BUDDHIST DICTIONARY
Appendix
Attempt at a chronological fixing of terms not found, or not
found in this form or meaning, in the oldest parts of the Sutta Pitaka.
This term is probably used
for the first time in Abh. S., though already in Vis.M. XIV the 4 cetasika
in question are mentioned amongst the mental factors associated with each of the
12 akusala-cittas (Tab. I, 22-33), while in the Abhidhamma Pitaka (Dhs.
§§ 365-429) uddhacca is found only in the last of the 12 cittas,
missing in all the remaining 11 cittas.
ānantarika-kamma:
This term seems to be used for the
first time in Kath. (190) of the Abh. Canon; the 5 crimes mentioned, however,
are already enumerated and explained in the old Sutta texts (e.g. A.V, 129), as
is to be seen from the main part of this work.
ārammana:
s. paccaya, 2.
avacara:
kāmāvacara is already met with in the
oldest sutta texts (e.g. D. 1). Rūpāvacara and arūpāvacara,
however, occur probably for the first time in Pts.M. (I. 83ff.), while in the
Abhidhamma Canon and the Com. all the 3 terms are frequently mentioned and
explained.
āvajjana:
s. citta-vīthi.
avyākata:
This term in the sense of 'amoral' or 'karmically
neutral', does not occur in the old sutta texts, while it is found in Pts.M.
(e.g. I, 79ff). It plays an important role in the Abh. Canon (e.g. Dhs.) and the
philosophical commentaries.
āyūhana:
probably met with for the first time in Pts.M.
(I . 10f.).
-
bhava: The 2-fold division, kamma and upapatti,
is probably found for the first time in Vibh. of the Abh. Canon, but it
expresses throughout the genuine teaching of the suttas.
-
bhāva:
as an isolated word, signifying-the physical
nature or faculties of sex, probably occurs only in the Com. The expression itthibhāva
and purisabhāva, with the meaning of 'being a man', or 'being a woman',
or after ñatvā, etc., as for instance tassā itthibhāvam ñatvā:
'knowing her to be a woman': such expressions are often found in the oldest
sutta texts.
-
bhavanga-sotā, -citta:
These 2 compound terms belong
exclusively to the exegetical literature, while the term bhavanga is
several times, briefly and unexplained, mentioned in the Patth. of the Abh.
Canon, as though already known at that time.
-
carita: rāga-c., dosa-c., buddhi-c., etc., are
only to be met with in the Com. and Vis.M.
-
cāritta-
and vāritta-sila: are only found in the
Com., as Vis.M. 1, etc., but the teaching indicated by it is frequently
mentioned in the old sutta texts as karanīya and akaranīya (e.g.
A. II, 16).
-
cetasika:
This term oceurs often in the old sutta texts,
but only as adj. (e.g. cetasikam sukham, etc.) or, at times, used
as a sing. neut. noun (e.g. D. 1; p. 213, PTS). As a designation for mental
factors, or concomitants of consciousness (citta-sampayuttā dhammā), it
is frequently met with in Dhs. (§ 1189, 1512) as cetasika-dhamma, while
in Vis.M., Abh. S., etc., cetasika is used also as a neuter noun, in the
sense of mental phenomenon.
-
citta-lahutā,
-mudūta, -kammaññatā, -pāguññatā,
-ujukatā: s. lahutā.
-
citta-vīthi,
as well as all terms for the various
functions within the processes of consciousness, such as āvajjana-citta,
sampaticchana, santīrana, votthapana, javana, tadārammana, bhavanga, cuti:
none of these terms is found in the Sutta Canon. except javana, in Pts.M.
Even in the Ahh. Canon (e.g. Patth) only javana and bhavanga are
twice or thrice briefly mentioned. The stages, however, must have been more or
less known. Cf. e.g Patth: ''Cakkhu-viññānam tam sampayuttakā ca dhammā
(= cetasikā) mano-dhātuyā (performing the sampaticchana-function),
tam sampayuttakānañ ca dhammānam (cetasikānani) anantara-paccayena paccayo.
Mano-dhātu ... manoviññāna-dhātuya (performing the santīrana
and votthapana function).... Purimā purimā kusalā dhammā (javanā)
pacchimānam pacchimānam kusalānam dhammānam (javanacittānam)
anantara-paccayena paccayo... avyākatānam dhammānam (tadārammana- and
bhavanga-cittānam....)." cuti-citta: s. citta-vīthi.
-
dhātu-vavatthāna: This term is first used in Pts.M.
while the subject in question is often treated in the old sutta texts (e.g. M.
28, 62, 140, etc.). Cf. sammasana.
-
dhutanga:
This compound term is used only in the Com. The
only place in the suttas where the first part, dhuta, is used in the
above sense, is found in S. XIV. The names of the performers of these 13
ascetical exercises, however, are all mentioned in the suttas, but scattered
here and there, for instance: pamsukūlika, āraññika, pindapātika,
ekāsanika, tecīvarika, sapādānacārī, sosānika, abhhokāsika, nesajjika,
yathāsanthatika, in M. 5, 113; A. V, 181-190, etc.; rukkhamūlika,
khalupacchābhattika and pattapindika in A. V, 189f. etc.
-
iddhi: Most, or perhaps all, of the 10 terms listed at
Vis.M. XII, as adhitthāna, etc., are absent in the older sutta texts. In
Pts.M. (II, 205-214), however, they are enumerated in due order and minutely
explained. The magical powers indicated by these terms are, nevertheless, for
the most part explicitly described already in the oldest sutta texts. Cf. D. 34;
M. 3; A. III, 99, etc.
-
indriya-samatta:
This term is probably found for the
first time in the Com., esp. Vis.M. IV. The rudiments of this doctrine, however,
are already found in the old sutta texts, e.g. A. III, 100.
-
javana: The only reference in the Sutta Pitaka is Pts.M.
II, 73: kusalakammassa javana-khane, "in the impulsion-moment of a
wholesome karma." In the Abhidhamma Pitaka it is briefly mentioned in the
Patthāna, but without explanation, as if already known. The teaching of the
flashing forth of 4 javana immediately before entering the jhāna
or lokuttara-magga, i.e. parikamma, upacāra, anuloma, gotrabhū
is, as such, without doubt a later development in the commentarial literature.
-
kalāpa: This doctrinal term, as well as the doctrine of
the different corporeal units or groups, such as the suddhatthaka-k.,
jīvitanavaka-k., cakkhudasaka-k., etc. (s. Vis.M. XVIII), belong only to
the later developments of exegetical literature, as Vis.M. etc.
-
kāma:
Vatthu-k. and kilesa-k. are probably
found for the first time in MNid. 1. They correspond to the pañca kāmagunā
(cakkhu-viññeyyā rūpā, etc.) and kāma-rāga in the older
sutta texts (e.g A. VI, 68).
-
kamma:
ahosi-, janaka-, garuka-, bahula-,
upatthambhaka-, upaghātaka-, upapīlaka-, maranāsanna-, upacchedaka-k.
None of these terms is found in the Sutta or Abh. Canon. They have been
introduced by the commentators (e.g. in Abh. S. and Vis.M.) for the purpose of a
systematical grouping of the various aspects and functions of karma. The term katattā,
however, occurs repeatedly in the Abh. Canon in such expressions as: 'Yasmim
samaye ... kusalassa kammassa katattā ... cakkhuviññānam hoti....' (Dhs.
§ 431); or: 'Yam atthi rūpam kammassa katattā ....' (Dhs. § 653); or 'katattā
ca rūpānam' (Patth.), etc.
-
kammaññatā:
s. lahutā.
-
kammatthānā:
This term, as a designation for the
meditation exercises (bhāvanā), is found only in the Com. In the suttas
the word is only used in a concrete sense for 'field of activity or occupation',
as agriculture, trade, etc.
-
katattā-kamma:
s. kamma.
-
kāya-lahutā:
-mudutā, -kammaññatā, -pāguññatā,
-ujukatā, s. lahutā.
-
khana:
The 3 phases in a moment of consciousness, i.e. uppāda,
thiti, bhanga, are probably mentioned for the first time in the
commentaries; but there is a close parallel in two sutta texts which may have
been the source for that teaching of a three-phased moment of consciousness:
-
"There are 3 characteristics of what is conditioned (sankhatassa
lakkhanā): an arising (uppādo) is apparent, a passing away (vayo)
is apparent, a change in the existing (thitassa aññathattam: Com. =
ageing) is apparent" (A. III, 47). The same 3 phases are mentioned in S.
XXII, 37, where they are applied to each of the 5 khandha.
-
kilesa:
the 10 kilesa are probably for the first time
enumerated and explained in Dhs. (§§ 1229-1239). There they are, however,
called kilesa-vatthu, which name (dasa kilesa-vatthu) is already
mentioned in Pts I, 130, though there they are neither enumerated nor explained.
-
kiriya:
(kiriyā, kriyā) citta is a term
first used in the Abh. Canon (e.g. Dhs. §§ 566-582). It has an important place
in post-canonical Abh. literature, e.g. Vis.M. XIV.
-
lahutā, mudutā, kammaññatā: as rūpassa-, kāya-,
or citta-, are for the first time found in the Abh. Canon, esp. Dhs. All,
however, perhaps with the sole exception of paguññatā, are implied in
the Sutta Canon, e.g. 'citte mudu-bhūte kammanīye' (M 4); 'lahu-saññañ
ca kāye okkamitvā' (S. LI. 22); 'cittam ujukam akamsu' (S. I. 26;
PTS). Kāya-passaddhi and citta-passaddhi, however, are well known
in the old sutta texts in this connection.
-
ñāna: Of the 9 kinds of insight-knowledge constituting
the patipadā-ñānadassana-visuddhi (s. Vis.M. XXI), the following 6
are, as such, enumerated and explained for the first time in Pts.M., namely:
- udayabbayānupassanā-ñāna
(I. 54-57),
- bhangānupassanā-ñāna, (ib. 57f.).
- bhayatupatthāna-ñāna
(ib. 59f).
- muccitukamyatā-ñāna,
- patisankā-ñāna,
- sankhārupekkhā-ñāna
(ib. 60-65).
The terms udayabbaya and bhanga, in connection with
the 5 groups of existence, however, are often met with in the old sutta texts.
Of the remaining 3 kinds of knowledge, ādīnavānupassanā,
nibbidānupassanā and anulomañāna, the first 2 occur often in the
old sutta texts, while anuloma-ñāna, though only briefly mentioned in
the Abh. Canon (Patth.), plays a prominent part in the exegetical literature.
-
natthi-paccaya:
s. paccaya.
-
n'eva-sekha-n'āsekha:
While the terms sekha and asekha
occur frequently in the old sutta texts (e.g. A. II, 4: 'sekho ca asekho ca
imasmim loke... āhuneyyā' etc.), the term n'eva-sekha-n'āsekha is
perhaps mentioned for the first time in Pug. of the Abh. Canon.
-
nibbāna:
The 2 terms kilesa- and khandha-parinibbāna
(or nibbāna) are found only in the Com.; their corresponding 2 aspects sa-upādisesa
and anupādisesa-nibbāna, however, are mentioned and explained in It. 44
of the Sutta Canon.
-
nimitta:
As signifying the mental reflex-image occurring
in meditation, this term, singly or in compounds (parikkamma-, uggaha-,
patibhāga-n.), is found only in the Com., Vis.M., etc. The same holds good
for kamma-nimitta, gati-nimitta.
-
nissarana-pahāna:
s. pahāna.
-
nissaya, nissita:
These two terms, in combination with tanhā
and ditthi, belong probably, as such, to the commentarial literature,
e.g. Vis.M. I.
-
niyāma:
The compound words utu-, bīja-, kamma-,
citta-, and dhamma-niyāma, probably occur for the first time in the Com. Niyāmatā,
however, occurs often in the old sutta texts, e.g. 'thitā va sā dhātu
dhammatthitatā dhammaniyāmata...' (A. III. 134. etc.)
-
niyata-micchāditthi:
is apparently mentioned for the
first time in Dhs. (e.g. § 1028) of the Abh. As a name for the 10th and last of
the akusala-kammapathas, it plays a prominent role in the Com.
paccaya: This term occurs often in the old sutta texts in
such expressions as: 'ko hetu, ko paccayo', 'yam yad eva paccayam paticca
uppajjati viññānam', etc., or as abl. adverb in 'avijjāpaccayā
sankhārā'. All the 24 paccaya are for the first time enumerated,
explained and applied to the phenomena of existence in the Abh. Canon (Patth).
Of these 24 paccaya, 5 are already mentioned in Pts.M. (II, 49-54, 59f.,
72-77), namely, sahajāta-, aññamañña-, nissaya-, sampayutta-,
vippayutta-paccaya.
1. Hetu is already used in the sutta texts as
'condition' in a general and indefinite way, as a synonym of paccaya. In
the sense of kusala and akusala roots (mūla; s. M. 9),
however, it is only found in the Abh. Canon and Com.
2. ārammana has in the 'sutta texts only the meaning
of 'foundation', or 'basis', or 'dependent on', e.g. M. 21: 'tadārammanañca
sabbalokam mettāsahagatena cetasā pharitvā....' or D.33; S.XXII.53: 'viññānam
... rūpārammanam ... vedanāram-manam....' As term for the 6 objects, rūpārammana,
saddārammana, etc., it is first used in the Abh. Canon, though the teaching of
dependency of the 6 kinds of viññāna on the 6 sense-objects is an
integral part of the suttas. Cf. e.g. M.38: 'cakkhuñca paticca rūpe ca
uppajjati viññānam sotañca paticca sadde ca ...' etc.
3. Adhipati, as a philosophical term, occurs for the
first time in the Abh. Canon (esp. Patth.). The 4 adhipati are in the
suttas called iddhipāda (e.g. S. LI. 11). In the old sutta texts, 3 adhipateyya
are however mentioned: atta-, loka-, dhamma- (A. III, 38).
4. & 5. Anantara- and samanantara-paccaya occur,
as paccaya, for the first time in the Abh. Canon (esp. Patth.). In a
veiled form, however, we find the first term in the old sutta texts (e.g. Ratana
Sutta in Khp. and Sn.): 'samādhim ānantarikaññamāhu': the
concentration (associated with the arahatta-magga), which is called the
'immediate' condition (for arahatta-phala).
6. & 7. Sahajāta and aññamañña-paccaya.
Though these terms, as such, are not found in the older sutta texts, still the
teaching of the conascent and mutual conditionedness of the 4 mental groups (vedanā,
saññā, sankhāra, viññāna) is taught in the old texts, e.g. M. 28, 43;
S. XXII, etc.
8. Nissaya-paccaya is mentioned in Pts; s. first
paragraph of this article, above.
9. Upanissaya-paccaya. Though this name is not found
in the suttas, the teaching expressed thereby is, however, frequently met with
there, sometimes even in the form of upanisā (apparently a contraction
of upanissaya), e.g. S. XII, 23: 'Yam pi'ssa tam bhikkhave khayasmim
khaye ñānam, tam sa-upanisam vadāmi, no anupanisam '. The terms pakati-,
ārammana- and anantara-upanissaya are later developments of the Abh. Com.
All the remaining terms are met with only in the Abh.
literature though the substance is, perhaps in all cases, already dealt with in
the old sutta texts.
This term is not found in the Sutta
Canon, nor apparently in the Abh. Canon, but very often used in the exegetical
literature. The idea, however, expressed thereby, is implied in many places of
the old sutta texts, e.g., A. IX, 36, where it is shown how the jhānas,
one after the other, may serve as basis, or foundation (as mental object), for vipassanā.
In many of the old sutta texts it is also shown how the 4th jhāna forms
the foundation for the attainment of the 5 higher spiritual powers (abhiññā).
pāguññatā:
s. lahutā.
pahāna:
The 5 terms, as vikkhambhana, etc., are,
as such, not found in the old sutta texts, but they are enumerated and explained
already in Pts.M. (II. 179f.).
palibodha:
This 10-fold group is perhaps for the first
time mentioned in Khp. Com. and explained in Vis.M. III.
pañca-dvārāvajjana:
s. āvajjana.
paramattha
s. vohāra-desanā.
pāramī, pāramitā:
Only the Com. deals with this
subject, apart from the 3 apocryphal works, Buddhavamsa and Cariyapitaka, and
the Jātaka.
paricchinnākāsa:
This term is used in the Com. for the
term ākāsa-kasina used in the older sutta texts.
pariññā:
ñāta-, tīrana-, pahāna-p., belong
to the exegetical literature, but they are already implied in Pts.M. I. 87: 'Abhiññā-paññā
ñātatthe ñānam, pariññā-paññā tīranatthe ñānam, pahāna-paññā
pariccāgatthe ñānam ... ye ye dhammā abhiññātā honti, te te dhammā
ñāta honti ... tīritā ... pahīnā.'
pariyatti, patipatti, pativedha:
The first of these 3
fundamental terms, especially in this 3-fold grouping, belongs to the
commentarial literature, though the idea expressed thereby is often found in the
suttas in such expressions as: 'dhammam pariyāpunāti suttam geyyam
veyyākaranam ....' The 2 other terms are found separately in the suttas.
patipannaka:
occurs in Pug. 17.
patipatti:
s. pariyatti.
patisandhi:
is chiefly a commentarial term; but it occurs
several times in one of the later books of the Sutta Pitaka, the Patisambhidā
Magga (Pts.M. I, 11f, 52, 59f.; II, 72f.). The usual sutta term for 'rebirth' is
punabbhava.
patisandhika:
ahetu-, dvihetu-, and tihetu-p.:
are purely commentarial terms. For patisandhi-citta, s. citta-vīthi.
pativedha:
s. pariyatti.
pattidāna:
This term is found only in the Com., but the
belief expressed by it is several times mentioned in the older sutta texts. Cf.
the main part of this work.
-
rūpa: the terms nipphanna-rūpa and rūpa-rūpa
are used only in the Com., although sappatigha and pasāda are
already found in the Abh. Canon (e.g. Dhs. §§ 585, 597f.), while upādinna
occurs repeatedly in the old sutta texts, e.g. M. 28, apparently with the
meaning given in the main part of this work. Cf. further upādā-rūpa.
-
ujukatā: s. lahutā.
-
upacaya:
is an Abh. term but already alluded to in the
old sutta texts, e.g. M. 149: 'āyatim pañcūpādānakkhandhā upacayam
gacchanti', or in D.2: 'Ayam kāyo ... odana-kummās' upacayo'.
-
upādā-rūpa:
is, as such, an Abh. term, but it is used
with the same meaning in the sutta texts, c.g. in M. 9: 'catunnañ ca
mahābhūtānam upādāyn rūpam'. Upādā is an abbreviation of upādāya
(gerund).
