Conditioned Coproduction

The conditioned Coproduction ( pratîtyasamutpada in Sanskrit, to pronounce “prətī: tyə səmŭtpα: də”, paticcasamuppāda in Pāḷi) is the Buddhist concept of conditionality, dependence, reciprocity.

According to Christian Maès, a more correct translation in French, should be: “ conditional coproduction ”, but the term “coproduction conditioned” mainly remains used. This term literally means “the origin of action”.

The essence of the concept lies in the concept of interdependence. Thus, in Buddhism, all the phenomena are made up and interdependent , that they are the physical objects, the feelings, perceptions, the thought, the conscience. According to the Buddha, this five “food” conditions the maintenance of “the existence of the living beings”. The conditioned coproduction is valid for any thing, but is often presented to explain the origin of Dukkha .

The conditioned coproduction is a very wide concept in the Buddhist literature, that it is within the Buddhist Canon or in the writings and comments of the various schools, such as for example in the Lalitavistara , text of the Bouddhisme mahâyâna describing the life of the Buddha and, in particular, its discovery of the truth of the conditionality at the time of its attack of the awakening.

It is about a theoretical concept related to a practice, in particular that of the Méditation, being fixed for goal the attack of the Nirvāna by the observation of the phenomena such as they are .

Formulations

There exist several formulations, more or less traditional, of the principle of conditioned coproduction.

Short

In the original texts, the short formulation is the following one:

“ Imasmim sati, idam hoti;

imassuppâdâ, idam uppajjati.

Imasmim asati, idam Na hoti;

imassâ nirodha, idam nirujjhati. ”

It is generally translated thus into French:

“ When this is, that is;

This appearing, that appears.

When this is not, that is not;

This ceasing, that ceases. ”

However, according to Dominique Trotignon (of the European Buddhist University), this translation poses problem, insofar as, in the original texts, in fact the same formulations are used for the verbs in the two parts of the sentence. Moreover, it does not put ahead the idea, widespread in old Buddhism, of multiple conditions vis-a-vis that, rather presents in later interpretations, of causes (returning the idea of principal cause and chronology).

A translation more faithful to the original texts could thus be:

“ This being, that becomes;

this appearing, that is born is built.

This not being, that does not become;

this ceasing, that ceases being born to build itself. ”

In these two formulations, a reading - among others - consists in proposing the two parts of each sentence. First parts referring to the reality, such as it is , and seconds with the Saṃsāra.

Long

A longer formulation rather quickly appeared in the Histoire of Buddhism. It introduces several modifications compared to the old texts, in particular a causal sequence, then - in the Mahayana - a material dimension.

The conditioned coproduction is thus presented like a whole of twelve bonds, or links, the twelve nidānas , forming a cyclic continuation, whose certain Buddhist schools consider that she is unceasingly traversed by the human beings in the Samsara.

In this talk, these conditions take part at the origin of the Dukkha. In the Mahā-tanhāsankhaya-sutta , it thus is specified, at the end of exposed law of conditioned coproduction: “such is the appearance of all this heap of dukkha”.

These links are (the terms preceded by “S.” are noted in Sanskrit, preceded by a “p.”, in Pāḷi):

the blindness, ignorance (S. avidyā , p. avijjā );
the creations (formations, constructions) mental (S. will samskāra , p. will sankhāra );
the discriminating conscience (S. vijñāna , p. vinnāna );
the name and the form, phenomena physical and mental (S., p. nāma-rūpa );
six sensory “spheres” (S. sadāyatana , p. salāyatana );
the contact (S. sparśa , p. phassa );
the feeling (S., p. vedanā );
the thirst (S. tṛṣna , p. tanhā );
the attachment, the appropriation (S., p. upādāna ).
the existence, to become it (S., p. bhava ).
the birth (S., p. jāti ).
the old age and death: (S., p. jarā-maraṇa ).

This formulation has a tendency to present the coproduction conditioned like a chronological continuation, a causal sequence. However, this interpretation is not present as such in the oldest texts. One is unaware of the time when this formulation in twelve elements was fixed, because only eights are constantly present right from the start: ignorance, constructions mental, discriminating conscience, the contact, the feeling, “thirst”, attachment and the existence. The four late elements are thus: the name and the form, spheres sensory, birth and finally old age and death.

From the chronological point of view, one can distinguish the conditions belonging to last (mental ignorance and constructions), at the present (the eight remaining ones, whether it like consequence of passed or conditions of the future). From the “causal” point of view, one can differentiate the stains (ignorance, thirst, attachment), the acts (mental constructions, existence) and the fruits (discriminating conscience, name and form, direction, dead contact, feelings, birth, old age and).

According to Dominique Trotignon, these two readings induce a material interpretation of the four additional conditions. He adds that the conscience becomes then:

“ considered, either like a " act of conscience discriminante" , but like a " support of renaissance" - interpretation become it also " classique" , as well at Buddhaghosa as in the Sarvâstivâda school. ”

This formulation undoubtedly appeared from the need for teaching the law of conditioned coproduction, the language not making it possible to do without a chronology. However, of many comments warn against the fact of interpreting the conditioned coproduction in this single way. Thus, Buddhaghosa gives it a long foreword, in the 17th chapter of sound Visuddhimagga , as of the 5th century of the Christian era, the incentive to consider the coproduction conditioned as follows:

“ the meeting of the causes, stated one by one, causes the manifestation of the effects This meeting, which produces a common effect when none the factors misses, is conditional because it brings face to face the complete factors. This meeting is called coproduction because it produces simultaneous factors which do not exist independently from/to each other. ”

Interpretations

Theravada

In the Buddhism theravada, the blindness is not the only cause of creations, there is not a cause and a effect but several causes and several effects.

In addition, the theravada recognizes in the conditioned coproduction three times; the second link, the voluntary activities (will sankhara), is production of kamma pertaining to the past, while the third link, the conscience, Vijnana, is a current effect. In the same way, thirst, the attachment and the karma are current causes, while the last two links are future effects.

Conditions

In the Theravada, there exist twenty-four types of conditions, although some are posed by Buddhaghosa like synonyms. The study of the conditions leads to an analytical approach of the coproduction: with each stage it is a question of detailing precisely what is conditioned. For example it is the pleasant feeling which conditions the thirst and not the other types of feeling.

The complete talk of the conditions and their applications to all the mental and physical phenomena lies in the Patthana, the last - and gigantic - delivers of Abhidhamma pitaka, comprising six volumes. This book was not translated yet into European language.

These conditions are posed like the indispensable condition in order to include/understand the conditioned coproduction. Thus, according to Nyanatiloka: “To include/understand Paticcasamuppāda perfectly, it is necessary to know the principal modes of condition or relation” (in Vocabulaire fade-French of the Buddhist terms ).

The same conditions they are discussed and of the variations of interpretations seem to take seat within Theravada. Buddhaghosa details conditions which it poses as synonymous but which however bears a different name. Then, he proposes to apply to each stage the conditions which are appropriate, according to the logic of Patthâna: it is initially a question of detailing, for example, which creations condition which state of consciousnesses, then how.

; Causal condition : It is at the same time a condition and a cause, and this diagram is valid for each condition. The causal condition represents a base. According to Buddhaghosa, " The causes provide a base in the sense that they ensure a good base, and not because they transmit to them nature" (translation Christian Maës). ; Condition of object: The agent which helps another of them while being used to him as object: just as the weak man cannot go without being pressed on a cane, the states of êtats of spirit need an object to appear. ; Condition of prevalence : The agent which helps another of them by dominating it. ; Condition of immediacy : The agent which helps another by its temporal proximity of them. ; Condition of simultaneity : The agent which helps another of them while appearing simultaneously, “like the lamp for the light”. ; Condition of reciprocity : Agents which support their reciprocal consolidation " like the feet of a trépied". ; Condition of support : The agent which helps another of them while being used to him as support, of base. ; Condition of strong support : Idem that precedent ; Condition of anteriority : The agent which helps another of them while appearing in first ; Condition of posteriority : The nonphysical agent which reinforces a former physical agent. ; Condition of repetition : The nonphysical agent which is only one repetition of a former nonphysical agent. ; Condition of Kamma : This condition describes an intentional effort. ; Condition of result: A peaceful and serene frame of mind helping the following frame of mind to be peaceful and serene. ; Condition of contribution : The food conditions the physique. ; Condition of faculty : When faculties condition nonphysical agents - for example ocular faculty conditioning the visual conscience. ; Condition of Dhyana : Dhyana conditions the factors which are associated to him, among Vitakka, Vicara, Piti, Sukkha, Upekkha and Ekaggata. ; Condition of way : Factors helping to leave the Samsara. ; Condition of association : The nonphysical agents which join the same object (see: Skandhas). ; Condition of dissociation : Contrary to the preceding condition, the nonphysical agents being reinforced reciprocally while not being associated with the same object. ; Condition of existence: An agent which reinforces some another, similar. ; Condition of inexistence : The nonphysical agent which helps another of them to appear while disappearing. ; Condition of disappearance : Idem that preceding condition. ; Condition of not-disappearance : Idem that condition of existence.

Explanations

the blindness conditions the creations ;
: The blindness conditions creations méritoires as a condition of object and condition of strong support.
: It conditions déméritoires creations as a condition of object, that prevalence of object, strong support of object; as a condition of immediacy, full immediacy, strong immediate support, repetition, inexistence and dissociation, as a causal condition, of simultaneity, reciprocity, support, association, existence and not-dissociation.
: Lastly, the blindness conditions neutral creations in only one manner: like condition of strong support.
creations condition the state of consciousnesses ;
: Two cases are distinguished during the life and at the particular time from the “bond-of-rebirth” (faded Patisandhi ).
: In the same way, water is placed at the place low; in the same way, mental creations having effects karmic, they condition the level of conscience.
the state of consciousnesses condition the physical and mental phenomena ;
: A resulting state of consciousness conditions the psychic one in nine manners: condition of simultaneity, reciprocity, support, association, result, contribution, faculty, dissociation, existence, not-disappearance.
: A resulting state of consciousness conditions the physique in nine manners, at the time of the rebirth, Punarbhava: condition of simultaneity, reciprocity, support, result, contribution, faculty, dissociation, existence, and not-disappearance.
the physical and mental phenomena condition the six spheres sensory ;
: At the time of the rebirth, Punarbhava, the psychic one conditions the mental field like condition of simultaneity, reciprocity, support, association, result, existence, and not-disappearance. It can condition it like contribution or causal condition.
: During the life, the psychic resulting one represents the same conditions. Psychic the nonresulting one represents six conditions: simultaneity, reciprocity, support, association, existence and not-disappearance, and also to constitute a causal condition or of contribution.
: The psychic resulting one conditions the five other fields like condition of simultaneity, support, result, dissociation, existence and not-disappearance; sometimes like causal condition and condition of contribution.
the six sensory spheres condition the contact ;
: The five physical sensory spheres condition the physical contacts as a condition of support, anteriority, faculty, dissociation, existence and not-disappearance.
: The resulting mental field (faded: Vipaka ) conditions the mental contact resulting like condition from simultaneity, reciprocity, support, result, contribution, faculty, association, existence and nondisappearance.
: The visible field conditions the contact with the eye as an object, that condition of anteriority, existence and not-disappearance. And the other “external fields” condition same manner, for example the sound for the ear.
: The external fields condition the mental contat as an object. But Buddhaghosa adds: or as an anteriority, existence or a not-disappearance, without slicing.
the contact conditions the feelings ;
the feelings condition thirst ;
: Only the “resulting” feeling (faded: vipaka ) and pleasant ( sukha ) is taken into account: the unpleasant and neutral feelings do not enter concerned. The pleasant resulting feeling conditions thirst like condition for strong support.
thirst conditions the attachment ;
the attachment conditions the existence;
the existence conditions the birth .

To leave the cycle

Upanissa sutta presents the formulation of the cycle which brings to be released from Dukkha, which is thus the first link (the list presented is based on the translation of Thanissaro Bhikkhu):

suffering;
conviction;
joy;
rapture;
serenity;
pleasure;
concentration;
knowledge and vision of the things such as they are;
disenchantment;
“dépassionnement”;
release;
knowledge of the release.

One finds in this formulation certain “factors” suitable for the practice of samatha, like certain stages of Vipassana according to description that makes the Bouddhisme theravada of it.

Madhyamaka

Buddhism Mādhyamika presents an original interpretation of the conditional coproduction. Nāgārjuna writes in the Madhyamakakārika :

“ Where that it is, whatever they, neither of oneself neither of others, neither of neither other, nor independently of the one and other, things are never produced. ” (translation of L. Biton)

Nothing is never produced:

“ the conditioned production relate to phenomena soft, insubstantial, which escape the four alternatives from " the être" , of the " néant" , of the " the being and of the non-being at the same time " and of the " neither to be nor non-être". ” (Horned Philippe).

The conditioned coproduction is only Vacuité, which makes the specificity of its comprehension by the Madhyamaka.

Cittamātra

According to the school of the Cittamātra, the conditioned coproduction is not “only spirit”. It is not a question to say that all is illusory, that the spirit does not exist, but to bring back all the other phenomena to that of consciences, Vijnana S.

According to Asaṅga:

“ the pratîtyasamutpada with twelve members is that which distributes approval and the nuisance (…). Here, those which are mistaken on the first production in dependence (…) think that it is necessary to seek the origin of the things in their own nature, or in the former acts, or a metamorphosis of the creator, or self; or they think that there is neither causes nor condition. Those which are mistaken on the second production in dependence imagine one Oneself active and sensualist. ” (in the sum of the large vehicle of Asanga, translation Etienne Lamotte).

References

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