Formulation of Pratītyasamutpāda

B. C. Law

doi:10.1017/S0035869X00085427

Formulation of Pratītyasamutpāda

Published online by Cambridge University Press: 15 March 2011

B. C. Law

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The Ariyapariyesana-Sutta in the Majjhima-Nikāya specifically mentions these two as the main points of Buddhism: (1) Paṭiccasamuppāda and (2) Nibbāna. The first point is the basic idea of Buddhism as a system of thought, and the second, the goal of Buddhism as a religion. The former is introduced as idappaccayatā, “causal relations.” The latter is introduced as sabbasaṅkhāra-samatho sabbūpadhipaṭinissaggo taṇhāhākkhayo virāgo nirodho, “the stilling of all plastic forces or the renunciation of all worldly ties, the extirpation of craving, passionlessness, peace.” The Sutta does not, however, offer any formula to interconnect the two.

Type: Articles
Information: Journal of the Royal Asiatic Society , Volume 69 , Issue 2 , April 1937 , pp. 287 - 292

DOI: https://doi.org/10.1017/S0035869X00085427 [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1937

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^{page 287 note 1} Chalmer's, Further Dialogues of the Buddha, i, p. 118Google Scholar.

^{page 287 note 2} Majjhima, i, pp. 167–8.

^{page 287 note 3} Udāna, i, 1.

^{page 287 note 4} Udāna, i, 2.

^{page 287 note 5} Udāna, i, 3; Vinaya Mahāvagga, i, 1.

^{page 287 note 6} Dr. N. P. Chakravarti speaks freely of “the positive and the negative arrangements of the propositions of the Theory of Causes” (E.I., xxi, part v, p. 195).

^{page 288 note 1} Majjhima, i, p. 261.

^{page 288 note 2} Ibid., pp. 261 ff.

^{page 288 note 3} Visuddhimagga, ii, pp. 523–4; Sammohavinodanī, pp. 131–2.

^{page 288 note 4} Majjhima, i, pp. 266 ff.; Saṁyutta, iii, p. 14.

^{page 288 note 5} Saṁyutta, ii, pp. 11 ff.

^{page 288 note 6} Udāna, i, 1; Majjhima, i, pp. 262–3.

^{page 288 note 7} Ibid., i, 2.

^{page 289 note 1} Udāna, i, 3.

^{page 289 note 2} Majjhima, ii, p. 32.

^{page 289 note 3} Saṁyutta, ii, pp. 1–2; Vinaya, Mahāvagga, i, 1.

^{page 289 note 4} Majjhima, i, pp. 262–3.

^{page 289 note 5} Papañcasūdanī, ii, p. 308.

^{page 290 note 1} P.T.S. edition, p. 319.

^{page 290 note 2} Kathāvatthu p. 321.

^{page 290 note 3} ii, pp. 25 foll.

^{page 290 note 4} Visuddhimagga, ii, p. 518.

^{page 290 note 5} Epigraphia Indica, vol. xxi, part v, p. 195.

^{page 290 note 6} Ibid., pp. 193 foll.

^{page 290 note 7} JRAS., 1930, pp. 613 foll.

^{page 290 note 8} Dr. Bagchi has rather gone out of his way to assume that “the formation of the Pāli Nikāyas had not then (i.e. up till the fourth or fifth century a.d.) been completed, as the Saṁyutta text of Desanā and Vibhaṅga not only embodies all the elements of the texts (Kurram, Kasia, Nālandā, etc.) just analysed (viz. Pratītya°, Nirodha, and Vibhaṅga) but its Vibhaṅga is much more developed than in the Sanskrit text”.

^{page 291 note 1} The P.T.S. edition has this title.

^{page 291 note 2} Buddhaghosa definitely adopts this title; see Sammohavinodanī, p. 130.

^{page 291 note 3} Vibhaṅga, p. 362.

^{page 291 note 4} Ibid., p. 135.

^{page 291 note 5} Kathāvatthu, vi, 2—see commentary and Points of Controversy, p. 186.

^{page 292 note 1} Visuddhimagga, ii, pp. 518–19; Keci pana paṭiccasammā ca titthiyaparikappita-pakati-punsādikāraṇa-nirapekkho uppādo paṭiccasamuppādo 'ti evaṁ uppādamattaṁ Paṭiccasamuppādo 'ti vadanti. Taṁ na yujjati. Kasmā? (1) Suttābhāvato, (2) suttavirodhato, (3) gambhīranayāsambhavato, (4) saddabhedato ca.

^{page 292 note 2} Ibid., p. 519.

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