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''Āyatana'' (Pāli; Sanskrit) is a Buddhist term that has been translated as "sense base", "sense-media" or "sense sphere."〔"Sense base" is used for instance by Bodhi (2000b) and Soma (1999). "Sense-media" is used by Thanissaro (e.g., cf. (Thanissaro, 1998c )). "Sense sphere" is used for instance by VRI (1996) and suggested by (Rhys Davids & Stede (1921–5), p. 105 ), whose third definition for ''Āyatana'' is: :sphere of perception or sense in general, object of thought, sense-organ & object; relation, order. – (& Rhys Davids (1910), ) p. 183 says rightly: 'āyatana cannot be rendered by a single English word to cover both sense-organs (the mind being regarded as 6th sense) and sense objects'. – These āyatanāni (relations, functions, reciprocalities) are thus divided into two groups, inner (ajjhattikāni) and outer (bāhirāni)....〕 In Buddhism, there are six ''internal'' sense bases (Pali: ''ajjhattikāni āyatanāni''; also known as, "organs", "gates", "doors", "powers" or "roots"〔Pine 2004, pg. 102〕) and six ''external'' sense bases (''bāhirāni āyatanāni'' or "sense objects"; also known as ''vishaya'' or "domains"〔Pine 2004, pg. 103〕). Thus, there are six internal-external (organ-object) pairs of sense bases:〔One may ''logically'' deduce from the existence of six internal sense bases and six external sense bases that there are a total of twelve ''individual'' sense bases; the Pali canon, however, never references "twelve" sense bases per se, e.g., see MN 137: ''"()aāyatanavibhaṅgaṃ vo, bhikkhave, desessāmi.... Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni...."'' Also see MN 148, 149, etc.〕 : * eye and visible objects〔The Pāli word translated here as "visible objects" is ''rūpa''. In terms of the Buddhist notion of the sense bases, rūpa refers to ''visual'' objects (or objects knowable by the eye through light). This should not be confused with the use of the word rūpa in terms of the Buddhist notion of aggregates where rūpa refers to ''all'' material objects, both of the world and the body. Thus, when comparing these two uses of rūpa, the rūpa aggregate (''rūpakkhandha'') includes the rūpa sense-object (''rūpāyatana'') as well as the four other material sense-objects (sound, odor, taste and touch).〕 : * ear and sound : * nose and odor : * tongue and taste : * body and touch : * mind〔The Pāli word translated here as "mind" is ''mano''. Other common translations include "intellect" ((e.g., Thanissaro, 2001a) ) and "consciousness" ((e.g., Soma, 1999). ) In the Suttapitaka, ''mano'' does not necessarily refer to all mental processing. Other oft-mentioned complementary mental processes include "consciousness" (''viññāṇa'') and "mental states" (''citta''). Nonetheless, in the Abhidhamma Pitaka and later texts, these terms are at times used synonymously.〕 and mental objects〔The Pāli word translated here as "mental objects" is ''dhammā''. Other frequently seen translations include "mental phenomena" (e.g., Bodhi, 2000b, pp. 1135''ff''.), "thoughts," "ideas" ((e.g., Thanissaro, 2001a) ) and "contents of the mind" (VRI, 1996, p. 39) while some translators simply leave this word untranslated due to its complex overtones in the Pali literature.〕 Buddhism and other Indian epistemologies〔Hamilton (2001), p. 53, writes: "... six senses, including one relating to non-sensory mental activity, are recognized in Buddhism and other Indian schools of thought...."〕〔See also Pine 2004, pg. 101. Red Pine argues that this scheme probably predates Buddhism, because it has ten external members (ear, sound, nose, odor, tongue, taste, body, touch) corresponding to the single external skandha (form), and only two internal members (mind and thought) corresponding to the four internal skandhas.〕 identify six "senses" as opposed to the Western identification of five. In Buddhism, "mind" denotes an internal sense organ which interacts with sense objects that include sense impressions, feelings, perceptions and volition.〔〔See, for instance, Bodhi (2000a), p. 288.〕 ' (Pāli; Skt. ') refers to all six sense objects and six sense organs and is generally used in the context of the Twelve Causes (''nidāna'') of the chain of Dependent Origination.〔(Rhys Davids & Stede (1921–5), p. 699. )〕 ==In the Pali Canon== In the Four Noble Truths, the Buddha identifies that the origin of suffering (Pali, Skt.: ''dukkha'') is craving (Pali: '; Skt.: '). In the chain of Dependent Origination, the Buddha identifies that craving arises from sensations that result from contact at the six sense bases. (See Figure 2 below.) Therefore, to overcome craving and its resultant suffering, one should develop restraint of and insight into the sense bases.〔Bodhi (2005b), starting at time 50:00. Bodhi (2005b) references, for instance, Majjhima Nikaya Sutta No. 149, where the Buddha instructs: :"...()nowing & seeing the eye as it actually is present, knowing & seeing () forms... consciousness at the eye... contact at the eye as they actually are present, knowing & seeing whatever arises conditioned through contact at the eye – experienced as pleasure, pain, or neither-pleasure-nor-pain – as it actually is present, one is not infatuated with the eye... forms... consciousness at the eye... contact at the eye... whatever arises.... The craving that makes for further becoming – accompanied by passion & delight, relishing now this & now that – is abandoned by him. His bodily disturbances & mental disturbances are abandoned. His bodily torments & mental torments are abandoned. His bodily distresses & mental distresses are abandoned. He is sensitive both to ease of body & ease of awareness..." ((Thanissaro, 1998c). )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「ayatana」の詳細全文を読む スポンサード リンク
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