"Until such a time as I had understood the senses,
understood the origin of the senses,
understood the ending of the senses,
understood the way to the ending of the senses, beggars,
I did not consider myself completely awake;
but when I had understood the senses,
understood the origin of the senses,
understood the ending of the senses,
understood the way to the ending of the senses, beggars,
I considered myself completely awake."
[— SN 4.35.13]

Saṃyutta Nikāya
II. Nidāna Vagga
14. Dhātu-Saṃyuttaṃ
I. Nānatta Vagga Paṭhama
1. Ajjhatta-Pañcakaṃ

Suttas 1-10

Dhātu
[Dhātu-Nānatta]
Suttaṃ

Data^[1.1]

Translated from the Pāḷi
by
Michael M. Olds

Translator's Introduction

Although it may not be immediately obvious, this is the most important set of suttas (this and the following related suttas) corroborating my exposition of what I have called 'Pajapati's Problem'.

I have described dimensions of Pajapati's problem in discussions contained on this site: Pajapati's Problem and Pajapati's Problem 2

To my mind this problem, namely the notion of 'One and only one God' who is also The Creator is the single most mentally debilitating force in the United States today. It may be so also in the rest of the world, but I do not know this from experience. It does not matter here whether one was raised a Christian a Catholic Christian or fundamentalist Babtist Christian or Mormon or Muslim or an Atheist or an Agnostic or a Hindu or even Buddhist for that matter. The notion is drummed into us from our earliest schooling as an 'advance in the thinking of mankind.' It is not an advance, it is a perversion.

To free ourselves from the fear instilled by this pernicious point of view, even without becoming aware of the method for its complete abandonment would release a mental energy of incalculable dimensions. Make the effort my friends!

The simple, but mind-altering key is found here in the following suttas and can be summarized with the following quote from another discussion here which uses a slightly different set of terms for the translation:

Different data give rise to differing touches. Or:
Because there are differing data, there is differentiated contact. Or:
The upshot of the percussion of differing data is differing touch.

Horner: Because of the diversity in elements, brethren, arises diversity of contact.

Bodhi: Bhikkhus, it is in dependence on the diversity of elements that there arises diversity of contacts.

Eye contact becomes, rebounding off eye-data. Or:
The upshot of eye-data-percussion is eye touch ... etc.
Ear contact becomes, rebounding off ear-data
Nose contact becomes, rebounding off nose-data
Tongue contact becomes, rebounding off tongue-data
Body contact becomes, rebounding off body-data
Mind contact becomes, rebounding off mind-data

Get it straight. As simple and straight-forward as this may seem, it is of absolutely vital importance when it comes to the way the ordinary common man's "sub-conscious" perceives the world and the self, which is exactly the other way around, that is: "Because I exist, the diversity of elements exists."

[It's 'because of the diversity of thought-data percussing the mind that there is the appearance of a thinking being; not that because of a thinking being there is the diversity of thought data.]

Unless the reader is very unusual, he will be thinking: 'But this is how I see this.'

This is the difference: the ordinary common man understands that 'different data give rise to differing touches' as a matter of conforming to the 'world' view of how things are. He thinks this is how he thinks because he identifies with thinking in words, not 'seeing' how he thinks by inference from how he behaves.

A person would be considered mad here to be running around saying 'Because I see, things exist.'

But what reveals his unconscious thinking — his true way of seeing things, is how he behaves, which is contrary to the way he would behave if he really believed that 'different data give rise to differing touches' was the reality: he is upset when he does not see, hear, smell, taste, touch, or think what he wants, as if there should be some power over these functions vested in him. His more sophisticated behaviors are built on these initial fundamental reactions, and so on.

For a Buddhist, one seeking full awakening of the mind:

Getting a grip on the way it really is is one of the fundamental building blocks to an understanding of 'Not Self'.

That's really all I have got to say. That is really all I have ever had to say. I have been saying this since I first perceived the solution to the problem one day in 1984. Few listen. I understand that underlying what appears to be a colossal mental laziness is fear. I sympathize; but I have no sympathy. Few even try. God helps those who help themselves! (That's a little joke).

You say hello,
I say goodbye,
Hello, hello, hello, hello,
I don't know why you say hello,
I say goodbye.

Best of luck to all of you!

Los Altos
2011

I HEAR TELL:

Once upon a time, The Lucky man,
Sāvatthi-town revisiting,
Jeta Grove,
Anathapiṇḍika's Sporting Grounds.

"I will point out to you the diversity^[1.2] of data, beggars,
give ear,
pay attention,^[1.3]
I will speak!"

And the beggars responding:
"Even so,^[1.4] bhante!"
The Lucky Man said:

"And what, beggars, are the diverse data?

Eye data, form data, eye-consciousness data;
ear data, sound data, ear-consciousness data;
nose data, scent data, nose-consciousness data;
tongue data, taste data, tongue-consciousness data;
body data, impact data, body-consciousness data;
mind data, things data,^[1.5] mind-consciousness data.

These beggars, are what are called
the diverse data.^[1.6]

Sutta 2

Samphassa
[Phassa-Nānatta]
Suttaṃ

Touch^[2.1]

"The diversity of data, beggars,
rebounds^[2.2] as what comes to be^[2.3] the diverse touches.

And what, beggars, are the diverse data?^[2.4]

Eye data
ear data,
nose data,
tongue data,
body data,
mind data.

These beggars,
are what are called the diverse data.

And what, beggars,
are the diverse touches
that come to be
as the rebound off the diversity of data?

Eye data, beggars
rebounds as the diversity of eye touch;

Ear data
rebounds as the diversity of ear touch;

Nose data
rebounds as the diversity of nose touch;

Tongue data
rebounds as the diversity of tongue touch;

Body data
rebounds as the diversity of body touch;

Mind data
rebounds as the diversity of mind touch.

Such then, beggars,
are the diverse touches
that come to be
rebounding off the diverse data."

Sutta 3

No ce tam
[No Phassa-Nānatta]
Suttaṃ

Not If This^[3.1]

"It is the diversity of data, beggars,
that rebounds as
what comes to be
diverse touches;
it is not that^[3.2]
the diversity of touches
rebounds as
what comes to be
diverse data.

And what, beggars, are the diverse data?

Eye data
ear data,
nose data,
tongue data,
body data,
mind data.

These beggars,
are what is called
the diverse data.

And what,^[3.3] beggars,
are the diverse touches
that come to be
rebounding off the diverse data?

What are the diverse data
that do not come to be
rebounding off the diverse touches?

Eye-touch, beggars,
comes to be
rebounding off eye data,
it is not that eye data
comes to be
rebounding off eye-touch.

Ear-touch, beggars,
comes to be
rebounding off ear data,
it is not that ear data
comes to be
rebounding off ear-touch.

Nose-touch, beggars,
comes to be
rebounding off nose data,
it is not that nose data
comes to be
rebounding off nose-touch.

Tongue-touch, beggars,
comes to be
rebounding off tongue data,
it is not that tongue data
comes to be
rebounding off tongue-touch.

Body-touch, beggars,
comes to be
rebounding off body data,
it is not that body data
comes to be
rebounding off body-touch.

Mind-touch, beggars,
comes to be
rebounding off mind data,
it is not that mind data
comes to be
rebounding off mind-touch.

Such then, beggars,
are the diverse touches
that come to be
rebounding off the diverse data,
the diverse data
that do not come to be
rebounding off the diverse touches."

Paṭhama
Vedanā
[Vedanā-Nānatta]
Suttaṃ

Sutta 4

Sensation 1

"The diversity of data, beggars,
rebounds as
what comes to be
diverse touches,
the diversity of touches
rebounds as
what comes to be
diverse sensations.^[4.1]

And what, beggars,
are the diverse data?

Eye data,
ear data,
nose data,
tongue data,
body data,
mind data.

These beggars,
are what are called
the diverse data.

And what, beggars,
are the diverse data
that rebound as
what comes to be
diverse touches?
the diverse touches
that rebound as
what comes to be
diverse sensations?

Eye data, beggars,
rebounds as
what comes to be
eye touch.

Eye touch
rebounds as
what comes to be
eye-touch sensation.

Ear data, beggars,
rebounds as
what comes to be
ear touch.

Ear touch
rebounds as
what comes to be
ear-touch sensation.

Nose data, beggars,
rebounds as
what comes to be
nose touch.

Nose touch
rebounds as
what comes to be
nose-touch sensation.

Tongue data, beggars,
rebounds as
what comes to be
tongue touch.

Tongue touch
rebounds as
what comes to be
tongue-touch sensation.

Body data, beggars,
rebounds as
what comes to be
body touch.

Body touch
rebounds as
what comes to be
body-touch sensation.

Mind data, beggars,
rebounds as
what comes to be
mind touch.

Mind touch
rebounds as
what comes to be
mind-touch sensation.

Such then, beggars,
are the diverse data
that rebound as
what comes to be
diverse touches;
the diverse touches
that rebound as
what comes to be
diverse sensations."

Sutta 5

Dutiya
Vedanānā
[No Vedanā-Nānatta]
Suttaṃ

Sensation 2

"It is the diversity of data, beggars,
that rebounds as
what comes to be
the diverse touches,
the diversity of touches
that rebounds as
what comes to be
the diverse sensations;
it is not that
the diversity of sensations
rebounds in
what comes to be
the diverse touches,
it is not that
the diversity of touches
rebounds in
what comes to be
the diverse data.

And what, beggars, are the diverse data?

Eye data,
ear data,
nose data,
tongue data,
body data,
mind data.

These beggars,
are what are called
the diverse data.

And what, beggars,
are the diverse data
that rebound as
what comes to be
the diverse touches,
the diverse touches
that rebound as
what comes to be
the diverse sensations?
the diverse sensations
that do not rebound in
what comes to be
the diverse touches,
the diverse touches,
that do not rebound in
what comes to be
the diverse data?

Eye data, beggars,
rebounds as
what comes to be
eye touch,
eye touch
rebounds as
what comes to be
eye-touch sensation.

It is not that
eye-touch sensation
rebounds as
what comes to be
eye touch,
it is not that
eye touch
rebounds as
what comes to be
eye data.

Ear data, beggars,
rebounds as
what comes to be
ear touch,
ear touch
rebounds as
what comes to be
ear-touch sensation.

It is not that
ear-touch sensation
rebounds as
what comes to be
ear touch,
it is not that
ear touch
rebounds as
what comes to be
ear data.

Nose data, beggars,
rebounds as
what comes to be
nose touch,
nose touch
rebounds as
what comes to be
nose-touch sensation.

It is not that
nose-touch sensation
rebounds as
what comes to be
nose touch,
it is not that
nose touch
rebounds as
what comes to be
nose data.

Tongue data, beggars,
rebounds as
what comes to be
tongue touch,
tongue touch
rebounds as
what comes to be
toung-touch sensation.

It is not that
tongue-touch sensation
rebounds as
what comes to be
tongue touch,
it is not that
tongue touch
rebounds as
what comes to be
tongue data.

Body data, beggars,
rebounds as
what comes to be
body touch,
body touch
rebounds as
what comes to be
body-touch sensation.

It is not that
body-touch sensation
rebounds as
what comes to be
body touch,
it is not that
body touch
rebounds as
what comes to be
body data.

Mind data, beggars,
rebounds as
what comes to be
mind touch,
mind touch
rebounds as
what comes to be
mind-touch sensation.

It is not that
mind-touch sensation
rebounds as
what comes to be
mind touch,
it is not that
mind touch
rebounds as
what comes to be
mind data.

Such then, beggars,
are the diverse data
that rebound as
what comes to be
the diverse touches,
the diverse touches
that rebound as
what comes to be
the diverse sensations;
the diverse sensations
that do not rebound in
what comes to be
the diverse touches,
the diverse touches,
that do not rebound in
what comes to be
the diverse data."

Sutta 6

Dhātu
[Bāhira-Dhātu-Nānatta]
Suttaṃ

Data

"I will point out to you
the diversity of data, beggars,
give ear,
pay attention,
I will speak!"

And the beggars responding:
"Even so, bhante!"
The Lucky Man said:

"And what, beggars,
are the diverse data?

Form data,
sound data,
scent data,
taste data,
touch data,
mental objects data.

These beggars,
are what are called
the diverse data."

Sutta 7

Saññā
[Pariyesanā-Nānatta]
Suttaṃ

Perception

The diversity of data, beggars,
rebounds as
what comes to be
the diversity of perceptions,
the diversity of perceptions
rebounds as
what comes to be
the diversity of principles,
the diversity of principles
rebounds as
what comes to be
the diversity of wishes,
the diversity of wishes
rebounds as
what comes to be
the diversity of passions,^[7.1]
the diversity of passions
rebounds as
what comes to be
the diversity of quests.^[7.2]

And what, beggars,
are the diverse data?

Form data,
sound data,
scent data,
taste data,
touch data,
mental objects data.

These beggars,
are what are called
the diverse data.

Form data, beggars,
rebounds as
what comes to be
form perception,
form perception
rebounds as
what comes to be
form principles,^[7.3]
form principles
rebound as
what comes to be
form wishes,
form wishes
rebound as
what comes to be
form passions,
form passions
rebound as
what comes to be
form quests.

Sutta 8

No ce tam
[No Pariyesanā-Nānatta]
Suttaṃ

Not If This

"The diversity of data, beggars,
rebounds as
what comes to be
the diversity of perceptions,
the diversity of perceptions
rebound as
what comes to be
the diversity of principles,
the diversity of principles,
rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
rebound as
what comes to be
the diversity of passions,
the diversity of passions
rebound as
what comes to be
the diversity of quests.

It is not that
the diversity of quests
rebound as
what comes to be
the diversity of passions,
it is not that
the diversity of passions
rebound as
what comes to be
diversity of wishes,
it is not that
the diversity of wishes
rebound as
what comes to be
the diversity of principles,
it is not that
the diversity of principles
rebound as
what comes to be
the diversity of perceptions
it is not that
the diversity of perceptions
rebound as
what comes to be
the diversity of data.

And what, beggars,
are the diverse data?

Form data,
sound data,
scent data,
taste data,
touch data,
mental objects data.

These beggars,
are what are called
the diverse data.

And what, beggars,
are the diverse data
that rebound as
what comes to be
the diversity of perceptions,
the diversity of perceptions
that rebound as
what comes to be
the diversity of principles,
the diversity of principles,
that rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that rebound as
what comes to be
the diversity of passions,
the diversity of passions
that rebound as
what comes to be
the diversity of quests;
the diversity of quests
that do not rebound as
what comes to be
the diversity of passions,
the diversity of passions
that do not rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that do not rebound as
what comes to be
the diversity of principles,
the diversity of principles
that do not rebound as
what comes to be
the diversity of perceptions
the diversity of perceptions
that do not rebound as
what comes to be
the diversity of data?

Form data, beggars,
rebounds as
what comes to be
form perception,
form perception
rebounds as
what comes to be
form principles,
form principles
rebounds as
what comes to be
form wishes,
form wishes
rebounds as
what comes to be
form passions,
form passions
rebounds as
what comes to be
form quests;
it is not that
form quests
rebound as
what comes to be
form passions,
it is not that
form passions
rebound as
what comes to be
form wishes,
it is not that
form wishes
rebound as
what comes to be
form principles,
it is not that
form principles
rebound as
what comes to be
form perceptions,
it is not that
form perceptions
rebound as
what comes to be
form data.

Sound data, beggars,
rebounds as
what comes to be
sound perception,
sound perception
rebounds as
what comes to be
sound principles,
sound principles
rebounds as
what comes to be
sound wishes,
sound wishes
rebounds as
what comes to be
sound passions,
sound passions
rebounds as
what comes to be
sound quests;
it is not that
sound quests
rebound as
what comes to be
sound passions,
it is not that
sound passions
rebound as
what comes to be
sound wishes,
it is not that
sound wishes
rebound as
what comes to be
sound principles,
it is not that
sound principles
rebound as
what comes to be
sound perceptions,
it is not that
sound perceptions
rebound as
what comes to be
sound data.

Scent data, beggars,
rebounds as
what comes to be
scent perception,
scent perception
rebounds as
what comes to be
scent principles,
scent principles
rebounds as
what comes to be
scent wishes,
scent wishes
rebounds as
what comes to be
scent passions,
scent passions
rebounds as
what comes to be
scent quests;
it is not that
scent quests
rebound as
what comes to be
scent passions,
it is not that
scent passions
rebound as
what comes to be
scent wishes,
it is not that
scent wishes
rebound as
what comes to be
scent principles,
it is not that
scent principles
rebound as
what comes to be
scent perceptions,
it is not that
scent perceptions
rebound as
what comes to be
scent data.

Taste data, beggars,
rebounds as
what comes to be
taste perception,
taste perception
rebounds as
what comes to be
taste principles,
taste principles
rebounds as
what comes to be
taste wishes,
taste wishes
rebounds as
what comes to be
taste passions,
taste passions
rebounds as
what comes to be
taste quests;
it is not that
taste quests
rebound as
what comes to be
taste passions,
it is not that
taste passions
rebound as
what comes to be
taste wishes,
it is not that
taste wishes
rebound as
what comes to be
taste principles,
it is not that
taste principles
rebound as
what comes to be
taste perceptions,
it is not that
taste perceptions
rebound as
what comes to be
taste data.

Touch data, beggars,
rebounds as
what comes to be
touch perception,
touch perception
rebounds as
what comes to be
touch principles,
touch principles
rebounds as
what comes to be
touch wishes,
touch wishes
rebounds as
what comes to be
touch passions,
touch passions
rebounds as
what comes to be
touch quests;
it is not that
touch quests
rebound as
what comes to be
touch passions,
it is not that
touch passions
rebound as
what comes to be
touch wishes,
it is not that
touch wishes
rebound as
what comes to be
touch principles,
it is not that
touch principles
rebound as
what comes to be
touch perceptions,
it is not that
touch perceptions
rebound as
what comes to be
touch data.

Sutta 10

Dutiya
Phassa
[No Lābha-Nānatta]
Suttaṃ

Touch 2

"The diversity of data, beggars,
rebounds as
what comes to be
the diversity of perceptions,
the diversity of perceptions
rebounds as
what comes to be
the diversity of principles,
the diversity of principles
rebounds as
what comes to be
the diversity of touches,
the diversity of touches
rebounds as
what comes to be
the diversity of sensations,
the diversity of sensations
rebounds as
what comes to be
the diversity of wishes,
the diversity of wishes
rebounds as
what comes to be
the diversity of passions,
the diversity of passions
rebounds as
what comes to be
the diversity of quests,
the diversity of quests
rebounds as
what comes to be
the diversity of gains;
it is not that
the diversity of gains
rebounds as
what comes to be
the diversity of quests,
it is not that
the diversity of quests
rebounds as
what comes to be
the diversity of passions,
it is not that
the diversity of passions
rebounds as
what comes to be
the diversity of wishes,
it is not that
the diversity of wishes
rebounds as
what comes to be
the diversity of sensations,
it is not that
the diversity of sensations
rebounds as
what comes to be
the diversity of touches,
it is not that
the diversity of touches
rebounds as
what comes to be
the diversity of principles,
it is not that
the diversity of principles
rebounds as
what comes to be
the diversity of perceptions,
it is not that
the diversity of perceptions,
rebounds as
what comes to be
the diversity of data.

And what, beggars,
are the diverse data?

Form data,
sound data,
scent data,
taste data,
impact data,
mental objects data.

These beggars,
are what are called
the diverse data.

And what, beggars,
is the diverse data
that rebounds as
what comes to be
the diversity of perceptions,
the diversity of perceptions
that rebound as
what comes to be
the diversity of principles,
the diversity of principles
that rebound as
what comes to be
the diversity of touches,
the diversity of touches
that rebound as
what comes to be
the diversity of sensations,
the diversity of sensations
that rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that rebound as
what comes to be
the diversity of passions,
the diversity of passions
that rebound as
what comes to be
the diversity of quests,
the diversity of quests
that rebound as
what comes to be
the diversity of gains;
the diversity of gains
that do not rebound as
what comes to be
the diversity of quests,
the diversity of quests
that do not rebound as
what comes to be
the diversity of passions,
the diversity of passions
that do not rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that do not rebound as
what comes to be
the diversity of sensations,
the diversity of sensations
that do not rebound as
what comes to be
the diversity of touches,
the diversity of touches
that do not rebound as
what comes to be
the diversity of principles,
the diversity of principles
that do not rebound as
what comes to be
the diversity of perceptions,
the diversity of perceptions,
that do not rebound as
what comes to be
the diversity of data?

Form data, beggars,
rebounds as
what comes to be
form perception,
form perception
rebounds as
what comes to be
form principles,
form principles
rebound as
what comes to be
form touches,
form touches
rebound as
what comes to be
form sensations,
form sensations
rebound as
what comes to be
form wishes,
form wishes
rebound as
what comes to be
form passions,
form passions
rebound as
what comes to be
form quests,
form quests
rebound as
what comes to be
form gains;
form gains
do not rebound as
what comes to be
form quests,
form quests
do not rebound as
what comes to be
form passions,
form passions
do not rebound as
what comes to be
form wishes,
form wishes
do not rebound as
what comes to be
form sensations,
form sensations
do not rebound as
what comes to be
form touches,
form touches
do not rebound as
what comes to be
form principles,
form principles
do not rebound as
what comes to be
form perceptions,
form perceptions
do not rebound as
what comes to be
form data.

Sound data, beggars,
rebounds as
what comes to be
sound perception,
sound perception
rebounds as
what comes to be
sound principles,
sound principles
rebound as
what comes to be
sound touches,
sound touches
rebound as
what comes to be
sound sensations,
sound sensations
rebound as
what comes to be
sound wishes,
sound wishes
rebound as
what comes to be
sound passions,
sound passions
rebound as
what comes to be
sound quests,
sound quests
rebound as
what comes to be
sound gains;
sound gains
do not rebound as
what comes to be
sound quests,
sound quests
do not rebound as
what comes to be
sound passions,
sound passions
do not rebound as
what comes to be
sound wishes,
sound wishes
do not rebound as
what comes to be
sound sensations,
sound sensations
do not rebound as
what comes to be
sound touches,
sound touches
do not rebound as
what comes to be
sound principles,
sound principles
do not rebound as
what comes to be
sound perceptions,
sound perceptions
do not rebound as
what comes to be
sound data.

Scent data, beggars,
rebounds as
what comes to be
scent perception,
scent perception
rebounds as
what comes to be
scent principles,
scent principles
rebound as
what comes to be
scent touches,
scent touches
rebound as
what comes to be
scent sensations,
scent sensations
rebound as
what comes to be
scent wishes,
scent wishes
rebound as
what comes to be
scent passions,
scent passions
rebound as
what comes to be
scent quests,
scent quests
rebound as
what comes to be
scent gains;
scent gains
do not rebound as
what comes to be
scent quests,
scent quests
do not rebound as
what comes to be
scent passions,
scent passions
do not rebound as
what comes to be
scent wishes,
scent wishes
do not rebound as
what comes to be
scent sensations,
scent sensations
do not rebound as
what comes to be
scent touches,
scent touches
do not rebound as
what comes to be
scent principles,
scent principles
do not rebound as
what comes to be
scent perceptions,
scent perceptions
do not rebound as
what comes to be
scent data.

Taste data, beggars,
rebounds as
what comes to be
taste perception,
taste perception
rebounds as
what comes to be
taste principles,
taste principles
rebound as
what comes to be
taste touches,
taste touches
rebound as
what comes to be
taste sensations,
taste sensations
rebound as
what comes to be
taste wishes,
taste wishes
rebound as
what comes to be
taste passions,
taste passions
rebound as
what comes to be
taste quests,
taste quests
rebound as
what comes to be
taste gains;
taste gains
do not rebound as
what comes to be
taste quests,
taste quests
do not rebound as
what comes to be
taste passions,
taste passions
do not rebound as
what comes to be
taste wishes,
taste wishes
do not rebound as
what comes to be
taste sensations,
taste sensations
do not rebound as
what comes to be
taste touches,
taste touches
do not rebound as
what comes to be
taste principles,
taste principles
do not rebound as
what comes to be
taste perceptions,
taste perceptions
do not rebound as
what comes to be
taste data.

Touch data, beggars,
rebounds as
what comes to be
touch perception,
touch perception
rebounds as
what comes to be
touch principles,
touch principles
rebound as
what comes to be
touch touches,
touch touches
rebound as
what comes to be
touch sensations,
touch sensations
rebound as
what comes to be
touch wishes,
touch wishes
rebound as
what comes to be
touch passions,
touch passions
rebound as
what comes to be
touch quests,
touch quests
rebound as
what comes to be
touch gains;
touch gains
do not rebound as
what comes to be
touch quests,
touch quests
do not rebound as
what comes to be
touch passions,
touch passions
do not rebound as
what comes to be
touch wishes,
touch wishes
do not rebound as
what comes to be
touch sensations,
touch sensations
do not rebound as
what comes to be
touch touches,
touch touches
do not rebound as
what comes to be
touch principles,
touch principles
do not rebound as
what comes to be
touch perceptions,
touch perceptions
do not rebound as
what comes to be
touch data.

Mental objects data, beggars,
rebounds as
what comes to be
mental objects perception,
mental objects perception
rebounds as
what comes to be
mental objects principles,
mental objects principles
rebound as
what comes to be
mental objects touches,
mental objects touches
rebound as
what comes to be
mental objects sensations,
mental objects sensations
rebound as
what comes to be
mental objects wishes,
mental objects wishes
rebound as
what comes to be
mental objects passions,
mental objects passions
rebound as
what comes to be
mental objects quests,
mental objects quests
rebound as
what comes to be
mental objects gains;
mental objects gains
do not rebound as
what comes to be
mental objects quests,
mental objects quests
do not rebound as
what comes to be
mental objects passions,
mental objects passions
do not rebound as
what comes to be
mental objects wishes,
mental objects wishes
do not rebound as
what comes to be
mental objects sensations,
mental objects sensations
do not rebound as
what comes to be
mental objects touches,
mental objects touches
do not rebound as
what comes to be
mental objects principles,
mental objects principles
do not rebound as
what comes to be
mental objects perceptions,
mental objects perceptions
do not rebound as
what comes to be
mental objects data.

Such then, beggars,
are the diverse data
that rebound as
what comes to be
the diversity of perceptions,
the diversity of perceptions
that rebound as
what comes to be
the diversity of principles,
the diversity of principles
that rebound as
what comes to be
the diversity of touches,
the diversity of touches
that rebound as
what comes to be
the diversity of sensations,
the diversity of sensations
that rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that rebound as
what comes to be
the diversity of passions,
the diversity of passions
that rebound as
what comes to be
the diversity of quests,
the diversity of quests
that rebound as
what comes to be
the diversity of gains;
the diversity of gains
that do not rebound as
what comes to be
the diversity of quests,
the diversity of quests
that do not rebound as
what comes to be
the diversity of passions,
the diversity of passions
that do not rebound as
what comes to be
the diversity of wishes,
the diversity of wishes
that do not rebound as
what comes to be
the diversity of sensations,
the diversity of sensations
that do not rebound as
what comes to be
the diversity of touches,
the diversity of touches
that do not rebound as
what comes to be
the diversity of principles,
the diversity of principles
that do not rebound as
what comes to be
the diversity of perceptions,
the diversity of perceptions,
that do not rebound as
what comes to be
the diversity of data."

^[1.1] Dhātu. Data, (component, component part, but this is 'information' not 'object'), aspect, property, characteristic, whatever word you use, it means the basic categories into which things are divided for purposes of description. There is a danger in the use of the term 'element', the translation of Mrs. Rhys Davids and Bhk. Bodhi, in that this term implies the actual existence of a basic thing [the so-called 'ultimate' realities of the Abhidhamma, and DSG fanatics for example make this error] where what is being addressed is the information being received at the senses. If all eye-data were of an 'ultimate' nature, elemental, all eye consciousness of all visible objects would be the same [a uniform mass of light; rūpa] at all times for all beings, and we know from experience that this is not the case.

^[1.2] Nānatta. Diversity. The this and that. In the Mūlapariyaya, MN 1, the view following — higher, more refined, more detached than — ekatta (unity, all is one, "I am everything, everything is me") and preceding The All and Nibbāna) with which one can mistakenly identify as self, as one's own, as a product of one's self or as the precursor to one's self. "You always want to be the one and only, and always end as only one of many."

PED: Nānatta (nt. m.) [Sanskrit nānatva; abstr. from nānā] diversity, variety, manifoldness, multiformity, distraction; all sorts of (opp. ekatta, cp. M I.364: "the multiformity of sensuous impressions," M.A.). Enumn of diversity as nānattā, viz. dhātu- phassa- vedanā- saññā- sankappa- chanda- pariḷāha- pariyesanā- lābha- D III.289; S II.140 sq., cp. IV.113 sq., 284 sq.; Ps I.87. - A IV.385; Ps I.63 sq., 88 sq.; S II.115 (vedanā-); Ps I.91 (samāpatti- and vihāra-); J II.265. In composition, substituted sometimes for nāna. Cp. Dialogues I.14, n. 2.
Nānā (adv.) [Ved. nānā, a redupl. nā (emphatic particle, see na¹) "so and so," i.e. various, of all kinds] variously, differently.

^[1.3] Sādhukaṃ manasi karotha. Do mind well; Mind ye well, make over your minds, give over your minds, give heed.

^[1.4] Evaṃ. e = here; va = go, vent, went. So be it. Thus. Even so! Let it be so! Here goes!

^[1.5] Dhamma-dhātu. There is no real legitimate way around this. Rhys Davids 'ideas' and Bhk. Bodhi's 'mental phenomena' both rely on deduction from the connection to mind-data interpreting mind-data in the usual western understanding; that is, anything that is not matter. This unwarrantedly excludes too much! The word means any 'thing' that has come into existence including material things. And taking a quick peek, you will note for yourself that material things are not omitted by the perceptions available to the mind. The mind is occupied with things. Any thing that has come into existence. Period. Eye-consciousness is a product of the contact of a visible object with a working eye in connection with consciousness; the mind, taking eye-consciousness together with the other sense-data-consciousnesses, puts together our picture of the world.

^[1.6] This is consistent with the idea of 'The All': The eye and sights, the ear and sounds, the nose and scents, the tongue and tastes, the body and touch, the mind and things.

^[2.1] Samphassa. Sam = own, with, con; phassa = touch, con-tact. PED: [saṇ + phassa] contact, reaction. My somewhat awkward "own-" is to overcome the general bypassing of this aspect of the idea expressed in this term by our common use of the word contact, that is, that bound up in the idea is the notion of self, ownership.

^[2.2] Paṭicca. Pati = rebound, bounce, percuss, result. As in PED following, meaning to return upon, double back upon. PED: Paṭi (indecl.) [Ved, prati, to Idg. *preti as in Latin pretium (from *pretios) "price" (cp. precious), i.e. equivalent; Gr. πρές (aeol.), προτί, πρός against] directional prefix in well-defined meaning of "back (to), against, towards, in opposition to, opposite." As preposition (with acc. and usually postponed) towards, near by, at; usually spelt pati. Paticca = rebounded-stuff; pati+ cca = k-kha, but always of a living being with the six senses, usually just 'human': PED: grounded on, on account of, concerning, because.

^[2.3] Uppajjati. Up = up (go figure); pa = pass; jati = birth (jump, burn this, this burns): Up pa birth; up-pass-born; appearance, arising, re-production, production.

^[2.4] Note the difference between this and the statement in the first sutta. This correctly follows the Pāḷi and is necessary for the following suttas to have been recorded correctly. Additionally the first category 'eye data', etc. can encompass (stand in for) the other two categories: "form data, eye-consciousness data".

^[3.1] No ce tam. Rhys Davids/Woodward note: Reading no c'etaṇ. I hear this to be saying: This proposition is to be understood as correct if stated this way (the first way it is stated), but not if this way (the second way it is stated). PED: Ce [Vedic ced; ce = Latin que in absque, ne-c, etc., Goth. h in ni-h. see also ca ³] conditional particle "if," ... .

^[3.2] No.

^[3.3] There is inconsistency among the various versions of the Pāḷi — katamañ ca katamañ ca, kathañ ca, kathañ ca — And what, and how. I am ignoring such and going with what makes sense throughout this series.

^[4.1] Vedanā. The sensation of pleasantness reproduced as a result of contact with sense data; the sensation of pain reproduced as a result of contact with sense data; the sensation that is neither pain nor pleasantness reproduced as a result of contact with sense data.

^[7.1] Parilāha. PED: [pari + ḍāha of ḍah, cp. pariḍahati. On change of ḍ and ' see Geiger, Pāli Gr. § 42³] burning, fever; fig. fever of passion, consumption, distress, pain ? > laha? to lick.

^[7.2] Pariyesanā. (f.) and -na (nt.) [from pariyesati] search, quest, inquiry.

^[7.3]Rūpa-saṃkappa. A tiny tad awk-word for me to be hanging on to my preferred translation of saṃkappa. It should be heard: "principles with regard to form, sound, ...", "that which is fitting with regard to form", "attitudes, ideas, notions, aims and purposes that fit ones views with regard to what is proper with regard to form" etc. I think Bhk. Bodhi's 'intentions' is off the mark with regard to this term. Mine works much better with 'sound.'

References:
See: Pajapati's Problem
Pajapati's Problem 2
Its Elementary

Next: SN 2.14.2. Samphassam Suttaṃ Impact

Saṃyutta Nikāya II. Nidāna Vagga 14. Dhātu-Saṃyuttaṃ I. Nānatta Vagga Paṭhama 1. Ajjhatta-Pañcakaṃ

Dhātu [Dhātu-Nānatta] Suttaṃ

Data[1.1]

Translator's Introduction

Samphassa [Phassa-Nānatta] Suttaṃ

Touch[2.1]

No ce tam [No Phassa-Nānatta] Suttaṃ

Not If This[3.1]

Paṭhama Vedanā [Vedanā-Nānatta] Suttaṃ

Sensation 1

Dutiya Vedanānā [No Vedanā-Nānatta] Suttaṃ

Sensation 2

Dhātu [Bāhira-Dhātu-Nānatta] Suttaṃ

Data

Saññā [Pariyesanā-Nānatta] Suttaṃ

Perception

No ce tam [No Pariyesanā-Nānatta] Suttaṃ

Not If This

Dutiya Phassa [No Lābha-Nānatta] Suttaṃ

Touch 2

Saṃyutta Nikāya
II. Nidāna Vagga
14. Dhātu-Saṃyuttaṃ
I. Nānatta Vagga Paṭhama
1. Ajjhatta-Pañcakaṃ

Dhātu
[Dhātu-Nānatta]
Suttaṃ

Data^[1.1]

Samphassa
[Phassa-Nānatta]
Suttaṃ

Touch^[2.1]

No ce tam
[No Phassa-Nānatta]
Suttaṃ

Not If This^[3.1]

Paṭhama
Vedanā
[Vedanā-Nānatta]
Suttaṃ

Dutiya
Vedanānā
[No Vedanā-Nānatta]
Suttaṃ

Dhātu
[Bāhira-Dhātu-Nānatta]
Suttaṃ

Saññā
[Pariyesanā-Nānatta]
Suttaṃ

No ce tam
[No Pariyesanā-Nānatta]
Suttaṃ

Dutiya
Phassa
[No Lābha-Nānatta]
Suttaṃ