With each input you get a feeling which cases craving and generates metal concepts to which one gets attached. This can be films, actors, songs or any other concept or the experience from the 6 sense bases.
“Bhikshu, as regards the source from which proliferation of conception
and perception assails a person: if one were to find nothing there to
delight in, nothing there to welcome, nothing to cling to—this is the
end of
the latent tendency of lust, the latent tendency of aversion, the
latent tendency of views, the latent tendency of doubt, the latent
tendency of conceit, the latent tendency of desire for existence, and
the latent tendency of ignorance. This is the ending of the taking up
of the rod and the sword, quarrels, disputes, mayhem [strife],
slandering and lying —here these evil unwholesome states cease without
remainder.”
…
Avuso, dependent on the [eye | ear | nose | tongue | body | mind] and
[form | sound | smell | taste | touch | mind-object], [eye | ear |
nose | tongue | body | mind]-consciousness arises.
The meeting of the three is contact.
With contact as condition, there is feeling.
What one feels, one perceives.
What one perceives, one thinks about.
What one thinks about, one mentally proliferates.
From that as source, proliferation of conception and perception
assails a person regarding past, future and present [forms | sounds |
smells | tastes | touch | mind-objects] cognizable through the [eye |
ear | nose | tongue | body | mind].
Madhu,piṇḍika Sutta
With ignorance as condition, there are volitional formations;
with volitional formations as condition, there is consciousness;
with consciousness as condition, there is name-and-form;
with name-and-form as condition, there are the six sense-bases;
with the six sense-bases as condition, there is contact;
with contact as condition, there is feeling;
with feeling as condition, there is craving;
with craving as condition, there is clinging;
with clinging as condition, there is existence;
with existence as condition, there is birth;
with birth as condition, there arise decay and death, sorrow,
lamentation, physical pain, mental pain and despair.
Such is the origin of this whole mass of suffering.
(Paṭicca,samuppada) Vibhanga Sutta
i. On seeing a form with the eye,
one investigates the form that is the basis for mental joy,
one investigates the form that is the basis of mental pain,
one investigates the form that is the basis of equanimity.
ii. On hearing a sound with the ear,
one investigates the sound that is the basis for mental joy,
one investigates the sound that is the basis of mental pain,
one investigates the sound that the basis of equanimity.
iii. On smelling a smell with the nose,
one investigates the smell that is the basis for mental joy,
one investigates the smell that is the basis of mental pain,
one investigates the smell that is the basis of equanimity.
iv. On tasting a taste with the tongue,
one investigates the taste that is the basis for mental joy,
one investigates the taste that is the basis of mental pain,
one investigates the taste that is the basis of equanimity.
v. On feeling a touch with the body,
one investigates the touch that is the basis for mental joy,
one investigates the touch that is the basis of mental pain,
one investigates the touch that is the basis of equanimity.
vi. On cognizing a mind-object with the mind,
one investigates the mind-object that the basis of mental joy,
one investigates the mind-object that is the basis of mental pain,
one investigates the mind-object that is the basis of equanimity.
Dhātu Vibhaṅga Sutta
Also each input and perception is pleasant, unpleasant or neutral leads to negative mental states inclusive of attachment:
(1) the latent tendency to lust reinforced by being attached to
pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful
feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral
feelings.
Pahāna Sutta
