The Problem of Translating the Term "Paticcasamuppda" into English

The central teaching of Buddhism as accepted by the Madyamaka tradition is the Paticcasamuppda while in the Theravada tradition it is the Four Noble Truth. However, in present day society, the Theravada scholars accept that the Four Noble Truth is based on Paiccasamuppda. The canon says that Paiccasamuppda is called the middle path (Majjhim patpad,).1 The English term, which has come to be commonly used by translators to designate, specially, the Buddhist concept of causation (Paccasamuppda), is usually referred to in Buddhist scriptures by the term Paticcasamuppda (Pali) and Prattyasamutpda (Skt).2 Prof. K. N. Jayathilake states Causation as understood in Buddhism stands midway between the Indeterminism of yadrcchvda and the Strict Determinism of niyativda3. Meanwhile, Prof. David J Kalupahana mentions It places causality midway between fatalism (niyativda) and accidentalism (yadrchvda).4 In this way, the eminent scholars who enlightened on the subject, Prof. W. S. Karunarathne,5 Prof. K. N. Jayathilake,6 Prof. D. J. Kalupahana etc.7 have expressed their view with regard to the formation of Paiccasamuppda. The Buddha delivered what He realised to the individual in a society where many views (dihi) existed. The Brahmajala Sutta8 states sixty-two dogmas (views) that prevailed in the contemporary Indian society of the Buddha and all the dogmas were grouped by Him under eternalism (Ssvatavda) and annihilationism (Ucchedavda). The method used by the Buddha to reject the Sasvatavda is the analysis i.e. five aggregate (pacakkhanda), twelve bases, (dvdasyatana), eighteen elements (ahrasadhtu) etc. while He used the Paiccasamuppda, in which the synthesis is described, to reject the annihilationism. Therefore, the aim of the Buddha is to show the continuity of the individual in the context of the cycle of birth and death.
1

S. N. Vol. iv. 330; Vol. ii. 17; 20; 23; Causality: The Central Philosophy of Buddhism, David J. Kalupahana. P. 91

2 3 4
5 6 7 8

Encyclopaedia of Buddhism, Vol. IV. Edition Chief. G. P. Malalasekara, p. 375 Early Buddhist Theory of Knowledge, K. N. Jayathilake, Delhi, 1980. p. 445 Causality: The Central Philosophy of Buddhism, David J. Kalupahana. P. 94 See- The Theory of Causality W. S. Karunaratne, Nugegoda, Sri Lanka, 1988 See- Early Buddhist Theory of Knowledge, K. N. Jayathilake, Delhi, 1980. See- Causality: The Central Philosophy of Buddhism, David J. Kalupahana. Brahmajla Sutta, D. N., Vol. I., PTS, pp. 1-46

The term Paticcasamuppda is identified with the twelve-fold formula of causality at many places in the Nikys.9 The Mahatanhsankaya Sutta deals with the deep explanation of the twelve-fold formula one by one firstly, secondly the summary of it, thirdly the cause of suffering and finally cessation of suffering. The special feature of Paticcasamuppda with regard to other teachings of the Buddha is the methodology that He observes to explain the reality behind us. When the Buddha explains the cause of suffering following the Paiccasamuppda, He observes the regular order (anuloma)10 and for the explanation of the cessation of suffering, He observes the negations following the same regular order without observing the reverse order (pailoma)
11

as in other

places. For example, in Canki Sutta12 Buddha has used the regular order13 to explain how

Paticcasamuppada Sutta, S. N., Vol. II., PTS, pp. 2-5 Paccaya Sutta, S. N., Vol. II., PTS, pp. 42-3 Mahatanhasamkaya Sutta, M. N. Vol. I., PTS, pp. 256-71

10

imasmim sati idam hoti, imassuppd salyatanapaccay updnam, samudayo hoti. ibid. p.263 phasso,

idam

uppajjati, vedan,

yadidam

avijjpaccay

sakhr,

sakhrapaccay vinam, vinapaccay nmarpam, nmarpa paccay phassapaccay bhavo, vedanpaccay jti, updnapaccay bhavapaccay jtipaccay

salyatanam, jarmaranam

tah, tahpaccay

sokaparidevadukkhadomanassupys sambhavanti. Eva-metassa kevalassa dukkhakkhandhassa

11

imasmim asati samkhranirodho, nmarpanirodh bhavanirodho, hoti. ibid. p.264

idam na

hoti,

imassa

nirodh

idam nirujjhati, vinanirodh

yadidamavijjnirodh nmarpani rodho, phassanirodh jarmaranam

samkhranirodh salyatananirodho, bhavanirodh

vinanirodho,

salyatananirodh jtinirodho,

phassanirodho, jtinirodh

vedannirodho, vedannirodh tanhnirodho, tanhnirodh updnanirodho, updnanirodh sokaparidevadukkhadomanassupys nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho

12

Canki Sutta, M. N. Vol. ii., PTS, pp. 164-77 saddhjto upasamkamati, upasamkamanto payirupsati, payirupsanto sotamodahati, ohitasoto dhammam sunti, sutv dhammam dhreti, dhatnam dhammnam attham upaparikkhati, attham upaparikkhato dhamma nijjhnamkhamanti, dhammanijjhnakkha ntiy sati chando jyati, chandajto ussahati, ussahitv tuleti, tulayitv padahati, pahitatto samno kyena ceva paramasaccam sacchikaroti paya ca nam ativijjha passati. ibid. p.173

13

one attains the final extinction and the reverse order14 to examine the reasons why one does not come to the extinction. However, Paccaya Sutta deals with the reverse order (pailoma) to explain the universal principle of causality.15 When the methods used by the Buddha are considered, it is clear that Paiccasamuppda has been discussed in a different manner to examine the being and the world. When the factors mentioned in the Sutta are taken into consideration, there arose many considerable points with regard to the formation of Paiccasamuppda since it has been considered as a circle or line. If the twelvefold formula of the Paiccasamuppda can be accepted as a circle, even the first and the last of the formulas could follow after one another. However, the final formula, jarmarana does not cause avijj. In the other words, avijj is not raised as a result of jarmarana. Therefore, though the twelvefold formulas arise being themselves as the cause and effect, jarmarana could not produce avijj. Since the twelvefold formula could not have been considered as the circle, there arises an opinion that the twelvefold formula would place as a line. If this were accepted, the first cause would be avijj while the final effect would be decay and death. Therefore, Paiccasamuppda cannot be considered as a line, too. The simile of two bamboo poles given in Nalakalapa Sutta to explain the co-existence of name and form (nma-rpa) is one of the most suitable similes in this regard. The two bamboo poles are erected against each other or with the help of one another. 16 Being considered the difficulty of providing a reliable simile to the Paiccasamuppda, even the great expounder, the Buddha, is away of applying any simile. However, the simile of wheel
14

Saccnupattiy kho Bhradvja, padhnam bahukram. No cetam padaheyya, naidam saccam anuppuneyya no ceatam tuleyya, naidam padaheyya no cetam usseheyya, naidam tuleyya no cetam chando jayetha, naidam usseheyya ibid. p.174

15

Bhavapaccay, bhikkhave, jti pe updnapaccay, bhikkhave, bhavo tahpaccay, bhikkhave, updnam vedanpaccay, bhikkhave, tah phassapaccay, bhikkhave, vedan salyatanapaccay, vinapaccay, bhikkhave, bhikkhave, phasso nmarpapaccay, bhikkhave, salyatanam nmarpam sakhrapaccay, bhikkhave, vinam avijj

paccay, bhikkhave, sakhr uppd v tathgatnam anuppd v tathgatnam, hitva s dhtu dhammahitat dhammani-ymat idappaccayat. Paccaya Sutta, S. N., Vol. II., PTS, p. 42
16

dve nalakalpiyo aamaam nissya tittheyyum Nalakalapa Sutta, S. N. Vol. ii., p.112

with its spokes and the hub that has been used by Ven. Buddhagosha in his Visuddhimagga17 to explain the process of life is being considered as a simile that could be compared with process of the paiccasamuppda. The hub, which is centred in the wheel, could be similar to ignorance (avijj), the cause of everything. The spokes that are attached with the hub and the rim are the remaining formulas while the rim is decay and death (jarmarana). As we are living in a world where the technology is being highly developed we can take the simile of a television. The television is similar to the living being while what is behind the being is similar to the circuit board that is placed inside of the television. If one of the equipment of the circuit board is out of order, television will not operate properly. The evidence in the Nikya shows us that there is a variety of purposes behind the Paiccasamuppda.18 1. Mahatanhasamkaya Sutta19 - the aim of the Paticcasamuppda is to repudiate the belief in a permanent transmigrating vina by describing the inter-dependent nature of all component things including consciousness. 2. Sivaka Sutta,20 the purpose of Paticcasamuppda is to refute the view that everything is due to previous causes (sabbam pubbekata-hetu). 3. Paccaya Sutta21 the purpose of Paticcasamuppda is to enunciate a universal philosophical principle of conditionality. Being the Paiccasamuppda, the essence of Buddhism, the term is to be translated into English. Therefore, the terms currently being used are to be examined whether they preserve the exact meaning of the term Paiccasamuppda or not and out of them which could be applied as the most suitable translated term. The terms that are mostly used are: 1. Theory of Causality 2. Causal Theory
17

The Path of Purification, Bhadantcariya Buddhaghosa, tra. Bhikkhu namoli, Singapore Buddhist Meditation Centre, p. 207

18
19 20 21

Causality: The Central Philosophy of Buddhism, David J. Kalupahana. p.32 Mahatanhasamkaya Sutta, M. N. Vol. I., PTS, pp. 256-71 Sivaka Sutta, S. N. Vol. iv., P.230 Paccaya Sutta S. N., Vol. II., PTS, pp. 42-3

3. Cause and Effect 4. Cause and Condition 5. Dependent Co-origination 6. Dependent Origination N. Dutt states, The evidence found in the Nikya leaves us in doubt as to the fact that whatever words were not used in a technical sense but in a sense that the ordinary man and woman could understand.22 However, the Buddha has used technical terms also when the Nikaya is concerned. The words; sa, vina, pa, etc. are used by the Buddha in technical sense though the commentators and the scholars have not been able to follow their exact meaning. In this sense Paiccasamuppda is also a technical term and it is not a term used by the Buddha for ordinary man and woman could understand. However, there is no any misinterpretation with regard to the term Paiccasamuppda since it has been interpreted by the Buddha himself. Paiccasamuppda is said objectivity, necessity, invariability, and conditionality. 23 The controversy raised here is with regard to term translated into English. As mentioned above the terms currently being used should be examined. Theory of causality or causal theory means causality. Wikipedia, free encyclopaedia interprets, Causality is the relationship between an event (the cause) and a second event (the effect), where the second event is a consequence of the first.24 Encyclopaedia of Buddhism states that Buddhist literature reveals a great deal of interest in the subject of causation as is borne out by the large number of synonyms for the word cause found in the Buddhist texts. Some of these words such as samudaya, hetu, nidna, krana, have each acquired a specific meaning conveying some subtle distinction in the concept as is re-required to discuss the subject in differing contexts, while others, such as Paticcasamuppda, idappaccayat and paccaya have evolved almost into a technical terminology necessary for the explanation of the very unique position taken by Buddhism regarding the problem of causation... Imasmim sati idam hoti .25 Prof. K. N. Jayathilake views that one of the
22

Early History of the Spread of Buddhism, N. Dutt. pp. 44 tathat avitathat anaathat idappaccayat ayam vuccati paticcasamuppdo Paccaya Sutta, S. N. Vol. II., PTS, p.26

23

24

wikipedia.org/wiki/Causality Encyclopaedia of Buddhism, Vol. IV. Edition Chief. G. P. Malalasekara, p. 01

25

characteristics of causation is conditionality (idappaccayat). It was used as a synonym of causation in the early Buddhist texts points to its great importance. 26 Accordingly positive confirmations would be available to the term causality. However, Paiccasamuppda is not mere causality for it observes the cycle of birth and death of the being. The term causality can simply be used to introduce the twelvefold formula. In this regard one would argue that there is no difference between twelvefold formulas and Paiccasamuppda. The difference between these two is that the Paiccasamuppda is formed with the formulas. The other proposed terms to the term Paiccasamuppda is cause and effect, and cause and causality. The term, conditioned genesis has been used as an alternative translation while the concept has also been discussed as the principle of conditionality, or relativity.27 Words expressing the idea of cause in the Pali Nikaya are numerous. Buddhaghosa has given a list, including paccaya, hetu, krana, nidna, sambhava and pabhava, and maintains that although the words are different they express the same meaning.28 Prof. David J. Kalupahana suggests that Paccaya does not, in the Nikys, mean 'relation' or 'condition' in the sense in which these two meanings were later accepted in connection with the Abhidhamma theory of paccayas and hetu also does not mean, in the Nikys, "radical cause" or "primary cause" or ground in the sense in which they were later on understood.29 Here, the interpretations given by Ven. Buddhaghosa and David J. Kalupahana seem to be mistaken because the term hetu means the cause while paccaya means condition. Pal-English dictionary explains paccaya as having its foundation on this, that is to say, causally connected, by way of a cause. 30 However, the Dictionary further says that these two words are synonyms. According to the facts given in the Bija Sutta with regard to the planting of a seed, hetu and paccaya can be understood as two different words. To take a case of natural physical (biological)
26
27

Causality: The Central Philosophy of Buddhism, David J. Kalupahana. P.94 Encyclopaedia of Buddhism, Vol. IV. Edition Chief. G. P. Malalasekara, p. 375 Paccayo hetu kranam nidnam sambhavo pabhavo ti di atthato ekam vyajanato nmam Visuddhimagga, Vol. ii., p. 532 Causality: The Central Philosophy of Buddhism, D. J. Kalupahana, p. 57 Early Buddhist Theory of Knowledge, K. N. Jayathilake, Delhi, 1980. p. 445

28

29
30

Causality: The Central Philosophy of Buddhism, David J. Kalupahana. pp.27-28 Pali-English Dictionary, T. W. Rhys David, William Strede, Asian Educational Services, 1997

causation, it is said that if the five kinds of seed (pacabijajrni) the cause are to sprout, grow up and attain maturity31 the effect, three conditions have to be satisfied, viz. 1. The seeds have to be unbroken, not rotten, not destroyed by the wind or sun and fresh (akhandni aptni avttapahatni sradni). 2. They must be well-planted (sukhasayitni). 3. They must have the benefit of the earth and water. The total process thus consists of several conditions (paccaya) each of which has a different relationship to the effect (phala) and is, therefore, a different type of condition. In other words, the seed is cause (hetu) while the others are conditions (paccaya) such as earth, water, etc. Here, the cause and effect represent the formulas and they could not follow the term Paiccasamuppda. Therefore, the terms cause and condition are more suitable than the cause and effect to introduce the summary 32 but not to the Paiccasamuppda. Prof. K. N. Jayatilake views, "To call an event a cause or an effect is only to define our attitude to that event. The same event can be either a cause or an effect depending on our particular interest and inquiry. There are therefore, no cause as such and no effect as such actually found to be existing in the universe.33 The dependent co-origination and dependent origination are the terms that are to be concerned whether they could be applied to Paiccasamuppda. Ven. Buddhaghosa says: Saha uppajjati ti sam uppdo.34 Samuppda indicates that nothing can be originated from one single cause or even fortuitously. But the word samuppda itself does not convey much more than the idea that a thing is originated by more than one other thing. The etymological meaning of the component parts- paticca+sam+uppda is to be examined in this context. Uppda is mere origination. However, this does not
31

vuddhim virlhim vepullam pajjeyyum Bija Sutta, S.N. Vol. III., PTS, p. 54

32

imasmim sati idam hoti, imassa uppda idam uppajjati. imasmim asati idam na hoti, imassa nirodh idam nirujjhati. Mahatanhasamkaya Sutta, M. N. Vol. i., PTS, pp. 256-71

33 34

The Theory of Causality, W. S. Karunaratne, 1988, p.128 Visuddhimagga, Vol. ii, p. 512

convey the Buddhas idea of causality. The idea of dependent origination is fully conveyed and formed only when the other two parts are added on to it. Sam means together therefore samuppda means arise together. Paticca means dependent. Therefore, paticca+sam+uppda can be translated into English as dependent + together + origination. The word together simply could be replaced with the prefix co. However, if the meaning is clear and applicable to the term without the prefix, the additional prefix could be ignored for the sake of the profundity of the technical term. Therefore, the exact technical term for the Paiccasamuppda is the Dependent Origination.

Ven. Ilukevela Dhammarathana (Assistant Lecturer) B.A. (hons), M.A. The Department of Buddhist Philosophy The Faculty of Buddhist Studies Buddhist and Pali University of Sri Lanka