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. It states that all conditioned 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 conditioned things (saṅkhata dharmas, conditioned phenomena, conditioned 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).Fuller, Paul (2004). The Notion of Diṭṭhi in Theravāda 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. 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), and they provide an analysis of rebirth and suffering that avoids positing an atman (unchanging self or eternal soul). The reversal of the causal chain is explained as leading to the cessation of rebirth (and thus, the cessation of suffering).
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.Payutto, Dependent Origination: the Buddhist Law of Causality 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.
The doctrine of dependent origination appears throughout the early Buddhist texts. It is the main topic of the Nidāna Saṃyutta of the Theravada school's Saṃyutta Nikāya (henceforth SN). A parallel collection of discourses also exists in the Chinese Saṁyukta Āgama (henceforth SA).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.
Overview Dependent origination is a philosophically complex concept, subject to a large variety of explanations and interpretations. As the interpretations often involve specific aspects of dependent origination, they are not necessarily mutually exclusive to each other.
Dependent origination can be contrasted with the classic Western concept of causation in which an action by one thing is said to cause a change in another thing. Dependent origination instead views the change as being caused by many factors, not just one or even a few.
The principle of dependent origination has a variety of philosophical implications.
As an ontological principle (i.e., as a metaphysical concept about the nature of existence), it holds that all phenomena arise from other, pre-existing phenomena, and in turn current phenomena condition future phenomena. As such, everything in the world has been produced by causes.Williams (2002), p. 64.Gombrich (2009), p. 132. Traditionally, this is also closely connected to the Buddhist doctrine of rebirth, and how rebirth occurs without a fixed self or soul, but as a process conditioned by various phenomena and their relations. As an epistemological principle (i.e., as a theory about knowledge), it holds that there are no permanent and stable things, though there are classes of permanent phenomena viz. space (vacuum), cessations (including nirvana), and suchness (the absence of self, namely, anatta). Because everything is dependently originated, nothing is permanent (hence the Buddhist concept of impermanence, anicca) and nothing has any self-nature or essence (anatta). Consequently, all phenomena lack essence. In various traditions, this is closely associated with the doctrine of emptiness (śūnyatā). As a phenomenological or psychological principle, it refers to the workings of the mind and how suffering, craving, and self-view arise. This can refer to how different mental states condition each other over time, or to how different mental phenomena condition each other in a single moment.
Etymology Pratītyasamutpāda consists of two terms:
Pratītya: "having depended". The term appears in the Vedas and Upanishads in the sense of "confirmation, dependence, acknowledge origin".ऋग्वेद: सूक्तं ७.६८, Rigveda 7.68.6, Wikisource; Quote: उत त्यद्वां जुरते अश्विना भूच्च्यवानाय प्रतीत्यं हविर्दे । अधि यद्वर्प इतऊति धत्थः ॥६॥ The Sanskrit root of the word is prati* whose forms appear more extensively in the Vedic literature, and it means "to go towards, go back, come back, to approach" with the connotation of "observe, learn, convince oneself of the truth of anything, be certain of, believe, give credence, recognize". In other contexts, a related term pratiti* means "going towards, approaching, insight into anything". Samutpāda: "arising", "rise, production, origin" In Vedic literature, it means "spring up together, arise, come to pass, occur, effect, form, produce, originate".
Pratītyasamutpāda has been translated into English as dependent origination, dependent arising, interdependent co-arising, conditioned arising, and conditioned genesis.
Jeffrey Hopkins notes that terms synonymous to pratītyasamutpāda are apekṣasamutpāda and prāpyasamutpāda.
The term may also refer to the twelve nidānas, Pali: dvādasanidānāni, Sanskrit: dvādaśanidānāni, from dvādaśa ("twelve") + nidānāni (plural of "nidāna", "cause, motivation, link"). Generally speaking, in the Mahayana tradition, pratityasamutpada (Sanskrit) is used to refer to the general principle of interdependent causation, whereas in the Theravada tradition, paticcasamuppāda (Pali) is used to refer to the twelve nidānas.
Dependent origination in early Buddhism
The principle of conditionality In the early Buddhist texts, the basic principle of conditionality is called by different names such as "the certainty (or law) of dhamma" (dhammaniyāmatā), "suchness of dharma" (法如; *dharmatathatā), the "enduring principle" (ṭhitā dhātu), "specific conditionality" (idappaccayatā) and "dhammic nature" (法爾; dhammatā). This principle is expressed in its most general form as follows:Brahm (2002), Dependent Origination, Bodhinyana Monastery
According to Paul Williams "this is what causation is for early Buddhist thought. It is a relationship between events, and is what we call it when if X occurs Y follows, and when X does not occur Y does not follow."Williams (2002), pp. 65-66. Richard Gombrich writes that this basic principle that "things happen under certain conditions" means that the Buddha understood experiences as "processes subject to causation".Gombrich (2009), p. 131. Bhikkhu Bodhi writes that specific conditionality "is a relationship of indispensability and dependency: the indispensability of the condition (e.g. birth) to the arisen state (e.g. aging and death), the dependency of the arisen state upon its condition."
Peter Harvey states this means that "nothing (except nirvāna) is independent. The doctrine thus complements the teaching that no permanent, independent self can be found." Ajahn Brahm argues that the grammar of the above passage indicates that one feature of the Buddhist principle of causality is that "there can be a substantial time interval between a cause and its effect. It is a mistake to assume that the effect follows one moment after its cause, or that it appears simultaneously with its cause."
Variable phenomena, invariant principle According to the Paccaya sutta (SN 12.20 and its parallel in SA 296), dependent origination is the basic principle of conditionality which is at play in all conditioned phenomena. This principle is invariable and stable, while the "dependently arisen processes" (paṭiccasamuppannā dhammā) are variable and impermanent.Bhikkhu Anālayo 2020: “Dependent Arising”, Insight Journal,46:1–8Paccayasutta SN 12.20 (SN ii 25) https://suttacentral.net/sn12.20/
Peter Harvey argues that there is an "overall Basic Pattern that is Dhamma" within which "specific basic patterns (dhammas) flow into and nurture each other in complex, but set, regular patterns.".
Invariant principle According to the Paccaya sutta (SN 12.20) and its parallel, this natural law of this/that conditionality is independent of being discovered by a Buddha (a "Tathāgata"), just like the laws of physics. The Paccaya sutta states that whether or not there are Buddhas who see it "this elemental fact (dhātu, or "principle") just stands (thitā), this basic-pattern-stability (dhamma-tthitatā), this basic-pattern-regularity (dhamma-niyāmatā): specific conditionality (idappaccayatā)."
Bhikkhu Sujato translates the basic description of the stability of dependent origination as "the fact that this is real, not unreal, not otherwise". The Chinese parallel at SA 296 similarly states that dependent origination is "the constancy of dharmas, the certainty of dharmas, suchness of dharmas, no departure from the true, no difference from the true, actuality, truth, reality, non-confusion".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. 153. Otto Harrassowitz Verlag. According to Harvey, these passages indicate that conditionality is "a principle of causal regularity, a Basic Pattern (Dhamma) of things" which can be discovered, understood and then transcended.
Variable phenomena – dependently arisen processes The principle of conditionality, which is real and stable, is contrasted with the "dependently arisen processes", which are described as "impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease." SA 296 describes them simply as "arising thus according to causal condition, these are called dharmas arisen by causal condition."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. 154. Otto Harrassowitz Verlag.
Conditionality and liberation
The Buddha's discovery of conditionality Regarding the arising of suffering, SN 12.10 discusses how before the Buddha's awakening, he searched for the escape from suffering as follows: "when what exists is there old age and death? What is a condition for old age and death?", discovering the chain of conditions as expressed in the twelve nidanas and other lists.SN 12.10 translated by Bhikkhu Sujato, https://suttacentral.net/sn12.10/en/sujato MN 26 also reports that after the Buddha's awakening, he considered that dependent origination was one of the two principles which were "profound (gambhira), difficult to see, difficult to understand, peaceful, sublime, beyond the scope of mere reasoning (atakkāvacara), subtle." The other principle which is profound and difficult to see is said to be Nirvana, "the stopping, or transcending, of conditioned co-arising" (Harvey).