Prat? tyasamutp? da (Sanskrit: ??????????????? prat? tyasamutp? da ; Pali: ????????????? pa? iccasamupp? da ), generally translated as dependent occurrence , or dependent arise , is the principle that all dharma ("phenomena") arises with dependence on dharma
Video Prat?tyasamutp?da
Etimologi dan makna
Pratityasamutpada (Sanskrit: ???????????????) consists of two terms:
- the pratitya: "have been dependent"; it appears in various Vedas and Upanishads, such as hymns 4.5.14, 7.68.6 of Rgveda and 19.49.8 of Atharvaveda, in the sense of "confirmation, dependence, recognizing origin". The Sanskrit root of the word is prati * which appears to be more widespread in the Vedic literature, and that means "to go back, back, back, closer" to the connotation of "observe, learn, anything, believe, believe, trust, recognize ". In other contexts, the term related to pratiti * means "toward, approaching, insight into anything".
- samutpada: "arise", "rise, production, origin" In the Vedic literature, it means "appear together, appear, occur, occur, effect, form, result, originated".
This term has been translated into English in various ways as dependent origination, dependent arising, interdependent interdependence , that appears , and conditioned genesis .
This term can also refer to the Twelve Nid 'nas, a twelve-dimensional chain depicting the endless chain of rebirth in Sa? S? Ra (Buddhism). Generally, in the Mahayana tradition, pratityasamutpada (Sanskrit) is used to refer to the general principle of dependent causality, while in the Theravada tradition, paticcasamupp? Da (Pali) is used to refer to twelve nidana.
According to Alex Wayman, the idea of ​​"dependent origination" may precede the birth of the Buddha, and the first four causal relationships beginning with Avidya in the Twelve Nations are found in the cosmic development theory of the Brihadaranyaka Upanishad and other older Vedic texts. Similar terms to Prat? Tyasamutp? Da is Apek? Hasamutp? Da and Pr? Pyasamutp? Da .
Caused causality, not Newton's causality
The concept of causality and causal efficacy in which "cause produces effects because property or svadha (energy) is inherent in something", appears widely in Indian thought in the Vedic literature of the 2nd millennium BC, 10 of the Rgveda and the Brahman layers of the Vedas. The Pratityasamutpada doctrine is an extension of this, but pratityasamut doctrine asserts indirect causality such as Newtonianus or single causality. Instead, it affirms indirect causality and plural causality.
Buddhist thought, says Gethin, does not understand causality in terms of Newtonian mechanics, where "billiard balls bounce each other in a fully predictable way once relevant information is gathered". The proposition of a "causal relationship" in Buddhism is very different from the idea of ​​causality developed in Europe. On the contrary, the concept of causality in Buddhism refers to conditions created by a number of causes that always stem from phenomena in and throughout life, as karma in one life creates conditions that lead to rebirth in one of the realms of life for another life..
Maps Prat?tyasamutp?da
Depending on the origin
According to Peter Harvey, Pratityasamutpada is an ontological principle; that is, the theory of explaining the nature and relationships being, being, the ultimate existence and reality. Buddhism affirms that nothing is independent except the state of nirvana. All physical and mental states depend on and arise from other pre-existing circumstances, and in turn from them another dependent state arises when they stop. The 'dependent arisings' have a causal conditioning, and thus Pratityasamutpada is a Buddhist belief that causality is the basis of ontology, not God's creator or ontological Vedic concept called universal self (Brahman) or other' transcendent creative principle '.
The principle of Prat? Tyasamutp? Da confirmed that dependent origination is necessary and sufficient conditions in both directions. This is stated in the Majjhima Nikaya as "At this time, that is: It appears, which arises, When it does not, it does not; It ceases, it vanishes."
The principle of Praty tyasamutp in Buddhism is applied not only to explain the nature and existence of matter and phenomena which are observed empirically, but also to the nature and existence of life. In the abstract form, according to Peter Harvey, "doctrine states: 'The creature, this is happening, from the appearance of it, it arises, that nothing, this does not, from the cessation of it, it vanishes'." There is no 'first cause' from where all creatures appear.
Against Harvey's ontological interpretation, Eviatar Shulman argues that
"origination-dependent address of the work of the mind alone.Religence must be understood as nothing more than an inquiry into the nature of the self (or better, the lack of self.) Looking at the pratitya-samut as a description of the nature of reality generally means investing words from the preceding teaching with meaning coming from later Buddhist discourse. "
Shulman conferred that there are some ontological implications that may be derived from dependent origination, but in essence, it is concerned with "identifying the processes of mental conditioning and describing their relationships".
According to Stephen Laumakis, prat? Tyasamutp? Da is also an epistemological principle; that is, the theory of how we gain right and wrong knowledge about being, being, existence and reality. The doctrine of 'dependent origination', Peter Harvey says, "highlights the Buddhist idea that all seemingly substantial entities in the world are in fact mistaken.We live under the illusion that terms such as 'me', self, mountain, tree, etc. signify things permanent and stable doctrine.This doctrine teaches this not so. "Nothing is permanent (anicca), there is nothing substantial, there is no individual unique in the nature of being and anatta, because they are the result of" dependent origination ". There are no independent objects and independent subjects, according to the Praty tyasamutpà doc, there is a fundamental vacuum in all phenomena and experiences.
Applications in Buddhism
The 'pending appearance' doctrine is presented in Vinaya Pitaka 1.1-2, in short form at Samyutta Nikaya 2.1, 2.19 and 2.76. This doctrine is a key element in other Buddhist teachings.
Four Noble Truths
The Four Noble Truths are expressions of the principle of dependent origination, Thanissaro monk says, because they explain the emergence of dukkha originating from dependence, and the cessation of dukkha by eliminating "causes". Others, such as ÃÆ'â € ° tienne Lamotte offer a more nuanced view, claim that only the second and third truths in the Four Noble Truths are related to the principle of dependent origination, the first and fourth truths are mere statements and do not illustrate or apply the doctrine prat? tyasamutp? da .
Even in the second case the truth in which dependent origination is applied, the order is different; more specifically, the second truth implies dependent arising in the immediate order, while the third truth implements it in reverse order. So, the Four Noble Truths and the doctrine of prat? Tyasamutp? Da is connected, but independent and separate, not implied.
The prat? Tyasamutp? Da doctrine connects the Four Noble Truths to the Twelve Nidanas doctrine of Buddhism, says Ian Harris. The second truth is compatible with twelve 'heavily dependent' links from Avidya to Jaramarana (old days and deaths). The third truth is compatible with the reversal, resulting from the broken link by ending Avidya .
The Twelve Nidanas
"Nidana" refers to causal events or phenomena acting as a link to a chain (ie they are conditioned and dependent on one another), and are used to describe the process of samsara rebirth and the emergence of suffering. In reverse order, they also illustrate the way to liberation from samsara. Each link illustrates "dependent origination," and they describe the process of rebirth and the appearance of dukkha. When certain conditions are present, they give rise to the next condition, which in turn raises other conditions; This 'emerging result' results in the nature of the cycle of rebirth and redemption in Samsara.
The attainment of nirvana, in Buddhist belief, ends the process of rebirth and is related to dukkha . This is accomplished by breaking links in criminal circuits (links) of conditioned co-occurrences.
List of twelve Nidasas
There are various Nidana lists throughout the Early Buddhist Text and collections like Pali NikÄ ya, the most common is the Twelve Nid list? The Nas appears in the Pali text and the Mahayana sutras like the Salistamba Sutra.
Transcendental Emergent Dependent
Other texts in NikÄ ya Pali such as Upanisa Sutta
In addition to providing a clear and explicit explanation of the conditional structures of liberative development, this sutta has the further advantage of bringing the supramundane form of dependence into direct relationships with its known sammara counterparts. By making this connection, it brings a comprehensive character of the principle of conditionality - its ability to support and explain the two processes of compulsive engagement that are the origin of suffering and the process of release leading to liberation from suffering. Thus he expresses the dependence that arises as the key to the unity and coherence of the Buddha's teachings.
The Pali leaflet named Nettipakarana, named this "transcendental dependent arising" (locale-paticcasamuppada) , The Upanisa Sutta the process of dependency of transcendental originations as follows
Karma
The Karma theory of Buddhism is integrated into the doctrine of Twelve Nidanas, and has been widely commented upon by ancient Buddhist scholars such as Nagarjuna. Karma consists of deliberate actions, whether of body or speech or in thought, which may be beneficial (deserving) or harmful (loss). Both good and bad karma support the cycle of samsara (rebirth) and related dukkha, and both prevent the attainment of nirvana.
According to Nagarjuna, the second causal relationship ( saharakhÄ ra , motivation) and the tenth causal relationship ( bhava , pregnancy) are two karma in which living things trigger the seven sufferings identified in Twelve Nidana, and from here comes a revolving cycle of rebirth.
To be freed from samsara and dukkha, affirming Buddhism, the doctrine of 'dependent origination' implies that karmic activity must cease. One aspect of this 'destruction of causal relations' is to destroy the "deep seated tendency, the decaying tendency" (asava) which is the cause-effect stream of karma because it causes rebirth.
One's life
The Buddhist mechanistic theory of how karmic impacts in many life beings is described in medieval Buddhist texts by applying the doctrine of "dependent origination" to the one life of one person, two lives of one person, and three lives of one person. The idea of ​​"three lives" is discussed by Buddhaghosa and Vasubandhu.
The first two penalties, namely ignorance (nescience) and motivation relate to a previous life and predict the person's fate. The next five dependency links that arise in the Twelve Nidana, are in line with one's present destiny, and conditioned the existence of life today. The three subsequent dependent origins of desire, pleasure and pregnancy foster the fruits of the present destiny, while the eleventh and twelfth, the birth and the deaths determine the next life in Buddhist thought.
The details of these three lives historically vary between Buddhist traditions, but they all receive rebirth and dependent origination doctrines.
Understanding in Buddhist tradition
The Prat? Tyasamutp? The doctrine, Mathieu Boisvert, is the basic principle of Buddhism and can be regarded as "the common denominator of all Buddhist traditions throughout the world, whether Theravada, Mahayana or Vajrayana". Therav? da and Sarv? stiv? da
In the Theravada Buddhist tradition, twelve penalties are regarded as the most significant application of the principle of dependent origination. One interpretation states that twelve nidas belong to three temporary divisions, with the first two criminals being the causal chain of the past life, the third to the tenth in relation to the existing life beginning with the decline of consciousness into the womb, and the last two penalties (birth and death) represents the future life conditioned by the present causes. These twelve penalties explain the dependent appearance of Skandha (the five aggregates of life). This model is associated with the Theravada Buddhaghosa scholar (5th century CE) of the Mahavihara tradition of Sri Lanka and described in his influential Visuddhimagga. Because of its great influence in the development of Theravadin scholasticism, this model is very influential in Theravada schools. According to Akira Hirakawa and Paul Groner, the "embryological" interpretation that relates this dependent origination to rebirth is also promoted by the Sarvastivadin school (northern Indian branch of Sthavira nik? Ya) as evidenced by Abhidharmakosa from Vasubandhu.
Other Theravada interpretations of the twelve links see them as explaining the psychological or phenomenological processes of the moment. In Buddhaghosa's Sammohavinodani, a commentary for the Vibhanga of the Abhidhamma Piakaaka, the principle of Dependency Origination is described as going entirely within the space of a moment of thought. According to Prayudh Payutto there is a material in Vibhanga that discusses the two models, the three lifetime models and the phenomenological mind-moment model.
This thesis is also defended by Buddhadasa Bhikkhu Paticcasamuppada: Originally Rely Practically. In this interpretation, Birth and Death do not refer to physical birth and death, but to the birth and death of our self-concept, "the emergence of the ego." According to Buddhadhasa: "dependent emergence is a momentary phenomenon, it is impermanent, therefore Birth and Death must be described as a phenomenon in the process of dependence that arises in the daily life of the ordinary people." True concern is lost during the contact of the Roots and its surroundings After that, when resentment because of greed, anger, and ignorance is experienced, the ego has been born, it is considered a 'birth'.
Abhidharmakosa also outlines three other models of the 12 links used by the Sarvastivada schools that are separate from the three lifetime models:
- Instantly - All 12 links are present at the same time.
- Prolonged - The interdependence and causal relationship of dharma or phenomenal events that arise at different times.
- Serial - The causal relationship of the twelve links that appear and disappear in a continuous series of moments.
Discussing three models of life, Alex Wayman states that it is different from Vajrayana's view, because Theravada rejects bardo or the transitional state of death and rebirth. This denial necessitates placing the first two penalties of the "dependent origination" chain into past lives. The Tibetan Buddhist tradition allocates twelve different criminals between different life.
Mahayana
In Madhyamaka's philosophy, to say that an "empty" object is a synonym by saying that it is the origin. N? G? Rjuna equates the emptiness with the occurrence of hanging on M? Lamadhyamakak? Rik? 24.18-19;
Whatever comes up with depends on
Explained as empty.
Attribution depends so on What is the middle path?Because there is not any
It's not always there,
For that reason there is not anything
Whatever it is is not empty.
In his analysis, svabh? Va is somewhat redefined from the Sarvastivada-Vaibh interpretation ?? ika means: inherent existence or self-characterization. Nagarjuna especially rejects the idea of ​​ dharma contains svabh? va, meaning 'an independent, permanent, or unchanging identity.' If dharma is inherently derived from its own side, what good is there cause and condition to realize that object? If there is an object that is characterized by 'being-itself', then it does not need to depend on anything else. Moreover, such identity or self-characterization would prevent the process of occurring from dependent. Inherence will prevent any kind of origination at all, because things will always be there, and things will always continue. Madhyamaka pointed out that unusual experiences - without certain qualities - are fixed by conceptual labels, and this brings them into existence (see Prika? Gika Merely Designated Causality). According to Nagarjuna, even the principle of causality itself is highly dependent, and therefore it is empty.
Madhyamaka is interpreted in different ways by different traditions. In the Tibetan Gelug school, all dharmas are said to be lacking the existence of ' inherent ' , according to Tsongkhapa, a Tibetan expert in the Ocean of Reasoning..
Dzogchen
In the Tibetan Buddhist tradition of Dzogchen, the concept of dependent origination is considered to complement the concept of emptiness. In particular, this tradition emphasizes the inseparability of appearance and emptiness - also known as the relative and absolute aspect of reality:
- Appearance (relative truth) refers to the concept that all appearances are highly dependent;
- The void (absolute or final truth) refers to the concept that the "nature" of all phenomena is emptiness - lack of inherent existence.
In Mipham Rinpoche Beacon of Certainty , this relationship is described using a reflection metaphor of the moon in water. According to this metaphor:
- The nature of all phenomena is like the reflection of the moon in the water - really lacking inherent existence. However,
- The appearance of the moon in the water is the expression of its alternating appearance - the appearance completely depends on the cause and condition.
One of the founders of Tibetan Buddhism, Padmasambhava, emphasized his respect for this relationship as follows:
Although my view is as wide as the sky,
My actions and respect for cause and effect are as good as grains of flour.
Sogyal Rinpoche states all things, when seen and understood in their true relationship, not independent but interdependent with all other things. A tree, for example, can not be separated from the others. It has no independent existence, says Rinpoche.
Hua Yen school
Huayan School teaches the doctrine of mutual detention and interpenetration of all phenomena, as expressed in the Indra web. One thing contains everything that exists, and everything that exists contains one thing. This philosophy is based on the intellectual tradition of Madhyamaka Nagarjuna and, more specifically, on the Avatamsaka Sutra. Considered by D.T. Suzuki as the ultimate achievement of Buddhist philosophy, Avatamsaka Sutra describes in detail the principle of dependent origination. This sutra describes the infinite universe in nature, each containing one another.
Zen
Thich Nhat Hanh states, " Pratitya samutpada is sometimes called the teaching of cause and effect, but it can be misleading, because we usually regard cause and effect as separate entities, because they always precede effects, and one causes that lead to one effect According to Co-Reising teachings that are interrelated, cause and effect come together ( samutpada ) and they are the result of various causes and conditions... In the sutra, this image is given: " Three pieces of reed can stand only by leaning against one another. If you take one, the other two will fall. "In Buddhist texts, one cause is never enough to bring effect, a cause must, at the same time, be an effect, and every effect must also be the cause of something else This is the basis, Hanh said, for the notion that there is no for the first and the only, something that does not necessarily require a cause.
Academic interpretation
Jay L. Garfield states that Mulamadhyamikakarika uses a causal relationship to understand the nature of reality, and our relationship with it. This effort is similar to the use of cause-and-effect by Hume, Kant, and Schopenhauer as they present their arguments. Nagarjuna uses cause-and-effect to convey his argument about how one individualizes objects, commands one's experience of the world, and understands the agency in the world.
The concept of prat? Tyasamutp? Da has also been compared with Western metaphysics, the study of reality. Schilbrack states that the doctrine of the emergence of interdependence seems to fit the definition of metaphysical teaching, by questioning whether there is anything at all. Hoffman disagree, and assert that prat? Tyasamutp? Da should not be regarded as a metaphysical doctrine in the strictest sense, for it does not confirm or deny any particular entity or reality.
Noa Ronkin states that while the Buddha postponed all views on certain metaphysical questions, he is not anti-metaphysical: it is not in the text that the metaphysical question is utterly meaningless, on the contrary the Buddha teaches that the experience of life is a dependent origin and that whatever derived from the conditioned, impermanent, mutable, and less independent.
See also
- Twelve Nid? nas
- Bhavacakra
- Five Skandha
- Reality in Buddhism
- Three existence alerts
- Alan Watts
Note
Quotes
References
Source
Source printed
Source-web
Further reading
- Bucknell, Roderick S. (1999). Conditioning Awaken Generating: Variations and Changes in Textual Accounts from Paticca-samuppada Doctrine, Journal of International Association of Buddhist Studies 23 (2), 311-342
- Geshe Sonam Rinchen (2006). How Karma Works: Twelve Links from Infected Ranges . Snow Lion
- Gethin, Rupert (1998). Buddhist Foundation . Oxford: Oxford University Press. (Chapter 6, pp. 133-162)
- Khandro Rinpoche (2003). This Precious Life . Shambala
- Thrangu Rinpoche (2001). The Twelve Links of Interdependent Origination . Buddhist Name Publication.
- Walpola Rahula (1974). What The Buddha Teaches . Grove Press.
- Christian Kohl (2014). http://philpapers.org/rec/KOHPIE
External links
- Maha-nidana Sutta
- Forms of Suffering: A study on Dependent Co-arising , Thanissaro Monk (2008)
- Doctrine Paticcasamuppada by U Than Daing
- A Discourse on Paticcasamuppada by His Excellency Mahasi Sayadaw
- Paticca-samuppada-vibhanga Sutta
- Upanisa Sutta Translation by Thanissaro Bhikkhu
- Translation and Exposition of the Upanisa Sutta by Bhikkhu Bodhi
Source of the article : Wikipedia
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