Nyanatiloka Buddhist Dictionary

kalápa: This doctrinal term, as well as the doctrine of the different corporeal units or groups, such as thesuddhatthaka-k., jívitanavaka-k., cakkhudasaka-k., etc. (s. Vis.M. XVIII), belong only to the laterdevelopments of exegetical literature, as Vis.M. etc.káma: Vatthu-k. and kilesa-k. are probably found for the first time in MNid. 1. They correspond to the pañcakámaguná (cakkhu-viññeyyá rúpá, etc.) and káma-rága in the older sutta texts (e.g A. VI, 68).kamma: ahosi-, janaka-, garuka-, bahula-, upatthambhaka-, upaghátaka-, upapílaka-, maranásanna-,upacchedaka-k. None of these terms is found in the Sutta or Abh. Canon. They have been introduced by thecommentators (e.g. in Abh. S. and Vis.M.) for the purpose of a systematical grouping of the various aspectsand functions of karma. The term katattá, however, occurs repeatedly in the Abh. Canon in such expressionsas: 'Yasmim samaye ... kusalassa kammassa katattá ... cakkhuviññánam hoti....' (Dhs. § 431); or: 'Yam atthirúpam kammassa katattá ....' (Dhs. § 653); or 'katattá ca rúpánam' (Patth.), etc.kammaññatá: s. lahutá.kammattháná: This term, as a designation for the meditation exercises (bhávaná), 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.katattá-kamma: s. kamma.káya-lahutá: -mudutá, -kammaññatá, -páguññatá, -ujukatá, s. lahutá.khana: The 3 phases in a moment of consciousness, i.e. uppáda, thiti, bhanga, are probably mentioned forthe first time in the commentaries; but there is a close parallel in two sutta texts which may have been thesource for that teaching of a three-phased moment of consciousness:"There are 3 characteristics of what is conditioned (sankhatassa lakkhaná): an arising (uppádo) is apparent, apassing 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 5khandha.kilesa: the 10 kilesa are probably for the first time enumerated and explained in Dhs. (§§ 1229-1239). Therethey 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: (kiriyá, kriyá) citta is a term first used in the Abh. Canon (e.g. Dhs. §§ 566-582). It has an importantplace in post-canonical Abh. literature, e.g. Vis.M. XIV.lahutá, mudutá, kammaññatá: as rúpassa-, káya-, or citta-, are for the first time found in the Abh. Canon,esp. Dhs. All, however, perhaps with the sole exception of paguññatá, are implied in the Sutta Canon, e.g.'citte mudu-bhúte kammaníye' (M 4); 'lahu-saññañ ca káye okkamitvá' (S. LI. 22); 'cittam ujukam akamsu'(S. I. 26; PTS). Káya-passaddhi and citta-passaddhi, however, are well known in the old sutta texts in thisconnection.manodvárávajjana: s. citta-víthi.mudutá: s. lahutá.