➥ samudaya:

• for samudaya:
  • origination
  • origin
  • originated
• for samudayadhamma:
  • of an originated nature
  • origination

➥ samudayo: (main article see: samudaya)

Illustration: samudayo, origin

The fondness, clinging, attraction, and cleaving within these five grasped aggregates is the origin of suffering.

Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. (MN i 191)

Illustration: samudayo, origin

What is the noble truth of the origin of suffering?

dukkhasamudayo ariyasaccaṁ

It is this craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that… This is called the origin of suffering.

yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī… Idaṁ vuccatāvuso dukkhasamudayo ariyasaccaṁ. (MN iii 251)

Illustration: samudayo, origin

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.

upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo. (SN ii 108)

➥ samudayā: (main article see: samudaya)

Illustration: samudayā, origin

Sensation is the origin of all things.

phassasamudayā sabbe dhammā. (AN iv 339)

➥ samudayāya: (main article see: samudaya)

Illustration: samudayāya, origination; samudayaṁ, originated

Bhikkhus, there are three bases for the arising of karmically consequential deeds. What three?

tīṇimāni bhikkhave nidānāni kammānaṁ samudayāya. Katamāni tīṇi.

Greed is a basis for the origination of karmically consequential deeds.

lobho nidānaṁ kammānaṁ samudayāya

Hatred is a basis for the origination of karmically consequential deeds.

doso nidānaṁ kammānaṁ samudayāya

Undiscernment of reality is a basis for the origination of karmically consequential deeds.

moho nidānaṁ kammānaṁ samudayāya.

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.

Yaṁ bhikkhave lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. (AN i 134)

Illustration: samudayo, origination

With the origination of grasping comes the origination of individual existence

upādānasamudayā bhavasamudayo

With the ending of grasping comes the ending of individual existence

upādānanirodhā bhavanirodho. (MN i 50)

Illustration: samudaya, origination

This is the practice leading to the origination of personal identity.

Ayaṁ kho pana bhikkhave sakkāya samudayagāminī paṭipadā

One regards the visual sense thus: this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”

cakkhuṁ etaṁ mama eso’hamasmi eso me attā ti samanupassati. (MN iii 284)

Illustration: samudayā, origination

Puṇṇa, with the origination of spiritually fettering delight comes the origination of suffering, I declare.

nandi samudayā dukkhasamudayo puṇṇāti vadāmi. (MN iii 267)

Illustration: samudaya, origination

When it is said ‘This is the practice leading to the origination of personal identity’ it means a way of regarding things that leads to the [further] origination of suffering’

sakkāyasamudayagāminī paṭipadā ti itihidaṁ bhikkhave vuccati dukkhasamudayagāminī samanupassanā ti.

When it is said ‘This is the practice leading to the ending of personal identity’ it means a way of regarding things that leads to the ending of suffering

ayaṁ vuccati bhikkhave sakkāyanirodhagāmini paṭipadā ti itihidaṁ bhikkhave vuccati dukkhasamudayagāmini samanupassanā ti. (SN iii 44)

Illustration: samudaya, origination

And what is the origination of bodily form?… field of sensation?

ko ca bhikkhave rūpassa samudayo… viññāṇassa samudayo.

In this regard a bhikkhu takes delight in, welcomes, persists in cleaving.

Idha bhikkhave bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

And what is it that he takes delight in, welcomes, persists in cleaving to?

He takes delight in bodily form, welcomes it, and persists in cleaving to it.

rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. (SN iii 13-15)

Illustration: samudaya, origination

• And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

… In this regard a bhikkhu abides contemplating origination in relation to the body.

idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

… He abides contemplating disappearance in relation to the body.

Vayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

… He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (SN v 183)

COMMENT:

If ‘a bhikkhu abides contemplating origination’ is converted into ‘a bhikkhu abides contemplating origination factors’ it has the following effect: instead of the bhikkhu contemplating with his senses, he instead contemplates with thought. But this would be impossible when mindfulness is practised without thinking:

• When you have thus developed and cultivated this meditation, then bhikkhu you should develop this meditation accompanied by thinking and pondering; without thinking, just pondering; without thinking or pondering.

Yato kho te bhikkhu ayaṁ samādhi evaṁ bhāvito hoti bahulīkato tato tvaṁ bhikkhū imaṁ samādhiṁ savitakkampi savicāraṁ bhāveyyāsi. Avitakkampi vicāramattaṁ bhāveyyāsi. Avitakkampi avicāraṁ bhāveyyāsi. (AN iv 301)

➥ samudayadhammaṁ: (main article see: samudaya)

Illustration: samudayadhammaṁ, of an originated nature

All is of an originated nature. What is the all that is of an originated nature? The visual sense is of an originated nature.

Sabbaṁ bhikkhave samudayadhammaṁ. Kiñca bhikkhave sabbaṁ samudayadhammaṁ: cakkhuṁ bhikkhave samudayadhammaṁ. (SN iv 28)

Illustration: samudayadhammaṁ, of an originated nature

The ignorant Everyman does not discern bodily form that is of an originated nature according to reality, thus: ‘Bodily form is of an originated nature.’

assutavā puthujjano samudayadhammaṁ rūpaṁ samudayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti;

He does not discern bodily form that is destined to disappear according to reality, thus: ‘Bodily form is destined to disappear.

vayadhammaṁ rūpaṁ vayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti

He does not discern bodily form that is of an originated nature, and destined to disappear, according to reality, thus: ‘Bodily form is of an originated nature, and destined to disappear.

samudayavayadhammaṁ rūpaṁ samudayavayadhammaṁ rūpan ti yathābhūtaṁ nappajānāti. (SN iii 171)

Illustration: samudayadhammaṁ, of an originated nature

While this discourse was being propounded, the uncorrupted, stainless vision of the nature of reality arose within Venerable Koṇḍañña that whatever is of an originated nature is destined to cease.

āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman ti. (Vin.1.11-12)