4 Vedanānānattasutta”

653. “And how, Bhikkhave, does diversity of contact arise dependent on diversity of components, and diversity of vedanā (feeling) arise dependent on diversity of contact?

  • Dependent on the eye component, Bhikkhave, eye-contact arises. Dependent on eye-contact, feeling arisen from eye-contact arises.
  • Dependent on the ear component, ear-contact arises. Dependent on ear-contact, feeling arisen from ear-contact arises.
  • Dependent on the nose component, nose-contact arises. Dependent on nose-contact, feeling arisen from nose-contact arises.
  • Dependent on the tongue component, tongue-contact arises. Dependent on tongue-contact, feeling arisen from tongue-contact arises.
  • Dependent on the body component, body-contact arises. Dependent on body-contact, feeling arisen from body-contact arises.
  • Dependent on the mind component, mind-contact arises. Dependent on mind-contact, feeling arisen from mind-contact arises.

Thus, Bhikkhave, dependent on diversity of components, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises.”

12S2/3.1.5 Dutiyavedanānānattasutta

Section titled “12S2/3.1.5 Dutiyavedanānānattasutta”

656. “And how, Bhikkhave, does diversity of contact arise dependent on diversity of components, and diversity of feeling arise dependent on diversity of contact, and diversity of contact not arise dependent on diversity of feeling, and diversity of components not arise dependent on diversity of contact?

  • Dependent on the eye component, Bhikkhave, eye-contact arises. Dependent on eye-contact, feeling arisen from eye-contact arises. Eye-contact does not arise dependent on feeling arisen from eye-contact. The eye component does not arise dependent on eye-contact.
  • Dependent on the ear component, Bhikkhave, ear-contact arises. Dependent on ear-contact, feeling arisen from ear-contact arises. Ear-contact does not arise dependent on feeling arisen from ear-contact. The ear component does not arise dependent on ear-contact.
  • Dependent on the nose component, Bhikkhave, nose-contact arises. Dependent on nose-contact, feeling arisen from nose-contact arises. Nose-contact does not arise dependent on feeling arisen from nose-contact. The nose component does not arise dependent on nose-contact.
  • Dependent on the tongue component, Bhikkhave, tongue-contact arises. Dependent on tongue-contact, feeling arisen from tongue-contact arises. Tongue-contact does not arise dependent on feeling arisen from tongue-contact. The tongue component does not arise dependent on tongue-contact.
  • Dependent on the body component, Bhikkhave, body-contact arises. Dependent on body-contact, feeling arisen from body-contact arises. Body-contact does not arise dependent on feeling arisen from body-contact. The body component does not arise dependent on body-contact.
  • Dependent on the mind component, Bhikkhave, mind-contact arises. Dependent on mind-contact, feeling arisen from mind-contact arises. Mind-contact does not arise dependent on feeling arisen from mind-contact. The mind component does not arise dependent on mind-contact.

Thus, Bhikkhave, dependent on diversity of components, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises; and diversity of contact does not arise dependent on diversity of feeling; and diversity of components does not arise dependent on diversity of contact.”

12S2/3.1.7 Saññānānattasutta

Section titled “12S2/3.1.7 Saññānānattasutta”

661. “And how, Bhikkhave, does

  • diversity of saññā (apperception) arise dependent on diversity of components, and

  • diversity of intention arise dependent on diversity of apperception, and

  • diversity of desire arise dependent on diversity of intention, and

  • diversity of passion arise dependent on diversity of desire, and

  • diversity of pursuit arise dependent on diversity of passion?

  • 662. Dependent on the form component, Bhikkhave, apperception of forms arises.

  • Dependent on apperception of forms, intention regarding forms arises.

  • Dependent on intention regarding forms, desire for forms arises.

  • Dependent on desire for forms, passion for forms arises.

  • Dependent on passion for forms, pursuit of forms arises.

[and similarly]

  • Dependent on the sound component, …
  • Dependent on the odour component, …
  • Dependent on the taste component, …
  • Dependent on the tangible component, …
  • Dependent on the mental-phenomena component, …

Thus, Bhikkhave, dependent on diversity of components, diversity of apperception arises; dependent on diversity of apperception, diversity of intention arises; dependent on diversity of intention, diversity of desire arises; dependent on diversity of desire, diversity of passion arises; dependent on diversity of passion, diversity of pursuit arises.”

12S2/3.1.8 Nopariyesanānānattasutta

Section titled “12S2/3.1.8 Nopariyesanānānattasutta”

665. [The Bhagavā] was dwelling at Sāvatthī.

“Dependent on the diversity of components, Bhikkhave, arises the diversity of apperception; dependent on the diversity of apperception, arises the diversity of intention; dependent on the diversity of intention, arises the diversity of desire; dependent on the diversity of desire, arises the diversity of passion; dependent on the diversity of passion, arises the diversity of pursuit.

Diversity of passion does not arise dependent on the diversity of pursuit; diversity of desire does not arise dependent on the diversity of passion; diversity of intention does not arise dependent on the diversity of desire; diversity of apperception does not arise dependent on the diversity of intention; diversity of components does not arise dependent on the diversity of apperception.

And what, Bhikkhave, is the diversity of components? The form component … the mental-phenomena component — this, Bhikkhave, is called the diversity of components.

12S2/3.1.9 Bāhiraphassanānattasutta further expands the analysis to include lābhanānattaṃ (diversity of acquisitions) beyond the diversity of pursuits; however, I have declined to translate this because as Sujato points out this appears to be a corruption (although it seems logically consistent) compared to other suttas such as 9M/2.8 Madhupiṇḍikasutta #709 and 7D/8.2.1 Gopakavatthu #879 but appears somewhat aligned with 7D/2.1 Paṭiccasamuppāda #206.

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