ṣaḍāyatana - Revision history

Ram at 07:05, 7 March 2019

2019-03-07T07:05:30Z

← Older revision		Revision as of 14:05, 7 March 2019
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	Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances		Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances<br /><span>Italiano: le sei entrate</span>

	<span>Italiano: le sei entrate</span>

Ram at 07:02, 7 March 2019

2019-03-07T07:02:03Z

← Older revision		Revision as of 14:02, 7 March 2019
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	Sanskrit: ~~षडायतन~~ ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances		Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances

	<span>Italiano: le sei entrate</span>		<span>Italiano: le sei entrate</span>

Ram at 07:00, 7 March 2019

2019-03-07T07:00:46Z

← Older revision		Revision as of 14:00, 7 March 2019
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	Sanskrit: ~~षडायतनṣaḍāyatana~~<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances		Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances

	<span>Italiano: le sei entrate</span>		<span>Italiano: le sei entrate</span>

Ram at 06:59, 7 March 2019

2019-03-07T06:59:30Z

← Older revision		Revision as of 13:59, 7 March 2019
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	Sanskrit: ~~षडायतन ṣaḍāyatana~~<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances		Sanskrit: षडायतनṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances

	<span>Italiano: le sei entrate</span>		<span>Italiano: le sei entrate</span>

Choedrak at 22:07, 6 March 2019

2019-03-06T22:07:10Z

← Older revision		Revision as of 05:07, 7 March 2019
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	Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances		Sanskrit: षडायतन ṣaḍāyatana<br />Pāli: सळायतन saḷāyatana<br />Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug<br />Thai: สฬายตนะ, อายตนะทั้งหก<br />English: six entrances

			<span>Italiano: le sei entrate</span>


			<br />Grammatical information:<br />Etymologized as āyaṁ tanvanti (“they spread out the entrance”) and explained as the “entrance gates of consciousness” (āya-dvāra).

	~~<br />Grammatical information~~:~~<br />Etymologized as~~ āyaṁ tanvanti (~~“they spread out the entrance”~~) ~~and explained as the “entrance gates of consciousness”~~ (āya-dvāra). <br />


			Informazioni grammaticali:


			Etimologizzato come āyaṁ tanvanti (“esse allargano l'entrata”) e spiegato come le “le porte d'entrata della coscienza” (āya-dvāra).<br />


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	Further information:<br />Eye, ear, nose, tongue, and body entrances which produce cognition of seeing, hearing, smelling, tasting and touching. These are dharmas of “form-clarity” (rūpa-prasāda), a derivative type of form that can function as the basis (āśraya) for the arising of a corresponding consciousness (vijñāna) when an object is present. The mind-entrance include all the 6 consciousness. <br />In the context of the twelve-limbs of dependent arising (pratītyasamutpāda), the six entrances follow nāma-rūpa and represent the fully formed stage of sentient being’s sense-faculties.<br />		Further information:<br />Eye, ear, nose, tongue, and body entrances which produce cognition of seeing, hearing, smelling, tasting and touching. These are dharmas of “form-clarity” (rūpa-prasāda), a derivative type of form that can function as the basis (āśraya) for the arising of a corresponding consciousness (vijñāna) when an object is present. The mind-entrance include all the 6 consciousness. <br />In the context of the twelve-limbs of dependent arising (pratītyasamutpāda), the six entrances follow nāma-rūpa and represent the fully formed stage of sentient being’s sense-faculties.




			Ulteriori informazioni:Le entrate di occhio, orecchio, naso, lingua e corpo che producono la cognizione del vedere, udire, odorare, gustare e toccare. Questi sono dharma di “forma-chiarezza” (rūpa-prasāda), un tipo derivato di forma che puo' funzionare come base (āśraya) per il sorgere di una coscienza corrispondente (vijñāna) quando un oggetto e' presente. La mente-entrata include tutte le 6 coscienze. Nel contesto dei dodici anelli del sorgere dipendente (pratītyasamutpāda), le sei entrate seguono da nāma-rūpa e rappresentano lo stadio delle sei facolta' completamente formate di un essere senziente.<br />


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	Examples:<br />		Examples:<br />

			Esempi:



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	When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.<br />		When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs.




			<span>Quando nome e forma si sviluppano, i sei sensi emergono. Dipendendo dai sei sensi l'impatto, di fatto.</span><br />


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	Thurman 65<br />of the six media of sense,<br />		Thurman 65<br />of the six media of sense,




			<span>[...] i mezzi dei sei sensi</span><br />


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	The similarity of death, illness and old age to fire should be known for three reasons, respectively. [Which are the three reasons ? They are namely]: because [death] leads the [internal] bases of cognition to destruction ; 2) [illness] makes sufferings of various kinds of torments ; and 3) [old age] leads the Active Forces to their ripening.<br />		The similarity of death, illness and old age to fire should be known for three reasons, respectively. [Which are the three reasons ? They are namely]: because [death] leads the [internal] bases of cognition to destruction ; 2) [illness] makes sufferings of various kinds of torments ; and 3) [old age] leads the Active Forces to their ripening.




			<span>La somiglianza con il fuoco di morte, malattia e vecchiaia dovrebbe essere conosciuta per tre ragioni rispettivamente. [Quali sono le tre ragioni? Esse sono rispettivamente]: siccome [la morte] porta alla distruzione delle basi [interne] della cognizione; 2) [la malattia] crea le sofferenze di vari tipi di tormenti ; e 3) [la vecchiaia] alla maturazione le Forze Attive.</span><br />


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	Eng 230<br />1) It does not stay in the company of ignorance, nor does it stay in the company of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death.<br />		Eng 230<br />1) It does not stay in the company of ignorance, nor does it stay in the company of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death.




			<span>1) Essa non sta in compagnia dell'ignoranza, ne' sta in compagnia dei fattori formativi, della coscienza, di nome e forma, dei sei campi della percezione sensoriale, tatto, sensazione, sete, afferrare, esistenza, nascita, vecchiaia e morte.</span><br />


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	Eng & San rec Kpv §61; Akṣ 284,6-288,2;<br />The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates.<br />(yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati)<br />曇無讖 Dharmakṣema A.D. 414-426, T 397(8)<br />不空 Amoghavajra A.D. 720-774, T 404 623a17-20<br />所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。<br />Kj 8th c. A.D.? D mdo sde pa 269b4-6<br />		Eng & San rec Kpv §61; Akṣ 284,6-288,2;<br />The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates.




			<span>Il modo di essere dell'originazione dipendente (pratītyasamutpādanaya) e' cosi': i fattori formativi sono causati dall'ignoranza; la coscienza e' causata dai fattori formativi; nome e forma sono causati dalla coscienza; i sei campi della percezione sensoriale sono causati da nome e forma; il contatto e' causato dai sei campi della percezione sensoriale; la sensazione e' causata dal contatto; la sete e' causata dalla sensazione; l'afferrare e' causato dalla sete; l'esistenza e' causata dall'afferrare; la nascita e' causata dall'esistenza; l'invecchiamento e la morte, il dolore, i lamenti, la sofferenza, la depressione e la disperazione sono causati dalla nascita. In questo modo questa grande massa di sofferenza e' originata.</span>


			<br />(yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati)<br />曇無讖 Dharmakṣema A.D. 414-426, T 397(8)<br />不空 Amoghavajra A.D. 720-774, T 404 623a17-20<br />所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。<br />Kj 8th c. A.D.? D mdo sde pa 269b4-6<br />


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	Pāli Vin 1 I,§1,2 p. 1<br />nāmarūpapaccayā saḷāyatanaṃ,<br />Eng Oldenberg<br />from Name-and-Form spring the six Provinces,<br />		Pāli Vin 1 I,§1,2 p. 1<br />nāmarūpapaccayā saḷāyatanaṃ,<br />Eng Oldenberg<br />from Name-and-Form spring the six Provinces,




			Da Nome-e-Forma sorgono le sei Province,<br />

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Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug
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Sanskrit: षडायतन ṣaḍāyatana Pāli: सळायतन saḷāyatana Tibetan: སྐྱེ་མཆེད་དྲུག་ skye mched drug Thai: สฬายตนะ, อายตนะทั้งหก English: six entrances

 Grammatical information: Etymologized as āyaṁ tanvanti (“they spread out the entrance”) and explained as the “entrance gates of consciousness” (āya-dvāra). 

ข้อมูล ไวยากรณ์ (วฺยากรณ) : สันสกฤต: ษฑายตน อ่าน: ษะ-ฑา-ยะ-ตะ-นะ ศัพทมูล เป็น อายํ ตนฺวนฺติ (“เปิดทางเข้าให้กว้าง”) อธิบายว่าเป็น “ประตูทางเข้าของวิญญาณ” (อาย-ทฺวาร). 

Further information: Eye, ear, nose, tongue, and body entrances which produce cognition of seeing, hearing, smelling, tasting and touching. These are dharmas of “form-clarity” (rūpa-prasāda), a derivative type of form that can function as the basis (āśraya) for the arising of a corresponding consciousness (vijñāna) when an object is present. The mind-entrance include all the 6 consciousness. In the context of the twelve-limbs of dependent arising (pratītyasamutpāda), the six entrances follow nāma-rūpa and represent the fully formed stage of sentient being’s sense-faculties. 

ข้อมูลเพิ่มเติม: อายตนะ ตา หู จมูก ลิ้น กาย ที่สร้างการรับรู้ของการ เห็น ได้ยิน ได้กลิ่น ได้รส และ สัมผัส ทั้งหมดเป็นธรรมของ ปสาทรูป (รูปที่มีความใส สามารถรับอารมณ์ได้ - จักขุปสาทรูป (คือ ประสาทตา) เป็นรูปที่มีความใสดุจกระจกเงา ฯลฯ) (รูป-ปฺรสาท) ซึ่งเป็นอนุพันธุ์รูปที่สามารถทำงานเป็น ที่อาศัย (อาศฺรย) สำหรับการเกิดขึ้นของวิญญาณ(วิชฺญาน)นั้นเมื่อมี ธาตุกระทบ มนายตนะ(มโน อายตนะ)(มน อายตน)นั้นมีวิญญาณทั้ง 6 ในบริบทของ ปฏิจจสมุปบาท สฬายตนะเกิดขึ้นตามหลัง นามรูป และ แสดงถึงการเกิดขึ้นของประสาทสัมผัสต่างๆ 

Examples: 

niṣikte nāmarūpe tu ṣaḍāyatanasaṃbhavaḥ | ṣaḍāyatanam āgamya saṃsparśaḥ saṃpravartate ||3|| 

名色增長故因而生六入 情塵識和合而生於六觸 

| miṅ daṅ gzugs (7)ni chags gyur na | | skye mched drug ni ’byuṅ bar ’gyur | | skye mched drug la brten nas ni | | reg pa yaṅ dag ’byuṅ bar ’gyur | 

When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs. 

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119942)

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MS 47a2-3 ṣaḍāyatanaṃ gotram, 

T 474 529c4 六入為種 T 475 549b1 六入為種 T 476 575b28 六處種性 

Kg ma 215a4-5 skye mched drug ni rigs so | | 

Thurman 65 of the six media of sense, 

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130826)

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tribhiḥ kāraṇair yathākramaṃ mṛtyuvyādhijarāṇām agnisādharmyaṃ veditavyam | ṣaḍāyatananirmamīkaraṇato vicitrakāraṇānubhavanataḥ saṃskāraparipākopanayanataḥ | ’chi ba daṅ | na ba daṅ | rga ba rnams ni go rims bźin du rgyu gsum gyis me daṅ ’dra bar rig par bya ste | skye mched drug bdag gi ba med par byed pa daṅ | sdug bsṅal sna tshogs myoṅ bar byed pa daṅ | ’du byed yoṅs su smin par byed pa’i phyir ro || 

The similarity of death, illness and old age to fire should be known for three reasons, respectively. [Which are the three reasons ? They are namely]: because [death] leads the [internal] bases of cognition to destruction ; 2) [illness] makes sufferings of various kinds of torments ; and 3) [old age] leads the Active Forces to their ripening. 

(Ratnagotravibhāga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=61&mid=144505)

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Tib 66 ’di lta ste: ma rig pa’i ’grogs pa daṅ lhan cig mi gnas so, de bźin du ’du byed daṅ, rnam par śes pa daṅ, miṅ daṅ gzugs daṅ, skye mched drug daṅ, reg pa daṅ, tshor ba daṅ, sred pa daṅ, len pa daṅ, srid pa daṅ, skye ba daṅ, rga śi’i ’grogs pa daṅ lhan cig mi gnas so; 

San rec tad yathā nāvidyāsaṃvāsena saṃvasati, evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhāvajātijarāmaraṇasaṃvāsena saṃvasati. 

Eng 230 1) It does not stay in the company of ignorance, nor does it stay in the company of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death. 

(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=693330)

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Eng & San rec Kpv §61; Akṣ 284,6-288,2; The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates. (yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati) 曇無讖 Dharmakṣema A.D. 414-426, T 397(8) 不空 Amoghavajra A.D. 720-774, T 404 623a17-20 所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。 Kj 8th c. A.D.? D mdo sde pa 269b4-6 

rten ciṅ ’brel bar ’byuṅ ba’i tshul ni ’di lta ste | ma rig pa’i rkyen gyis ’du byed | ’du byed kyi rkyen gyis rnam par śes pa | rnam par śes pa’i rkyen gyis miṅ daṅ gzugs | miṅ daṅ gzugs (5) kyi khyen gyis skye mched drug | skye mchad drug gi rkyen gyis reg pa | reg pa’i rkyen gyis tshor ba | chor ba’i rkyen gyis sred pa | sred pa’i rkyen gyis len pa | len pa’i rkyen gyis srid pa | srid pa’i rkyen gyis skye ba | skye ba’i rkyen gyis rga śi daṅ | mya ṅan daṅ | smre sṅags ’don (6) ba daṅ | sdug bsṅal pa daṅ | yid mi bde ba daṅ | ’khrug pa rnams ’byuṅ bar ’gyur te | de ltar na sdug bsṅal gyi phuṅ po chen po ’di ’ba’i źiṅ ’byuṅ bar ’gyur ro || 

(Gaganagañjaparipṛcchā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=1048&mid=1868498)

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Pāli Vin 1 I,§1,2 p. 1 nāmarūpapaccayā saḷāyatanaṃ, Eng Oldenberg from Name-and-Form spring the six Provinces, 

ฉบับมหามกุฏราชวิทยาลัย เพราะนามรูปเป็นปัจจัย จึงสฬายตนะ 

ฉบับสยามรัฐ นามรูปปจฺจยา สฬายตนํ 

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407828)