Pratītyasamutpāda

The conditional emergence, emergence in dependence or causal nexus of occurrence ( Skt. pratitya - samutpâda; Paticca pi - samuppāda; .缘起Chinese, Pinyin yuánqǐ, W.-G. yuan -ch'i; jap縁 起, engi; hgl 연기. , yeongi; rten cing ' brel bar' byung ba; viet Duyen Khoi ) is considered in Buddhism to be a discovered by the Buddha law. . It explains how it comes to be liable sorry chain of rebirths and how they should be repealed. Since the "conditional co - occurrence " is described by twelve members, it is also called the twelve link chain of dependent origination ( Skt. dvādaśa - Nidana, dvādaśâṅgaḥ pratitya - samutpādaḥ, dvādaśa - pratitya - samutpâda ;十二 因缘Chinese, Pinyin Shier Ingen, W.-G. shih -erh yin -yuan, jap.十二 因 縁, June inside;. hgl 십이 인연, sibi inyeon; rten brel ` yan was bcu gnyis; viet Thap Nhi Nhân Duyen ). .

Passage from the Pali Canon

"At that time the Blessed One was staying at the foot of the Bodhi tree in Uruvela on the river bank Neranjara, just now awakening completely. So the Blessed One sat at the foot of the Bodhi tree seven days with crossed legs, the happiness of liberation ( pi.vimutti - sukha - paṭisaṃvedī ) experiencing.

At the beginning of the first night portion of the Exalted -thought in the spirit of forward and backward the chain of dependent origination: it arises in dependence of: ignorance formations, formations consciousness, of awareness spirituality and physicality of spirituality and physicality, the six sense doors, of the six sense doors contact, contact sensation, sensation of desire, of desire adhesion, adhesion of habitual tendencies of habitual tendencies birth, from birth old age, death, sorrow, lamentation, pain, grief and despair. In this way, this whole mass of suffering arises. Due to the total split and destruction of ignorance, the formations dissolve, by the resolution of the formations the consciousness dissolves, by the dissolution of consciousness, spirituality and physicality dissolve, by the resolution of spirituality and physicality to solve the six sense doors on, by the resolution of the six sense doors, the contact resolves, by the resolution of the contact is feeling dissolves, by the resolution of sensation, the desire dissolves, by the resolution of desire, the attachment is dissolved, by the resolution of attachment be solved in the habitual tendencies, by the resolution of habitual tendencies, the birth resolves, by the dissolution of birth, old age, death, sorrow, lamentation, pain, grief and despair dissolve. In this way, goes the whole mass of suffering.

So Then the Blessed One had recognized this fact, he said at the time this sentence:

If the truth really is created with a zealous, meditators, nobles, then the doubts fade it all, because he looks the law of conditionality. "

The twelve -link chain of dependent origination

The twelve -link chain, in which the following always the foregoing arising dependent, here in its simplest and most common form:

Recognition of Contingent co - origination, according to the Pali canon was the result of the meditative practice of the historical Buddha and forms, together with the Four Noble Truths, the central Buddhist teaching statement. The insight into this law meant for the historical Buddha awakening ( Skt., pi. Bodhi ), his liberation ( Skt. Vimukti, pi. Vimutti ). She explains the process of becoming human, without resorting to notions of a Creator or an eternal self.

One can analyze these twelve -link chain of dependent origination from various perspectives. Time: The links are 1-2 in the previous life, while the links represent 3-10 the conditions ( 3-7) and fruits ( 8-10 ) of the current life. 11-12 belong to the afterlife. Thus, the cycle of existence ( samsara ) is explained. Functional: The links 2-3 are potentials that members 4-7 impersonal characteristics of the physical body and the mind of every sentient being, 8-11 are the personal aspects. Each link is at the same time due to the previous and itself in turn conditions the following links.

During the Buddha in early suttas of the Pali canon to the demand or the "thirst" ( pi. tanha ) indicating the cause of the self- knitting in the cycle of rebirths, he stresses there later ignorance ( pi. avijja ) as cause, so that there are two, mutually dependent causes of suffering for him. The twelve-membered chain of causes united accordingly the two (last) causes of suffering in a concept.

The descriptions of Theravada and Mahayana Buddhism are broadly but not completely. While the Theravada in the conditional - cooperation emergence of the not-self of the Dhamma ( moments of consciousness ) is represented, so would like to point out the emptiness of all phenomena, but this is just another terminology of Mahāyāna. The Mādhyamikas, " representatives of the doctrine of the center," the twelve -link chain of dependent origination therefore use the same whole with emptiness ( Skt. śūnyatā ).