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Samyutta Nikaya

# SN 14.9 Bāhira Phassa Nānatta Sutta (Assets Acquired through Contact that One Doesn’t Let Go) SN 14.9

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- Saṁyutta Nikāya - The Connected Discourses (SN 14.1-14.10) Nidānavagga / Dhātu /Nānatta Vagga (Duration: 1:31:32)

## Text

    [page 1]
    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?

    [page 2]
    “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.

    [page 3]
    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

    [page 4]
    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

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