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14-September-2008 12:50:22 - Ayatana Part of a series on Buddhism Portal History Major Figures Practices Countries Schools Texts Related topics view full index Ä€yatana PÄ?li; Sanskrit is the Buddhist term for a sense base or sense sphere.1 In Buddhism, there are six internal sense bases Pali: ajjhattikÄ?ni Ä?yatanÄ?ni; also known as, organs or gates or doors and six external sense bases bÄ?hirÄ?ni Ä?yatanÄ?ni; also known as, sense objects. Thus, there are twelve sense bases in total listed below in sense organ-object pairs: eye and visible objects2 ear and sound nose and odor tongue and taste body and touch mind3 and mental objects4 Buddhism, as well as other Indian epistemologies,5 identifies 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.63 SaḷÄ?yatana PÄ?li; Skt. á¹£aá¸?Ä?yatana refers to all six sense objects and six sense organs and is generally used in the context of the Twelve Causes nidÄ?na of the chain of Dependent Origination.7 Contents 1 In the Pali Canon 1.1 Sense-base contexts 1.2 Aflame with lust, hate and delusion 1.3 Extinguishing suffering's flame 2 In post-canonical Pali texts 2.1 Understanding sense organs 2.2 The roots of wisdom 3 Related Buddhist concepts 4 See also 5 References 6 Sources 7 External links In the Pali Canon In the Four Noble Truths, the Buddha identifies that the origin of suffering Pali, Skt.: dukkha is craving Pali: taṇhÄ?; Skt.: tṛṣṇÄ?. 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.8 Sense-base contexts Figure 1: The Pali Canon's Six Sextets: sense bases → f e e l i n g → c r a v i n g internal sense organs - external sense objects ↓ ↓ ↓ contact ↓ ↑ consciousness The six internal sense bases are the eye, ear, nose, tongue, body mind. The six external sense bases are visible forms, sound, odor, flavors, touch mental objects. Sense-specific consciousness arises dependent on an internal an external sense base. Contact is the meeting of an internal sense base, external sense base consciousness. Feeling is dependent on contact. Craving is dependent on feeling. Source: MN 148 Thanissaro, 1998 | diagram details ↑ 12 Causes ↓ Ignorance Formations Consciousness Mind Body Six Sense Bases ↓ Contact ↓ Sensations ↓ Suffering â†? Craving Cessation the Path â†? 4 Noble Truths → Clinging Becoming Birth Old Age Death Figure 2: The intersection of the Twelve Causes and the Four Noble Truths: How the sense bases lead to suffering.9 Throughout the Pali Canon, the sense bases are referenced in hundreds of discourses.10 In these diverse discourses, the sense bases are contextualized in different ways including: Sextets Pali: chakka: The sense bases include two sets of six: six sense organs or internal sense bases and six sense objects or external sense bases. Based on these six pairs of sense bases, a number of mental factors arise. Thus, for instance, when an ear and sound are present, the associated consciousness Pali: viññÄ?ṇa arises. The arising of these three elements dhÄ?tu - ear, sound and ear-related consciousness - lead to what is known as contact phassa which in turn causes a pleasant or unpleasant or neutral feeling or sensation vedanÄ? to arise. It is from such a feeling that craving taṇhÄ? 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.11 The All Pali: sabba: In a discourse entitled, The All SN 35.23, the Buddha states that there is no all outside of the six pairs of sense bases.12 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.13 References to the All can be found in a number of subsequent discourses.14 In addition, the Abhidhamma and post-canonical Pali literature further conceptualize the sense bases as a means for classifying all factors of existence.15 The Twelve Causes Pali, Skt.: nidÄ?na: As described in the Related Buddhist concepts section below and illustrated in Figure 2, the sense bases are a critical link in the endless round of rebirth known as the Twelve Causes and as depicted in the Wheel of Becoming Skt.: bhavacakra.16 Aflame with lust, hate and delusion In The Vipers discourse Asivisa Sutta, SN 35.197, the Buddha likens the internal sense bases to an empty village and the external sense bases to village-plundering bandits. Using this metaphor, the Buddha characterizes the empty17 sense organs as being attacked by agreeable disagreeable sense objects.18 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 sense bases 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.19 In the Fire Sermon Adittapariyaya Sutta, SN 35.28, delivered several months after the Buddha's awakening, the Buddha describes all sense bases 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.20 Extinguishing suffering's flame The Buddha taught that, in order to escape the dangers of the sense bases, one must be able to apprehend the sense bases 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 six sense organs, objects, sense-consciousness, contact and sensations.21 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.22 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 mate on the sense bases 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.23 In post-canonical Pali texts The Vimuttimagga, the Visuddhimagga, and associated Pali commentaries24 and subcommentaries all contribute to traditional knowledge about the sense bases. 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 mation 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.25 These characteristics are summarized in the table below. sense organ sense object sense consciousness sensory matter element in excess eye visual objects visual consciousness ...the three small fleshy discs round the pupil, and the white and black of the eye-ball that is in five layers of flesh, blood, wind, phlegm and serum, is half a poppy-seed in size, is like the head of a louseling.... heat fire ear sounds auditory consciousness ...in the interior of the two ear-holes, is fringed by tawny hair, is dependent on the membrane, is like the stem of a blue-green bean.... space26 nose odors olfactory consciousness ...in the interior of the nose, where the three meet, is dependent on one small opening, is like a KoviḷÄ?ra flower in shape.... air tongue tastes gustatory consciousness ...two-finger breadths in size, is in shape like a blue lotus, is located in the flesh of the tongue.... water body tangibles tactual consciousness ...in the entire body, excepting the hair of the body and the head, nails teeth and other insensitive parts.... earth Table 1. The Vimuttimagga's characterization of sense organs.27 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: pasÄ?da; also known as, sentient organ, sense agency, sensitive surface,28 and in the place shaped like a goat's hoof regarding the nose sensitivity Vsm. XIV, 47-52.29 In addition, the Visuddhimagga describes the sense organs in terms of the following four factors: characteristic or sign lakkhaṇa function or taste rasa manifestation paccupaá¹á¹hÄ?na proximate cause padaá¹á¹hÄ?na 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.30 In regards to the sixth internal sense base of mind mano, Pali subcommentaries attributed to DhammapÄ?la Thera distinguish between consciousness arising from the five physical sense bases and that arising from the primarily post-canonical notion of a life-continuum or unconscious mind bhavaá¹…ga-mana:31 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....32 The roots of wisdom In the fifth-century CE exegetical Visuddhimagga, Buddhaghosa identifies knowing about the sense bases 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.33 Related Buddhist concepts Aggregates Pali, khandha; Skt., skandha: In a variety of suttas, the aggregates, elements see below and sense bases are identified as the soil in which craving and clinging grow.34 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.35 Both the aggregates and the sense bases are identified as objects of mindfulness mation in the Satipatthana Sutta. In terms of pursuing liberation, mating on the aggregates eradicates self-doctrine and wrong-view clinging while mating on the sense bases eradicates sense-pleasure clinging.36 Dependent Origination Pali: paá¹icca-samuppÄ?da; Skt.: pratitya-samutpada: As indicated in Figure 2 above, the six sense bases Pali: saḷÄ?yatana; Skt.: á¹£aá¸?Ä?yatana are the fifth link in the Twelve Causes nidÄ?na of the chain of Dependent Origination and thus likewise are the fifth position on the Wheel of Becoming bhavacakra. The arising of the six sense bases is dependent on the arising of material and mental objects Pali, Skt.: nÄ?marÅ«pa; and, the arising of the six sense bases leads to the arising of contact Pali: phassa; Skt.: sparÅ›a between the sense bases and consciousness Pali: viññÄ?ṇa; Skt.: visjñÄ?na which results in pleasant, unpleasant and neutral feelings Pali, Skt.: vedanÄ?. Elements Pali, Skt.: dhÄ?tu:37 The eighteen elements include the twelve sense bases. The eighteen elements are six triads of elements where each triad is composed of a sense object the external sense bases, a sense organ the internal sense bases and the associated sense-organ-consciousness viññÄ?ṇa.38 In other words, the eighteen elements are made up of the twelve sense bases 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.39 In this discourse, new kamma is described as whatever action one does now by body, speech, or mind. In this way, the internal sense bases provide a link between our volitional actions and subsequent perceptions. See also Sadayatana - a lengthier discussion of the Six Sense Bases Twelve Nidanas - the chain of endless suffering of which the sense bases are the fifth link. Indriya - faculties, which include a group of six sensory faculties that are similar to the six sense bases; additionally, in post-canonical Pali literature, both the six sense bases and the 22 faculties are deemed to be soil for wisdom Skandha - aggregates, a similar Buddhist construct with a section comparing these two concepts Satipatthana Sutta - includes a mation using sense bases as the mative object References ^ Sense base is used for instance by Bodhi 2000b and Soma 1999. Sense sphere is used for instance by VRI 1996 and suggested by Rhys Davids Stede 1921-5, p. 105, whose third definition for Ä€yatana is: sphere of perception or sense in general, object of thought, sense-organ object; relation, order. -- Aung Rhys Davids 1910, p. 183 says rightly: 'Ä?yatana cannot be rendered by a single English word to cover both sense-organs the mind being regarded as 6th sense and sense objects'. -- These Ä?yatanÄ?ni relations, functions, reciprocalities are thus divided into two groups, inner ajjhattikÄ?ni and outer bÄ?hirÄ?ni.... ^ The PÄ?li word translated here as visible objects is rÅ«pa. In terms of the Buddhist notion of the sense bases, rÅ«pa refers to visual objects or objects knowable by the eye through light. This should not be confused with the use of the word rÅ«pa in terms of the Buddhist notion of aggregates where rÅ«pa refers to all material objects, both of the world and the body. Thus, when comparing these two uses of rÅ«pa, the rÅ«pa aggregate rÅ«pakkhandha includes the rÅ«pa sense-object rÅ«pÄ?yatana as well as the four other material sense-objects sound, odor, taste and touch. ^ a b The PÄ?li 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 viññÄ?ṇa and mental states citta. Nonetheless, in the Abhidhamma Pitaka and later texts, these terms are at times used synonymously. ^ The PÄ?li word translated here as mental objects is dhammÄ?. 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. ^ 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, for instance, Bodhi 2000a, p. 288. ^ Rhys Davids Stede 1921-5, p. 699. ^ Bodhi 2005b, starting at time 50:00. Bodhi 2005b references, for instance, Majjhima Nikaya Sutta No. 149, where the Buddha instructs: ...Knowing seeing the eye as it actually is present, knowing seeing visible 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. ^ This diagram is based on comments made by Bhikkhu Bodhi during a dharma talk Bodhi, 2005, starting at time 50:00. Of course, reference to the Four Noble Truths in this context is redundant as the whole endless cycle of the Twelve Causes is a form of suffering and the last two causes, Birth and Old Age Death, are explicitly identified as components of suffering by the Buddha in the Four Noble Truths for instance, see the Dhammacakka Sutta. Nonetheless, Bodhi's formulation here provides a conciseness - both conceptually and, in this diagram, visually - that might otherwise not be as compelling and readily comprehended. ^ The greatest concentration of discourses related to the sense bases is in the Samyutta Nikaya, chapter 35, entitled The Book of the Six Sense Bases SaḷÄ?yatana-vagga. For instance, in Bodhi 2000b ion of the Samyutta Nikaya, this chapter alone has 248 discourses. The Rhys Davids Stede 1921-25 entry for Ä€yatana p. 105 also mentions other discourses in each of the Pali nikayas. ^ ÑÄ?ṇamoli Bodhi 2001, pp. 1129-36; and, Thanissaro 1998a. ^ Bodhi 2000b, p. 1140; and, Thanissaro 2001b. According to Bodhi 2000b, p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: ...If one passes over the twelve sense bases, one cannot point out any real phenomenon. Also see Rhys Davids Stede 1921-25, p. 680, Sabba entry where sabbaÅ‹ is defined as the whole world of sense-experience. ^ Bodhi 2000b, p. 1140; and, Thanissaro 2001a. ^ For instance, SN 35.25 through 35.29, including the famed Fire Sermon SN 35.28. ^ Bodhi 2000b, p. 1122. ^ Note that the Twelve Causes and Six Sextets describe the relationship between the sense bases and consciousness in different ways. Relatedly, there are canonical discouses that put forth hybrid models of these various psychophysical factors, such as described in The World Discourse Loka Sutta, SN 12.44 Thanissaro, 1998b; and, Bodhi, 2005a, pp. 358-59 where the aforementioned six sextets from the eye and form to craving condition the last four causes clinging, becoming, birth, old age death and suffering. In reference to this and similar variant discourses, Bodhi 2005a notes: These variants make it plain that the sequence of factors should not be regarded as a linear causal process in which each preceding factor gives rise to its successor through the simple exercise of efficient causality. Far from being linear, the relationship among the factors is always complex, involving several interwoven strands of conditionality. Bodhi, 2005a, p. 316. ^ In the context of SN 35.197, the term empty might simply be meant to convey passive. It could also be used in the Buddhist sense of self-less, as in anatta see. In fact, in SN 35.85, the Buddha applies this latter notion of emptiness suññata to all internal and external sense bases Bodhi, 2000b, pp. 1163-64; and Thanissaro, 1997c. ^ Bodhi 2000b, pp. 1237-1239 where this discourse is identified as SN 35.238; Buddhaghosa 1999, p. 490 where this discourse is identified as S.iv,175; and, Thanissaro 2004. Similarly, in the last sutta of the Samyutta Nikaya's Salayatana-samyutta, entitled The Sheaf of Barley which Bodhi, 2000b, identifies as SN 35.248 and Thanissaro, 1998d, as SN 35.207, the Buddha describes the sense organs as struck or thrashed by agreeable and disagreeable sense objects Bodhi, 2000b, pp. 1257-59; Thanissaro, 1998d. ^ Bodhi 2000b, pp. 1230-1231 where this discourse is identified as SN 35.232; and, Thanissaro 1997b. ^ Thanissaro, 1993. For other references to the sense bases as the All, see Thanissaro 2001b and Thanissaro 2001a. The sense bases are the All insomuch that all we know of the world is known through the sense bases. ^ Bodhi 2000b, p. 1148. ^ Bodhi 2000b, p. 1148. For a correspondence between impermanence and nonself, see Three marks of existence. ^ Soma 1999, section entitled, The Six Internal and the Six External Sense-bases. ^ In terms of the Pali commentaries, for instance, there is overlap between the Visuddhimagga and the commentary to the Dhammasangani, AtthasÄ?linÄ« e.g., cf. Vsm. XIV,49 Buddhaghosa, 1999, p. 446 and Asl. 310 Rhys Davids, 1900, p. 178 n. 2. ^ In regards to defining the sense bases in terms of excess primary elements, the Visuddhimagga Vsm. XIV, 42 is critical: ... Others say that the eye is sensitivity of those primary elements that have fire in excess, and that the ear, nose, tongue, and body are sensitivity of those primary elements that have respectively aperture, air, water and earth in excess. They should be asked to quote a sutta. They will certainly not find one. Buddhaghosa, 1999, p. 444, para. 42. ^ Unlike the other elements in this column, space is not considered a primary element but is identified as derived material that is, derived from the four primaries of earth, water, fire and air. The space element is characterized by: what delimits matter is called the element of space Upatissa et al., 1995, pp. 238, 240. ^ This table is based on Upatissa et al. 1995, pp. 238-240. ^ Rhys Davids Stede 1921-25, p. 446, entry for PasÄ?da retrieved 2008-04-16 from U. Chicago at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:2481.pali. ^ Buddhaghosa 1999, pp. 445-6. While this Visuddhimagga chapter XIV actually pertains to the Five Aggregates, this characterization is referenced in the Visuddhimagga chapter XV on the Sense Bases Buddhaghosa, 1999, p. 489, verse 8. ^ Vsm. XIV, 37 trans. Buddhaghosa, 1999, p. 443; square-bracketed text in original. The Pali from the Burmese CSCD, retrieved 2008-04-16 from VRI at http://www.tipitaka.org/romn/cscd/e0102n.mul2.xml associated with this passage is: Tattha rÅ«pÄ?bhighÄ?tÄ?rahatappasÄ?dalakkhaṇaṃ daá¹á¹hukÄ?matÄ?nidÄ?nakammasamuá¹á¹hÄ?nabhÅ«tappasÄ?dalakkhaṇaṃ vÄ? cakkhu, rÅ«pesu Ä?viñchanarasaṃ, cakkhuviññÄ?ṇassa Ä?dhÄ?rabhÄ?vapaccupaá¹á¹hÄ?naṃ, daá¹á¹hukÄ?matÄ?nidÄ?nakammajabhÅ«tapadaá¹á¹hÄ?naṃ. ^ Regarding bhavaá¹…ga being a primarily post-canonical concept, see Matthews 1995, p. 128 where he states for instance: Bhavaá¹…ga does not occur in the Sutta Pitaka, but its appearance in both the Dhammasaá¹…gaṇi and the Paá¹á¹hÄ?na assured that it received much post-classical attention in the TheravÄ?da. He further amplifies this in an endnote p. 140, n. 34: ... Although bhavaá¹…ga does appear in the Abhidhamma Piá¹aka, it is not until the post-classical era that it receives much attention. Citing ÑÄ?ṇamoli and others, Matthews 1995, p. 123 defines the classical age as ended about the 4th century A.D., just prior to the great age of commentaries. ^ Soma 2003, p. 133. This excerpt is from the subcommentary to the Majjhima NikÄ?ya, the LÄ«natthapakÄ?sanÄ? TÄ«kÄ?. ^ Buddhaghosa ÑÄ?ṇamoli 1999, pp. 442-43. ^ See, for instance, SN 35.91 where the Buddha proclaims: Whatever, bhikkhus, is the extent of the aggregates, the elements, and the sense bases, a right-practicing monk does not conceive that, does not conceive in that, does not conceive from that, does not conceive, 'This is mine.' Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains NibbÄ?na... Bodhi, 2000b, p. 1171. ^ See, for instance, Bodhi 2000b, pp. 1122-24. Beyond the five aggregates, Nibbana is also identified as a mental object perceivable by mind mano see, for instance, Bodhi, 2000a, p. 288. ^ See, for instance, Bodhi 2000b, pp. 1124-26; and, Bodhi 2005b, starting at time 48:47. Also see the article on upadana for the canonical explanation of the four types of clinging: sense-pleasure, wrong-view, rites-and-rituals and self-doctrine. ^ The PÄ?li word referenced here as element, dhÄ?tu, is used in multiple contexts in the PÄ?li canon. For instance, Bodhi 2000b, pp. 527-8, identifies four different ways that dhÄ?tu is used including in terms of the eighteen elements and in terms of the four primary elements catudhÄ?tu. ^ In Buddhist literature, when a sense object and sense organ make contact Pali, phassa, sense-consciousness arises. See for instance MN 148. ^ Bodhi 2005b, pp. 1211-12. See also Thanissaro 1997a. Sources Aung, S.Z. C.A.F. Rhys Davids trans. 1910. Compendium of Philosophy Translation of the Abhidhamm'attha-sangaha. Chipstead: Pali Text Society. Cited in Rhys Davids Stede 1921-5. Bodhi, Bhikkhu ed. 2000a. A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Ä€cariya Anuruddha. Seattle, WA: BPS Pariyatti ions. ISBN 1-928706-02-9. Bodhi, Bhikkhu trans. 2000b. The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Part IV is The Book of the Six Sense Bases Salayatanavagga. Boston: Wisdom Publications. ISBN 0-86171-331-1. Bodhi, Bhikkhu 2005a. In the Buddha's Words: An Anthology of Discourses from the Pali Canon. Boston: Wisdom Publications. ISBN 0-86171-491-1. Bodhi, Bhikkhu 18 Jan 2005b. MN 10: Satipatthana Sutta continued MP3 audio file In this series of talks on the Majjhima Nikaya, this is Bodhi's ninth talk on the Satipatthana Sutta. In this talk, the discussion regarding the sense bases starts at time 45:36. Available on-line at http://www.bodhimonastery.net/MP3/M0060_MN-010.mp3. Buddhaghosa, BhadantÄ?cariya trans. from PÄ?li by Bhikkhu ÑÄ?ṇamoli 1999. The Path of Purification: Visuddhimagga. Chapter XV is The Bases and Elements Ayatana-dhatu-niddesa. Seattle, WA: BPS Pariyatti ions. ISBN 1-928706-00-2. Hamilton, Sue 2001. Indian Philosophy: A Very Short Introduction. Oxford: Oxford University Press. ISBN 978-0-19285374-5. Matthews, Bruce 1995. Post-Classical Developments in the Concepts of Karma and Rebirth in TheravÄ?da Buddhism, in Ronald W. Neufeldt ed., Karma and Rebirth: Post-Classical Developments. Delhi, Sri Satguru Publications. Originally published by the State University of New York, 1986. ISBN 81-7030-430-X. ÑÄ?ṇamoli, Bhikkhu trans. Bodhi, Bhikkhu ed. 2001. The Middle-Length Discourses of the Buddha: A Translation of the Majjhima NikÄ?ya. Boston: Wisdom Publications. ISBN 0-86171-072-X. Rhys Davids, Caroline A.F. 1900, 2003. Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a Translation, now made for the First Time, from the Original PÄ?li, of the First Book of the Abhidhamma-Piá¹aka, entitled Dhamma-Saá¹…gaṇi Compendium of States or Phenomena. Whitefish, MT: Kessinger Publishing. ISBN 0-7661-4702-9. Rhys Davids, T.W. William Stede eds. 1921-5. The Pali Text Society's Pali-English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/. Soma Thera trans. 1999. The Discourse on the Arousing of Mindfulness MN 10. Available on-line at http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html. Soma Thera 2003. The Way of Mindfulness: English translation of the Satipaá¹á¹hÄ?na Sutta Commentary. Kandy, Sri Lanka: Buddhist Publication Society. ISBN 955-24-0256-5. Thanissaro Bhikkhu trans. 1993. Adittapariyaya Sutta: The Fire Sermon SN 35.28. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.028.than.html. Thanissaro Bhikkhu trans. 1997a. Kamma Sutta: Action SN 35.145. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.145.than.html. Thanissaro Bhikkhu trans. 1997b. Kotthita Sutta: To Kotthita SN 35.191. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.191.than.html. Thanissaro Bhikkhu trans. 1997c. Suñña Sutta: Empty SN 35.85. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.085.than.html. Thanissaro Bhikkhu trans. 1998a. Chachakka Sutta: The Six Sextets MN 148. Available on-line at http://www.accesstoinsight.org/tipitaka/mn/mn.148.than.html. Thanissaro Bhikkhu trans. 1998b. Loka Sutta: The World SN 12.44. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.044.than.html. Thanissaro Bhikkhu trans. 1998c. Maha-salayatanika Sutta: The Great Six Sense-media Discourse MN 149. Available on-line at http://www.accesstoinsight.org/tipitaka/mn/mn.149.than.html. Thanissaro Bhikkhu trans. 1998d. Yavakalapi Sutta: The Sheaf of Barley SN 35.207. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.207.than.html. Thanissaro Bhikkhu trans. 2001a. Pahanaya Sutta: To Be Abandoned SN 35.24. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.024.than.html. Thanissaro Bhikkhu trans. 2001b. Sabba Sutta: The All SN 35.23. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html. Thanissaro Bhikkhu trans. 2004. Asivisa Sutta: Vipers SN 35.197. Available on-line at http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.197.than.html. Upatissa, Arahant, N.R.M. Ehara trans., Soma Thera trans. and Kheminda Thera trans. 1995. The Path of Freedom Vimuttimagga. Kandy, Sri Lanka: Buddhist Publication Society. ISBN 955-24-0054-6. Vipassana Research Institute VRI trans. 1996. MahÄ?satipaá¹á¹hÄ?na Sutta: The Great Discourse on Establishing Mindfulness Pali-English ion. Seattle, WA: Vipassana Research Publications of America. ISBN 0-9649484-0-0. 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