Paṭiccasamuppāda
Pratītyasamutpāda (Sanskrit)
Law of Dependent Origination
Dependent Origination
It is one of the most vital concepts of Buddhism. It may be stated as one of the
most subtle teachings of the Buddha. Generally speaking, the meaning of
Paṭiccasamuppāda is “arising on the grounds of a preceding cause.” Scholars and
writers have rendered this term in various words such as Dependent Origination,
Dependent Arising, Conditioned Co-production, Causal Genesis, or Conditioned
Genesis.
All existence is impermanent. It means becoming. All becoming is subject to the
law of causation. The law of causation is the production of an effect out of a
complement of causes and conditions. When the causes and conditions disappear,
the effect appears. Therefore, the effect emerges from the distraction of causes
and conditions. Cause and condition are co-related. For example, a seed is the cause
of a plant, the soil, water, and light, etc., which promote the growth of the plant,
are its conditions. Therefore, only one cause cannot produce an effect. It is also
related with other concomitant conditions to produce an effect. So, an effect
arises from a cause and a complement of conditions. A coconut is a principal cause
of a coconut tree, and that tree may again be a cause of many coconut trees.
The law of Dependent Originations is without beginning or end. Causation is
dynamic, not static. A cause never perishes but only changes. For example, a jar is
made from clay. In this case, the name “clay” is lost, and the name “jar” arises.
Pratiya (Prati + i(ि) + tya) means “after reaching” (Prāpya),depending on (Apekṣya).
Samma means “a right.” Uttapadā means “arising.” Combining all these, we get the
meaning “depending causes rightly.” This establishes that all things are produced
by Dependent Origination.
The method of Paṭiccasamuppāda should be understood as—
A = Reason, B = Result
• Because of A, B arises.
• Because of B, C arises.
• When there is no A, there is no B.
• When there is no B, there is no C.
In other words: This being so, that is. This not being so, that is not.
Paṭiccasamuppāda is a discourse on the process of birth and death and not a
philosophical theory of the evolution of the world. It deals with the cause of
rebirth and suffering, with a view to helping men get rid of the ills of life.
It makes no attempt to solve the riddle of an absolute origin of life. Analyzing the
origin of suffering, the Buddha pointed out that Nidanas entwined man’s
consciousness and bind him to the gross world full of pain and sorrow. It is not the
work of some divine power; it is not a creation. The Buddha discovered this eternal
truth to solve the riddle of life and unravel the mystery of being.
The Nidanas, which are held at the root of all suffering, are 12 in number:
1. Fundamental Ignorance (Pali:Avidyā)
In Buddhist philosophy, fundamentalignoranceis the root cause ofsuffering,
driving the cycle of birth and death. This is sentient beings’ basic
misunderstanding of the true nature of reality, the four noble truths, and the law
of cause and effect.
2. Formations (Saṅkhāra)
This nidana refers to the volitional activities, thoughts, intentions, and habitual
tendencies that arise from ignorance. It includes both positive and negative mental
states.
3. Consciousness (Viññāṇa)
Consciousnessarises due to the interaction of the six sense organs — sight,
hearing, taste, touch, smell, and mental cognition — and the external world, or
objects of perception.
4. Name and Form (Nāmarūpa)
This nidana refers to the combination of mental and physical elements.Name
represents the mental aspects such as feelings, perceptions, thoughts, and
consciousness.Formrepresents the physical body and its sense organs.
5. The Six Sense Bases (Ṣalāyatana)
These six internal and external sense organs facilitate the contact between the
sense objects and consciousness. The internal sense organs are the eyes, ears,
nose, tongue, body, and mind. The external sense objects are their respective
counterparts or sense objects in the external world.
6. Contact (phassa)
Contact refers to the coming together of the sense organs, objects, and
consciousness. It is through contact that feelings and perceptions arise.
7. Feeling or Sensation (Vedanā)
Feelings can be pleasant, unpleasant, or neutral and arise from contact between the
senses and their objects.
8. Craving or Thirst (Taṇhā)
Craving refers to the desire and attachment that arises from pleasant feelings and
the wish to avoid unpleasant feelings. It includes craving for sensual pleasures,
existence, and non-existence.
9. Clinging or Grasping (Upādāna)
Clinging is the grasping andattachmentto the objectsof craving. It includes
attachment to material possessions, views, ideas, and sense of self.
10. Becoming or Worldly Existence (bhava)
Becoming refers to taking birth or arising in various realms of existence. It is
influenced by the actions driven by craving and clinging.
11. Birth or Becoming (Jāti)
Birth represents the physical birth into a particular realm or state of existence. It
involves the arising of a new body and mind.
12. Old Age and Death (Jarāmaraṇa)
Aginganddeathare the inevitable consequences of birth. This link encompasses
the entire process of decay, aging, and eventual death of the physical body.
In this wheel there are 3 connective links:-
(i) Saṅkhāra and Viññāna
(ii) Vedanā & Taṇhā
(iii) Bhava and Jāti.
Between volitional formation or impression (Saṅkhāra), the last factor of the
past & conscious (Viññāna), the first factor of the present, there is one link
constituting both the past cause and present fruit.
Viññāna (conscious), Nāmarūpa (mind & matter), Saḷāyatana (six organs of
sense), Phassa (contact), Vedanā (feeling) are the fruits in the present life
preceded by Avijjā & Saṅkhāra of the past.
