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
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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]

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.^[15]

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.^[16][17][18] 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.^[17]
• As an epistemological principle (i.e., as a theory about knowledge),^[19] it holds that there are no permanent and stable things, though there are classes of permanent phenomena vis. space (vacuum), cessations (including nirvana), and suchness (the absence of self, namely, anatta).^[20][21] Because everything is dependently originated, nothing is permanent (hence the Buddhist concept of impermanence, anicca) and nothing has any self-nature or essence (anatta).^[22][21][23] Consequently, all phenomena lack essence.^[19] In various traditions, this is closely associated with the doctrine of emptiness (śūnyatā).^[24]
• As a phenomenological or psychological principle, it refers to the workings of the mind and how suffering, craving, and self-view arise.^[5] 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.^[3][25]

Etymology

Pratītyasamutpāda consists of two terms:

• Pratītya: "having depended".^[26] The term appears in the Vedas and Upanishads^{[note 2]} in the sense of "confirmation, dependence, acknowledge origin".^[27][28] 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".^[28]
• Samutpāda: "arising",^[26] "rise, production, origin"^[29] In Vedic literature, it means "spring up together, arise, come to pass, occur, effect, form, produce, originate".^[30]

Pratītyasamutpāda has been translated into English as dependent origination, dependent arising, interdependent co-arising, conditioned arising, and conditioned genesis.^{[31][16][note 3]}

Jeffrey Hopkins notes that terms synonymous to pratītyasamutpāda are apekṣasamutpāda and prāpyasamutpāda.^[37]

The term may also refer to the twelve nidānas, Pali: dvādasanidānāni, Sanskrit: dvādaśanidānāni, from dvādaśa ("twelve") + nidānāni (plural of "nidāna", "cause, motivation, link").^{[quote 2]} 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 Buddhismedit

The principle of conditionalityedit

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).^[24] This principle is expressed in its most general form as follows:^{[3][39][40][note 4]}

When this exists, that comes to be. With the arising (uppada) of this, that arises. When this does not exist, that does not come to be. With the cessation (nirodha) of this, that ceases.

— Samyutta Nikaya 12.61.^[41]

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."^[42] Richard Gombrich writes that this basic principle that "things happen under certain conditions" means that the Buddha understood experiences as "processes subject to causation".^[43] 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."^[44]

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."^[3] 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."^[39]

Variable phenomena, invariant principleedit

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