Pratityasamutpada, aka: Pratītyasamutpāda, Pratitya-samutpada; 4 Definition(s)
Pratityasamutpada means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Mahayana (major branch of Buddhism)
Pratītyasamutpāda (प्रतीत्यसमुत्पाद) refers to the “twelve-membered dependent origination”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter XLVIII. Accordingly, “as conditioned Dharmas (saṃskṛṭa), the skandhas, arising, enduring a very short time and ceasing, evolve ceaselessly in the cycle of existence (bhavacakra) according to the immutable mechanism of the twelve-membered dependent origination (dvādaśāṅga-pratītyasamutpāda)”.
Notes: Pratītyasamutpāda was discovered by the Buddhas but was not created by them nor by any agent (kāraka) whatsoever: “This pratītyasamutpāda has not been made by me nor by anyone else; but whether the Tathāgatas appear in this world or not, this nature of the Dharmas is stable”. (cf. Nidānasaṃyukta). Dependent origination is inherent in conditioned Dharmas. As Kośa III, p. 60, says: “The series of skandhas that develops in three lifetimes taken at random in the infinite series of lifetimes is the twelve-membered pratītyasamutpāda. Each of its members is a complex of the five skandhas, although it takes the name of the dharma that is the most important one (Kośa, III, p. 66). Each of its members, including ignorance (avidyā) which opens the list, prevails over its neighbor; all are equally impermanent (anitya), conditioned (saṃskṛta), result from dependency (pratītyasamutpanna), given to destruction, to disappearance, to detachment, to suppression.Source: Wisdom Library: Maha Prajnaparamita Sastra
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Buddhism)
Pratītyasamutpāda (प्रतीत्यसमुत्पाद) refers to the “twelve factors of conditional origination” as defined in the Dharma-saṃgraha (section 42):
- avidyā (ignorance),
- saṃskāra (volitions),
- vijñāna (consciousness),
- nāmarūpa (name and bodily-form),
- ṣaḍāyatana (the six sense spheres),
- sparśa (contact),
- vedanā (feeling),
- tṛṣṇā (craving),
- upādāna (attachment),
- bhava (continuity),
- jāti (birth),
- jarāmaraṇa (old age and death).
The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., pratītya-samutpāda). The work is attributed to Nagarjuna who lived around the 2nd century A.D.Source: Wisdom Library: Dharma-samgraha
The doctrine of pratityasamutpada, often translated as "dependent arising," is an important part of Buddhist phenomenology and, some argue, metaphysics. Common to all schools of Buddhism, it states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co arising", "interdependent arising", or "contingency".
(Sanskrit; Pali: paticcasamuppada; Tibetan: rten.cing.brel.bar.byung.ba;)Source: WikiPedia: Buddhism
Pratītyasamutpāda (प्रतीत्यसमुत्पाद) or Pratītyasamutpādavāda refers to a division of Asatkāryavāda: one of the philosophical systems regarding the cause and effect relation prevalent in Ancient India.—The Buddhists also do not accept the pre-existence of the effect in the cause. Hence, they are also asatkāryavādins. The Buddhist theory is known as Pratītyasamutpāda-vāda. The term means that the emergence of something after the presence of something else. The Buddhists hold that causation means the succession of two events, of which the former is the cause and the latter is the effect. They hold that a thing can never change into another thing, because a thing is what it is (svalakṣaṇa).39 Causation, according to them, is dependent origination. There being some event, another event is sure to follow. It is generally believed that the cause continues to exist in the effect. But the Buddhists uphold that the effect is produced only after the cause is destroyed. According to them, the sprout (i.e., the effect) arises only after the destruction of the seed (i.e., the cause).40 Thus, the Buddhists are also asatkāryavādins.Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (buddhism)
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Search found 13 books and stories containing Pratityasamutpada, Pratītyasamutpāda or Pratitya-samutpada. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 1965-1966 < [Chapter 23 - External World]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Note (1): The Hīnayānist dharmatā < [Part 2 - Understanding dharmatā and its synonyms]
Bodhisattva quality 14: skilled in teaching dependent origination < [Chapter X - The Qualities of the Bodhisattvas]
Note (2): The Mahāyānist dharmatā < [Part 2 - Understanding dharmatā and its synonyms]
The Meaning Of Life (by HH the Dalai Lama)
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 12 - The Mādhyamika or the Śūnyavāda school.—Nihilism < [Chapter V - Buddhist Philosophy]
Part 13 - Uncompromising Idealism or the School of Vijñānavāda Buddhism < [Chapter V - Buddhist Philosophy]
Part 4 - The Doctrine of Causal Connection of early Buddhism < [Chapter V - Buddhist Philosophy]
Buddhacarita (by Charles Willemen)
The Vimalakīrti Sutra (by John R. McRae)