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SN 14.9 
Saṁyutta Nikāya 
The Connected Discourses 
 
Nidānavagga Saṁyutta  
Group of Discourses Connected to Causation 
Dhātu Saṁyutta  
Connected Discourses on Fundamental Constituents 
Nānatta Vagga 
The Section on Varieties 
 
Bāhira Phassa Nānatta Sutta 
“Assets Acquired through Contact that One Doesn’t Let Go” 
 
Translated by Bhikkhu Candana 
Copyright © Bhikkhu Candana 2025 
 
This is what I personally heard. 
 
Once, while The Blessed One was staying in Sāvatthī, He turned to the Bhikkhus and said: 
 
“Bhikkhus!” 
 
“Yes, Blessed Lord!” the Bhikkhus replied. 
 
The Blessed One then continued by saying: 
 
“Bhikkhus, the varieties in the fundamental constituents are what give rise to the varieties of 
perceptions, which in turn give rise to the varieties of the intentional thoughts one ponders. 
These varieties of intentional thoughts are then what give rise to the varieties of contacts. The 
varieties of contacts then give rise to the varieties of feelings. The varieties of these feelings then 
bring about the varieties of desires and fervent interests, which then, in turn, produce the 
varieties of lustful appetites and longings. Furthermore, it is the varieties of these longings and 
passionate drives that lead a person on an un-ending series of quests. And it is these varieties of 
un-ending quests that bring forth the varieties of assets, which one continuously seeks to acquire 
and not let go. 
 
“And what, Bhikkhus, are the varieties in the fundamental constituents mentioned here?

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“There is the fundamental constituent that is visible form, the fundamental constituent that is 
audible sound, the fundamental constituent that is smell, the fundamental constituent that is 
flavor or taste, the fundamental tactile constituent that is to be felt by the body, and the 
fundamental mental constituent that is to be cognized by the mind. 
 
“These, therefore, are the varieties in the fundamental constituents. 
 
“And what is meant by -  
 
‘The varieties in the fundamental constituents are what give rise to the varieties of perceptions, 
which in turn give rise to the varieties of the intentional thoughts one ponders. These varieties of 
intentional thoughts then are what give rise to the varieties of contacts. The varieties of contacts 
then give rise to the varieties of feelings. The varieties of these feelings then bring about the 
varieties of desires and fervent interests, which then, in turn, produce the varieties of lustful 
appetites and longings. Furthermore, it is the varieties of these longings and passionate drives 
that lead a person on an un-ending series of quests. And it is these varieties of un-ending quests 
that bring forth the varieties of assets, which one continuously seeks to acquire and not let go?’ 
 
a. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is visible 
form, then this itself causes the arising of the varieties of perceptions that have to do with such 
visible forms. These, in turn, give rise to the varieties of the intentional thoughts one ponders as a 
result of having seen a visible form. The intentional thoughts then give rise to the varieties of 
contacts having to do with that visible form, which in turn trigger the varieties of feelings to 
arise, pertaining to the visible form. It is the varieties of these feelings which then give rise to the 
varieties of desires and fervent interests involved with visible forms. These desires and fervent 
interests directed towards those visible forms then, in turn, produce the varieties of lustful 
appetites and longings for more visible forms. Furthermore, it is the varieties of these longings 
and passionate drives for certain visible forms that lead a person on an un-ending series of quests 
pertaining to other and more visible forms. And it is these varieties of un-ending quests for 
visible forms that bring forth the varieties of assets having to do with visible forms, which one 
continuously seeks to acquire and not let go. 
 
b. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is audible 
sound, then this itself causes the arising of the varieties of perceptions that have to do with such 
audible sounds. These, in turn, give rise to the varieties of the intentional thoughts one ponders 
as a result of having heard an audible sound. The intentional thoughts then give rise to the 
varieties of contacts having to do with that sound, which in turn trigger the varieties of feelings 
to arise, pertaining to the audible sound. It is the varieties of these feelings which then give rise 
to the varieties of desires and fervent interests involved with audible sounds. These desires and 
fervent interests directed towards those audible sounds then, in turn, produce the varieties of 
lustful appetites and longings for more audible sounds. Furthermore, it is the varieties of these 
longings and passionate drives for certain audible sounds that lead a person on an un-ending 
series of quests pertaining to other and more audible sounds. And it is these varieties of un-
ending quests for audible sounds that bring forth the varieties of assets having to do with audible 
sounds, which one continuously seeks to acquire and not let go.

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c. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is fragrance or 
smell, then this itself causes the arising of the varieties of perceptions that have to do with such 
smells. These, in turn, give rise to the varieties of the intentional thoughts one ponders as a result 
of having sensed that smell. The intentional thoughts then give rise to the varieties of contacts 
having to do with that smell, which in turn trigger the varieties of feelings to arise, pertaining to 
the smell. It is the varieties of these feelings which then give rise to the varieties of desires and 
fervent interests involved with smells. These desires and fervent interests directed towards those 
smells then, in turn, produce the varieties of lustful appetites and longings for more smells or 
fragrances. Furthermore, it is the varieties of these longings and passionate drives for certain 
smells that lead a person on an un-ending series of quests pertaining to other and more smells. 
And it is these varieties of un-ending quests for smells and fragrances that bring forth the 
varieties of assets having to do with smells, which one continuously seeks to acquire and not let 
go. 
 
d. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is flavor or 
taste, then this itself causes the arising of the varieties of perceptions that have to do with such 
flavors. These, in turn give rise to the varieties of the intentional thoughts one ponders as a result 
of having tasted a certain flavor. The intentional thoughts then give rise to the varieties of 
contacts having to do with that flavor, which in turn trigger the varieties of feelings to arise, 
pertaining to that taste. It is the varieties of these feelings which then give rise to the varieties of 
desires and fervent interests involved with flavors. These desires and fervent interests directed 
towards those flavors then, in turn, produce the varieties of lustful appetites and longings for 
more tastes or flavors. Furthermore, it is the varieties of these longings and passionate drives for 
certain flavors that lead a person on an un-ending series of quests pertaining to other and more 
flavors. And it is these varieties of un-ending quests for tastes and flavors that bring forth the 
varieties of assets having to do with tastes, which one continuously seeks to acquire and not let 
go. 
 
e. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is tactile 
object, then this itself causes the arising of the varieties of perceptions that have to do with such 
tactile objects. These, in turn, give rise to the varieties of the intentional thoughts one ponders as 
a result of having touched a tactile object. The intentional thoughts then give rise to the varieties 
of contacts having to do with that tactile object, which in turn trigger the varieties of feelings to 
arise, pertaining to that tactile object. It is the varieties of these feelings which then give rise to 
the varieties of desires and fervent interests involved with tactile objects. These desires and 
fervent interests directed towards those tactile objects then, in turn, produce the varieties of 
lustful appetites and longings for more tactile objects. Furthermore, it is the varieties of these 
longings and passionate drives for certain tactile objects that lead a person on an un-ending series 
of quests pertaining to other and more tactile objects. And it is these varieties of un-ending 
quests for tactile objects that bring forth the varieties of assets having to do with tactile objects, 
which one continuously seeks to acquire and not let go. 
 
f. “Bhikkhus, when one keeps giving attention to the fundamental constituent that is mental 
object, then this itself causes the arising of the varieties of perceptions that have to do with such 
mental objects. These, in turn, give rise to the varieties of the intentional thoughts one ponders as 
a result of having cognized or known a mental object. The intentional thoughts then give rise to

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the varieties of contacts having to do with that mental object, which in turn trigger the varieties 
of feelings to arise, pertaining to that mental object. It is the varieties of these feelings which 
then give rise to the varieties of desires and fervent interests involved with mental objects. These 
desires and fervent interests directed towards those mental objects then, in turn, produce the 
varieties of lustful appetites and longings for more mental objects. Furthermore, it is the varieties 
of these longings and passionate drives for certain mental objects that lead a person on an un-
ending series of quests pertaining to other and more mental objects. And it is these varieties of 
un-ending quests for mental objects that bring forth the varieties of assets having to do with 
mental objects, which one continuously seeks to acquire and not let go. 
 
“Therefore, Bhikkhus, this is what is meant by -  
 
‘The varieties in the fundamental constituents are what give rise to the varieties of perceptions, 
which in turn give rise to the varieties of the intentional thoughts one ponders. These varieties of 
intentional thoughts then are what give rise to the varieties of contacts. The varieties of contacts 
then give rise to the varieties of feelings. The varieties of these feelings then bring about the 
varieties of desires and fervent interests which then, in turn, produce the varieties of lustful 
appetites and longings. Furthermore, it is the varieties of these longings and passionate drives 
that lead a person on an un-ending series of quests. And it is these varieties of un-ending quests 
that bring forth the varieties of assets, which one continuously seeks to acquire and not let go.’” 
 
 
Sādhu  
Sādhu  
Sādhu 
 
Copyright © Bhikkhu Candana 2025
