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.
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
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. ).
Hasituppāda-citta: This term is used in
for the cittaTab. 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.
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 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: kusalakammassajavana-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
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.S. and 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, caPatth.), etc.
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:
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.
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.
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
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
The 2 other terms are found separately in the suttas.
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
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