13 05 2012 SUNDAY LESSON 607 FREE
ONLINE eNālāndā Research And Practice
UNIVERSITY And THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org
Dhammapada:
Verses and Stories
Dhammapada Verse 165 .
Purity, Impurity Self-Created
Verse 165. Purity, Impurity Self-Created
By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.
Explanation:
It is by one’s own self that evil is
done. It is one’s own actions that defiles a person. If a person does not
commit evil action, one is purified. A person is cleansed entirely by one’s own
self. One cannot purify another. Purity and impurity both depend on one’s own
self.
°YATANA:
A STUDY OF THE TWELVE °YATANAS AND THEIR PARALLELS IN HUMAN ANATOMY AS UNDERSTOOD BY MODERN SCIENCE
by
Apiramon
Damrongsiri
A Thesis
Submitted in Partial Fulfillment of The Requirement
for the Degree of Master of Arts (Buddhist
Studies)
International
Master Degree Programme
Graduate School
Mahachulalongkornrajavidyalaya
University
Bangkok,
Thailand
2007/B.E. 2550
The Graduate
School, Mahachulalongkornrajavidyalaya University, has approved
this thesis as a part of education according to its curriculum of the Master of
Arts in Buddhist Studies.
……………………………………….
(Phra
Srisitthimuni)
Dean of Graduate
School
Thesis
Examination Committee:
Chairperson
(Phra
Sudhivorayan)
Member
(Phra
Rajsitthimuni)
Member
(Phra
Suthithammanuwat)
Member
(Emeritus Prof.
Dr. Chamlong Disayavanish)
Member
(Assoc. Prof.
Dr. Somparn Promtha)
Thesis
Supervisory Committee:
Phra
Rajsitthimuni Chairperson
Phra
Suthithammanuwat Member
Emeritus Prof.
Dr. Chamlong Disayavanish Member
Thesis
Title: °yatana: A Study of the Twelve °yatanas and Their Parallels
in Human Anatomy as Understood by Modern
Science
Researcher:
Ms. Apiramon Damrongsiri
Degree:
Master of Arts (Buddhist Studies)
Thesis
Supervisory Committee:
Phra
Rajsitthimuni, PÀli IX, M.A.
Phra
Suthithammanuwat, PÀli IX, M.A., Ph.D.
Emeritus
Prof. Dr. Chamlong Disayavanish, M.S., M.D.
Date of
Graduation: 4 January 2008
Abstract
This
thesis is a study of the twelve Àyatanas and their parallels in science.
With an attempt to answer a hypotheses that many parallels exist between
statements in the Buddhist scriptures and findings from scientific research.
The information of the twelve Àyatanas in the Buddhist scriptures are
brought to compare with the information of the sensory receptors and the sense
stimuli in human anatomy.
In this
thesis, the various meanings of the term Àyatana is analyzed in both the Vedic-Sanskrit
and the PÀli traditions. Then the specific meaning of the twelve
Àyatanas in the TipiÇaka and AÇÇhakathÀs is clarified. The
sense receptors
and the sense stimuli in human anatomy are studied and then compared
and contrasted with the description of the twelve Àyatanas.
The result
of the study shows that the meaning of the term Àyatana in the PÀli
tradition had been developed from the Vedic-Sanskrit tradition. The concept of
the twelve Àyatanas was invented by the Buddha and developed by the
commentators. The study also answers the hypotheses that there are some
resemblances in the material aspect between the description of the twelve Àyatanas
in the Buddhist scriptures and their parallels in science.
However,
the role of the mental aspect, the mind, is different. The role of the mental
aspect is still ambiguous in science. Therefore, it could not be brought to compare
with the information in the Buddhist scriptures. This is where science
lags behind Buddhism.
ACKNOWLEDGEMENTS
This thesis
would not have been completed without kindness assistance from
many people. I would like to acknowledge and extend my
heartfelt
gratitude to the following persons who have made the completion of this thesis
possible.
I am very much
indebted to Phra Kru Kasemthammathat, the abbot of Maheyong
temple, for his advice in meditation as my first meditation master. He also
introduced the importance and the concept of the twelve Àyatanas to me.
I would like to
convey my sincere gratitude to Phra Rajsitthimuni, Phra
Suthithammanuwat, Emeritus Prof. Dr. Chamlong Disayavanish, Phra Sujan Sujano,
Ms. Rampee Kulsomboon who carefully read my drafts and gave advice on
the contents and the writing.
I sincerely
thank Mr. Vinai Ussivakul, my Abhidhamma teacher, who introduced me to
the concept of the fivefold consequent processes. I am extremely
grateful to Prof. Dr. David Tin Win, Dr. Peter Masefield and Adjunct. Prof.
Stephen Evans for their valuable advice.
I would like to
take this opportunity to acknowledge the kindness assistance from
Miss Sasiwan Kamlangsinserm for supplying me with necessary books.
I would like to
extend my thanks to my brother in law, Mr. Paul M. Day, for his
editing skill.
Most especially
I would like to express my appreciation to my family,
teachers, and friends, who made all things possible, of their vital
encouragement
and support. Finally, I would like to apologize for not mentioning
names of all those who helped in numerous ways.
Apiramon
Damrongsiri
12 December
2007
TABLE OF CONTENTS
Page No.
Approval
Page i
Abstract ii
Acknowledgements
iii
Table of
Contents v
List of
Figures xi
List of
Tables xvi
List of
Abbreviations xix
Chapter I: Introduction 1
1.1
Background and Significance of the Problem 1
1.2
Objectives of the Research 3
1.3
Statements of the Problems 4
1.4
Hypotheses of the Research 4
1.5
Definitions of the Terms Used in the Research 4
1.6
Literature Review 5
1.7
ExpectedAdvantages 9
1.8 Method
of Study 10
1.9 The
Limitations of the Research 11
Chapter II: °yatana 12
2.1 The
Concept of the Term°yatana in Sanskrit 12
2.1.1
Spatial Concept 14
2.1.2
Possessive Concept 15
vi
2.1.3
Religious Concept 15
2.1.4
Anatomical Concept 15
2.1.5
Causality Concept 15
2.1.6 Others
16
2.2 The
Concept of the Term°yatana in PÀli 18
2.3
Definitions of the Different Enumerations of °yatana 18
2.3.1 A
Group of Two 19
2.3.2 A
Group of Five 22
2.3.3 A
Group of Six 23
2.3.4 A
Group of Seven 25
2.3.5 A
Group of Nine 27
2.3.6 A
Group of Ten 28
2.3.7 A
Group of Eleven 29
2.3.8 A
Group of Twelve 30
2.4 The
Twelve °yatanas and Their Meaning 31
2.5 The
Twelve °yatanas in Their Metaphorical Senses 33
2.5.1 The
Twelve °yatanas in the Similitude of Burning 34
2.5.2 The
Twelve °yatanas in the Similitude of a
Deserted
Village and Village-Raiding Robbers
34
2.5.3 The
Twelve °yatanas in the Similitude of the
Near Shore
and the Far Shore
34
2.5.4 The
Twelve °yatanas in the Similitude of Six
Types of
Creatures and Their Resorts
35
2.6 The
Significance of the Twelve °yatanas in the TipiÇaka 37
2.6.1 The
Twelve °yatanas Link between Human and
the World
38
vii
2.6.1.1
Fifty-Two Methods How the Twelve
°yatanas Link between Human and the
World
41
2.6.1.2 Four
Types of Relations How the Twelve
°yatanas Link between Human and the
World
45
2.6.2 The
Twelve °yatanas Allow Human to
Experience
the World
51
2.6.3 The
Twelve °yatanas Are the Place Where
SaÚyojana Arises
56
2.6.4 The
Twelve °yatanas Lead Human’s Life to
Dukkha
59
2.6.5 The
Twelve °yatanas Are Dukkha 61
2.7 The
Roles of the Twelve °yatanas in Attaining NibbÀna 64
2.7.1
Restraining of the Twelve °yatanas 65
2.7.2 The
Development of the SamÀdhi and the Twelve
°yatanas
70
2.7.3 The
Twelve °yatanas and the Practice of the
SatipaÇÇhÀna
74
2.8 Summary
of the Chapter 79
Chapter III: The Twelve °yatanas in
the Buddhist Scriptures and
Their Parallels in Human Anatomy
84
3.1 The
Twelve °yatanas in the Buddhist Scriptures 84
3.1.1 The
Internal °yatanas and Their Description in
the Buddhist
Scriptures
85
3.1.1.1 CakkhÀyatana
86
3.1.1.2 SotÀyatana
93
3.1.1.3 GhÀnÀyatana
95
3.1.1.4 JivhÀyatana
98
viii
3.1.1.5 KÀyÀyatana
102
3.1.1.6 ManÀyatana
105
3.1.2 The
External °yatanas and Their Description in
the Buddhist
Scriptures
114
3.1.2.1 RÂpÀyatana
116
3.1.2.2 SaddÀyatana
116
3.1.2.3 GandhÀyatana
121
3.1.2.4 RasÀyatana
123
3.1.2.5 PhoÇÇhabbÀyatana
124
3.1.2.6 DhammÀyatana
129
3.1.3 The
Conditions for the Arising of the Thought-
Process of
the Twelve °yatanas
130
3.1.4 The
Twelve °yatanas and the Fivefold
Consequent
Processes
135
3.1.5 MahÀbhÂtarÂpa:
The Primary Elements of the
Twevle °yatanas
137
3.2 The
Sensory Receptors and the Sense Stimuli in Human
Anatomy
141
3.2.1 The
Sensory Receptors 142
3.2.1.1 The
Eye 142
3.2.1.2 The
Ear 149
3.2.1.3 The
Nose 150
3.2.1.4 The
Tongue 153
3.2.1.5 The
Body 155
3.2.1.6 The
Mind 159
3.2.2 The
Sense Stimuli 167
ix
3.2.2.1
Visual Stimulus 167
3.2.2.2
Auditory Stimulus 170
3.2.2.3
Olfactory Stimulus 171
3.2.2.4
Gustatory Stimulus 173
3.2.2.5
Bodily Stimuli 174
3.2.2.6
Mental Stimuli 175
3.2.3 The
Prerequisites for the Arising of the Sensation 179
3.2.4 The
Sensory Receptors and the Fivefold Processes
of Sensory
Transduction
179
3.2.5
Particulate Models of Matter: Basic Models for
Matter in
Different States
181
3.3 Summary
of the Chapter 187
Chapter IV: The Comparison between the
Twelve °yatanas and
Their Parallels in Human Anatomy
189
4.1 The
Comparison between the AjjhattikÀyatanas and the
Sensory
Receptors
190
4.1.1 ChakkhÀyatana
and the Eye 190
4.1.2 SotÀyatana
and the Ear 194
4.1.3 GhÀnÀyatana
and the Nose 194
4.1.4 JivhÀyatana
and the Tongue 197
4.1.5 KÀyÀyatana
and the Body 198
4.1.6 ManÀyatana
and the Mind 199
4.2 The
Comparison between the BÀhirÀyatanas and the
Sense
Stimuli
209
4.2.1 RÂpÀyatana
and Visual Stimulus 209
4.2.2 SaddÀyatana
and Auditory Stimulus 212
x
4.2.3 GandhÀyatana
and Olfactory Stimulus 214
4.2.4 RasÀyatana
and Gustatory Stimulus 216
4.2.5 PhoÇÇhabbÀyatana
and Bodily Stimuli 218
4.2.6 DhammÀyatana
and Mental Stimuli 220
4.3 The
Comparison between the Conditions for the Arising
of the
Thought Process in Buddhism and the
Prerequisites
for the Arising of the Sensation in Modern
Science
226
4.4 The
Comparison between the Fivefold Consequent
Processes in
Buddhism and the Fivefold Processes of
Sensory Transduction
in Modern Science
230
4.5
Reviewing the MahÀbhÂtarÂpa through the Particulate
Models of
Matter
238
4.6 Summary
of the Chapter 244
Chapter V: Conclusion and Suggestion 249
5.1 Result
of the Study 249
5.2 Benefits
of the Study 253
5.3
Suggestions for Further Research 254
Bibliography 255
Appendix: The PaÇiccasamuppÀda and the Twelve °yatanas 266
Biography 273
xi
LIST OF FIGURES
Page No.
Figure 1 The
Term °yatana as Appeared in Sanskrit and PÀli
Dictionaries
13
Figure 2 The
Twelve °yatanas Connect Human Beings and the
External
World Together
39
Figure 3
Fifty-Two Methods of Expounding the CakkhÀyatana 40
Figure 4 The
Relationship between Objects and Citta by Way
of °rammaõa-Paccaya.
47
Figure 5 °rammaõÀdhipati-Paccaya
and Its Example 48
Figure 6 °rammaõÂpanissaya-Paccaya
and Its Example 49
Figure 7 The
Twelve °yatanas Are Related to ViððÀõadhÀtu
and Its
Associated States by PurejÀta-Paccaya
50
Figure 8 The
Example of the Relationship between RÂpÀyatana
and CakkhuviððÀõa
by Way of PurejÀta-Paccaya in the
Process of
Seeing
52
Figure 9 The
Series of Mental Phenomena of the Process of
Perception
54
Figure 10
The Different Classifications of SaÚyojana 57
Figure 11 OrambhÀgiya-SaÚyojana
and Its Details 58
Figure 12 UddhambhÀgiya-SaÚyojana
and Its Details 60
Figure 13
The Relationship between the Twelve °yatanas and
Dukkha
62
Figure 14
Three Kinds of Dukkha 63
Figure 15
The Teaching of the Buddha on the Six Bases for
Contact
66
xii
Figure 16
The Teaching of the Buddha on the Objects of the
Internal
Sense Bases
67
Figure 17
The Teaching of the Buddha on the Objects of the
External
Sense Bases
69
Figure 18
The SamÀdhi Sutta 73
Figure 19
The Characteristic of the Four Foundations of
Mindfulness
and Their Progressive Pattern
75
Figure 20 °yatanapabba
77-78
Figure 21
The Twelve °yatanas and Their Classifications 85
Figure 22
The Classifications of Cakkhu and CakkhÀyatana 87
Figure 23 CakkhÀyatana
and Its Description 89-90
Figure 24 CakkhuppasÀda
and Its Description 91
Figure 25 SotÀyatana
and Its Description 94
Figure 26 SotappasÀda
and Its Description 95
Figure 27 GhÀnÀyatana
and Its Description 97
Figure 28 GhÀnappasÀda
and Its Description 98
Figure 29 JivhÀyatana
and Its Description 100
Figure 30 JjivhÀppasÀda
and Its Description 101
Figure 31 KÀyÀyatana
and Its Description 103
Figure 32 KÀyappasÀda
and Its Description 104
Figure 33
The Classification of Citta 106
Figure 34 ManÀyatana
and Its Different Enumerations 107-108
Figure 35 HadayarÂpa
and Its Description 110
Figure 36
Images of Loofah Gourd, PunnÀga Seed, and KaõikÀra
Flower
111
xiii
Figure 37 ManÀyatana
and the Different Types of Citta 114
Figure 38 RÂpÀyatana
and Its Description 117-118
Figure 39 SaddÀyatana
and Its Description 120
Figure 40 GandhÀyatana
and Its Description 122
Figure 41 RasÀyatana
and Its Description 125
Figure 42 PhoÇÇhabbÀyatana
and Its Description 127
Figure 43 DhammÀyatana
and Its Description 129
Figure 44 DhammÀyatana
and Its Detailed Classification 130
Figure 45
The Anatomy of the Human Eye 143
Figure 46 The
Different Classifications of the Retinal Layers 145
Figure 47
The Retina and the Visual Pathway 148
Figure 48
The Anatomy of the Ear 149
Figure 49
The Organ of Corti and the Hearing Pathway 151
Figure 50
The Anatomy of the Nose and the Olfactory Pathway 152
Figure 51
The Anatomy of the Human Tongue and the
Gustatory
Pathway
154
Figure 52
The Nervous System Diagram 156
Figure 53
The Sense Organ of Touch and the Tangible Pathway 157
Figure 54
The Detailed Map of Somatosensory Cortex 158
Figure 55
The Brain Map Corresponding to the Touch from the
Five Fingers
160
Figure 56
The Brain Organization 161
Figure 57
The Anatomy of the Physical Heart 163
Figure 58
The Relationship between the Brainwave and
Heartbeat
Signals through the Electricity of Touch
164
xiv
Figure 59
Heart Rhythmic Patterns of a Boy and His Dog 166
Figure 60
Electromagnetic Spectrum and Its Different Wavelengths
168
Figure 61
Electromagnetic Spectrum and the Reflection of Color 169
Figure 62
The Relationship between Sound and Gaps 171
Figure 63
The Relationship between Odor and Odorant
Receptors
172
Figure 64
Flavor Molecules under a Microscope 173
Figure 65
The Brain Stimulus and Its Pathway 176
Figure 66
The Examples of the Process of Sensory Transduction
for Visual,
Auditory, and Olfactory Senses
182
Figure 67
The Three Basic Parts of an Atom 183
Figure 68
The Forces of Attraction and Repulsion 184
Figure 69
Symbols and Definition for the Particulate Models of
Matter
185
Figure 70
The Particulate Models of Matter 186
Figure 71
The Twelve °yatanas and Their Possible Parallel
Information
in Science
188
Figure 72 CakkhÀyatana
and the Anatomy of the Human Eye 193
Figure 73 SotÀyatana
and the Anatomy of the Ear 195
Figure 74 GhÀnÀyatana
and the Anatomy of the Nose 196
Figure 75 JivhÀyatana
and the Anatomy of the Tongue 198
Figure 76 KÀyÀyatana
and the Anatomy of the Body 200
Figure 77 Hadayavatthu
and the Anatomy of the Heart 203
Figure 78
The Comparison between the Process of Recognition
in Buddhism
and the Process of Perception in
Modern
Science
231
xv
Figure 79
Inverted Image on the Retina 234
Figure 80 An
Example of the Process of Recognition of the
CakkhudvÀravÁthi
236-237
Figure 81
Reviewing the MahÀbhÂtarÂpa through the Particulate
Models of
Matter
241
Figure 82
The Relationship between the Sense of Touch and the
Direction of
Forces
243
Figure 83
The PaÇiccasamuppÀda 267
Figure 84
Examples of How to Build up the Mindfulness in the
Cycle of the
PaÇiccasamuppÀda
269
xvi
LIST OF TABLES
Page No.
Table 1 The
Different Usages of the Term °yatana 19
Table 2 The
Two Kinds of °yatana 22
Table 3 The
Five Kinds of °yatana 24
Table 4 The
Six Kinds of °yatana 26
Table 5 The
Seven Kinds of °yatana 26
Table 6 The
Nine Kinds of °yatana 27
Table 7 The
Ten Kinds of °yatana 29
Table 8 The
Eleven Kinds of °yatana 30
Table 9 The
Phenomena of the Twelve °yatanas and Their
Meanings
32
Table 10 The
Sense Bases and Various Meanings of the Term
°yatana
33
Table 11 The
Six Internal °yatanas in the Similitude of the Six
Animals
36-37
Table 12 The
Comparison between Vatthu and AjjhattikÀyatanÀni 53
Table 13 The
Comparison between °rammaõa and BÀhirÀyatanÀni 53
Table 14 The
Relationship between the Twelve °yatanas and the
Subjects of SamÀdhi
71
Table 15 The
Ten SaÚyojanas 80
Table 16 The
Ten SaÚyojanas and a Way of Practice in the Suttanta
PiÇaka
81-82
Table 17
Synonyms for the Term CakkhÀyatana 92
Table 18 The
LakkhaõÀdicatuka of the CakkhÀyatana 93
xvii
Table 19 The
LakkhaõÀdicatuka of the SotÀyatana 96
Table 20 The
LakkhaõÀdicatuka of the GhÀnÀyatana 99
Table 21 The
LakkhaõÀdicatuka of the JivhÀyatana 101
Table 22 The
LakkhaõÀdicatuka of the KÀyÀyatana 104
Table 23
Synonyms for the TermManÀyatana 112
Table 24 The
LakkhaõÀdicatuka of theManÀyatana 115
Table 25 The
LakkhaõÀdicatuka of the RÂpÀyatana 119
Table 26 The
LakkhaõÀdicatuka of the SaddÀyatana 121
Table 27 The
LakkhaõÀdicatuka of the GandhÀyatana 123
Table 28 The
LakkhaõÀdicatuka of the RasÀyatana 126
Table 29 The
LakkhaõÀdicatuka of the PhoÇÇhabbÀyatana 128
Table 30 The
LakkhaõÀdicatuka of the DhammÀyatana 131-133
Table 31 Six
Classes of VÁthi 134
Table 32 The
Arising of TadanuvattikÀ ManodvÀravÁthi after CakkhudvÀravÁthi
ceases
136
Table 33 The
Arising of TadanuvattikÀ ManodvÀravÁthi after SotadvÀravÁthi
ceases
137
Table 34 The
Information of theMahÀbhÂtarÂpa 141
Table 35 The
Ten Distinct Layers of the Human Retina 146
Table 36 The
Prerequisites for the Arising of the Sensation 180
Table 37
Characteristics of Various States of Matter 184
Table 38 The
Ten Layers of Human Retina and Their Role in
Signal
Transduction
192
Table 39 The
Comparison of the Sense Object of the Eye between
RÂpÀyatana in the Buddhist Scriptures and Visual
Stimulus in
Modern Science
210
xviii
Table 40 The
Comparison of the Sense Object of the Ear between
SaddÀyatana in the Buddhist Scriptures and Auditory
Stimulus in
Modern Science
213
Table 41 The
Comparison of the Sense Object of the Nose between
GandhÀyatana
in the Buddhist Scriptures and Olfactory
Stimulus in
Modern Science
214
Table 42 The
Comparison of the Sense Object of the Tongue
between RasÀyatana
in the Buddhist Scriptures and
Gustatory
Stimulus in Modern Science
216
Table 43 The
Comparison of the Sense Objects of the Body
between PhoÇÇhabbÀyatana
in the Buddhist Scriptures and
Bodily
Stimuli in Modern Science
220
Table 44 DhammÀyatana
in the Buddhist Scriptures and Equivalent
Information
in Modern Science
222-225
Table 45 The
Comparison between the Conditions for the Arising
of the
Thought Process in Buddhism and Perception in
Modern
Science
227-229
Table 46 The
Parallels Between the Process of Visual Perception in
Buddhism and
the Process of Visual Recognition in
Modern
Science
235
Table 47 The
Prominent Characteristic of Primary Elements in
Each Type of
Energy Forces in the Particles
240
Table 48 The
Correlation between the Internal °yatanas and the
Sensory
Receptors
245-246
Table 49 The
Correlation between the External °yatanas and the
Sense
Stimuli
247-248
xix
LIST OF ABBREVIATIONS
I. Texts (Original Sources)
A Aôguttara-
nikÀya
As AÇÇhasÀlinÁ
(DhammasaôgaõÁ-aÇÇhakathÀ)
D
DÁgha-nikÀya
Dhp
Dhammapada
Dhs
DhammasaôgaõÁ
ItiA
Itivuttaka-aÇÇhakathÀ
M Majjhima-
nikÀya
PaÇÇh
PaÇÇhÀna
Ps
PapaðcasÂdanÁ
S SaÚyutta-
nikÀya
Sn
SutanipÀta
Ud UdÀna
Vbh Vibhaôga
VbhA
Vibhaôga-aÇÇhakathÀ
Vin
Vinaya-piÇaka
Vism
Visuddhimagga
Yam
Yamaka-pakaraõa
II. Abbreviated Books Mentioned in the
Footnotes
BD Buddhist
Dictionary
CPD A
Critical PÀli Dictionary
DB
Dictionary of Buddhism
Page 21 of
296
ลิขสิทธิ์เป็นของมหาวิทยาลัยมหาจุฬาลงกรณราชวิทยาลัย
xx
DP
Dictionary of Psychology
DPa A
Dictionary of PÀli
DPL
Dictionary of the Pali Language
PAW
Pali-Anthologie und Wörterbuch
PED
Pali-English Dictionary
PSED The
Practical Sanskrit-English Dictionary
VINS Vedic
Index of Names and Subjects
III. Other Abbreviations
BPS Buddhist
Publication Society
comp.
compiler
e.g. exempli
gratia, for example
ed. edition,
editor, edited by
eds. editors
enl.
enlarged
et al. et
alii, and others
etc. et
cetera, and so forth
f(f). and
the following page(s)
ibid. ibidem,
in the same book
i.e. id
est; that is to say
loc cit. loco
citato, in the place cited
n.d. no
date, date is not indicated
n.p. no
publisher, publisher is not identified
op. cit. opera
citato, in the work cited
p(p).
page(s)
PTS Pali
Text Society
q.v. quid
vide, which see (= look in another place to find
something
out)
xxi
rev. revised
s.v(v). sub
verbo, sub voce, under the word(s)
trans.
translated by
vol(s).
volume(s)
vs. versus
Note on the Usage of the Abbreviations
In
referencing PÀli sources, the references are given according to the name
of the book, the
volume (if
indicated by a Roman number), and the page number of the PTS edition. Except
for the Dhammapada,
where the verse number is given instead of the page number, e.g.
A III 43:
the Aôguttara NikÀya Volume III, page 43.
Dhp 1: the Dhammapada
verse 1.
CHAPTER I
INTRODUCTION
1.1 Background and Significance of the
Problem
This thesis
intends to study and analyze the concept of the Àyatana with an emphasis
on the twelve Àyatanas in the context of science. The theoretical
framework behind the study is that there are some resemblances between
the statements in the Buddhist scriptures and the discovery in modern
science. This idea is supported by many Buddhist scholars, such as
Kurt F.
Leidecker who mentions that “the remarkable fact is that if reduced to general
principles, many statements in the Buddhist scriptures can be brought in line
with modern scientific theories and hypotheses.”
1 With the
advent of scientific revolution, spirituality has gradually declined.
2 Some
scientists refer to religions as “a mystic experience, a psychic thrill.”
3 There exists
an increasing gap between the world of religion and the world of science. Many
religions are based on blind faith. However,
Buddhism
rejects blind faith by allowing each individual to observe and experiment the
Buddha’s teaching by oneself. This can be seen from the
1Kurt F. Leidecker, introduction to Buddhism and Science, ed. Buddhadasa P. Kirthisinghe (Delhi:
Motilal Banarsidass Publishers, 1993), p. IX.
2See details in William Macquitty, Buddha (New York: The Viking Press, 1969), pp. 123-125.
3Robert F. Spencer, “The Relation of Buddhism to Modern Science,” in Buddhism and Science, ed. Buddhadasa
P. Kirthisinghe (Motilal Banarsidass Publishers, 1993), p. 17.
Teaching of
the Buddha in the Kalama Sutta.
4 The method
in Buddhism is quite similar to the method in science. So many people believe
that Buddhism can survive the threat of the scientific advancement.
5 This idea is
supported by a well-known scientist, Albert Einstein, who says that “If there is
any religion that would cope with modern scientific needs, it would be Buddhism.”
6 Moreover,
many scholars believe that some teachings of the
Buddha are now
supported by scientific methods.
7 In order to
bridge the gap existing between the two worlds of
spirituality
and science, research is needed. Therefore, I select to study the
twelve Àyatanas
and their parallel information in modern science, because of
their
importance as channels that allows human beings to gain information
from the
world.
8 In the field
of science, the twelve Àyatanas may be identified as
sensory
receptors and sense stimuli. They are extensively studied in many
fields, such
as in the areas of psychology, philosophy and physiology.
9 These studies
are based on repeated observations and experiments under the control
of five
physical organs and scientific instruments.
10 The role of
the mind is still ambiguous in science. This is where science may lag behind
Buddhism.
4A I 188ff.
5See details in P.A. Payutto, Thai
Buddhism in the Buddhist World, 10th ed.
(Bangkok:
Mahachulalongkornrajavidyalaya University, 2005), pp. 189-193.
6Ibid., p. 194.
7Garry Thomson, The Sceptical
Buddhist (Thailand: Amarin Printing, 2000), p.
8See details in P.A. Payutto, Buddhadhamma
(Thai Edition), 11th rev. and enl. ed.
(Bangkok:
Mahachulalongkornrajavidyalaya University, B.E. 2546), pp. 34-39.
9Andrew M. Colman, ed., Companion
Encyclopedia of Psychology, vol. 1, 1st ed.
(London and
New York: Routledge, 1994), p. 153.
10See details in Phra Thepsophon, A
Buddhist Worldview (Bangkok:
Mahachulalongkornrajavidyalaya
University, 2003), pp. 12-20.
In Buddhism,
the twelve Àyatanas play an important role in thewheel of rebirth. They
are one of the twelve elements in the PaÇiccasamuppÀda, a teaching of
the Buddha that reveals a conditional phenomena leading to the cycle of
rebirth.
11 In
addition, the twelve Àyatanas play an important role in the practice of satipaÇÇhÀna.
This practice is believed by proponents of TheravÀda Buddhism to be a
way of purifying the mind which in turn leads to the realization of nibbÀna.
12 The present
thesis proposes an exploration of the twelve Àyatanas in the Buddhist
literature together with scientific explanation. In order to provide a concrete
background for the research, I will first examine the term Àyatana and
its various meanings thoroughly. Second, the information of the twelve Àyatanas
in the TipiÇaka and its Commentaries will be analyzed. Last, the comparison
of information related to the twelve Àyatanas in the Buddhist scriptures
and human anatomy in science will be explored.
1.2 Objectives
1.2.1To study the concept of the term Àyatana in Sanskrit and PÀli
languages.
1.2.2To study the twelve Àyatanas in the Buddhist scriptures and the sensory receptors and the sense stimuli
in modern science.
1.2.3To identify the correlation between the twelve Àyatanas of the Buddhist
scriptures and sensory receptors and sense stimuli of science.
11M III 63f.
12D II 290ff.
1.3 Statements of Problems
In order to
meet the objectives of the research, the following statements of the problems
are needed to be answered:
1.3.1What is the definition of the term Àyatana in general and in particular?
What is the meaning of this term in Sanskrit and PÀli?
1.3.2What is the exposition of the twelve Àyatanas in the Buddhist scriptures?
What are the sensory receptors and the sense stimuli in modern science?
1.3.3Are there any similarities or differences between the information of the
twelve Àyatanas in the Buddhist literature and the information of the
sensory receptors and the sense stimuli in science?
1.4 Hypotheses of the Research Many parallels exist between statements on the twelve Àyatanas in the Buddhist scriptures and findings
from scientific research on the sensory
receptors and the sense stimuli in the area of human anatomy and physiology.
1.5 Definition of the Terms Used in the
Research
Modern Science:
This term
refers to a system of acquiring knowledge based on setting up hypotheses and
doing experiments. Modern science consists of many fields. However, the scope
of this study centers on the explanation of the senses, including sensory
receptors, sense stimuli, and human sense anatomy.
Parallels:
This term
refers to the state of being comparable between two things. In this case, they
are the statements in the Buddhist scriptures and in science. Similarity is
indicated, but identity is not implied. Sense
Receptors / Sensory Receptors:
The sensory
receptors are also known as sense organs.13 In biology, a sense receptor refers
to “a specialized cell or group of cells that translates a certain type of
stimulus, received from the environment or from within the organism, into nerve
impulses …”
14 More
simply, a sensory receptor is a structure that recognizes a stimulus.
Therefore, the sensory receptors in this thesis cover the human eye, ear, nose,
tongue, and body. The status of the mind is unclear.
Sense Stimuli:
A sense
stimulus is that which activates a sensory receptor,15 for
example
electromagnetic wave activates sense receptors in the retina. Each
sense receptor
corresponds to a specific type of the sense stimuli.
1.6 Literature Review
1.6.1C.L.A. De Silva, A Treatise on Buddhist Philosophy of Abhidhamma,
1997.
This book,
first published in 1937, is based on the Abhidhammattha Saôgaha written
by Anuruddha. The intention of the writer in writing this
13DP, s.v. “sense
organ.”
14The New Encyclopædia Britannica, 15th ed., Micropædia, s.v. “receptor.”
15DP, s.v.
“stimulus.”
book is to
correct the misinterpretation in the publications of the Pali Text Society
(PTS) edited by Mrs. Rhys Davids, who criticizes Buddhism from Christianity
point of view. Silva extensively explores the information of cittas and cetasikas
in depth. In addition, he focuses his interest on the doorways of the
organs, objects, and six bases. At the end of the book, he also criticizes the
controversy
regarding the heart-base as whether it is located in the heart or in the brain
with the conclusion that the heart-base is a material quality derived from the
four great essentials (mahÀbhÂtarÂpa) and originated from kamma.
1.6.2Jan Gonda, “°yatana,” Sanskrit Word Studies, Vol. II of Selected
Studies, 1969.
“°yatana”
by Jan Gonda is an analytical study of the term Àyatana and its related
terms in Sanskrit language. The writer investigates the term in many
aspects, including its etymology. Gonda’s shows some development of the
term Àyatana in the pre-Buddhist tradition as well as in the Buddhist
tradition. The study also shows the usage of this term in the Buddhist literature
both in technical and metaphorical senses. Jan Gonda concludes the study
with a very interesting point that the usage of the term Àyatana in Buddhism
is influenced by Vedic tradition; however, the Buddha also develops
a new concept of this term.
1.6.3Johnjoe McFadden, “Synchronous Firing and Its Influence on the Brain’s
Electromagnetic Field,” Journal of Consciousness Studies 9, no. 4., 2002.
According to
human anatomy, the human brain consists of central nervous system, with the
ability to generate an electromagnetic (em) field. This em field
has an effect on the process of awareness and perception of each human being.
The writer of this article proposes that the em field generated by the
brain is the physical foundation of conscious awareness. This theory seems to
regard the brain as a seat of consciousness, instead of the heart. However, the
idea of this theory is still under controversy.
1.6.4Padmasiri de Silva, An Introduction to Buddhist Psychology, 1991.
An
Introduction to Buddhist Psychology by Padmasiri
de Silva is a book about diverse aspects of the psychology of Buddhism. The
writer denotes that his book is “concerned with the systematization and
interpretation of the psychological questions raised within the discourses of
the Buddha [p. xi].”
With extensive
background in psychology, Silva directs his interest on the result that arises
from the six sense organs, especially the mind. He compares between Buddhist
perspective of mind and Western therapeutic system. In addition, Silva
discusses about body-mind integration, which is one of the highlighted topics
in the West during the last few decades. At last, Silva illustrates that
Buddhism offers an important pace to resolve interpersonal emotional conflict.
He also outlines one method suggested by the Buddha as an effective way to
resolve this problem by restraining and controlling one’s senses.
1.6.5Philip Whitfield, Human Body Explained, 1995.
The book
explains how the five physical sense organs (the eye, the ear, the nose, the
tongue, and the body) work with simple anatomical explanation. It also explains
the importance of the brain in processing and controlling these sense organs.
This book reveals that the way a human being
perceives the
outside world is influenced by the effect created by the power of the brain.
1.6.6Rex M. Heyworth, Explore Your World with Science Discovery 2, 2003.
This book
introduces the basic idea of science. The topics that are of interest in this
book cover information related to some sensory receptors and some sense
stimuli. In addition, it explains the particulate models of matter in simple
language. This particulate model of matter has a very interesting characteristic
which is similar to the information of mahÀbhÂtarÂpa in
Buddhism.
1.6.7Rollin McCraty, Ph.D., The Energetic Heart: Bioelectromagnetic Interactions,
2003.
This paper,
firsts published in Clinical Applications of Bioelectromagnetic Medicine,
explains the importance of the heart as one of the sense organs of human
beings. The writer shows that the heart can produce an em field, which
is much stronger than the em field that is produced by the brain.
This em field
is radiated outside the body. It is strong enough to have an effect on the
brain of other people. Since this em field bounds to the heart, this information
may give a new scope to the delimitation of the hadayavatthu mentioned
in the Buddhist scriptures. It must be noted here that the result of the study
by McCraty is not widely accepted and is not verified by other scientists.
1.6.8Suwands H. J. Sugunasiri, “The Whole Body, Not Heart, As ‘Seat of
Consciousness’: The Buddha’s View,” Philosophy East and West 45, no. 3,
July 1995.
In this paper,
the writer tries to locate the seat of consciousness. He believes that the theory
of the hadayavatthu as the seat of consciousness was created during the
post-Buddhian period. He argues that the seat of consciousness covers the whole
body. In order to support his theory, he
mentions two
Buddhist scholars, Roy E. John and Deepak Chopra, who also views the whole body
as the seat of consciousness. John proposes that the seat of consciousness
spreads throughout the whole body via its neuroskeletal system. However, Chopra
has the idea that the seat of consciousness resides in every DNA starting from the very first DNA
molecule before the embryo begins to divide.
1.6.9Thongkam Sunthornthepvarakul, PasÀdarÂpa 5 (CD), n.d. Thongkam Sunthornthepvarakul
is a Buddhist scholar whose background is in medical science. He explains the pasÀdarÂpa
through a comparison of information on the pasÀdarÂpa appeared in
the Commentaries with the human anatomy. Sunthornthepvarakul’s comparison
reveals some
parallels
between the pasÀdarÂpa in the Buddhist scriptures and human anatomy in
science. He uses his findings to explain and to encourage other people to
practice insight meditation by following the guideline of the satipaÇÇhÀna.
1.7 Expected Advantages
After
completing this thesis, the following advantages should be obtained:
1.7.1A deeper understanding of the term Àyatana both in its general
and in its particular aspects.
1.7.2A clearer understanding of the twelve Àyatanas in the Buddhist
scriptures and the sensory receptors and the sense stimuli in science.
1.7.3An awareness of the correlation between Buddhism andscience.
1.8 Method of Study
The purpose of
this research is to compare and correlate the twelve
Àyatanas in the
Buddhist scriptures with the sensory receptors and the sense stimuli in
science. The statements of the problems are investigated mainly through
documentary research, especially in the TipiÇaka, AÇÇhakathÀs and
scientific books. The research methodologies are divided into three main
stages as
follows:
1.8.1Data Collection Stage
1.8.1.1
Collecting data about the term Àyatana from Vedic- Sanskrit traditions,
and texts. Due to the scope of the study, the Jan Gonda research and
various Sanskrit and PÀli dictionaries are to be used during this
stage.
1.8.1.2 Collecting
data about the twelve Àyatanas from the primary and secondary sources. A
reliable translation of these texts is chosen, including the translation from
the Pali Text Society, the Buddhist Publication Society, and the Wisdom
Publications. The scope of the study about the description of the twelve Àyatanas
is based on A Buddhist Manual of Psychological Ethics (DhammasaôgaõÁ),
The Book of Analysis (Vibhaôga), The Dispeller of
Delusion
(SammohavinodanÁ),
and The Expositor (AÇÇhasÀlinÁ).
1.8.1.3 Collecting
data related to human anatomy, the sensory receptors and the sense stimuli from
textbooks, journals and other sources.
1.8.2Data Analysis Stage
1.8.2.1
Analyzing the etymology of terms related to the twelve Àyatanas. This
process clarifies and provides a deeper understanding for each related term.
1.8.2.2
Systemizing data into three main sections. The first section is related to the
various meanings of the term Àyatana. The second one is contributed to
the information of the twelve Àyatanas. The last section is the
comparison between the statements in the Buddhist literature and in science.
1.8.3Data Conclusion Stage: Conclusion and suggestions for further research
are made.
1.9 The Limitations of the Research
This research
intends to study the parallels between the twelve Àyatanas in the
Buddhist scriptures and the sensory receptors and the sense stimuli findings in
science. The findings of the research are tentative, since the study is related
to discoveries in science that are subject to change all the time. Therefore,
this study cannot be the final word, since there will always
be new scientific
discoveries and new interpretations of Buddhist philosophy as well as
interpretations of scriptures that may also be subject to change. In addition,
this research limits the study only sensory receptors and sensestimuli, and
does not cover sense perception, i.e. not how the receptors andstimuli
interaction comes to be perceived.