pratītyasamutpāda
Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda
Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda
Tibetan: རྟེན་འབྲེལ་ rten 'brel
Thai: ปฏิจจสมุปบาท
English: dependent origination, dependent arising
Italiano: originazione dipendente, sorgere dipendente
Grammatical analysis:
ข้อมูล ไวยากรณ์ (วฺยากรณ) :
สันสกฤต: ปฺรตีตฺยสมุตฺปาท อ่าน: ประ-ตี-ตยะ-สะ-มุต-ปา-ทะ
Further information:
ข้อมูลเพิ่มเติม:
Examples:
San, Vaidya p. 27,1
lakṣaṇaparicayajñāne cāsya buddhiḥ praskandati, na pratītyasamutpādāvinirbhāgalakṣaṇaparicaye | idaṃ mahāmate śrāvakayānābhisamayagotram |
T.670, Guṇabhadra 求那跋陀羅, 443 A.D., p. 487a13-17
聲(14)聞無間見第八地。起煩惱斷。習氣煩惱不(15)斷。不度不思議變易死。度分段死正師子(16)吼。我生已盡梵行已立。不受後有。如實知(17)修習人無我。乃至得般涅槃覺。
Eng, Suzuki 1932
Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.
Avendo aquisito della conoscenza nel loro proprio veicolo essi dimorano nel quinto o nel sesto stadio nei quali si liberano dalla sorgenza delle passioni ma non dell'energia delle abitudini; essi non sono ancora andati al di là dell'inconcepibile morte-trasformazione e, il loro ruggito-di-leone è: "la mia vita è distrutta, la mia moralità è stabilita, ecc.", essi quindi si disciplineranno dell'assenza di ego della persona e finalmente otterranno la conoscenza delNirvāṇa.
(Laṅkāvatārasūtra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)
---
anirodham anutpādam anucchedam aśāśvatam |
anekārtham anānārtham anāgamam anirgamam |
yaḥ pratītyasamutpādaṃ prapañcopaśamaṃ śivam |
deśayām āsa saṃbuddhas taṃ vande vadatāṃ varam |
不生亦不滅 不常亦不斷
不一亦不異 不來亦不出
能說是因緣 善滅諸戲論
我稽首禮佛 諸說中第一
| ’jam dpal gźon nur gyur pa (2)la phyag ’tshal lo |
| gaṅ gis rten ciṅ ’brel par ’byuṅ | | ’gag pa med pa skye med pa |
| chad pa med pa rtag med pa | | ’oṅ ba med pa ’gro med pa |
| tha dad don min don gcig min | | (3)spros pa ñer źi źi bstan pa |
| rdzogs pa’i saṅs rgyas smra rnams kyi | | dam pa de la phyag ’tshal lo |
I prostrate to the youthful Manjushri.
I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.
Mi prostro al giovaneManjushri.
Mi inchino al più sublime degli oratori, il completamente risvegliato che ha insegnato la contingenza (no cessazione, no nascita, no annichilimento, no permanenza, no venire, no andare, no differenza, no identità) per pacificare le fissazioni (pacificare, to easy, tib.: zhi).
(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119508)
---
evaṃ sati pratītyasamutpādaṃ pratyācakṣāṇasya bhavataḥ ko doṣaḥ prasajyate |
此偈明何義 若當如是離於因緣和合生者 汝得多過
de lta yin na rten ciṅ ’brel par ’byuṅ ba gtoṅ ba de la skyon cir ’gyur źe na |
If this is so, what defect follows for you who reject Dependent Origination?
Se è così, quale difetto ne segue per te che rifiuti la Originazione Dipendente?
(Vigrahavyāvartanīvṛtti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=70&mid=122988)
---
Tib 3,20-21
rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;
San rec 21,1
gambhīrapratītyasamutpādādhigamanaṃ;
Eng 20,13-21,1
is the understanding of the deep dependent origination,
[...] è la comprensione della profonda originazione dipendente,
Ṭīkā 13b4-5
rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.
Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10
曉了深奧十二緣起
Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22
入深因緣
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=692201)
---
Vaidya p. 232
evaṃ khalu punaḥ subhūte bodhisattvo mahāsattvaḥ pratītyasamutpādaṃ vyavalokayan na kaṃcid dharmam ahetukam utpadyamānaṃ samanupaśyati, na kaṃcid dharmaṃ nityaṃ vā dhruvaṃ vā śāśvataṃ vā avipariṇāmadharmakaṃ vā samanupaśyati |
3b1
Conze 1975, corresp. ed. Mitra 1888 p. 470
A Bodhisattva who thus surveys conditioned coproduction, does certainly not review any dharma that is being produced without a cause nor does he review any dharmas as permanent, stable, eternal, not liable to reversal,
Un Bodhisattva che quindi osservi la coproduzione condizionata certamente non osserva alcun dharma che sia prodotto senza una causa né osserva alcun dharma come permanente, stabile, eterno e non soggetto a inversione,
(Aṣṭasāhasrikā Prajñāpāramitā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=435&mid=715720)
---
Vaidya p. 12,1
yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam |
1100 A.D.? Kj mdo sde ja 8a3-4
’di lta ste | ñan thos rnams la ni skya ba daṅ rga ba daṅ | nab daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa | rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to ||
Kern 1884
That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna;
Cioé sarebbe a dire, ha predicato ai discepoli la legge contenente le Quattro Nobili Verità e, cominciando dalla catena di cause ed effetti, tendendo a vincere la nascita, decrepitudine, malattia, morte, tristezza, lamenti, dolore, dispiacere, abbattimento, e finalmente portando alNirvâna;
(Saddharmapuṇḍarīka: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=483&mid=812457)
---
Pāli Vin 1 I,§1,2 p. 1
atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manas’ ākāsi:
Eng Oldenberg
Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order:
Quindi il Benedetto (alla fine di questi sette giorni) durante la prima parte della notte fissò la sua mente sulla Catena della Causazione in ordine diretto e inverso:
ฉบับมหามกุฏราชวิทยาลัย
และทรงมนสิการปฏิจจสมุปบาทเป็นอนุโลมและปฏิโลม ตลอดปฐมยามแห่งราตรี ว่าดังนี้:- ปฏิจจสมุปบาท อนุโลม
ฉบับสยามรัฐ
อถ โข ภควา รตฺติยา ปฐมํ ยามํ ปฏิจฺจสมุปฺปาทํ อนุโลมปฏิโลมํ มนสากาสิ
(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407824)