Nyanatiloka Buddhist Dictionary

as cetasika-dhamma, while in Vis.M., Abh. S., etc., cetasika is used also as a neuter noun, in the sense ofmental phenomenon.citta-lahutá, -mudúta, -kammaññatá, -páguññatá, -ujukatá: s. lahutá.citta-víthi, as well as all terms for the various functions within the processes of conseiousness, such asávajjana-citta, sampaticchana, santírana, votthapana, javana, tadárammana, bhavanga, cuti: none of theseterms is found in the Sutta Canon. except javana, in Pts.M. Even in the Ahh. Canon (e.g. Patth) only javanaand bhavanga are twice or thrice briefly mentioned. The stages, however, must have been more or lessknown. Cf. e.g Patth: ''Cakkhu-viññánam tam sampayuttaká ca dhammá (= cetasiká) mano-dhátuyá(performing the sampaticchana-function), tam sampayuttakánañ ca dhammánam (cetasikánani)anantara-paccayena paccayo. Mano-dhátu ... manoviññána-dhátuya (performing the santírana andvotthapana function).... Purimá purimá kusalá dhammá (javaná) pacchimánam pacchimánam kusalánamdhammánam (javanacittánam) anantara-paccayena paccayo... avyákatánam dhammánam (tadárammanaandbhavanga-cittánam....)."cuti-citta: s. citta-víthi.dhátu-vavatthána: This term is first used in Pts.M. while the subject in question is often treated in the oldsutta 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 asceticalexercises, however, are all mentioned in the suttas, but scattered here and there, for instance: pamsukúlika,áraññika, pindapátika, ekásanika, tecívarika, sapádánacárí, sosánika, abhhokásika, nesajjika,yathásanthatika, in M. 5, 113; A. V, 181-190, etc.; rukkhamúlika, khalupacchábhattika and pattapindika inA. V, 189f. etc.gotrabhú: s. javana.hasituppáda-citta: This term is used in Abh. S. for the citta, Tab. I, 72. This type of consciousness (theBuddha's smile) is often implied in the suttas.iddhi: Most, or perhaps all, of the 10 terms listed at Vis.M. XII, as adhitthána, etc., are absent in the oldersutta texts. In Pts.M. (II, 205-214), however, they are enumerated in due order and minutely explained. Themagical powers indicated by these terms are, nevertheless, for the most part explicitly described already inthe 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 rudimentsof 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 theimpulsion-moment of a wholesome karma." In the Abhidhamma Pitaka it is briefly mentioned in thePatthána, but without explanation, as if already known. The teaching of the flashing forth of 4 javanaimmediately before entering the jhána or lokuttara-magga, i.e. parikamma, upacára, anuloma, gotrabhú is,as such, without doubt a later development in the commentarial literature.