আয়তন (বৌদ্ধ দর্শন)

আয়তন (সংস্কৃত: आयतन) হলো বৌদ্ধ পরিভাষা যা "চেতনা ভিত্তি", "চেতনা মিডিয়া" বা "চেতনা বলয়" হিসাবে অনুবাদ করা হয়েছে। বৌদ্ধ দর্শন অনুসারে ইন্দ্রিয়ের ছয়টি অভ্যন্তরীণ এবং ছয়টি বাহ্যিক ভিত্তি রয়েছে। ছয়টি অভ্যন্তরীণ-বাহ্যিক সাধ্যাতন আছে, ইন্দ্রিয় ভিত্তির জোড়া: চোখ ও দৃশ্যমান বস্তু, কান ও শব্দ, নাক ও গন্ধ, জিহ্বা ও স্বাদ, শরীর ও স্পর্শ, এবং মন ও মানসিক বস্তু। বৌদ্ধধর্ম এবং অন্যান্য ভারতীয় জ্ঞানতত্ত্ব  পশ্চিমের পাঁচটি শনাক্তকরণের বিপরীতে ছয়টি "ইন্দ্রিয়" চিহ্নিত করে। বৌদ্ধধর্মে, "মন" অভ্যন্তরীণ ইন্দ্রিয় অঙ্গকে বোঝায় যা ইন্দ্রিয় বস্তুর সাথে মিথস্ক্রিয়া করে যার মধ্যে রয়েছে ইন্দ্রিয় ছাপ, অনুভূতি, উপলব্ধি ও ইচ্ছা। 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: "[S]aḷāyatanavibhaṅgaṃ vo, bhikkhave, desessāmi.... Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni...." Also see MN 148, 149, etc. Saḷāyatana is generally used in the context of the Twelve Causes (nidāna) of the chain of Dependent Origination.Ṣaḍāyatana is the fifth link in the Twelve Nidānas of Pratitya-Samutpada (Dependent Origination) and thus likewise in the fifth position on the Bhavacakra (Wheel of Becoming). Ṣaḍāyatana (Sense Gates) is dependent on Nāmarūpa (Name and Form) as condition before it can exist: "With Name and Form as condition, Sense Gates arise." Ṣaḍāyatana is also the prevailing condition for the next condition in the chain, Contact (Sparśa): "With "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. – [Aung & 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).... 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). 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. The Pāli word translated here as "mental objects" is dhammā. Other frequently seen translations include "mental phenomena" (e.g., Bodhi, 2000b, pp. 1135ff.), "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. "Rhys Davids & Stede (1921–5), p. 699."। উদ্ধৃতি টেমপ্লেট ইংরেজি প্যারামিটার ব্যবহার করেছে (link) [স্থায়ীভাবে অকার্যকর সংযোগ] 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, p. 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. See, for instance, Bodhi (2000a), p. 288.