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Saturday 1 August 2015
When the weather is hot, keep a cool mind. When the weather is cold, keep a warm heart.

FEATURES Updated Fridays

“Treasures from Asia’s Oldest Museum: Buddhist Art from the Indian Museum, Kolkata” – Exhibition Review

“Treasures from Asia’s Oldest Museum: Buddhist Art from the Indian Museum, Kolkata” – Exhibition Review

Shuyin
Review of an Indian Buddhist art exhibit at the Asian Civilisations Museum, Singapore
The Wonders of Kham and Larung Gar

The Wonders of Kham and Larung Gar

Dharma Eye: Text and images, Victoria Knobloch
A photographic journey to Larung Gar and Kham with Dharma Eye
Hong Kong Tulku—A Little-known Side of Jonangpa

Hong Kong Tulku—A Little-known Side of Jonangpa

Elbe Lau; images, Ngawang Kunga Tenzin Gyatso Rinpoche
Elbe Lau's pilgrimage in the Jonangpa tradition
Spiritual Receptiveness: A Conversation with Reverend Shomon

Spiritual Receptiveness: A Conversation with Reverend Shomon

Raymond Lam
Our interview with Danish Tendai priest Rev. Shomon
Relevance, Liturgy, and Adventure: Communicating Buddhism to Young People

Relevance, Liturgy, and Adventure: Communicating Buddhism to Young People

Buddhistdoor View
Ideas for communicating Buddhism to youth
Buddhist Ministry Initiative Conference: Building Partnerships and Forging Ties

Buddhist Ministry Initiative Conference: Building Partnerships and Forging Ties

Harsha Menon
Reflections on the Buddhist Ministry Initiative at Harvard Divinity School
“Devout Patrons of Buddhist Art” – Exhibition Review

“Devout Patrons of Buddhist Art” – Exhibition Review

Soyon Kang
“Devout Patrons of Buddhist Art” is showing at The National Museum of Korea from 23 May to 2 August
The Butcher Who Laid Down His Knife and Became a Buddha

The Butcher Who Laid Down His Knife and Became a Buddha

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A story of a Tang-era butcher whose life was transformed by Pure Land master Shandao.

NEWS Updated Weekdays View All

31 Jul 2015
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The question of lust in Pure Land practice.
Last Updated: 10 Jul 2015
Back to Top

Abbreviation

Total glossary entries273414

āyatana


Source: Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, by NYANATILOKA MAHATHERA

Description:

āyatana: 1. 'spheres', is a name for the four immaterial absorptions; s. jhāna (5-8).
2. The 12 'bases' or 'sources' on which depend the mental processes, consist of five physical sense-organs and consciousness, being the six personal (ajjhattika) bases; and the six objects, the so-called external (bāhira) bases - namely:
1. eye, or visual organ visible object2. ear, or auditory organ sound, or audible object3. nose, or olfactory organ odour, or olfactive object4. tongue, or gustatory organ taste, or gustative object5. body, or tactile organ body-impression, or tactile object

6. mind-base, or consciousness mind-object (manāyatana) (dhammāyatana)

 

"By the visual organ (cakkhāyatana) is meant the sensitive part of the eye (cakkhu-pasāda) built up of the four elements ... responding to sense-stimuli" (sa-ppaṭigha).... (Vibh. II). Similar is the explanation of the four remaining physical sense-organs.

 

Mind-base (manāyatana) is a collective term for all consciousness whatever, and should therefore not be confounded with the mind-element (mano-dhātu; s. dhātu II, 16), which latter performs only the functions of adverting (āvajjana) to the sense-object, and of receiving (sampaṭicchana) the sense-object. On the functions of the mind, s. viññāṇa-kicca.

 

The visible object (rūpāyatana) is described in Vibh. II as "that phenomenon which is built up of the four physical elements and appears as color, etc." What is' seen by-visual perception, i.e. by eye-consciousness (cakkhu-viññāṇa) are colors and differences of light, but not three dimensional bodily things.

 

'Mind-object-base' (dhammāyatana) is identical with 'mind-object-element' (dhamma-dhātu; s. dhātu II) and dhammārammaṇa (s. ārammaṇa). It may be physical or mental, past, present or future, real or imaginary.

 

The 5 physical sense-organs are also called faculties (indriya, q.v.), and of these faculties it is said in M. 43: "Each of the five faculties owns a different sphere, and none of them partakes of the sphere of another one; ... they have mind as their support... are conditioned by vitality, ... but vitality again is conditioned by heat, heat again by vitality, just as the light and flame of a burning lamp are mutually conditioned."

 The 12 bases are fully discussed in Vis.M. XV. In Yam III (s Guide, p 98f) the 12 terms are subjected to a logical investigation The six personal bases form the 5th link of dependent origination (paṭiccasamuppāda 5, q.v.).


Source: A Dictionary of Buddhism, Oxford University Press, 2003, 2004 (which is available in electronic version from answer.com)

Description:

āyatana (Sanskrit). In Buddhist psychology, the twelve āyatanas are the six senses or modes of perception and the six kinds of object they correspond to, namely: (1) sight and colour/form (rūpa-āyatana); (2) hearing and sound (śabda-āyatana); (3) smell and scent (gandha-āyatana); (4) taste and flavours (rasa-āyatana); (5) touch and tangible objects (sparśa-āyatana); and (6) the mind and ideas (mano-āyatana). Each āyatana is thus the sphere or domain of a particular sense, and encompasses everything that can be experienced through that particular ‘sense-door’. See also ṣad-āyatana.


Source: A.P. Buddhadatta Mahathera, Concise Pali-English and English-Pali Dictionary [available as digital version from Metta Net, Sri Lanka]

Description:

āyatana : [nt.] sphere; region; sense-organ; position.


Source: Pali-English Dictionary, TW Rhys Davids, William Stede,

Description:

Āyatana (nt.) [Sk. āyatana, not found in the Vedas; but freq. in BSk. From ā + yam, cp. āyata. The pl. is āyatanā at S iv.70. -- For full definition of term as seen by the Pāli Commentators see Bdhgh's expln at DA i. 124, 125, with which cp. the popular etym. at KhA 82: "āyassa vā tananato āyatassa vā saŋsāradukkhassa nayanato āyatanāni" and at Vism 527 "āye tanoti āyatañ ca nayatī ti ā."] -- 1. stretch, extent, reach, compass, region; sphere, locus, place, spot; position, occasion (corresponding to Bdhgh's definition at DA i.124 as "samosaraṇa") D iii.241, 279 (vimutti˚); S ii.41, 269; iv.217; v.119 sq., 318. sq.; A iii.141 (ariya˚); v.61 (abhibh˚, q. v.) Sn 406 (rajass˚ "haunt of passion" = rāgādi -- rajassa uppatti -- deso SnA 381); J i.80 (raj˚). Freq. in phrase araññ˚ a lonely spot, a spot in the forest J i.173; VvA 301; PvA 42, 54. -- 2. exertion, doing, working, practice, performance (comprising Bdhgh's definition at DA i.124 as paññatti), usually -- ˚, viz. kamm˚ Nd1 505; Vbh 324, 353; kasiṇ˚ A v.46 sq., 60; Ps i.28; titth˚ A i.173, 175; Vbh 145, 367; sipp˚ (art, craft) D i.51; Nd2 505; Vbh 324, 353; cp. an˚ non -- exertion, indolence, sluggishness J v.121. -- 3. sphere of perception or sense in general, object of thought, sense -- organ & object; relation, order. -- Cpd. 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), and comprise the foll.: (a) ajjhatt˚: 1. cakkhu eye, 2. sota ear, 3. ghāna nose, 4. jivhā tongue, 5. kāya body, 6. mano mind; (b) bāh˚: 1. rūpa visible object, 2. sadda sound, 3. gandha odour, 4. rasa taste, 5. phoṭṭhabba tangible object, 6. dhamma cognizable object. -- For details as regards connotation & application see Dhs trsl. introduction li sq. Cpd. 90 n. 2; 254 sq. -- Approximately covering this meaning (3) is Bdhgh's definition of āyatana at DA i.124 as sañjāti and as kāraṇa (origin & cause, i. e. mutually occasioning & conditioning relations or adaptations). See also Nd2 under rūpa for further classifications. -- For the above mentioned 12 āyatanāni see the foll. passages: D ii.302 sq.; iii.102, 243; A iii.400; v.52; Sn 373 (cp. SnA 366); Ps i.7, 22, 101, 137; ii. 181, 225, 230; Dhs 1335; Vbh 401 sq.; Nett 57, 82; Vism 481; ThA 49, 285. Of these 6 are mentioned at S i.113, ii.3; iv.100, 174 sq.; It 114; Vbh 135 sq., 294; Nett 13, 28, 30; Vism 565 sq. Other sets of 10 at Nett 69; of 4 at D ii.112, 156; of 2 at D ii.69. -- Here also belongs ākāsɔ ānañcɔ āyatana, ākiñcaññ˚ etc. (see under ākāsa etc. and s. v.), e. g. at D i.34 sq., 183; A iv.451 sq.; Vbh 172, 189, 262 sq.; Vism 324 sq. -- Unclassified passages: M i.61; ii.233; iii.32, 216, 273; S i.196; ii.6, 8, 24, 72 sq.; iii.228; iv.98; v.426; A i.113, 163, 225; iii.17, 27, 82, 426; iv.146, 426; v.30, 321, 351, 359; Nd1 109, 133, 171, 340; J i.381 (paripuṇṇa˚); Vbh 412 sq. (id.).
   -- uppāda birth of the āyatanas (see above 3) Vin i.185. -- kusala skilled in the ā. M iii.63. -- kusalatā skill in the spheres (of sense) D iii.212; Dhs 1335. -- ṭṭha founded in the sense -- organs Ps i.132; ii.121.


Source: 巴漢辭典 編者:(斗六) 廖文燦

Description:

āyatana(<[ā]+[yam], cp. [āyata伸展(pp.)]): n. 1. 2.伸展
 


Source: Sarvastivada Abhidharma, Sanskrit-English Glossary, by Bhikkhu KL Dhammajoti

Description:

āyatana: Entrance, abode: a unique cognitive species. There are 12; the 6 internal faculties (from cakṣus to manas) and the 6 corresponding object-domains (from rūpato dharma).


Source: Jeffrey Hopkins' Tibetan-Sanskrit-English Dictionary

Description:

gnas

[translation-san] {MV} sthāna

[translation-san] {MSA} vyavastha

[translation-san] {C,MV} pratisthā

[translation-san] {MV} sthā

[translation-san] {MSA} sthātṛ

[translation-san] {MV} sthānīya

[translation-san] {C} saṃtiṣṭhate

[translation-san] {C,MSA} sthita {C}(=vyavasthita)

[translation-san] {C,MV,L} sthiti

[translation-san] {C} avatiṣṭhate

[translation-san] {C} tiṣṭhantu

[translation-san] {C,MSA,MV} pratiṣṭhita {C}(=sthita)

[translation-san] {C} sthihate (=tiṣṭhati)

[translation-san] {C,MV} sthāna

[translation-san] {MV} adhiṣṭhāna

[translation-san] {ava √sthā} : {MSA}avatiṣṭhate

[translation-san] {MV} avasthā

[translation-san] {MSA} ātiṣṭhati

[translation-san] {MSA} vyavasthiti

[translation-san] {LCh,MSA,C} pada

[translation-san] padārtha{C}

[translation-san] padu{C}

[translation-san] niketa{C}

[translation-san] bhavati{C}

[translation-san] bhavana{C,MSA}

[translation-san] {C} bhuvana

[translation-san] {C,MSA} niśraya

[translation-san] {C} niśrita

[translation-san] {C,MSA,MV} āśraya

[translation-san] {C} āśrita

[translation-san] {MV} sanniśraya

[translation-san] {C} saṃniveśa

[translation-san] {MSA} saṃniviṣṭa

[translation-san] {C} vartate

[translation-san] {C} ādhāra

[translation-san] {C} adhyāvasati

[translation-san] {C} ālaya

[translation-san] {C} āśā

[translation-san] {MSA} anvaya

[translation-san] {MSA} āyatana

[translation-san] {MSA} vihāra

[translation-san] {MSA} (vi √hṛ): vihṛtya

[translation-san] {C} mehanatva

[translation-san] {C} layana

[translation-san] {C} lena (=layanam)

[translation-eng] {Hopkins} abide; dwell; source; state; situation; remain; last; stay; place; abode; topic; object; retention

[translation-eng] {C} abide in the world; home; at home; supported; settled; established; becomes; stands; takes place; occurs; comes about; realm; stately house; world (e.g.: sva-bhavana; his respective world); residence; male organ; place of rest; room; track; an entity which corresponds to; meaning of a word; what is meant by a word; footing; word; verse; trace; foot; verbal expression; support; refuge; who resides; supported; in dependence on; leans on; based on; inhabiting; dwell on in mind; establishment; established; stood firm; stand; standing; abiding; steadfast; established remains; continuous; stability; firm position; proceeds; becomes; remains; is definitely established; enter; settle; assemble; foundation; basis; inhabit; occupy; dearly love; locus; viewpoint; condition; subsistence; stand still; take one's stand; to hang on to; settling place; living in; hope

Home | Buddhistdoor
Saturday 1 August 2015
When the weather is hot, keep a cool mind. When the weather is cold, keep a warm heart.

FEATURES Updated Fridays

“Treasures from Asia’s Oldest Museum: Buddhist Art from the Indian Museum, Kolkata” – Exhibition Review

“Treasures from Asia’s Oldest Museum: Buddhist Art from the Indian Museum, Kolkata” – Exhibition Review

Shuyin
Review of an Indian Buddhist art exhibit at the Asian Civilisations Museum, Singapore
The Wonders of Kham and Larung Gar

The Wonders of Kham and Larung Gar

Dharma Eye: Text and images, Victoria Knobloch
A photographic journey to Larung Gar and Kham with Dharma Eye
Hong Kong Tulku—A Little-known Side of Jonangpa

Hong Kong Tulku—A Little-known Side of Jonangpa

Elbe Lau; images, Ngawang Kunga Tenzin Gyatso Rinpoche
Elbe Lau's pilgrimage in the Jonangpa tradition
Spiritual Receptiveness: A Conversation with Reverend Shomon

Spiritual Receptiveness: A Conversation with Reverend Shomon

Raymond Lam
Our interview with Danish Tendai priest Rev. Shomon
Relevance, Liturgy, and Adventure: Communicating Buddhism to Young People

Relevance, Liturgy, and Adventure: Communicating Buddhism to Young People

Buddhistdoor View
Ideas for communicating Buddhism to youth
Buddhist Ministry Initiative Conference: Building Partnerships and Forging Ties

Buddhist Ministry Initiative Conference: Building Partnerships and Forging Ties

Harsha Menon
Reflections on the Buddhist Ministry Initiative at Harvard Divinity School
“Devout Patrons of Buddhist Art” – Exhibition Review

“Devout Patrons of Buddhist Art” – Exhibition Review

Soyon Kang
“Devout Patrons of Buddhist Art” is showing at The National Museum of Korea from 23 May to 2 August
The Butcher Who Laid Down His Knife and Became a Buddha

The Butcher Who Laid Down His Knife and Became a Buddha

Alan Kwan
A story of a Tang-era butcher whose life was transformed by Pure Land master Shandao.

NEWS Updated Weekdays View All

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28 Jul 2015
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Dharma Eye
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Last Updated: 17 Jul 2015
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The question of lust in Pure Land practice.
Last Updated: 10 Jul 2015
Back to Top