Āyatana

Āyatana (Pāli; Sanskrit: आयतन) is a Buddhist term that does not have a single definition or meaning. The standard PTS Pāli-English Dictionary by Davids & Stede (1921) gives the following meanings of āyatana: • . stretch, extent, reach, compass, region; sphere, locus, place, spot; position, occasion • . exertion, doing, working, practice, performance • . sphere of perception or sense in general, object of thought, sense-organ & object; relation, order While āyatana is usually translated as "base" or "sphere," or more specifically as "sense field," "sense base", "sense-media" or "sense sphere," according to Ellis, "these are inadequate translations because they are based on later Buddhist traditions and commentarial literature and not on an historical understanding of the term." In Vedic literature āyatana is "used for a regular place, position, etc. occupied by a person." In some Upanishads it refers to a "dwelling place" or "resort," or a "resting place for the mind," indicating that āyatana means "the place in which experience happens" or a "center of experience." According to Ellis, "center of experience" or "mental home" is a more adequate interpretation than "base" or "sphere." Ellis notes that āyatana in the suttas most commonly appears in compound form, namely saḷāyatana or cha phassāyatanā, the "six āyatanas of sensual experience." According to Ellis, "This context is so dominant that translators like Bodhi and Walshe translate ‘sense bases’ even if the Pāli texts only mentions āyatana, and not saḷāyatana." Ellis further notes that saḷāyatana is traditionally interpreted anatomically, and understood as referring to the five senses and the mind. Yet, according to Olivelle, saḷāyatana refers instead to cognitive functions, and is therefore understood by Ellis as referring to sight, hearing, smelling, tasting, body-cognition, and mind-cognition. ==In the Pali Canon==

Throughout the Pali Canon, the saḷāyatana are referenced in hundreds of discourses. In these diverse discourses, the sense bases are integrated in various mnemonic lists. Internal and external āyatana The āyatana are further refined as six internal āyatana and six corresponding external āyatana. Together they form: :* sight ('eye') and visible objects :* hearing ('ear') and sound :* smelling ('nose') and odor :* tasting ('tongue') and taste :* body-cognition ('body') and touch :* mind-cognition ('mind') and dharmas (mental objects) The saḷāyatana are related to the indriya, the five senses and the mind; the indriya become saḷāyatana when they are distorted by a defiled mind.Indriya also refers to the five spiritual facultues, which contribute to an awakened state of mind. Five skandhas Based on these six pairs of āyatana, a number of mental factors arise, as described in the five skandhas. Thus, for instance, when the auditive cognitive function ('the ear') is triggered by sound, the associated consciousness (Pali: Vijñāna|) arises. With the presence of these three elements ( dhātu) – hearing function, sound and hearing function-related consciousness – "contact" (phassa) arises, which in turn is apprehended as a pleasant or unpleasant or neutral "feeling" or "sensation" (vedanā). With feeling, "craving" ('''') (or aversion) arises. (See Figure 1.) Such an enumeration can be found, for instance, in the "Six Sextets" discourse (Chachakka Sutta, MN 148), where the "six sextets" (six sense organs, six sense objects, six sense-specific types of consciousness, six sense-specific types of contact, six sense-specific types of sensation and six sense-specific types of craving) are examined and found to be empty of self. The saḷāyatana are included in the Twelve Nidanas, a list compiled of several sublists including the five skandhas, which describes the process of becoming. "The All" In a discourse entitled, "The All" (SN 35.23), the Buddha states that there is no "all" outside of the six pairs of the saḷāyatana. In the next codified discourse (SN 35.24), the Buddha elaborates that the All includes the first five aforementioned sextets (sense organs, objects, consciousness, contact and sensations). References to the All can be found in a number of subsequent discourses. In addition, the Abhidhamma and post-canonical Pali literature further conceptualize the saḷāyatana as a means for classifying all factors of existence. "Aflame with lust, hate and delusion" In "The Vipers" discourse (Asivisa Sutta, SN 35.197), the Buddha likens the internal saḷāyatana to an "empty village" and the external saḷāyatana to "village-plundering bandits." Using this metaphor, the Buddha characterizes the "empty" sense organs as being "attacked by agreeable & disagreeable" sense objects. Elsewhere in the same collection of discourses (SN 35.191), the Buddha's Great Disciple Sariputta clarifies that the actual suffering associated with sense organs and sense objects is not inherent to these saḷāyatana but is due to the "fetters" (here identified as "desire and lust") that arise when there is contact between a sense organ and sense object. In the "Fire Sermon" (Adittapariyaya Sutta, SN 35.28), delivered several months after the Buddha's awakening, the Buddha describes all saḷāyatana and related mental processes in the following manner: :"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye – experienced as pleasure, pain or neither-pleasure-nor-pain – that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs." Liberation The Buddha taught that, in order to escape the dangers of the saḷāyatana, one must be able to apprehend the saḷāyatana without defilement. In "Abandoning the Fetters" (SN 35.54), the Buddha states that one abandons the fetters "when one knows and sees ... as impermanent" (Pali: anicca) the [saḷāyatana], objects, sense-consciousness, contact and sensations. Similarly, in "Uprooting the Fetters" (SN 35.55), the Buddha states that one uproots the fetters "when one knows and sees ... as nonself" (anatta) the aforementioned five sextets. To foster this type of penetrative knowing and seeing and the resultant release from suffering, in the Satipatthana Sutta (MN 10) the Buddha instructs monks to meditate on the saḷāyatana and the dependently arising fetters as follows: :"How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the six internal and the six external sense-bases? :"Here, O bhikkhus, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. [In a similar manner:] He understands the ear and sounds ... the organ of smell and odors ... the organ of taste and flavors ... the organ of touch and tactual objects ... the consciousness and mental objects.... :"Thus he lives contemplating mental object in mental objects ... and clings to naught in the world." In the Four Noble Truths, one of many summaries of the Buddhist path to liberation, dukkha ('suffering') is observed to arise with craving (Pali: Taṇhā|; Skt.: '''', lit. 'thirst'). In the chain of Dependent Origination, craving arises with sensations when the saḷāyatana is activated by contact. To detach from tanha and dukkha, one should develop awareness (sati (mindfullness) and sampajañña (clear comprehension)) of the chain of events triggered by the saḷāyatana, and practice restraint and detachment (sammā-vāyāma (right effort) and dhyana ('meditation')). Ellis notes that āyatana may also refer to the various stages of meditation (jhana), and "even the state of liberated Buddhist masters is termed āyatana."' As such, they are also a "center of experience" or "mental home," in which our normal states of mind are abandoned and one relocates in the purified, liberated awareness of the jhanas. ==In post-canonical Pali texts==

The Vimuttimagga, the Visuddhimagga, and associated Pali commentaries and subcommentaries all contribute to traditional knowledge about the saḷāyatana. Understanding sense organs When the Buddha speaks of "understanding" the eye, ear, nose, tongue and body, what is meant? According to the first-century CE Sinhalese meditation manual, Vimuttimagga, the sense organs can be understood in terms of the object sensed, the consciousness aroused, the underlying "sensory matter," and an associated primary or derived element that is present "in excess." These characteristics are summarized in the table below. The compendious fifth-century CE Visuddhimagga provides similar descriptors, such as "the size of a mere louse's head" for the location of the eye's "sensitivity" (Pali: pasāda; also known as, "sentient organ, sense agency, sensitive surface"), and "in the place shaped like a goat's hoof" regarding the nose sensitivity (Vsm. XIV, 47–52). In addition, the Visuddhimagga describes the sense organs in terms of the following four factors: :* characteristic or sign (lakkhaa) :* function or "taste" (rasa) :* manifestation (paccupahāna) :* proximate cause (padahāna) Thus, for instance, it describes the eye as follows: :Herein, the eye's characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see. Its function is to pick up [an object] among visible data. It is manifested as the footing of eye-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see. In regards to the sixth internal āyatana of mind (mano), Pali subcommentaries (attributed to Dhammapāla Thera) distinguish between consciousness arising from the five physical saḷāyatana and that arising from the primarily post-canonical notion of a "life-continuum" or "unconscious mind" (bhavaga-mana): :"Of the consciousness or mind aggregate included in a course of cognition of eye-consciousness, just the eye-base [not the mind-base] is the 'door' of origin, and the [external sense] base of the material form is the visible object. So it is in the case of the others [that is, the ear, nose, tongue and body sense bases]. But of the sixth sense-base the part of the mind base called the life-continuum, the unconscious mind, is the 'door' of origin...." The roots of wisdom In the fifth-century CE exegetical Visuddhimagga, Buddhaghosa identifies knowing about the saḷāyatana as part of the "soil" of liberating wisdom. Other components of this "soil" include the aggregates, the faculties, the Four Noble Truths and Dependent Origination. ==Related Buddhist concepts==

• Aggregates (Pali, khandha; Skt., skandha):In a variety of suttas, the aggregates, elements (see below) and saḷāyatana are identified as the "soil" in which craving and clinging grow. In general, in the Pali Canon, the aggregate of material form includes the five material sense organs (eye, ear, nose, tongue and body) and associated sense objects (visible forms, sounds, odors, tastes and tactile objects); the aggregate of consciousness is associated with the sense organ of mind; and, the mental aggregates (sensation, perception, mental formations) are mental sense objects. Both the aggregates and the saḷāyatana are identified as objects of mindfulness meditation in the Satipatthana Sutta. In terms of pursuing liberation, meditating on the aggregates eradicates self-doctrine and wrong-view clinging while meditating on the saḷāyatana eradicates sense-pleasure clinging. • Dependent Origination (Pali: ''; Skt.: pratitya-samutpada):As indicated in Figure 2 above, the six saḷāyatana (Pali; Skt.: ) are the fifth link in the Twelve Causes (nidāna) of the chain of Dependent Origination and thus likewise are the fifth position on the Wheel of Becoming (bhavacakra). The arising of the six saḷāyatana is dependent on the arising of material and mental objects (Pali, Skt.: nāmarūpa); and, the arising of the six saḷāyatana leads to the arising of "contact" (Pali: phassa; Skt.: sparśa) between the saḷāyatana and consciousness (Pali: ; Skt.: visjñāna) which results in pleasant, unpleasant and neutral feelings (Pali, Skt.: vedanā''). • Elements (Pali, Skt.: dhātu):The eighteen elements include the twelve saḷāyatana. The eighteen elements are six triads of elements where each triad is composed of a sense object (the external saḷāyatana), a sense organ (the internal saḷāyatana) and the associated sense-organ-consciousness (''). In other words, the eighteen elements are made up of the twelve saḷāyatana'' and the six related sense-consciousnesses. • Karma (Skt.; Pali: kamma):In a Samyutta Nikaya discourse, the Buddha declares that the six internal senses bases (eye, ear, nose, tongue, body and mind) are "old kamma, to be seen as generated and fashioned by volition, as something to be felt." In this discourse, "new kamma" is described as "whatever action one does now by body, speech, or mind." In this way, the internal saḷāyatana provide a link between our volitional actions and subsequent perceptions. ==See also==