Nyanatiloka Buddhist Dictionary

ñána: Of the 9 kinds of insight-knowledge constituting the patipadá-ñánadassana-visuddhi (s. Vis.M. XXI),the following 6 are, as such, enumerated and explained for the first time in Pts.M., namely:udayabbayánupassaná-ñána (I. 54-57), bhangánupassaná-ñána, (ib. 57f.). bhayatupatthána-ñána (ib. 59f).muccitukamyatá-ñána, patisanká-ñána, sankhárupekkhá-ñána (ib. 60-65). The terms udayabbaya andbhanga, in connection with the 5 groups of existence, however, are often met with in the old sutta texts. Ofthe remaining 3 kinds of knowledge, ádínavánupassaná, nibbidánupassaná and anulomañána, the first 2occur often in the old sutta texts, while anuloma-ñána, 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'ásekha: While the terms sekha and asekha occur frequently in the old sutta texts (e.g. A. II,4: 'sekho ca asekho ca imasmim loke... áhuneyyá' etc.), the term n'eva-sekha-n'ásekha is perhaps mentionedfor the first time in Pug. of the Abh. Canon.nibbána: The 2 terms kilesa- and khandha-parinibbána (or nibbána) are found only in the Com.; theircorresponding 2 aspects sa-upádisesa and anupádisesa-nibbána, 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-, patibhága-n.), is found only in the Com., Vis.M., etc. The same holds good forkamma-nimitta, gati-nimitta.nissarana-pahána: s. pahána.nissaya, nissita: These two terms, in combination with tanhá and ditthi, belong probably, as such, to thecommentarial literature, e.g. Vis.M. I.niyáma: The compound words utu-, bíja-, kamma-, citta-, and dhamma-niyáma, probably occur for the firsttime in the Com. Niyámatá, however, occurs often in the old sutta texts, e.g. 'thitá va sá dhátudhammatthitatá dhammaniyámata...' (A. III. 134. etc.)niyata-miccháditthi: is apparently mentioned for the first time in Dhs. (e.g. § 1028) of the Abh. As a namefor 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 yadeva paccayam paticca uppajjati viññánam', etc., or as abl. adverb in 'avijjápaccayá sankhárá'. All the 24paccaya 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,sahajáta-, aññamañña-, nissaya-, sampayutta-, vippayutta-paccaya.1. Hetu is already used in the sutta texts as 'condition' in a general and indefinite way, as asynonym of paccaya. In the sense of kusala and akusala roots (múla; s. M. 9), however, it isonly found in the Abh. Canon and Com.2. Árammana has in the 'sutta texts only the meaning of 'foundation', or 'basis', or 'dependent on',e.g. M. 21: 'tadárammanañca sabbalokam mettásahagatena cetasá pharitvá....' or D.33;S.XXII.53: 'viññánam ... rúpárammanam ... vedanáram-manam....' As term for the 6 objects,rúpárammana, saddárammana, etc.,it is first used in the Abh. Canon, though the teaching of dependency of the 6 kinds of viññánaon the 6 sense-objects is an integral part of the suttas. Cf. e.g. M.38: 'cakkhuñca paticca rúpe ca