Nyanatiloka Buddhist Dictionary

uppajjati viññánam sotañca paticca sadde ca ...' etc.3. Adhipati, as a philosophical term, occurs for the first time in the Abh. Canon (esp. Patth.). The4 adhipati are in the suttas called iddhipáda (e.g. S. LI. 11). In the old sutta texts, 3 adhipateyyaare 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.): 'samádhim ánantarikaññamáhu': the concentration (associatedwith the arahatta-magga), which is called the 'immediate' condition (for arahatta-phala).6. & 7. Sahajáta and aññamañña-paccaya. Though these terms, as such, are not found in theolder sutta texts, still the teaching of the conascent and mutual conditionedness of the 4 mentalgroups (vedaná, saññá, sankhára, viññána) 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 expressedthereby is, however, frequently met with there, sometimes even in the form of upanisá(apparently a contraction of upanissaya), e.g. S. XII, 23: 'Yam pi'ssa tam bhikkhave khayasmimkhaye ñánam, tam sa-upanisam vadámi, no anupanisam '. The terms pakati-, árammana- andanantara-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.pádaka-jjhána: This term is not found in the Sutta Canon, nor apparently in the Abh. Canon, but very oftenused in the exegetical literature. The idea, however, expressed thereby, is implied in many places of the oldsutta texts, e.g., A. IX, 36, where it is shown how the jhánas, one after the other, may serve as basis, orfoundation (as mental object), for vipassaná. In many of the old sutta texts it is also shown how the 4th jhánaforms the foundation for the attainment of the 5 higher spiritual powers (abhiññá).páguññatá: s. lahutá.pahána: The 5 terms, as vikkhambhana, etc., are, as such, not found in the old sutta texts, but they areenumerated 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-dvárávajjana: s. ávajjana.paramattha s. vohára-desaná.páramí, páramitá: Only the Com. deals with this subject, apart from the 3 apocryphal works, Buddhavamsaand Cariyapitaka, and the Játaka.paricchinnákása: This term is used in the Com. for the term ákása-kasina used in the older sutta texts.pariññá: ñáta-, tírana-, pahána-p., belong to the exegetical literature, but they are already implied in Pts.M.I. 87: 'Abhiññá-paññá ñátatthe ñánam, pariññá-paññá tíranatthe ñánam, pahána-paññá pariccágattheñánam ... ye ye dhammá abhiññátá honti, te te dhammá ñáta honti ... tíritá ... pahíná.'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 suchexpressions as: 'dhammam pariyápunáti suttam geyyam veyyákaranam ....' The 2 other terms are foundseparately in the suttas.