Pratītyasamutpāda
| Translations of pratītyasamutpāda/paṭiccasamuppāda | |
|---|---|
| English | dependent origination, dependent arising, interdependent co-arising, conditioned arising |
| Sanskrit | प्रतीत्यसमुत्पाद (IAST: pratītyasamutpāda) |
| Pali | पटिच्चसमुप्पाद (paṭiccasamuppāda) |
| Bengali | প্রতীত্যসমুৎপাদ (prôtīttôsômutpad) |
| Burmese | ပဋိစ္စ သမုပ္ပါဒ် IPA: [bədeiʔsa̰ θəmouʔpaʔ] |
| Chinese | 緣起 (Pinyin: yuánqǐ) |
| Japanese | 縁起 (Rōmaji: engi) |
| Khmer | បដិច្ចសមុប្បាទ (padecchak samubbat) |
| Korean | 연기 (RR: yeongi) |
| Sinhala | පටිච්චසමුප්පාද |
| Tibetan | རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ (Wylie: rten cing 'brel bar 'byung ba THL: ten-ching drelwar jungwa) |
| Tagalog | Platityasamutpada |
| Thai | ปฏิจจสมุปบาท (RTGS: patitcha samupabat) |
| Vietnamese | duyên khởi (Chữ Nôm: 縁起) |
| Glossary of Buddhism | |
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Pratītyasamutpāda (Sanskrit: प्रतीत्यसमुत्पाद, Pāli: paṭiccasamuppāda), commonly translated as dependent origination, or dependent arising, is a key doctrine in Buddhism shared by all schools of Buddhism.[1][note 1] It states that all dharmas (phenomena) arise in dependence upon other dharmas: "if this exists, that exists; if this ceases to exist, that also ceases to exist". The basic principle is that all things (dharmas, phenomena, principles) arise in dependence upon other things.
The doctrine includes depictions of the arising of suffering (anuloma-paṭiccasamuppāda, "with the grain", forward conditionality) and depictions of how the chain can be reversed (paṭiloma-paṭiccasamuppāda, "against the grain", reverse conditionality).[2][3] These processes are expressed in various lists of dependently originated phenomena, the most well-known of which is the twelve links or nidānas (Pāli: dvādasanidānāni, Sanskrit: dvādaśanidānāni). The traditional interpretation of these lists is that they describe the process of a sentient being's rebirth in saṃsāra, and the resultant duḥkha (suffering, pain, unsatisfactoriness),[4] and they provide an analysis of rebirth and suffering that avoids positing an atman (unchanging self or eternal soul).[5][6] The reversal of the causal chain is explained as leading to the cessation of rebirth (and thus, the cessation of suffering).[4][7]
Another interpretation regards the lists as describing the arising of mental processes and the resultant notion of "I" and "mine" that leads to grasping and suffering.[8][9] Several modern western scholars argue that there are inconsistencies in the list of twelve links, and regard it to be a later synthesis of several older lists and elements, some of which can be traced to the Vedas.[9][10][11][12][13][5]
The doctrine of dependent origination appears throughout the early Buddhist texts. It is the main topic of the Nidana Samyutta of the Theravada school's Saṃyuttanikāya (henceforth SN). A parallel collection of discourses also exists in the Chinese Saṁyuktāgama (henceforth SA).[14]
- ^ a b Boisvert 1995, pp. 6–7.
- ^ Fuller, Paul (2004). The Notion of Ditthi in Theravada Buddhism: The Point of View. p. 65. Routledge.
- ^ Harvey, Peter. The Conditioned Co-arising of Mental and Bodily Processes within Life and Between Lives, in Steven M. Emmanuel (ed) (2013). "A Companion to Buddhist Philosophy", pp. 46-69. John Wiley & Sons.
- ^ a b Harvey 2015, pp. 50–59.
- ^ a b Shulman 2008.
- ^ Jurewicz 2000.
- ^ Cite error: The named reference
Princeton University Presswas invoked but never defined (see the help page). - ^ Payutto, Dependent Origination: the Buddhist Law of Causality
- ^ a b Jones 2009.
- ^ Frauwallner 1973, pp. 167–168.
- ^ Schumann 1997.
- ^ Bucknell 1999.
- ^ Gombrich 2009.
- ^ Choong, Mun-keat (2000). The Fundamental Teachings of Early Buddhism: A Comparative Study Based on the Sutranga Portion of the Pali Samyutta-Nikaya and the Chinese Samyuktagama, p. 150. Otto Harrassowitz Verlag.
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