B | C | D |
E | F |
G | H |
I | J |
K | L |
M | N |
O | P |
Q | R |
S | T |
U | V |
W | Y
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.
Akusala-sādhārana-cetasika: 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 properties associated with each of the 12
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 'kammically 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.
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 abilities
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:
'knowing her to be a woman': such expressions are often found in the oldest
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
Buddha-c etc., are only to be met with in the
Cāritta-: and vāritta-sila: are only found in the
Vis.M 1, etc., but the teaching indicated
by it is frequently mentioned in the old sutta texts as
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
or properties of consciousness citta-sampayuttā dhammā it is frequently met with in
Dhs. (§ 1189, 1512) as
while in Vis.M,
etc., cetasika is used also as
a neuter noun, in the sense of mental phenomenon.
Citta-lahutā: mudūta, -kammaññatā, -pāguññatā, -ujukatā: see:
Citta-vīthi: as well as all terms for the various functions within the
processes of conseiousness, 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. ).
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
Dhutānga: 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.
Gotrabhū: s. javana .
Hasituppāda-citta: This term is used in
for the citta
Tab. I, 72. This type of consciousness (the Buddha's
smile) is often implied in the suttas.
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.
A. III, 99, etc.
Indriya-samatta: This term is probably found for the first time in the
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 quot;in the impulsion-moment
of a advantageous 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
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
material units or groups, such as the suddhatthaka-k., jīvitanavaka-k.,
cakkhudasaka-k etc. see: Vis.M XVIII),
belong only to the later developments of exegetical literature, as
Kāma: vatthu-k and
kilesa-k are probably found
for the first time in MNid. 1. They
correspond to the pañca kāmagunā
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.
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
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,
Katattā-kamma: s. kamma.
Kāya-lahutā: mudutā, -kammaññatā, -pāguññatā, -ujukatā see:
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:
a href=dic2-abbrev.htm#Com. 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 5khandha
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
is already mentioned in Pts I, 130, though there they are neither enumerated
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 M 4); lahu-saññañ ca kāye okkamitvā
S. LI. 22); cittam, ujukam
(S. I. 26;
however, are well known in the old sutta texts in this connection.
Manodvārāvajjana: s. citta-vīthi
Mudutā: s. lahutā
ñāna: Of the 9 kinds of insight-knowledge constituting the
see: Vis.M XXI), the following 6 are,
as such, enumerated and explained for the first time in
(I. 54-57), bhangānupassanā-ñāna
(ib. 57f.). bhayatupatthāna-ñāna
(ib. 59f). muccitukamyatā-ñāna
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
perhaps mentioned for the first time in Pug.
of the Abh. Canon.
Nibbāna: The 2 terms kilesa
parinibbāna (or nibbāna
are found only in the Com.; their corresponding
2 aspects sa-upādisesa and
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
Nissarana-pahāna: s. pahāna
Nissaya, nissita: These two terms, in combination with
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
akusala roots (mūla
see: M. 9), however, it is only found in
the Abh. Canon and
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
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.
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
S. LI. 11). In the old sutta texts, 3
adhipateyya are however mentioned:atta-,
dhamma (A. III, 38).
4. & 5.
and 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
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,
sankhāra , viññāna is taught
in the old texts, e.g. M. 28, 43;
S. XXII, etc.
nissaya-paccaya is mentioned
in Pts; see: first paragraph of this article, above.
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
All the remaining terms are met with only in the
though the substance is, perhaps in all cases, already dealt with in the old
Pādaka-jjhāna: 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
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
Com. and explained in
Paramattha: s. vohāra-desanā
Pāramī, pāramitā: Only the
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
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
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
Patisandhika: ahetu , dvihetu and tihetu-p.:
are purely commentarial terms. For patisandhi-citta see:
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
Rūpa: the terms
and rūpa-rūpa are used only in the
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
Samādhi: parikamma ,
upacāra and appanā-s.:
are found only in the Com.
Sama-sīsī: This term seems to be met with for the first time in
Pug. 19, while the person indicated is
described in A., as is to be seen in the
main part of this work.
Samatha-yānika: s. sukha-vipassaka.
Sammasana: This term, as noun, occurs probably for the first time in
Pts.M. I. 53, although as a verb it is
found already in the old texts. The same holds good with its synonym
Sammuti: s. sacca .
Sampaticchana-citta: s. citta-vīthi
Samutthāna: kamma- (= kamma-ja), utu-, āhāra-s.: these terms are
found only in the Com.
citta-samutthāna-rūpa however, occurs already in
Dhs. (§ 586) of the
Abh. Canon; and is indicated very often in
Patth., e.g.tam cittam
samutthānānañ ca rūpānam The teaching of the origin of
matter is, of course, already implied in the old sutta texts.
Santāna, santati: The terms citta-, rūpa-, khandha-, bhavanga-s.:
etc., are found, here and there, in the Abh.
Canon (e.g. Dhs. § 634,
Kath. 110; see:
Guide V), but they are often met with
in the Abh.
Com. In the Sutta (Therag.
716) is found sankhārasantati
: etc., are terms used in the Com. for
the proper contemplation patisankhā-yoniso of the 4 requisites
of a monk, often dealt with in the old texts (e.g.
M. 2). Also the 3 other pārisuddhi-s
as pātimokkhasamvara , indriya
and ājīvapārisuddhi-sīla though
under these names perhaps only known in the Com.,
are fully dealt with in the old texts, e.g.
M.2, etc. The terms
paññatti-sīla are used only in
suddha-vipassanā-yānika : these terms are used only in the
Com., as also their counterpart samathayānika
Tathatā: This term, with the meaning in question, occurs perhaps only
once in the Canon, namely in Kath. see:
Guide 83). Whether it is found also
somewhere in the Com. , I am unable
Tatramajjhattatā: occurs probably for the first time in the
Abh. Canon (e.g.
Theravāda: This term was already used by the
Buddha himself in speaking
of the doctrine of Ālāra-Kālāma see:
26). As a name for the Buddha's doctrine it belongs to the commentarial literature.
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
Upādā-rūpa: is, as such, an
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
Vāritta-sīla: s. cāritta .
Vasī: The 5 kinds of vasī are probably
found first in the Vis.M
Vatthu: as a general term for the 5 sense-organs
, etc) is frequent in the Com., and often
used together with ārammana (object).
This usage, however, is already indicated in the
Abh. Canon:cakkhum p'etam... vatthum p'etam
(Dhs. § 597;
Vimokkha: The 3, i.e. suññatā-, animitta-, appanihita-: are for
the first time described and enumerated in
Pts.M. II, 351. As suññatāsamādhi
, etc., however, they are already given at D. 33.
Viññatti: kāya and
seem to occur for the first time in Dhs.
(§§ 665,718) of the Abh. Canon.
Vipassanā: is frequently found in the older sutta texts (e.g.
A. II, 32; S.
XLV, 159), also together with samatha
The 9 and 18 insight-knowledges vipassanā-ñāna and
however, occur in the Sutta Pitaka only in the
Pts.M., ñānakathā, where they are enumerated
and explained, though without any group name being attached to them.
Vipassanūpakkilesa: The group of 10 is mentioned for the first time in
Pts.M. II, 102, and it is said that the
mind may become defiled thereby kilissati but the above term is not used
for the 10. This is probably done for the first time in
Vivatta: as a name for Nibbāna, seems to be found only in the
Vivattanānupassanā: is already mentioned in
Pts.M., together with the remaining 17
kinds of vipassanā In the old texts
it is not found.
Vohāra-sacca: etc. The terms paramattha-, vohāra-, sammuti-: etc.,
belong as such to the commentarial literature, but their significance is clearly
shown in the old sutta texts, e.g. D. 9:
loka-sāmaññā, loka-vohāra'; further(D 33):sammuti-ñāna
Vokāra: pañca- catu- and eka-v.
bhāva occur as technical terms only in the
Vis.M, but their substance is an integral
part of the suttas.
Votthapana-citta: s. citta-vīthi
Vutthāna-gāminī-vipassanā: is probably implied in
Pts.M. I, 60, under the name of vutthāna-vivattane
Yamaka-pātihāriya: is perhaps for the first time mentioned and described
in Pts.M., as seen in the main part of
Yogāvacara, yogi: These 2 terms belong to the commentarial literature,
but the first term appears also in Mil.
A | B |
C | D |
E | F |
G | H |
I | J |
K | L |
M | N |
O | P |
Q | R |
S | T |
U | V |
W | Y