The eighteen constituents through which sensory experience is produced: the six sense faculties (indriya); the six corresponding sense objects (ālambana); and the six sensory consciousnesses (vijñāna).

When grouped these are: the eye constituent, form constituent, and eye consciousness constituent; the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; the thinking-mind constituent, dharma constituent, and thinking-mind consciousness constituent.

See also “constituents.”

The eighteen constituents through which sensory experience is produced: the six sense faculties (indriya); the six corresponding sense objects (ālambana); and the six sensory consciousnesses (vijñāna).

When grouped these are: the eye constituent, form constituent, and eye consciousness constituent; the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; the thinking-mind constituent, dharma constituent, and thinking-mind consciousness constituent.

See also “constituents.”

The eighteen constituents through which sensory experience is produced: the six sense faculties (indriya); the six corresponding sense objects (ālambana); and the six sensory consciousnesses (vijñāna).

When grouped these are: the eye constituent, form constituent, and eye consciousness constituent; the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; the thinking-mind constituent, dharma constituent, and thinking-mind consciousness constituent.

See also “constituents.”

One way of describing experience and the world in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental phenomena, and mind consciousness).

The objects, sense faculties, and forms of consciousness that are associated with form, sound, smell, taste, touch, and mental phenomena. See also “element.”

Eighteen collections of similar dharmas under which all coproduced and unproduced dharmas may be included: eye, ear, nose, tongue, body, and thought, plus their objects‍—visible forms, sounds, smells, flavors, tangibles, and dharmas‍—plus the consciousnesses corresponding to each of the first six. The eye, ear, nose, tongue, body, and thought are the basis for the arising of consciousness, though here there is the technical sense of a prior moment in any of the six consciousnesses. The first five consciousnesses depend on the five sense faculties as their basis, while the basis for the thought consciousness can be any of the six consciousnesses but not a sense faculty. Hence thought is classified among the dhātus (“elements”) in the section meant to offer a complete list of the possible bases of consciousness, i.e., what is most frequently listed as the second set of six elements.

The term dhātu is explained as having the sense of an ore (gotra), like a mineral ore, hence a point of origin (ākara). The bases are the points of origin for the arising of similar dharmas. The Nibandhana commentary on Distinctly Ascertaining the Meanings explains that the order of enumeration of the eighteen bases can be explained in terms of the specific way in which different sense faculties operate within their domains or in terms of the placement (from higher to lower) of the eye faculty, the ear faculty, and so forth. The Abhidharmakośa explains that the teaching of the bases is for those who are of weaker abilities, since it is very detailed; it is for those who prefer special insight meditation (vipaśyanā), because it contains extensive analysis; and it counteracts a delusion of “self” that is evenly distributed between sentient and nonsentient elements, since the eighteen bases offer an analysis both of form and of mind and mental derivatives.

The eighteen elements through which sensory experience is produced: the six sense bases, or sense organs; the six corresponding sense objects; and the six sensory consciousnesses.

The eighteen sensory elements, which appear in statements throughout the text either as just the name of the set or as a complete list, comprise: (1) the sensory element of the eyes, (2) the sensory element of sights, and (3) the sensory element of visual consciousness; (4) the sensory element of the ears, (5) the sensory element of sounds, and (6) the sensory element of auditory consciousness; (7) the sensory element of the nose, (8) the sensory element of odors, and (9) the sensory element of olfactory consciousness; (10) the sensory element of the tongue, (11) the sensory element of tastes, and (12) the sensory element of gustatory consciousness; (13) the sensory element of the body, (14) the sensory element of touch, and (15) the sensory element of tactile consciousness; and (16) the sensory element of the mental faculty, (17) the sensory element of mental phenomena, and (18) the sensory element of mental consciousness.