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PaÂicca Samuppada

Nid¤na Paccay'¤k¤ra, Ariya-¾¤ya, Dependant Uprising

References:

Nidanavagga of the Samyutta Nikaya

Horner: Pali Text Society, The Middle Length Sayings of the Buddha I: #38: Destruction of Craving (Greater), pp319

Nanamoli/Bodhi: Wisdom Publications, the Middle Length Discourses of the Buddha, #38: The Greater Discourse on the Destruction of Craving, pp 357

Rhys Davids: Pali Text Society, Dialogs of the Buddha, III: The Great Discourse on Causation, pp50

WP, M.Walshe, The Long Discourses of the Buddha, #15: Discourse on Origination, pp 223

ATI, Bhikkhu Thannissaro, The Great Causes Discourse

ATI: Analysis of Dependant Co-arising, Bhk. Thanissaro

PTS: The Book of the Kindred Sayings II: Kindred Sayings on Cause: 2.11.20, Mrs. Rhys Davids, trans., pp20

Puremind, M. Punnaji, Awakening Meditation, pp7-18

Warren, Buddhism in Translations, Chapters 25-37

See also:DhammaTalk: Give Ear: Paticca Samuppada X4 for a comparison of several translations of this Dhamma.

The Great Downbinding Spell, mo translation
DN II: #15: MahaNidana Sutta, Pali
The Great Causes Discourse, Bhikkhu Thanissaro Trans


Pali MO Hare Horner Punnaji Bodhi Rhys Davids (Mrs)Rhys Davids Thanissaro Walshe Woodward Warren Saydow
paÂicca samuppada downbound confounded rebounding conjuration Conditioned Genesis (logically-)Anticedential Concurrence Dependant Origination happen by way of causes The Causal Law Dependent Co-Arising Dependent Origination Dependent Origination (The Middle Doctrine) Dependant Origination
avijj¤ blindness ignorance ignorance unconsciousness ignorance ignorance Ignorance Ignorance ignorance Ignorance Ignorance ignorance
sankh¤ra Confounding, Personalization, Forming one's own personal world activities, the five skandhas of attachment karma-formations construction volitional formations activities Fabrications karma-formations activities Kamma effort, activity, or kamma-formations
vi¾¾¤¼a Double-knowing-knowning, consciousness, re-cognition, individualized consciousness consciousness consciousness cognition consciousness cognition consciousness consciousness consciousness consciousness Consciousness consciousness
n¤ma/r¬pa mind/matter, identity/entity, phe-nomena Name and Form name-and-form; psycho-physicality identity/entity name and form, mentality-materiality name-and-form name-and-shape name-and-form Mind-and-Body ?-and-Material forms Name and Form psycho-physical phenomena
sa²¤yatana realm of the senses the six bases of sensory impression fields of sense experience the sixfold base, the six sense bases sense the six sense media The Six Sense Bases ?Six Points The Six Organs of Sense sense-bases
phassa touch contact sensory impingement sense experience contact contact contact contact contact contact Contact contact, impression
vedan¤ sense experience feeling feeling sensations feeling sensation feeling feeling feeling feeling Sensation feeling
ta¼h¤ hunger/thirst craving craving emotional urge craving craving craving craving craving craving Desire craving
up¤d¤na going-after-getting, grasping grasping grasping personalization clinging grasping grasping clinging/sustenance clinging grasping Attachment grasping or attachment, clinging
bhava living becomings becoming being being, existence becoming becoming becoming becoming becoming Existence (using Kammabhava) = condition or kamma for renewed existence), becoming
j¤ti birth birth birth birth birth birth birth birth birth Birth rebirth
jar¤mara¼a ageing and death, grief and lamentation, pain and misery, and despair ageing and dying, grief, sorrow, suffering, lamentation and despair aging, death ageing and death, sorrow, lamentation, pain, grief, and despair old age and death aging-and-death Aging-and-death ageing-and-death old age and death Old age and death sorrow grief and lamentation

 

§

 

The Dependant Uprising of Knowing and Seeing

pali mo horner nanamoli/bodhi
saddhaa faith faith faith
upasa.mkamanto approach drawing close visits
payiruupaasati sticking around sits down pays respect
sota.m odahati give ear lends ear gives ear
ohitasoto dhamma.m su.naati giving ear he hears dhamma hears dhamma hears the dhamma
sutvaa dhamma.m dhaareti hearing dhamma he bears it in mind remembers it memorises it
dhammaana.m attha.m upaparikkhati testing retained dhamma tests the meaning of the things he remembers examines the meaning of the teachings he has memorized
nijjhaana.m khamanti acceptance of the understood approves of gains a reflective acceptance of those teachings
chando jaayati wanting is born desire is born zeal springs up
ussahati determination makes an effort applies his will
tuuleti weighing weighs it up scrutinises
padahati taking a stand strives strives
pahitatto samaano kaayena c'eva paramasacca.m sacchikaroti, pa~n~naaya ca ta.m ativijjha passati. taking a stand he becomes one who in this very body reaches the truth and penetrating it with wisdom, he sees being self-resolute he realises with his person the highest truth itself; and penetrating it by means of intuitive wisdom, he sees resolutely striving, he realises with the body the ultimate truth and sees it by penetrating it with wisdom

 


 

Pali Text Society, Pali English Dictionary (edited entry):

PaÂicca-samupp¤da: [p.+samupp¤da...] "arising on the grounds of (a preceding cause[1])" happening by way of cause, working of cause and effect, causal chain of causation; causal genesis, dependent origination, theory of the twelve causes... The general formula runs thus: Imasmiµ sati, idaµ hoti, imass' upp¤d¤, idaµ uppajjati; imasmiµ asati, idaµ na hoti; imassa nirodh¤, idaµ nirujjhati. This being, that becomes; from the arising of this, that arises; this not becoming, that does not become: from the ceasing of this, that ceases M II.32; S II.28 etc. The term usually occurs applied to dukkha in a famous formula which expresses the Buddhist doctrine of evolution, the respective stages of which are conditioned by a preceding cause and constitute themselves the cause of resulting effect, as working out the next state of the evolving (shall we say) "individual" or "being," in short the bearer of evolution. The respective links in this chain which to study and learn is the first condition for a "Buddhist" to an understanding of life, and the cause of life, and which to know forward and backward...is indispensable for the student, are as follows. The root of all, primary cause of all existence, is avijj¤ ignorance; this produces sankh¤r¤: karma..., which in their turn give rise to vi¾¾¤¼a...consciousness,..., then follow in succession the foll. stages: n¤mar¬pa individuality (mind and body...; name and form...), sa²¤yatana the senses (6 organs of sense...), phassa contact, vedan¤ feeling, ta¼h¤ thirst for life (craving), up¤d¤na clinging to existence or attachment (...grasping...), bhava (action or character...renewed existence...), j¤ti birth (rebirth conception...), jar¤mara¼a (+soka-parideva-dukkhadomanass' ¬pay¤s¤) old age and death (+tribulation, grief, sorrow, distress and despair).
The PaÂicca-samupp¤da is also called the Nid¤na ("basis," or "ground," i. e. cause) doctrine, or the Paccay' ¤k¤ra ("related-condition"), and is referred to in the Suttas as Ariya-¾¤ya ("the noble method or system"). The term paccay' ¤k¤ra is late and occurs only in Abhidhamma-literature. - The oldest account is found in the Mah¤pad¤na Suttanta of the D¨gha Nik¤ya (D II.30 sq.; cp. Dial. II.24 sq.), where 10 items form the constituents of the chain, and are given in backward order, reasoning from the appearance of dukkha in this world of old age and death towards the original cause of it in vi¾¾¤¼a. The same chain occurs again at S II.104 sq. - A later development shows 12 links, viz. avijj¤ and sankh¤r¤ added to precede vi¾¾¤¼a (as above)[2]. Thus at S II.5 sq. ... Some passages selected for ref.: Vin I.1 sq.; M I.190, 257; S I.136; II.1 sq., 26 sq., 42 sq., 70, 92 sq., 113 sq.; AI.177; V.184;...

Pacceti [paÂi+i] to come on to, come back to, fig. fall back on, realise, find one's hold in D I.186...ger. paÂicca.

PaÂi [Ved, prati, to Idg. *preti as in Lat. pretium (fr. *pretios) "price" (cp. precious), i. e. equivalent; Gr. pre/s (aeol.), proti/, pro/s against] directional prefix in well-defined meaning of "back (to), against, towards, in opposition to, opposite." As preposition (with acc. and usually postponed) towards, near by, at; usually spelt pati...; J I.457 (paÂi suriyaµ thatv¤ standing facing the sun)... The composition (assimilation-) form before vowels is pacc- Meanings. I. (lit.) "back," in the sense of: (1) against, in opposition..., contrary: viz. (a) often with the implication of a hostile attack (anti-. against): -ka¼Âaka, -kosati (re-ject), -k¬la, -khipati (re-fuse, op-pose), -gha, -codeti (re-prove), thambhati, -dis¤, -deseti, -pakkha, -patha, -piµsati, -p¨²ita, -magga, -manteti, -yodha (at-tack), -vacana (re-ply), -vadati, -vedeti, -sattu (enemy), -su¼¤ti, -hata; - (b) warding off, protecting against (counter-, anti-): -kara (antidote), -sedhati (ward-off). - (c) putting against, setting off in a comparison (counter-, rival): -puggala (one's equal), -purisa (rival), -bala (adequate), -bimba (counterpart), -bh¤ga (id.); -malla (rival wrestler), -sama, -s¤sana, -s¬ra, -seÂÂha; - (d) close contact (against, be-): -kujjita (covered), -g¤dha, -channa ("be-deckt") -vijjhana. - (2) in return, in exchange (in revenge) -akkosati, -¤neti, -katheti, -karoti, -k¬Âa1, -kkamati, -kham¤peti, -g¤ti (sing in response), -g¨ta, -da¼Àa (retribution), -dad¤ti, -d¤na, -niv¤sana, -pa¼¼a (in reply), -pasa¸sati, -pi¼Àa, -pucchati (ask in return), -m¤reti (kill in revenge), -bha¼Àa (goods in exchange), -bha¼Àati (abuse in return) -rodana, -roseti, -vera (revenge), -sammodeti, -s¤theyya. - (3) (temporal) again, a second time (re-): -dasseti (re-appear), -nijjhatta, -nivattati, -pavesati, -p¤katika (re-stored), -bujjhati, -vinicchinati, -sa¾j¨vita (re-suscitated), -sandhi (re-incarnation), -sammajjati. - (4) away from, back to (esp. in compn paÂivi-): -kuÂati (shrink back), -gh¤ta (repulsion), -dh¤vati, -neti, -pa¼¤meti (send away), -bandhati (hold back), -b¤hati (id.), -vijacchati, -vineti, -vinodeti (drive out), -virata, -sa¸harati, -sall¨na, -sutta, -sumbhita. - II. (applied, in reflexive sense): (1) to, on to, up to, towards, at-: -oloketi (look at), -gijjha (hankering after) -ggaha, -j¤n¤ti -p¬jeti, -peseti (send out to), -baddha (bound to), -bhaya, -yatta, -r¬pa, -laddha, -labhati (at-tain), -l¤bha -lobheti, -s¤meti, -sevati (go after), -ssata. (2) together (con-, com-), esp. combd with -sa¸-; -sa¸yujati; -passaddha, -ma¼Àita, -sankharoti, -santh¤ra. - (3) asunder, apart ("up"): -kopeti (shake up), -viµsa (part), -vibhatta (divided up). (4) secondary, complementary, by-, sham (developed out of meaning I. 1 c.): -n¤sik¤ (a false nose), -s¨saka (sham top knot); esp. freq. in redupl. (iterative) cpds., like anga-paccanga (limbandby-limb, i. e. all kinds of limbs), vata-paÂivatta (duties and secondary duties, all duties). In the latter application paÂi resembles the use of ¤, which is more frequent (see ¤5)....

 

PED on Line (no diacriticals): "Paticca-samuppada"
PED on Line (unicode font required): "Paticca-samuppada"

 


[1]The idea "cause" here and throughout, is a misunderstanding. The idea is "dependance." An illustration from an unrelated topic on DhammaTalk might help to clarify:
What is being said here is that things arise from a cause (tanha; hunger/thirst);
kamma is the action based on that cause and the consequence of that action (it is two-sided).
The paticca samuppada (dependant origination) is another way of describing the mechanism of action of kamma.
The Paticca Samuppada (or Kamma) is not, itself a cause.
The Paticca Samuppada describes (in outline) factors on which caused events depend for their arising.
Blindness (not just ignorance of, but lack of understanding of) the final outcome is not a cause of that outcome, it is the factor on which an action caused by thirst, depends for it's outcome.
The simile of the cup of tea illustrates:
A cup of tea is not the water, or the tea leaves, or the cup, but a cup of tea depends on each of these factors for its existance.
Seen in reverse, in order to illuminate the idea that there is a difference between causes and dependancies:
Neither the tea, nor the water, nor the cup cause the cup of tea to appear, but it is only when the will, or intent of an individual, his actions, and the other necessary factors come together that the cup of tea is caused to appear.

[2]See the discussion of this point at: DhammaTalk: Give Ear: The Oldest Version of the Paticca Samuppada

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