Encyclopedia of Buddhism

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KARMALEKSHETSOMO

PRATITYASAMUTPADA
(DEPENDENT ORIGINATION)

The theory of dependent origination (pratltyasamut-
pada;Pali: paticcasamuppada), which literally means
“arising on the ground of a preceding cause,” could
well be considered the common denominator of all
Buddhist traditions throughout the world, whether
THERAVADA, MAHAYANA, or VAJRAYANA. The canoni-
cal texts of the Theravada tradition portray S ́ARIPUTRA
(the Buddha’s disciple) as saying that “whoever un-
derstands dependent origination understands the
teaching of the Buddha, and whoever understands the
teaching of the Buddha understands dependent origi-
nation” (M. i, 190–191). In the Vajrayana tradition, a
similar view is expressed by the fourteenth DALAILAMA
(1935– ) who stated in his 1990 book, Freedom in Ex-
ile,that the fundamental precept of Buddhism is this
law of dependent origination. No matter what the tra-
dition, one can clearly see the importance attributed
to the theory: It renders it a fundamental tenet of Bud-
dhism, indispensable for realizing and understanding
the implications of Buddhist philosophy.

The theory of dependent origination is usually
divided into twelve links (nidana), each of which
conditions the following link. The order presented in
Table 1 is traditionally refered to as the normal order
(anuloma), which illustrates the process of the devel-
opment of SAM
SARA. The pratltyasamutpadais also
often presented soteriologically in reverse order
(pratiloma), which simply indicates that if one link is
eradicated, the next is also eradicated.

The chain of dependent origination is often ap-
proached as a causal theory. One usually speaks of

causality when one says “there being this, that ap-

pears.” Yet it is necessary to stress that a substantial

“cause” from which the “effect” was generated cannot

be deduced from dependent origination. The Sam
yut-

tanikaya (Connected Discourses; S.ii.87–88) explains

that fertile soil, water, and light are necessary condi-

tions for the growth of a sapling, but none of these

factors alone will yield the expected result. Similarly,

each of the links of the chain of dependent origina-

tion is necessary for the production of the next ele-

ment, yet none can definitely be perceived as sufficient

on its own.

Since this complex chain of causation is always said

to give rise to suffering, the deactivation of any of the

twelve links of this chain is bound to break the causal

process and to eliminate suffering. According to the

Pali canon, both the chain of dependent origination

and the five SKANDHA(AGGREGATE) are responsible for

suffering. The Buddha stated repeatedly that the root

of all suffering lies in the five aggregates, which repre-

sent the psychophysical constituents of the individual.

This is further evidenced by the Mahavaggaof the

An ̇guttaranikaya(Discourses Increasing by One), where

an intimate relation between the five aggregates and

the theory of dependent origination is established. In

this specific discourse, a description of the FOUR NO-

BLE TRUTHSis offered in terms of dependent origina-

tion. Therein, the first noble truth follows the standard

canonical rendering and ends with the following

phrase: “in short, the five aggregates are suffering” (A.

i, 177). Yet the description of the two following truths

does not comply with the paradigmatic rendition.

PRATITYASAMUTPADA(DEPENDENTORIGINATION)

The twelve links of the chain of dependent origination

1. Ignorance


2. Karmic activities


3. Consciousness


4. Mind and matter


5. Six sense-doors


6. Contact


7. Sensation


8. Craving


9. Attachment


10. Becoming


11. Birth; rebirth


12. Old age, death

PAST

PRESENT

FUTURE

TABLE 1