Nyanatiloka Buddhist Dictionary

pahána.samudaya-sacca: 'truth of the origin', i.e. the origin of suffering, is the 2nd of the 4 NobleTruths (sacca, q.v.).samutthána: 'origination'. There are 4 kinds of origination of corporeal phenomena, namely:through karma, consciousness, temperature, nutriment. For example, 'karma-produced'(kamma-s. = kammaja, karma-born) are the sense organs, sexual characteristics, etc., which,according to their nature, are conditioned either through wholesome or unwholesome karmaformations (volitional actions; s. paticcasamuppáda, 2) in a previous existence.'Mindproduced', i.e. consciousness-produced (citta-samutthána = cittaja) are bodily andverbal expression (viññatti, q.v.). For a detailed exposition, see Vis.M. XX. - (App.).samvara-padhána: 'effort to avoid'; s. padhána.samvara-síla: 'indriya-s.'; s. síla.samvara-suddhi: 'purity of control', is another name for morality consisting of restraint ofthe senses (indriya-samvara-síla; s. síla).samvatta-kappa: s. kappa.samvega-vatthu: 'the sources of emotion', or of a sense of urgency, are 8: "birth, old age,disease, death, being 4; the suffering in the lower states of existence being the 5th;further, the misery of the past rooted in the cycle of rebirth, the misery of the futurerooted in the cycle of rebirth, the misery of the present rooted in the search after food"(Vis.M. III.).samvejaníya-tthána: 'places rousing emotion', are 4: the place where the Perfect One wasborn, (i.e. the Lumbini-grove near Kapilavatthu, at the present frontier of Nepal); the placewhere he reached Full Enlightenment (i.e. Uruvela, the modern Ureli, and Buddhagayá, on theNerañjara-river; the modern Lilanja); the place where he, for the first time, unveiled theDhamma to the world (i.e. the deer-park at Isipatana near Benares); the place where heentered the final Nibbána (i.e. Kusinára). (A. IV, 118).samyojana: 'fetters'. There are 10 fetters tying beings to the wheel of existence, namely:(1) personality-belief (sakkáya-ditthi, q.v.), (2) sceptical doubt (vicikicchá q.v.), (3) clinging tomere rules and ritual (sílabbata-parámása; s. upádána), (4) sensuous craving (káma-rága, 4.v.),(5) ill-will (vyápáda), (6) craving for fine-material existence (rúpa-rága), (7) craving forimmaterial existence (arúpa-rága), (8) conceit (mána, q.v.), (9) restlessness (uddhacca, q.v.),(10) ignorance (avijjá, q.v.). The first five of these are called 'lower fetters'(orambhágiya-samyojana), as they tie to the sensuous world. The latter 5 are called 'higherfetters' (uddhambhágiya-samyojana), as they tie to the higher worlds, i.e. the fine-materialand immaterial world (A. IX, 67, 68; X. 13; D . 33, etc.).He who is free from 1-3 is a Sotápanna, or Stream-winner, i.e. one who has entered thestream to Nibbána, as it were. He who, besides these 3 fetters, has overcome 4 and 5 intheir grosser form, is called a Sakadágámi, a 'Once-returner' (to this sensuous world). Hewho is fully freed from 1-5 is an Anágámí, or 'Non-returner' (to the sensuous world). He who