thumb|upright=1.5|Brick inscribed with the Sutra on Dependent Origination. Found in Gopalpur, Gorakhpur District, Uttar Pradesh. Dated , [[Gupta Empire|Gupta period. Ashmolean Museum.]]
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 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). 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). 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).
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. 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. 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.
- 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).
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." Richard Gombrich writes that this basic principle that "things happen under certain conditions" means that the Buddha understood experiences as "processes subject to causation". 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.", grow
|SN 12.2: "These three are becoming: sensual becoming, form becoming, formless becoming."
A Glossary of Pali and Buddhist Terms: "Becoming. States of being that develop first in the mind and can then be experienced as internal worlds and/or as worlds on an external level." There are various interpretations of what this term means.
- The previous life: the first two nidanas, namely ignorance and mental fabrications. They are basis for the events in the present. Nyanatiloka, writing from a traditional Theravada perspective, calls these "karma process" (kamma-bhava).
- The present life: The third to the tenth nidanas (consciousness, nama-rupa, the sense bases, contact, feeling, craving, clinging, becoming) relate to the present life. This begins with the descent of vijnana (consciousness, perception) into the womb. Nyanatiloka notes that nidanas 3-7 are part of the "rebirth process" (uppatti-bhava) and nidanas are 8-10 are "karma process".