Pratītya-samutpāda CJ Skt. , (Pali, patichcha-samuppāda), lit. “conditioned arising” or “interdependent arising,” often also translated “conditional nexus” or “causal nexus.” The doctrine of conditioned arising says that all psychological and physical phenomena constituting individual existence are interdependent and mutually condition each other; this at the same time describes what entangles sentient beings in samsāra.
The chain of conditioned arising is, together with the anātman doctrine, the core teaching of all Buddhist schools. Attainment of enlightenment (bodhi) and thus realization of buddhahood depends on comprehending this doctrine.
Pratitya-samutpfida consists of twelve links (nidāna): (1) ignorance (avidyā) lack of recognition of the four noble truths, ignorance of the suffering-ridden nature of existence conditions (2) formations or impulses (samskāra), which precede actions. These can be good, bad, or neutral and are related to physical, verbal, and psychological actions. In turn they condition (3) consciousness (vijñāna) in the next life of the individual. This consciousness reenters another womb after the death of an individual who has not been liberated and instigates there the arising of (4) “name and form,” the psychological and physical factors (nāmarūpa), i.e., a new empirical being constituted by the five skandhas. Which womb the consciousness chooses is determined by its qualities, which in turn depend upon the formations or impulses. Interdependently with nāmarūpa, (5) the six bases (shadāyatana) arise. These are the six object realms of the senses, which present themselves to the being after its birth, thus conditioning (6) contact
(sparsha) with its environment. This contact invokes (7) sensation (vedanā), out of which develops, for someone who is ignorant in the Buddhist sense, (8) craving (trishnā). Igno rance and craving lead, after the death of the individual, to (9) clinging (upādfāna) to a womb, where (10) a new becoming (bhāva) is set in motion. This is followed by (11) birth (jāti), which again comes to an end in (12) old age and death (jarā-maranam). The entire chain of conditions thus covers three existences: 1-2 relate to the previous existence, 3-7 to conditioning of the present existence, 8-10 to the fruits of the present existence, and 11-12 to the future life.
The teaching of conditioned arising shows the de pendent nature of the streams of physical and psychogical existential phenomena conventionally conceptualized as I, man, animal, and so on. While the doctrine of anātman has the effect of breaking down individual existence into empty, essenceless components, the teaching of conditioned arising works in the direction of synthesis by showing that all phenomena stand in some relationship of conditionedness, a relationship that can be understood in terms of simultaneity as well as succession in time.
Pratītya-samutpāda was interpreted by the various schools from differing points of view. In Hīnayāna, its function is to explain the arising of suffering (duhkha ); here it shows that all composite existence (samskrita) has cause and condition and thus is without substantiality. This doctrine is then used as the basis for the negation of self (as composite existence). In Mahāyāna conditioned arising is further interpreted to prove the unreality of existence by reason of its relativity. In the Mādhyamika system, Pratītya-samutpāda is equated with emptiness (shūnyatā). Here conditioned arising is taken to show that because of their relativity, appearances have only empirical validity and are ultimately unreal.
In the Yogāchāra view, only true understanding of Pratītya-samutpādada can overcome the error of taking what does not exist for existent and what does exist for nonexistent.
The Prajñāpāramitā-sūtras emphasize that Pratītya-samutpāda does not refer to a temporal succession but rather to the essential interdependence of all things.
Source: The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala Publications, Inc.
Pratītya-samutpāda documents
Books on Pratītya-samutpāda
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