ON THE FORMATION OF A SHORT PROSE

PRAT]TYASAMUTPADA SUTRA
Noritoshi ARAM AKI
While engaged in undertaking the reconstruction of the formative process
of the pratityasamutpada formula in Early Buddhism, I realized the necessity to
establish the text-strata of the verse and prose sutras relevant to my subject
One of the fundamental theses I am trying to put forward is that the development of the constituent fundamental concepts such as l($7:z.ii, namarapa, vijnana
etc. in verse sutras must precede the formative process of the pratityasamut-

pada formula itself, starting with the simple three- or five-membered up to the
complete twelve-membered in prose sutras. Therefore my study on the pratityasamutpada formula will consist of two parts: the first part proposes to
trace how the constituent fundamental concepts originate and develop through
the strata of verse siitras, while the second part is concerned with how they
are combined finally to formulate the twelve-membered formula in prose
sutras. Obviously the first undertaking is more ambitious, if not hazardous,
than the second, since so far verse sutras have scarcely been investigated with
respect to the development of philosophical or doctrinal concepts traceable
therein. My contention here is that exactly this neglect of verse sutras in
philosophical or doctrinal studies has hindered the penetrating understanding of
early Buddhist philosophy to such an extent that almost all the fundamental
concepts of Early Buddhism must have been accepted as nothing more than
the dogmatic concepts which had long been fixed and are as such prevalent
in prose siitras.
Having started to trace the occurrences of the constituent fundamental
concepts in verse sutras, I am becoming more and more confident that their
origin and development must indeed be interpreted from the contexts of their
occurrences in verse sutras, but here has emerged a serious difficulty : how to

88

N. ARAMAKI

stratify verse sutras so that I may trace the origin and development of the

THE SHORT PROSE PRATiTYASAMUTPADA

89

(discussed in this paper).

constituent concepts on a solid philological basis and at the same time how to

Part 2: The origin and development of the constituent concepts of the

establish the developing lines of the fundamental concepts in verse siitras so

pratityasamutpiida theory, especially of niimarupa and vijniina, in

the strata of verse siitras (to be continued on another occasion) .

that I may stratify them around the well-established lines of their development
therein traceable. Here is a vicious circle and I must be able to break it
somehow. I am of the opinion that prior to establishing a general stratification of the entire verse siitras and a general developing line of Buddhist
philosophical concepts therein, I can only accumulate piecemeal evidence,
philological, philosophical or otherwise, which may establish, however partially,
the textual relationships among the relevant verse siitras and at the same
time the conceptual development of certain concepts occurring therein. In
this paper I propose to concentrate my attention upon those concepts which
are constituent of the pratityasamutpiida theory in the early prose pratitya-

samutpada siitras and to find out their developing line from one of the oldest
verse siitras- possibly one of the Buddha's words if ever such could exist!'
through the strata of the relevant verse siitras up to the prose pratityasamutpiida siitras. The starting-point of my present attempt reveresly to pursue
the earlier development of the constituent concepts of the pratityasamutpiida
theory is a short prose pratityasamutpiida sutra, SN 12. 38 (ii, 65): SA-A 14.
19 (no. 359) which has so far scarcely attracted the attention of scholars,
but nevertheless which, together with the other related siitras, contains the
most fundamental concepts, niimarupa and vijniina. The following study into
the precedent development of the constituent concepts of the pratltyasamut

Piida theory through the strata of verse sutras is designed as a necessary

procedure for interpreting the philosophical meaning of the concept pratityasamutpiida defined by the interdependence of the two fundamental concepts,
nanwrupa and vijiiana.
In the following I will divide my discussion into the two parts.

Although these two parts are arranged in the reverse order, the discussion
within each part cannot but be in the progressive. Accordingly what I am
attempting here in this paper is first to identify the constituent concepts of the

pratuyasamutpiida theory in the early prose pratityasamutpiida siitras and then

secondly to trace those constituent concepts in the strata of verse siitras
starting from the oldest stratum of the Buddhist siitras-probably the verses
from the golden mouth of the Buddha himself.

PART 1 : THE FORMATION OF

THE PRATiTYASAMUTPAD A THEORY
In my present opinion the formative process of the dviidaSiiJigapratitya-

samutpiida formula has its starting-points in the two short prose pratityasamutpiida sutras, one on the concept l!$~Zii (SN 12. 66: SA-A 12. 9, no. 291 :
Nidanasarpyukta 9) and the other on the concepts vijfziina and niimarupa, the
latter of which will be discussed here in this paper in some detail, the former
being reserved for another paper. This short prose pratityasa1nutpiida sutra on
the concepts vijniina and niimarupa develops in two directions : firstly in
the direction of analyzing how the vijtiiina conditions the namancpa to be
reborn in the next life incurring the universal conglomeration of sufferings ;
and secondly in the direction of analyzing how the niimarupa conditions the

vijniina to experience the fruits of previous karmans in this life. The development in the first direction results in the caturiihiira- and the caturvijJiiinasthiti- theories , and that in the second results in the pratityasamutpiida theory

Part 1 Th e formatiOn
of the pratityasamutpada theory defined by the
-pa and vz]niina
.. _
interdependence of 12amaru
in the early prose

Pratityasamutpada sutr as, mam

1y of the N1danasarpyutta

of SN

defined as the conditioning of the $acfayatanas on the $acf.vzjJianakiiyas and

further as the interdependence of the vij1iiina and the niimarilpa.

T HE SHORT PROSE PRA TiTYASAMUTPADA

N. ARAMAK I

90

91

succeeding stage of development which replaces the " iiyatirrz, punabblzaviibhini-

The Formation of the Caturahara and the Caturvijiianasthiti

bbatti" by the " niimarupassa avakkanti" and thus expounds the augmented

Theories

four-membered formula vijiiiina-niimaritpa-jiiti-jariimara~za-, SN 12. 39: SA-A 14.

In the shortest and probably original version (as represented in the Chinese
version) the short prose pratityasamutpiida sutra, SN 12. 38: SA-A 14. 19 (no.
359) runs as follows :

ymi ca ... ceteti ymi ca pakappeti ymi ciinuseti iiramma~zam etarrz hoti
viihiii~wssa tlzitiyii armnnza~1e sati patit!hii vithiii~wssa hoti 1 tasmit.n

patittlzite viil1iii~1e vin7f he iiyatim punabbhaviibhinibbatti hoti iiyatim

punabbhaviibhinibbattiyii sati iiyatirJ'l jariirnara~l01?t sokaparidevadukkhadomanassupiiyiisii sambhavanti evam etassa kevalassa dukkhakkhandhassa samudayo hoti ......yato ca ... no ceva ceteti no ca pakappeti no
ciinuseti iiramnza~zam etaJrt na hoti viiiiiii~wssa fhitiyii 1 iiramma~e asati
patit!hii vi1iJiii~wssa na hoti I tad appatitthite viiiiiii~e aviru{he ayatitrz,
punabbhaviibhinibbati na hoti I iiyatiJrt punabbhaviibhinibbattiyii asati iiyatiJ!l jatijariinwra~zarrz sokaparidevadukkhadomanassupiiyiisii nirujjhanti 1
evam etassa kevalassa dukklzakkhandhassa nirodho hotl ti 1
...If there is anything considered, conceived and subconsciously attached

to, here becomes the object, upon which depending the vijtiiina- continues
to exist (in the augha-); if there is such an object, the vijl'iiina- has
the stand (to stay in the augha-); if the vijfiiina- has the stand (to
stay in the augha-) and continues to grow, there arises a new reborn
existence in the next life; if there arises a new reborn existence in the
next life, there accumulate old age, death, griefs, lamentations, sufferings, dejectednesses and desperations. Thus there arises the universal
~onglomeration

of sufferings in this world ... .If, on the contrary, there

ts nothing considered , concetve
d an d subconsciOusly
.
attached to, here
becomes no object upon wh1ch d epen d.mg the m;niina.._
.
continues to extst;

20, no. 360:

yati ca ... ceteti yaii ca pakappeti ymi ciinuseti

iiramma~wm eta~n

hoti

vi1i'iiii~zassa

thitiyii I iiramma~e sati pati!thii viihiii~wssa hoti 1 tasmirrt patitfhite viiiiiii~ze virufhe niimarupassa avakkanti hoti 1 *niimarupassa avakkantiyii sati iiyatirrz, jatijariimara~zarrz, sokaparidevadukkhadomanassupiiyiisii sambhavanti I ... * I
.. .If there is anything considered, conceived and unconsciously attached
to, here becomes the object, upon which depending the vij1'iiina- continues
to exist (in the augha-); if there is such an object, the vijl'iiina- has
the stand (to stay in the augha-); if the vij1'iiina- has the stand (to stay
in the augha-) and continues to grow, the niimarupa- enters upon (the
womb of a mother in the next life); if the niirnarupa- enters upon (the
womb of a mother in the next life), there accumulate (re-) birth, old age,
death, griefs, lamentations, sufferings and desperations ....

When these two very simple pratityasamutpiida- sutras are really one of the
two starting points of the development of the pratityasamutpiida- formula, as
I am now arguing, there is no doubt that they presuppose some fundamental
concepts in currency which must have been inherited from the preceding
traditions either of Buddhist (verse) sutras or of ascetic verses commonly
shared by ]ainism, etc. : 1) the iiramma~w- and patitthii- consisting of anything

cetita-, pakappita- and anusayita- upon which depending the viftiiina- continues
to exist, 2) the vijiiiina- which continues to exist even after death and brings
forth the new saqtsaric existence to be reborn, 3) the niimariipa- which
appears in the earliest stage of rebirth perhaps as the deepest underlying layer
of the new saqtsaric existence, and 4) the anxiety toward the jariimara~w- etc.
Where have they come from? Before I undertake to answer this question, it

... .Thus there perishes the universal conglomeration of sufferings in

this world.

is, I think, advisable to confirm that these two seemingly negligible pratitya-

This very simple pratityasamutpiida- sutra expounding the three-membered

formula vijl'iana-jiiti-jariimara~w- has a variation-sutra of the immediately

concept pratityasamutpiida- defined as the vijtiiina- and the niimarapa- in their

samutpada- sutras really initiate the formative process of the fundamental

92

THE SHORT PROSE PRATlTYASAMUTPADA

N. ARAMAKI

interdependence. Let me try to suggest that these two pratityasamutpiidasiitras develop into the catu riihiira- and the caturvij;liinasthiti- theories by
further analyzing how the vijJiiina- in its dependence upon the aramma~ta- and

patittllii- conditions the nanwriipa- to be reborn and that they develop into the
pratityasamutpiida- theory by further analyzing how the niimarupa- thus reborn
to be the $aqiiyatanas conditions the $atjvijiianakayas.
It is easy to recognize the close relationship and the probable precedence

of the two pratityasamutpiida- siitras above quoted to one of the simplest

caturiilziira- siitras, SN 12. 64 (ii, 101) : SA-A 15. 12 (no. 374) (cf. also E. Waldschmidt, Ein Fragment des Saq1yuktagama aus den Turfan-Funden, M 476, in

Von Ceylon bis Turfan, S. 280 f.) due to their common vocabulary and phraseology. The caturiihiira- siitra runs as follows :

... cattiiro me ... iihiirii bhutiinii7Jl vii sattaniirJ't thitiya sambhavesinaytt vii
anuggahiiya I katame cattiiro 1 kabalirrtkiiro iihiiro otjariko va sukkhumo vii
pJzasso dutiyo manosa11cetanii tatiyii viii1lii~WJ?'l catuttharrt I . . . . ..
kabali1rzkiire ce ... iihiire atthi riigo atthi nandi atthi ta~thii patif!hitm!l

tattha viiiiiii~zarrz viruflzatrz yattha____,_patitthitam

viihlanam
- . . virulJzam
. . atthi
tattlza niimariipassa avakkanti atthi yattha atthi niimarupassa avakkanti

_,__,
.

atthi tattha sa;ikkhiirii~zaJJt vuddhi 1 yattha atthi sarikhiirii~W1Jt vuddhi atthi

tattha iiyati;!l punabbhaviibhinibbatti 1 yattha atthi ayati1rz, punabbhavabhinibbatti atthi tattha liyati7',n jiitijariimara~arJ't *sokaparidevadukkhado!!!!!!.wssupiiyiisii* ... . ..
phasse ce ... iihiire ...
manosaiicetaniiya ce ... iihiire .. .
vi;i1iii~ze ce ... iihiire .. .

mara~arrt

93

*sokaparidevadukkhadomanassuPii)liisii* ...

phasse ce .. .ahare ...

manosmlcetaniiya ce ... iihiire ...
vi1liiii~te

ce ... ahiire .. .
......... There are four kinds of aliment which enable sentient beings
either continuously to live on when they have been reborn or ( newly) to
nourish (the embryos of themselves) when they are desiring to be
reborn. What are the four kinds of aliment? (They are) 1) edible food,
coarse or refined, 2) experience (, unpleasant or pleasant) , 3) (volitional)
conception in mind and 4) vijiitina-. ... If there is greed for , pleasure in
and desire for edible food, then the vij;iiina- has the stand (to stay in
the augha-) and continues to grow. When the vijiiiina- has the stand
(to stay in the augha-) and continues to grow, then the niiman~pa
enters upon (the womb of a mother) . When the niimarupa enters upon
(the womb of a mother), then the sarrzskiiras or the karmans accumulated
in latency are activated. When the S01JlSkiiras accumulated in latency
are activated, then there is reborn the saq1saric existence in the next
life. When there is reborn the saq1saric existence in the next life, then
there are rebirth, old age, death, griefs, lamentations, sufferings,
dejectednesses and desperations in the next life.
If ( there is greed for, pleasure in and desire for) experience (,
unpleasant or pleasant) , then ...
If ( there is greed for, pleasure m and desire for volitional) con-

ception in mind, then ...

If (there is greed for, pleasure in and desire for ) vij1iana-, then ..... .
If (, on the contrary,) there is no greed for, no pleasure in and no

kabalimkiire
ce iiha-re natth z rago
- natthz. nandt. natthi tanha appatttJ!E:_
.

tam tattha vi;lniinam

-zh 1 yattha appatttthztam
. .

. ~01Jl
. avir
lh
..
. vifiiiiinam
. . avtru
. a,n ......
- yattha natthi iiyatim

_._ puna bbh ava-bh'mtbbatti

natthi tattha ayatif!l ja~

desire for edible food, then the vij1iiina- has no stand ( to stay in the

augha-) and does not continue to exist. .....

94

N. ARAMAKI

Textually there is no doubt that the two short pratityasamutpada- sutras have
developed into this perhaps earliest caturahiira sutra, as the common expressions underlined above clearly indicate. What, then, is the motive for the
new development of the oldest pratityasanu-ttpada- siitras in this direction?
These sutras, the pratityasamutpi'ida- as well as the caturahara- sutras, are all
concerned with the problem how the vijiiana has the stand and continues
to grow so that the niirnarz~Pa enters upon the womb of a mother in the next
life and there old age, death etc. incur. The vij1iana- in its dependence on
the arammalla or anything considered, conceived and unconsciously attached
to in the former corresponds to the vijJiana with greed for, pleasure in and
desire for the four ahiiras, edible food, experience, consideration in mind and

vzjfuina- in the latter. I think that if the vij1-iana- in its dependence on the
arammm_w- is analyzed with respect to the aramma~w- of the desire being at
work in the vij1iiina- and driving it onward or, in other words, if the aram
ma~w- of the vijJiiina- is identified with that of the desire being at work in the
vzjfuina- and driving it onward, then there results the vij1iana- with greed for,
pleasure in and desire for the four ahiiras, edible food, experience, considera
tion in mind and vij1iiina- ; the vij1iana- in its dependence on the armnma~w- is
here interpreted as continually growing by the driving force of the desire for
the four iihiiras. In some caturahiira- sutras (SN 12. 64: SA-A 15. 14, no. 376,
SN 12. 64 : SA-A 15. 16, no. 378 etc.) the vijiitina- with desire for the four

tlhiiras is illustrated by the sunshine entering from the eastern window and
reflecting on the western wall of a building or by a painter drawing on a wall;
if there is no wall, the sutras say, then there cannot be any reflection or a

Th ese 111 ustrat10ns

painter cannot draw in lh e a1r.

also seem to support mY
thesis thatthev1J1W1W
"- 1ts
d ependence on the arammana- has developed mto
.
m
the vzjJitina- with desire f or th e f our aharas,
- .
can recogmze
.
smce
we
the
element of the tiramma~za- in the illustration of the wall in these caturahiira
sutras. Now can we also exp
. 1am,
b Y ref errmg

to the preceding tradition of

verse sutras, the necessity that the vij1iana- in its dependence on the iiramma

na- should thus be interpreted as being driven by the trsnti or desire for the
wtzmlllaras and espec'all
1 Y f or t h e

_ a- in the next ..
vz;.. nan
life? I think I can.

THE SHORT PROSE PRA TlTYASAMUTPADA

95

The development of the two short pratuyasamutpada- sutras into the catur-

vijiiiinasthiti theory is theoretically more direct and more evident. The

fundamental caturvijiianasthiti- sutra SN 22. 54: SA-A 2. 7 (no. 39) runs as
follows (cf. also L. de La Vallee Poussin, Documents sanscrits de la seconde
collection M. A. Stein, Fragments du Saf!1yuktagama, j RAS, 1913, p. 569 f. ) :

...... paiicimiini ... bijajiitani I katamani paiica I mulabijarrt khandhabijarrt

aggabljam phalabijam bfjabija1-i ceva pmicama~n 1 ... imani cassu ... paiica
bljajatani akhm:uf.ani aputini aviitiitapahatani siiradiini sukhasayitani pathavi ca ass a apo ca ass a api nu imiini ... pa,.ica bijajatiini vuddhit!l virzi!haqt
vepullam iipajjeyun ti I evam ... I seyyathii pi ... pathavidhiitu eval!l catasso
viJ-iiia~atthitiyo datthabbii I seyyathii ... apodhiitu evarrt nandiriigo datfhabbo 1 seyyatha pi ... paiica bijajiitiini eva~n vi1-11'iii~a~n siihiirm!l da!fhabbwn I
rupupayarrz, va ... viiifiii~arrt tiffhamiinarrt ti{!heyya rupiiramma~Wrrt rupaj!atiffharrt nandupasevanarrt vuddhirrt viru!hirrt vepullam iipajjeyya I
vedanupayarrz, vii ... viiiiiii~a~n titthamiinam t#theyya I ...
smiiiupayarrz, va .. .
smrzk harupayarrz, va ...
yo ... evarrz, vadeyya aham afuiatra rupti a1'111atra vedaniiya aruiatra smi1iaya
aJ-iiiatra smikharehi viriiiii~wssa agatiJ!l vii gatil'!l vii cuti~n vii upapatti1-rt
va vuddhirrt va viru!hirrt va vepul/aJ!l vii pm'h1iipessiimi ti netal!l fluinm!l
vijjati 1 rupadhiituyii ce ... bhikkhuno rago pahino hoti riigassa pahiinii
vocchijjatiiramma1JaJ?'l patittha vi111'iii~wssa na hoti I
vedanadhatuya ce .. .
saiiiiadhatuyii ce .. .
sankhiiradhatuyii ce .. .
vi1'11'1ii~adhiituya ce .. .
tad apatitthitarrz, vi1i11ii~a1!l avirii/him anabhisa,ikhiira1i ca vimuttaJ!l vt
muttatta thitmrz thitattii sa1!llusifa1'!l santusitattii na paritassati aparita
ssarrt paccattaiiii eva parinibbiiyati I .....
There are five kinds of seed in this (ordinary) world. What are the

N.
96

THE SHORT PROSE PRATITYASAMUTPADA

\ R \M A K 1

fin~' (The~ are) 1) the root in the function of seed, 2) the trunk in
the function of ~eed. 3) the shoot in the function of seed, 4) the fruit
in the fundion ot seed and 5) the seed in the function of seed.......

lf these the kinds of seed in this (ordinary) world are (respectively)

not destroyed, not rot ten, not damaged by wind and heat, ripen in season
and bedded safely and Lhere are the earth ( to nourish them) and the
I

" ater (to moist "n them ). then do these five kinds of seed continue to
exist, gro\\, and become bif!gcr? \" es (. they do so). Just as the earthelement. o are the four zij1ianastllitis to be considered. just as the
water-element, so are the pleasure and the greed to be considered. Just
as the fi, e kinds of eed, o

1-

the vij1iana- accompanied by the aluiras

(according to th Pali tradttion) or accompanied by the adana- (accordI

ing to the San astn ada tradition ob ervable in Chinese materials J to be

considered. Etthet m so far as bemg engaged in the rupa-, the vijJianacontinuing to e. i t '' t11 contmue to exist, ha\ ing the rupa- as its aramma~w-. haYing the 1 iipa- as tt- pati!!llii- and being fostered by the pleasure

(in the nipa-), the vij1imza- continues to exist, gro'' and become bigger.
Or in so far a being engaged in the vedana-.
Or in so far as being engaged in the 'aJ!Ijiza- ..

Once a

bhik~us

97

greed for the sai!ZSkiira- element is relinquished, ...

Once a bhik~us greed for the vijizana- element is relinquished, ...

Now the vijfziina- which has lost the patifflui-, does not continue to exist
and does not activate the activities (to produce the fruits of karmans) ,
is liberated; because (it is) of the liberated essence, (itJ is constant;
because (it is) of the constant essence, (it) is satisfied; because (it is)
of the satisfied essence, ... it) never desires ; because (it) never desires,
(it) realizes the perfect nirvti~la within itself ... ...
There is no doubt that the two short pratityasamutptida- sutras quoted above
have developed into this important caturvijlitinasthiti- sutra by analyzing more
exactly how or under what conditions the vij1itina- in its dependence on the

aramma~za- continues to exist, grow and become bigger: the vij1itina- in its
dependence on the aramma~w- is, more exactly to analyze, the vij1iana- accompanied by the ahara- or the tidtina- which is nourished in the state of being
engaged in the rii.pa-, the vedana-, the sarr1j1i.ti- or the sa'!7sktira- and is moistened by the pleasure and the greed for these, just as the five kinds of seed
which are, in so far as they are living, nourished in the earth and are moistened by water; only the vij1iana- which is engaged in these deepest underlying
layers of a saq1saric existence and has the pleasure and the greed for them
continues to exist, grow and become bigger : accordingly once the vij11tinais liberated from the pleasure and the greed for them and ceases to be

Or in o far a-:. being engaged in the samsktra-, ...

driven by the pleasure and the greed for them, it loses its
pati!tha- and ultimately realizes the

nirva~za-

aramma~za-

and

within itself; the vij1iana- is

If anyone should say, "l propound that the vijiiiina- comes, goes, passes

indeed the deepest underlying layer of a saq1saric existence and continues to

away, is reborn, continues to exist, grows or becomes bigger, regardless

exist in the saq1saric augha-, in so far as it is driven by the pleasure and the

of the rlipa-. the zedanii-. the smJljliti and the sc mskara-," there is no

greed for the other deepest underlying layers, but on the other hand it realizes

reason for such (an o~~sertion) .

Once a bhiksu' greed for the rzipa- element
iirammana- cea-:.es
to e i t and the VI}IWIW
- ~
10 es

the perfect

1~

relinquished, the

ItS patiffhii

LcontlnU

ally to e. i.;t .
Once a bhiksu' greed f or the vedana- element i relinquished, .. .
Once a bhik~u greed for tht. samj1iii- element is relinquished, .. .

nirva~w-

within itself, once it is liberated from the pleasure and

the greed fort hem.

Then does the preceding tradition of verse sutras offer the explanation for
the necessity that the vij1iana- in its dependence on the

iiramma~za-

should

thus be interpreted as the vij1ilina- with the pleasure and the greed for the

THE SHORT PROSE PRATITYASAMUTPADA

N. ARAMAKI

98

other four deepest underlying layers (which are termed " skandhas" or
'trunks") and is thus illustrated by the vegetable seed? I think it does.

2 The Formation of the Pratltyasamutpada Theory

As has been discussed so far, the development of the two short pratitya-

samutpada- sutras into the catu.rahiira- and the caturvij1zanasthiti- theories is

fundamentally motivated by theoretical and soteriological motives : more
exactly to analyze how or under what conditions the vijiiana- in its dependence
on the iiramma~za- continues to exist, grow and become bigger, especially so
as to be reborn and bring forth the namariipa- in the next life ; this is, in
short, the problem how the vijiiana- conditions the namariipa- and the answer

99

savijl'iiinakafz kayo bahirdhii ca namarupam 1 eva rrz dvayam 1 dvayam

kl~alu,, pratit~a sparsa~ I $a4 imani sparsiiyataniini yaiJ:z sPr$!aJ:z sPr$to
balo srutavan Prthag;anafz sukhadul:zkharrt pratisarrtvedayati 1 ato va
punar upadayaitesam
' - tanam
. . viinyatamena 1 katamani sat
. . 1 caksuh
. . sparsaya
srotrmrz. ghrti~tarrt jihvii kayo manaJ:z spar5ayatanam 11
.
avidyayii nivrtasya pa~t4itasya tr$~taya sarrzyuktasyaivam ayam panditasya savij11iinaka~t kiiyal:z- samudagatal:z 1 ity aymi casya savijiianaka~; ~ayo
bahirdha ca niimtiriipam evmrt dvayam 1 dvaya1J'l khalu pratitya sparsatz 1
$04 imiini spar$iiyatantini yaifz sPr$!al:z sPr$!a~z panditah
. .
. sukhaduhkham
.
.
pratismJwedayati ato va punar upiidiiyaife$a1J1 vanyatamena 1 katamani
$a! I cak$U~l sparsiiyatanarrt srotra~n ghrii~WIJ'l jilwa kayo manab
iti ... ko vise$a/:z- ko 'bhiprayal:z kilJ'l nanakara1Jarrz balapa~ufitayor
mamiintike brahmacaryaviisaya 1 . .. . ..
yayiividyayii nivrtasya balasytisrutavata/:z Prthagjanasya yaya ca tr$~W

for this problem is the discovery of the desire trsna. . . for the caturaharas or '
that is the same thing in substance, the greed raga- for the other four deepest

ya saiJ'lYUktasyayarrt savijiianakal:z kayaJ:t samudagatas tasya sa ca avidyii

underlying layers which is hidden deep in the vijiiana- and drives the vijiiana-

aprahi~tii sa ca tr$~Zii aparik$i~ii 1 sa tasyii avidyaya apraha~tat tasyas ca

on and on ever toward the saq1saric existence.

Now here emerges a new problem: if thus the vijiiana- continues to exist

tr$~tiiyii aparik$ayiit kayasya bhedtit parmrunara~zat kayopago bhavati sa

kayopagaJ:z san na parimucyate jatijaravyadhimara~zasokaparidevadu~zkha

and brings forth the namariipa- as the new body in the rebirth on the con-

daurmanasyopayasebhya~z na parimucyate du~zkhiid iti vadarni tat kasmad dheto~z 1 naciir$id bala~z purve brahmacarye$a~ztirrt samyagdu~zkJzak$a
yaya dul:z.khasyiintakriyayai 1 tasnziit sa kayasya bhedat para,.,unara~zat

dition that one is not liberated or, in other words, is enveloped by the ignorance avidya- and is driven by the desire l($1:ta-, then how is this reborn

namarupa- related to the avidya- and especially to the trsna- within this life
and how can one being endowed with one's namariipa- ~~.liberated from the
tr$~la-, so that one may no more be endowed with the namarupa- in the next
life? ..This problem inevitably leads to the problem of how the namarupacondltlons
- 1s
. h1dden
.
. the vz;nana.. _
.
. . the vijiiana-, because th e t!$1Jadeep m
and
dnvmg the latter on and on. 1 recogmze
.
the first step of the endeavour
. the cardmal
.
toward answering this new pro bl em m
pratityasamutpadasiitra SN
12. 19 (iii, 23) :. SA-A 12 12 ( no. 294) . N1danasaq1yukta
. _
12. To quote the text

IS

of the Sansknt Nidanasaqlyukta which, together with the Chinese version,

represents a version nearer to the original:

avidyaya nivrtasya
biilasYa t!$~zaya- sarrzyuktasyazvam
.

ayam balasyasrutavata~z prthagjanasya

sa vz;nana
.. - - k ah kayal:z

samudagatal:z 1 ity ayaii casya

kiiyopago bhavati 1 ......

... II

yayii nv avidyaya nivrtasya pa~z4itasya yaya ca f!$1Jaya sm!lyuktasya

savijnanakaJ:t kayaJ:t samudiigatas tasya sa ca avidya prahi~ta sa ca f!$~za
parik$i~za 1 sa tasya avidyayiil:z praha~zat tasyiis ca i!$~zaya~z parik?ayat
kayasya bhedat parmrtmara~zan na kayopago bhavati sa na kayopaga~z san
parimucyate jilt zjariivyadhimara~tasokaparideva dub k hadaurmana syopiiytisebhyal:z. 1 parimucyate du~zkhad iti vadami tat kasmad dheto~z aciir$it
pa~z4ita~z purue brahrnacarye$a~tii1J'l samyagdu~lkhak$ayiiya du~zkhasyanta
kriyayai 1 tasmiit sa kayasya bhediit paral'tzmara~tan na kayopago bhavati I
... II

UNIVERSITAT ~A M BU RG

Seminar fUr Kultur und Gcsc~.id ta lndiens

Grindelallee ..J3 U 2~~~0 H... m.;urg 13

100

THE SHORT PROSE PRATlTYASAMUTPADA

N. ARAMAKI

101

Having been enveloped by ignorance and been possessed by desire,

unlearned, is endowed with his body here (experiencing) with the rsix)

an ordinary man, dull and unlearned, is thus endowed with his body

vijiiiinas; (here in this life) his ignorance has not yet been relinquished

here (experiencing) with the (six) vijiiiinas C. five perceptual and one

and his desire has not yet been annihilated ; because his ignorance has

conceptual); therefore the JZiimarupa- for him is this body here (expe-

not yet been relinquished and because his desire has not yet been

riencing) with the (six) vij1iiinas and the external (objects being expe-

annihilated, he receives his (new) body after (the time of) his death

rienced) and thus the JZiimarilpa-) is the twofold (experiential bases,

when his body has been destroyed. Receiving his (new) body, he is not

subjective and objective). It is, indeed, conditioned by (these) twofold

liberated from birth, old age, disease, death, griefs, lamentations,

~_experiential bases) that there arises the experience. For the experience

sufferings, melancholies and desperations ; he is not liberated from

there are six kinds of experiential bases here and now which or

sufferings. Thus I declare. What is the reason for this? Because the

some of which or any one of which experiencing, in every moment,

(ordinary) man, dull (and unlearned), has not, ever since the past,

an ordinary man, dull and unlearned, enjoys his personal feelings,

practiced the pursuit of the pure brahman-wise practice in order rightly

pleasant as well as unpleasant. What are the six kinds (of experiential

to annihilate the sufferings and in order to exterminate the sufferings;

bases)? They are the eye (and the colour-and-shape) as the experiential
base, the ear (and the sound) , the nose (and the smell), the tongue

therefore he receives his (new) body after (the time of) his death when
his body has been destroyed.

(and the taste) , the body (and the touch) and the conceptual mind (and
Now, (on the contrary,) having been enveloped by ignorance and

anything conceived) as the experiential base.

Having been enveloped by the ignorance and been possessed by the

been possessed by desire, an intelligent man is endowed with his

desire, an intelligent man is (as well) thus endowed with his body here

body (here experiencing) with the (six) vijiiiinas; (here in this life) his

(experiencingJ with the (six) vijiianas; therefore the niimarupa- for him

ignorance has ( now) already been relinquished and his desire has ( now)

is this body here experiencing) with the (six) vijiziinas and the external

already been annihilated. Because his ignorance has (now) already been

(objects being experienced) and thus ( the niimarupa- ) is the twofold

relinquished and because his desire has (now) already been annihilated,

(experiential bases, subjective and objective).

he does not receive his (new) body after (the time of) his death when
his body has been destroyed. Not receiving his (new) body, he is
liberated from birth, old age, disease, death, griefs, lamentations,

Such being the case, what shall be the distinction what shall be the

'

sufferings, melancholies and desperations ; he is liberated from suffer-

(respectiveJ purport and what shall be the difference between a dull

ings. Thus I declare.

(ordinary J man and an intelligent man with respect to the pure

brahman-wise practice in my sarpgha?

intelligent man has, ever since the past, practiced the pursuit of the

h"l t th sufferings
pure brahman-wise practices in order nghtly to anm I a e e
and in order to exterminate the sufferings; therefore he does not
.
h. b0 d has
Y
receive his ( new) body after (the time of) h1s death when IS

(The Bhagavat answers by himself:) Having been enveloped by the

ignorance and been possessed by the desire, an ordinary man, dull and

been destroyed.

What is the reason for this? Because the

102

THE SHORT PROSE PRATiTYASAMUTPADA

N. ARAMAKI

103

Frankly I admit that the textual relationship between the earliest two short

asks the question how an intelligent man, being endowed with the niimarupa-

pratityasamutpada- sutras discussed above and this cardinal pratltyasamutpada-

and experiencing pleasant and unpleasant feelings, annihilates the desire in

sutra quoted here is not so evident as in the case of their development in

this life and answers that he annihilates the desire by practicing the pure

the first direction, but nevertheless I think that a closer examination of the

brahman-wise practices.

content of this pratityasamutpiida- sutra and its cardinal position among the

Secondly on its cardinal position among the other pratityasamutpiida-

other pratityasamutpiida- sutras will reveal their development in this second

sutras.

direction to be a probable or even the only possible one.

Firstly on the content

question how an intelligent man being endowed with the niimarupa- annihilates

of this sutra. This sutra declares that an ordinary man, dull and unlearned,

the desire in this life-the fundamental question, since it is only here and now

and an intelligent man are all the same, in so far as they both had not yet

in this life that a man can be liberated, if ever he can be-and yet its answer,

relinquished the ignorance and had not yet annihilated the desire in the past

the pure brahman-wise practice, is not sufficiently well-defined, there follow the

life and therefore they both are endowed with the niimarupa- in this life. This

two fundamental processes toward the formation of the pratityasamutpiida-

niimariipa- reborn in this life is here interpreted as the twofold experiential

bases, body experiencing with the six vijniinas and object being experienced by

formula in an effort further to define the pure brahman-wise practice and

them, because this niimarupa- as the twofold experiential bases is indeed the

desire (which has been in the tradition of verse-sutras regarded as the

bases for experiencing pleasant a nd unpleasant feelings which are precisely

the object of the desire- of the principal condition for the rebirth of the

1ziimarz1pa- in the next life. T here is no doubt that this sutra analyzes the
1uimarz1pa- into the twofold experiential bases with the intention to explain
the relationship of the niimarupa- to the desire within this life and thus the
sutra says that an ordinary man and an intelligent man are disting uished with
regard to whether or not they practice the pure brahman-wise practices in
order to relinquish the ignorance and annihilate the desire in this life, while,
of course being endowed w1th th e namarupa
and expene ncmg
pleasant and
unpleasant
feelings An ordmary man w h o has not practiced the pure brah.
man-wise practices and has not yet annihilated the desire will rece ive his new
niimarupa- in the next life and W Iu no t b e 11-b erated from the s ufferings and,
.
on the. contrary, an intelligent man w ho h as practiced
the pure brahman-wise
practtces and
has
annihilated
the
d

.
.
. new ntimarupa- m
.
.
estre, w1 11 not recetve hts
the next h fe and will be l'b
1 era t e d f rom the s ufferings. If I am right in thus
. .
summanzmg the content of the - t - I h.
. .
su ra, t mk that 1t 1s only in the frame of
h
reference of the earliest t
wo s ort Pralityasamutpiida- s utras with their
development in the first direct'
h
.
.
ton t at thts cardmal pratityasamutptida- s utra

Now that this cardinal sutra has started to ask the fundamental

introduce in its place either the complete detachment from any object of the
Buddha's immediate inner realization) or the contemplation on the pratitya-

samutpiida- (which has been newly established as the Buddhist practice by the
saT!Igha-): the former process results in the formation of the pratityasamutpiidaformula starting w ith the desire, tr$~1ii-, and the latter process in that of the
fundamental theory of the pratltyasamutpiida- itself. Reserving an attempt to
trace the former process for another paper on the concept f[$~Zii-, I will here
confine myself to an attempt to show the first stage of the second process in
the following lines.

I think that the important position of this pratityasamut-

pada- sutra which I have tried to express by designating it as 'cardinal ' can
only be accounted for by the fact that the earliest two short pratltyasamutpiidasiitras have developed into this pratftyasamutpiida- sutra and thereby the
formative process of the pratityasamutpiida- formula has started.

If so then can I indeed recognize any tendencies in the preceding tradition of v;rse-sutras that will explain the necessity that the mimanipa- received
as the new body in the r ebirth should be interpreted as the twofold experiential bases and further that the relationship of the niimariipa- to the f!$Wiin this life should be asked? I think I can.
12 12
:
Now with this cardinal pratityasamutpiida- sutra SN 12. 19: SA-A

N. ARAMAKI

104

THE SHORT PROSE PRAT!TYASAMUTPADA

105

Nidanasarpyukta 12 discussed so far , the decis ive step toward the formation of

dha~z 1 ayam u cyate aryasravakaJ:z I iigata imarrz, saddharmmn upagata imwn

the pratityasamutpiida- formula has been taken and here follows the fundamen-

saddharmam avaiti saddharmam ity ucyate

tal pratityasamutpada- s utra SN 12. 37 : SA-A 12. 13: Nidanasarpyukta 13 which

4hapraptaJ:z, saik$e1Ja jiianena saik$e1:za dar5anena lokasyodayastmrtgaminyii praj'l'iayii samanvagata aryaya nairya7Jikaya nairvedhikayii niryati
tatkaraJ:z, samyagduJ:z,khak$ayaya duJ:zkhasyantakriyayai 1 tat kasmad dheto~z 1 tatha hi srutavataryasravake~ta lokasamudayas ca lokanirodhas ca

tries further to define the pure brahman-wise practice and introduces in its
place the contemplation on the pratftyasamutpada- or, in other words, on how
the niimarzjpa- as the twofold experiential bases conditions the six vijJiana-

kayas or, in short, on how the namarupa- conditions the vijJ1iina-. Note that
in the Pali version this sutra SN 12. 37 precedes the two earliest short
pratltyasamutpada- sutras SN 12. 38 and SN 12. 39 a nd in the Chinese and the
Sanskrit versions this sutra SA-A 12. 13 : Nidanasarpyukta 13 follows the

'vagacjhaprapta~z

paryavagii-

yathabhutarrz. samyakprajiiaya sudr$!afz suvidita~z supratividdhaJ:z II

This body here and now is neither possessed of by ( the eternal same
self of) you nor by ( that of) others (, that is, this present body is
neither identical nor unr elated with the past and futur e body of your

cardinal prafitya samutpada- sutra SA-A 12. 12: Nidanasarpyukta 12 discussed

same self), but I declare that (this body consisting of) the six ex-

above. Such canonical status of this s utra may also bespeak its fundamental

periential bases here and now must be known to be what has been

importance. Let me quote the text in the Sanskrit version which again seems

s tored by r epeated actions and by repeated volitions ever since the past

to be nearer to the original :

and (thus nothing but) the (stored) karman- since the past. What are

nayaJ?1 .. . kayo yu$miikarrz. napy anye$iim 1 $acj imani sparsiiyatanani pur-

the s ix (experiential bases)? (They are) (1) the eye as the experiential

vam ablzisaJJzskrtany abhisa1icetitani 1 paura7Ja'rt karma veditavyam iti

vadami katamani $0! I cak$U/:l sparsayatanam I srotrarrz. ghrii~Wl'(t jihvii
kayo mana~z sparsayatanam I tatra srutavan aryasravakaJ:z pratltyasamutpadam eva siidlzu ca SU$!hu ca yonisaJ:z pratyavek$afe 1 yadutiismin sati
$04 vij1ianakaya blzavan ti 1 $a! sparsakayaJ:z, $a4vedanakaya~t $a! sal'(tjJiiikaya~z $a! cetanakayii bhavanti 1 yadutasmin saty evam iiyatyiilrt jatijaravyadh imara~zasokaparidevaduJ:zkhadaurmanasyopayasiih sambhavanti I euam asya kevalasya mahato duJ:zkhaskandhasya samudayo bhavati 1 evmrz,
h'2 sa hetufz sapratyayo lokaft samudeti 1 evmrt hi sahetoJ:z sapratyayasya
lokasya samudayo bhavati 11

basis, (2) the ear , (3) the nose, (4) the tongue, (5) the touch and (6)

yadu tasminn asati $a4 vij1ianakaya na bhavanti 1 $O! sparsakayaJ:z, $a

vedaniikaya~z $at saJ?zjnakayaJ:z- $a! cetanakaya na bhavanti 1 yadutasminn
asaty evam ayatyam jatijaravyadhimara7Jasokaparidevaduhkhadau.rmanasyopayasa nirudhyante I evam asya kevalasya mahato du~khaskandhasya
nirodho bhavati ,1

yatas ca srutavat-aryasrava
' - ke~za lok asamudayas ca lokanirodhas ca yathabhutam
. .
. .
samyakprajnay-a sudT$.to bhavatt. suvzdztaJ:z,
suju$!al:z, supratwtd-

the mind as the experiential bases. With regard to this (body consisting
of the six experiential bases) a well-learnt noble disciple contemplates to
himself rightly ( in accordance with his stage) the pratityasamutpada- or
the (continued) origination (of the six experiencing vijfzanas) on the
condition (of the six experiential bases as the stored karman) purposively a nd pertinently (as follows) : on the condition that there exists
this (body consisting of the six experiential bases as the stored karman),
there orig inate the six (experiencing) vij11anas in their continuities and
there originate the six experiences in their continuities, the six feelings
t he1r
contmmttes,

concep t ualt' zatt'ons t'n their continuities and
m
t h e s1x
the s ix volitions in their continuities. (He further contemplates to
.
_
f
) th s on the condition that
htmself the pratityasamutpada- as o11ows u
there exis ts this (body consis ting of the six experiential bases as. the
.
. h ld
disease death, gnefs,
stored karman.J , ther e origmate btrt , o age,
'
.
.
d
desperations
in
the
future
;
lamenta tions, s ufferings, melancho11es an
.
lomeration of suftenngs
. fi .
thus ther e arises the universal and m mte cong

TilE SHORT PROSE PRATlTYASAMUTPADA

106

N. ARAMAKI

here and now. For (all) the saJ11saric existence thus arises on the
condition of the causes and the conditions. For the arising of (all) the
saq1saric existence is thus on the condition of the causes and the
conditions.
(A well-learnt noble disciple agam contemplates to himself the
pratityasamutpada- as follows): on the condition that there does not

exist this (body consisting of the six experiential bases as the stored
karman-), there do not originate the six ( experiencing) vij1iiinas in their

continuities and there do not originate the six experiences in their

continuities, the six feelings in their continuities, the six conceptualizations in their continuities and the six volitions in their continuities.
(He further contemplates to himself the pratityasamutpada- as follows):
on the condition that there does not exist this (body consisting of the
six experiential bases as the stored karman-), there perish birth, old
age, disease, death, griefs, lamentations, sufferings, melancholies and
desperations in the future; thus there perish the universal and infinite
conglomeration of sufferings here and now.

107

edged and has completely penetrated into the arising and the perishing
of (all) the saJ11Saric existence as it is in reality with his true wisdom.
In an effort to solve the fundamental problem how the niimarupa- is related to
the tr?~la- and how one being endowed with the niimarupa- is liberated from
the f!$W1- here in this life, the cardinal pratityasamutpada- siitra discussed
above has analyzed the namarupa- into the twofold experiential bases experiencing with the six vij1Mnas and experiencing the pleasant and unpleasant
feelings and has proposed the pure brahman-wise practice as the practice to
relinquish the avidya- and to annihilate the f!$~la- but the relationship between
the niimarilpa- and the f!$~U1- has been merely implicitly suggested and the
pure brahman-wise practice has not yet been sufficiently well-defined. I think
that this fundamental pratityasamutpada- siitra pursues the same fundamental
problem to the ultimate Buddhist solution and thereby proposes the fundamental theory pratityasamutpiida-. What, then, is the true meaning of the
fundamental theory pratityasamutpada- here proposed? It is indubious that
this fundamental pratityasarnutpada- siitra is designed to be the declaration of
the new Buddhist practice toward the liberation, the contemplation and the
complete knowledge of the arising and the perishing of all the saq1saric

Because a well-learnt noble disciple has completely seen, has completely known, has completely acknowledged and has completely penetrated into the arising and the perishing of (all) the saJ1lsaric existence
as it is in reality with his true wisdom, therefore this ( disciple) is called
a noble disciple and is praised, "he has attained our true Buddhist truth,
has achieved our true Buddhist truth and comprehends the true truth,"
"he has arrived at the profundity and he has arrived at the complete
profundity through his soteriological practices with respect to knowledge
as. ~ell as to intuition," "he has realized the wisdom to contemplate the
ansmg and the perishing of (all) the saJ11saric existence," "he transcends
with his noble tr anscen d enta1 and comprehensive wisdom " "he is
. order to truly annihilate the
' sufferdevoted
rto the true pr ac t'tees) m
.

d w1'th
mgs
th and to exterminate the sufferings"
Wh Y ts h e pratse
ese words)? It is (nothing but) because the well-learnt noble disciple
has completely seen, has completely known, has completely acknowl-

existence which are here expounded as the positive and the negative aspects of
the pratityasamutpiida-, but how does this fundamental pratityasamutpiidasiitra come to declare the contemplation of the pratityasamutpada- as the new
Buddhist practice? I think that this fundamental pratityasamutpiida- siitra
firstly re-interprets the older concept, the body or the twofold experiential
bases experiencing with the six vijiianas and experiencing the pleasant and
the unpleasant feelings as the self-less body or the stored karman- or the
six experiential bases conditioning the six vijJiiinas, the six experiences, the
six feelings, the six conceptualizations and the six volitions in their continuities. Note that in some other siitras the latter list is further extended to
include the $G!f!$1Jiikiiyas, the six desires in their continuities. Thus the first
problem how the namarupa- is related to the

f!$~lii-

is answered by saying

that the niimarupa- (which is here interpreted as the stored karman- or the
six experiential bases) conditions the vij1iiina- (which represents the six

THE SHORT PROSE PRATlTYASAMUTPADA

108

109

N. ARAM AKI

but rather here I will attempt to review the earliest stages d.1scussed a bove

vijfzanas, the six experiences, the six feelings, the six conceptualizations, the

and try to trace backwards the constituent concepts of the theory pra tztyasa-

six volitions and even the six desires in their continuities). This is, I think,
an extension and a re-interpretation of the older twofold experiential bases

nnttpada- to the preceding tradition. I hope I have been successful in showing

that the quoted pratityasamutpada- sutras belonging to the earliest stages,

experiencing with the six vij1ianas and experiencing the two feelings through

each presuppose some fundamental concepts which must have been there for

introducing some new concepts, such as the self-less body, the pratityasamut-

these sutras to choose to rework on :

1) the aramma'(ta and the patittha- consisting of anything cetita-,

piida- (which originally means the conditioning of the kannan- on its fruit
vipaka-) and the pmicopadanaskandhas. Where have these new concepts come

pakappita- and anusayita- upon which depending the vij1iana- continues

from?
Secondly this fundamental pratityasamutpada- slitra replaces the pure

to exist.
2) the vijfzana- which continues to exist even after death and brings

brahman-wise practice by the new Buddhist practice toward liberation ' that is,

forth the new saq1saric existence to be reborn.

3) the namarupa- which appears in the earliest stage of rebirth perhaps

the contemplation and the complete knowledge of the arising and the perishing
of all the sarpsaric existence which is here expounded as the positive and the
negative aspects of the newly revised concept pratityasamutpada- : positively
the namarapa- conditions the vij1iana- and negatively the perishing of the
former conditions the perishing of the latter. Thus the second problem how
one being endowed with the namarupa- is liberated from the trsna- is ultimately aswered by introducing the new Buddhist practice: a

nobl~- ~isciple who is

1 aru-pa- con d.t.

endowed with the na11

1 wnmg
the vzpianacontemplates his own

namariiPa- conditioning the vij~iana- (as it is in reality and is, by implication,

detached from the f!$1Jli for his own namarupa conditioning the vijiiana-) and

is thus liberated from his o wn namarupacond1t1omng

the vzpianaor, m
short, he contemplates his own pratityasamutpada- and is liberated from his
or , m
th e shortest, 1ts
. contemplation realizes 1ts
.
own. pratftyasamutpada.

as the deepest underlying layer of the new saq1saric existence.

4)
5)

the anxiety toward the jaramara~za- etc.

the tr$1Jfi or the desire for the caturaharas and especially for the

vijiiana- in the next life.

6) the theory of the paiicaskandhas or the five deepest underlying
layers: rapa-, vedana-, saJ-!ljJia-, sarJzskara- and vijFzana-.
7) the vijJ-iana- engaged in the other four deepest underlying layers
which is illustrated by the vegetable seed embedded in the earth.
8)

the nandi- and the raga- for the other deepest underlying layers

illustrated by the moisture.

9) the avidya- and especia11y the f!$~ta- as the primary conditions for
the new body or the new namarupa- to be re-born in the next life.

penshmg; hence he contemplates the arising and the perishing of the pratityasamutpada- together Where, how ever, has th1s
. new Buddhist practice come
. of verse-sutras? I think I can.
from ? Can we trace it to th e preced.mg trad1t1on

10) the niimarupa- analyzed into this body here experiencing with the six
vijfianas and the external objects being experienced or the twofold

In .the foregoing lines I have t ne

d to dehneate
.
the earliest stages of the
formative process of the pra n1 yasamutpada- formula up until the formation of
t h_e theory
.. - _ pratityasamutp-d
..
a a- . th e m;nanaconditions the namarupa- and the

13) the pratityasamutpiida- as the conditioning of the previous karmmz-

namarupa;nana-. I will refram

f rom tracmg
.
. conditions the vt-onwards the
succeedmg stages of the form a f Jve process of the Pratityasamutpada-formula,

experiential bases.
11) the pure brahman-wise practice.
12) the body possessed of neither by your self nor by others' self.

on the vipaka-.
14) the theory of the pa,icopiidanaskandhas: the $afsparsayatanas, the

THE SHORT PROSE PRATlTYASAMUTPADA

N. AR AM AKI

110

$aqvij1iiinakayas, (the $afsparsakayas,) the $a(ivedaniiluiyas, the $Gfsmtz-

notes concerning how those fifteen constituent concepts forming the pratit-

jli.iikiiyas and the $afcetaniikiiyas (and also the $aff!$~Uiktiyas).

15) the new Buddhist practice or the contemplation and the complete

yasamutpiida formula can be traced back to the strata of verse sutras. Now

knowledge of the arising and the perishing of all the saq1saric existence.

to summarize the fifteen concepts mainly through eliminating the duplications

These fifteen concepts enumerated are the constituent concepts of the theory

pratltyasamutpada- defined "the vijiiiina- conditions the mimarilpa- and the

niimariipa- conditions the vijiiana- " or in other words the theory pratitya
samutpiida- is the synthesis of these fifteen concepts into this simplest
formula. '"-here have these fifteen concepts come from ? Can we trace these
fifteen concepts to the preceding tradition of verse siitras? If I succeed
in showing these fifteen concepts were deduced or at least deducible from the
consistent development of them through the strata of verse siitras, then I
think 1 have thereby demonstrated the precedence of the strata of verse
siitras to these early prose pratityasamutpiida- siitras so far discussed. How
can these fifteen concepts be deduced from the consistent development of

prior to undertaking the proposed task in this section, it is, assuredly, advisable
and overlappings among them. I consider that the fifteen concepts enumerated in accordance with the development of the early prose pratityasamutpa-

da- sutras can further be synthesized into the following seven fundamental
concepts:
1) the iirammana- and the pati!!hti- consisting of anything cetita-,

pakappita- and anusayita- upon which depending the vijtiana- continues

to exist.
2) the vij1/tina- which continues to exist even after death, being driven
by the desire especially for the uijJiiina- in the next life and then in
the earliest stage of rebirth is engaged in the other four deepest
underlying layers, being illustrated by the vegetable seed embedded in
the earth.
3) the ntimarupa- which appears in the earliest stage of rebirth perhaps

them through the strata of verse siitras?

3 The Seven Constituent Concepts of the Pratityasamutpada

as the deepest underlying layers of the new sarpsaric existence and as

Theory Traced Back in the Verse Sutras

such is analysed into the twofold experiential bases or more fully into
the pmicoptidiinaskandhas : the $afsparsayatanas, the $a</.vzjfuznakiiyas,

According to my present hypothesis whose validity can only be proven

after a sufficient number of attempts to trace the conceptual developments
through the strata of verse siitras as 1 am now attempting, all the existent

the $acfvedantikiiyas, the $atsarrzjiiiikiiyas and the $afcetanakayas.

4)

underlying layers in the next life and are active togather with the

wh1ch cons1sts of the following groups of verse siitras :

1)

pancoptidtinaskandhas.

The oldest stratum : the Atthaka- and the Parayanavaggas of Sn.

2) The second stratum: the Sagathavagga of SN and the proto-Dharmapada.

3) The third stratum : the other groups of verse siitras such as the
other vaggas of Sn, Udana etc.
I will try to trace th e consistent

development of the fifteen concepts through

these
three strata of ve r s e su- t ras m
the progressive
. order in the next part,
b
ut here as the conclusion of th"1s part I would like to record some brief

the tr$~Zii- or the nandl- and the raga- which desire especially for
the vijiitina- in the next life and also for the other four deepest

verse siitras can be stratified, in the broadest outline into three strata each
0

111

5)

the body possessed of neither by your self nor by others' self.

6)

the pratityasamutpiida- as the conditioning of the previous karman-

on the vipaka-.
7) the new Buddhist practice or the contemplation and the complete
knowledge of the arising and the perishing of all the sarpsaric existence.
Therefore the entire truth of the theory pratityasamutpada- can be defined by
d.
oble Buddhist disciple
these seven fundamental concepts thus synt hes1ze a n

N. ARAMAKI

contemplates the arising and the perishing aspects of the self-less pratitya-

samutptida- - the uijjitina- being dependent on the aramma~w- and the patitthaand being driven by the f($~1rl for the uij1iana- and for the other four deepest
underlying layers in the next life, conditions the niimarupa- perhaps as the
deepest underlying layers of the newly reborn sa111saric existence and this
latter ntimanipa- principally consisting of the six experiential bases and being
re-interpreted as the stored previous karman-, conditions the vijliiina- representing the $acfuijliiinakayas, the $acfuedanakayas, the $O{SaJ!ljtiiikayas and the

$Ofcetanakayas and actualizing the tr$~lii- together with them or, in short, the
uijiiana- with the f($~Za- conditions the namarupa- and the namaru,pa- conditions
the uij1iana- togather with the tr$~Z a- or, in the shortest, the vijl'iiina- conditions
the ntimarzipa- and the namariipa- conditions the vij1iiina-. What I am now
asking is how these seven fundamental concepts have consistently developed
through the strata of verse sutras and how their development through the
strata of verse sutras dictates the formative process of the theory pratitya-

samutpada- delineated above.

Now in the following I will try to trace back all these seven constituent
concepts to the most important sources in the strata of verse sutras in order
to show that there in the strata of verse sutras there have been developing
the prerequisites for the following formation of the pratityasamutpada formula
in the prose sutras as delineated above.

THE SHORT PROSE PRAT]TYASAMUTPADA

113

Here the aramma~za (the floating object to be grasped) is defined as the

pakappana (the object conceptualized in the subconscious intention), toward

which the subconscious desire is pursuing on and on. In Sn 1069 of the
Parayanavagga (which presupposes the Atthakavagga) the same aramma~w is
re-interpreted as the floating object to be grasped but as an expedience on the
highest stage of meditation in order to attain the liberation from the saf!lsara.
Now in the next stratum, the Devatasaf!1yutta of the Sagathavagga of SN,
there is the fundamental sutta for the development of the pratityasamutpada
theory as well as for the three lokadhiitu theory, *SN 1. 1. 1: SA-A 49. 23
(no. 1269): SA-B 15. 18 (no. 178) in which the two concepts aramma~w and

patittha are juxtaposed :

ko su 'dha tarati ogha1-rz. rattindivarrz, atandito 1
appatitthe analambe ko gambhire na sidati II
If one who is assiduous day and night crosses over the flood here (in

this sa111saric world) , what kind of person on the earth should that one
be? If one who has abandoned any stable stand (to continue to exist in
the sa111saric flood and especially in the higher meditative stages) and
who has given up to take hold of any floating object (either to be driven
on the sa111saric flood or to be liberated from the higher meditative
stages), does not sink down in the (bottomlessly) profound (saf!lsaric
flood), what kind of person on the earth should that one be?
Suffice it for the moment to recognize that the two concepts alamba (i. e.

1) The iiramma~a and the pati~~ha. In the oldest stratum the Attadar:tQasutta, the fundamental sutta which I consider one of the Buddha's
words, declares that there is the aramma?Ja floating on the augha (the
Saf!lsaric flood) of the subconscious desire, Sn 945 :

gedhal!l briimi mahogho ti ajaval'fl brumi jappanal'fl 1

aramma~za1Jl pakappanaJ!l kiimapal'flko duraccayo I I
~t is the subconscious greed that I call the large flood ; I call the

aramma~za m. c.) and prati${ha are juxtaposed here as the basic conditions by
which one sinks down in the sa111saric flood and which abandoning one is
liberated, while the answers to these two questions are important in many
other respects. In the following strata of verse sutras this same sutta is
commented upon in the supplementary sutta (SN 1. 1. 1 in the present Pali
SN) added to this original sutta *SN 1. 1. 1, the latter being replaced by the
former in the present Pali SN, and is quoted twice in the verse sutras, once

mcessant drive the torrent and the (obj ect) conceptualized (in the
subconscious intention) the (floating) object to be grasped. Difficult to

in the Devaputtasa111yutta (SN 2. 2. 5) and once again in the Hemavatasutta

cross is the mi re consisting (only) of desired objects.

on the basis of which the prose suttas begin to develop by the hand of the

(Sn 173-175) . The latter sutta belongs to the latest stratum of verse suttas,

THE SHORT PROSE PRAT]TYASAMUTPADA

N. ARAMAKI

lU

well-organized Buddhist sa111gha. The short prose pratltyasamutpilda siitra

above discussed, continues the tradition of contemplating the ilramma~za and
the patitfllti as the basic conditions to be abandoned in order to be liberated
and now concentrates their attentions on contemplating these basic conditions
in the critical moment of dying from this world and being re-born to the next
world.
2)

uijJiiina, then there results the short prose pratityasamutpada siitra discussed in
the present paper which explains how the vijiiiina continues to exist after the
death toward the rebirth, pursuing the iiramma~za and the pati!!hti and further
how the vij;iiina develops into the JU"imarzipa after the rebirth. But what is
the namanipa in concrete? Here again in the fundamentally important series
of the verse siitras of the Devatasa111yutta (to which the fundamental verse
sutra for the development of the pratityasamutpiida theory above also belongs),

The vijruina. The concept vijJiiina is first introduced from the

Upani~adic tradition (especially the Brhadarai~lYakopani~ad 3. 9) to some suttas

there is one ver se sUtra which, for the first time, analyzes the ntimariipa into
the new Buddhist theory of the six cognitive faculties, SN 1. 3. 7 : SA-A 22. 26
(no. 601): SA-B 9. 16 (no. 176): K. 466 of the Sanskrithandschriften des

of the Parayanavagga as the last sa111saric condition which is the deepest

underlying subconscious layer of the namariiPa to be eradicated in the highest
meditation just prior to the liberation.

Pursuing Sakyamuni's path declared

in the Atthakavagga, the Parayanavagga suttas are concerned with how

ultimately the JUimarzipa is eradicated in the course of the higher and higher
meditative stages toward the liberation. The conclusion of the philosophical
and practical development within the Parayanavagga is stated in Sn 1037:

yam etmJ1 paiihm.n apucchi ajita tarJ'l vadami te 1

yattha niimmi ca rapmi ca asesarrt uparujjhati 1
vifnia~wssa nirodhena etth 'elmJ'l uparujjhati 11
0 Ajita, to you I will explain the problem you have asked me : on what
stage of meditation the subjective existence as well as the bodily existence (forming the individual existence ntimarapaJ are extinguished
completely without remainder.

Only if the vijJitina is extinguished, then

on that stage the existence here and now [consisting of the subjective
and the bodily existen ces J 1s ex t'mglllshed

[completely without remainder).

Thus throughout the Parav-a navagga s uttas the Buddh1st
. concept vzjliana has
been
. subconscious layer of the individual
. established as the d eepest underlymg
ex1stence
(namarupa) which con t'mues to ex1st
. m
. all the samsaric states even
f
a ter the death and before the re b'1rth or even on the highest
.
meditative
stage. If
the
fundamental
v
_
erse sutra for the development of the pratitya-

samutpada theory above quoted ' is re-mterpreted

.
on the basis of this concept

Turfanfunden :

cak$uUzJ srotrmrz ta[thii glzrii~za1rz jilwiiJ kayas tatha mana~z I

namarupmJz tathti sarvam [ase$am uparudhyateJI1
nivartate tatra saras tatra vartmti ua vartate I
tatra du)zkhasukhaJ?z sarvam ase$am uparudhyate I I
In that state in which the eye, the ear, the nose, the tongue and the
body and in the same way the self-thinking-(that is,J the subjective and
the bodily existences of the individual existence (namarii.pa) -are extinguished completely without remainder, there the sea (of the sat11saric
flood) ceases to exist, there the whirlpool (of the sat11saric flood does
not whirl and there the unpleasant and the pleasant [ experiences in this
individual existence) are extinguished completely without remainder.
In my previous paper I have tried to show how this cardinal verse siitra on
the new theory of the six cognitive faculties has developed from the background of the ascetic tradition commonly shared by ]aina, Buddhism etc. and
then into the Buddhist theories $af/.iiyatanas and paiicaskandhas in the following
Mara- and Bhikkhunisa111yuttas, the latter theory being a parallel analysis of
the ntimarapa into the five subconscious layers of the individual existence,
_
. _ _ .. _ _
k - ( f N AR :\MAI<I
On the Concept
1
rupa, vedana, SGI!lJ1W, vzpzana and SaJ!ZS ara c .

n k

f L'b
1 Arts Kyoto Universitv. 1982).
rancas andhas, jmbun, The College o 1 era

Thus in the course of the development of the pratityasamutpiida theory in the

. h t dependent on the vijJicina,
prose siitras, the concept namarftPa wh1c 1s 1n el

THE SHORT PROSE PRATiTYASAMUTPADA

N. ARAMAKI

116

117

is analyzed into the $fU/c1yatanas or into the pailcopiidcinaskandhas consisting

muni's new and true dharma consists of practising meditation so as completely

of the saqciyatanas, the $aqvedamikayas, the $G{SG1!lj1iakciyas, $G{cetmuikayas and

to extirpate any f!$~lti toward any object cognized in any directions and being

the $a(ioijjiiinakiiyas and thereby the essential truth of the pmtityasmnutpiida

thereby liberated even from the vijJiiina or the deepest underlying subconscious

theory is formulated as follows: the $Gr/iiyatana which is the accumulation of

layer of the sa111saric individual existence. It is the i!$1Jii subconsciously at

innumerable kamums conditions the vijniina and vice versa.

work in the vijJiflna that Sakyamuni discovered primarily to be extirpated in

order to be liberated once for all from the sa111saric existence. To the ques-

I have inevitably expounded the fundamental concept

tion raised in the fundamental verse for the development of the pratitya-

wimarii.pa in the preceding exposition of the concept vij1iiina. The concept

samutpada theory above quoted, it is again answered that the raga, the
sarrzyojana and the nandi must be extirpated through Buddhist practices, sN
1. 1. 1: SA-A 49. 23 (no. 1269): SA-B 15. 18 (no. 178) ,

3)

The namarupa.

vij1iiina is nothing but the articulation of the deepest underlying subconscious

layer of the niimarii.pa.

virato kamasaiiiiaya rupasarrzyojanii.tigo I

4)

The tr~'!a, the nandi and the raga.

As I have noted above, the

nandlbhavaparikkhi~zo

so gambhire na sidati I I

other line of the development of the pratityasamutpiida theory in the prose

Having been detached from the underlying conceptualization which has

sutras starts with the fundamental concept tr$~lii, which I will discuss in a

been conceiving the desired object as existing and transcending from [all)

separate paper to elucidate its cardinal importance not only in the history of

the ropes which have been binding one to (the meditative stages where)

Buddhism but also of Indian philosophy as a whole. Here I will confine myself

the physical body (has continued to be central) and having completely

to quoting the two verses which attest how tr$~Zii, nandi or raga are together

extinguished one's (higher meditative) existence rejoicing ( in those

at work in the pratityasamutpiida of the vijiiiina and the niirnarupa. In a

higher stages) - such a one does not sink down in the (bottomlessly)

fundamental verse sutra of the Parayanavagga which plays an essential role

in the formative process of the f!$~Zii- originated pratityasamutpada theory, the

profound (sa111saric flood) .

The question above quoted asks who is he that has abandoned any stable

Bhagavat declares his new and true dharma in an answer to the question, how

stand (appatittha) and given up to take hold of any floating object (aniilamba)

one may cross over the f!$~lii termed the visattika (a pan between the Sanskrit

and does not sink down in the bottomlessly profound sa111saric flood and this

visaktikii and visiitmikii) as follows, Sn 1055 :

question has, in the prose pratityasamutpada sutras, been developed into the

yarrz kiiici sa1J1-Pajaniisi uddharrz adho tiriyarrz capi majjhe 1

etesu nandiii ca nivesanaii ca panujja viii1'1ii1'JOIJ1- bhave na tifthe I I
Whatever you may be cognizant of up in the future, down in the past
or horizontally (in any directionsJ in the middle (of the present)-if you
have pulled out rany and every) enjoyment and attachment and vijiiana
toward those things (cogn ized) , then you will no longer continue to
exist in the sa111saric existence.
synonymously named as the visattzka
Here the fundamental concep t t!$~za- IS
and is analyzed into the nan d-z an d t h e nwesana

. the present context. Sakyam

search for the true liberation from the deepest underlying subconscious
layers of the samsaric existence, the vijFzana and the niimarzipa. The answer
here answers t~at it is he who has stopped the raga conceptualizing the
b. d"
one to the nipa and
.
.
obJects of desires, overcome the sarrzyo]mza m mg
.
- .
t
ltimately and this answer
extirpated the nandi in the sa111sanc ex1s ence u
is replaced by to the contemplation on the essential structure of the pratifya-

samutpiida, the interdependence of the vijJiiina and the niimanipa, in t~e ~ro~e

b deduced from th1s: 1t IS,

.
Pratityasamutpada sutras. The concluswn may e

th Buddhist techmcal
after all, the raga, the smrzyojana and the nan dI or m e

THE SHORT PROSE PRATITYASAMUTPADA

N. ARAM AKI

118

term, the f!$~1li that is to be extirpated through the contemplation on the

essential structure of the pratftyasamu.tpada in the liberation from the deepest
underlying subconscious layers of the sa111saric existence, vijJitina and namarapa.

119

fundamental concept pratityasamutpada occurs for the first time in the context
of defining the conditioning of the karman on the vipaka, Sn 653:
evm!z etarrt yathiibhutm.n kamma~.n passanti pa~ufitii 1
paficcasamuppadadasii kammavipakakovidii 11

The concept na svato na ciipi parata/J. This famous formulation of

5)

the truth pratityasamutpada can be traced back to a verse sutra in the

Bhikkhunisa111yutta of SN which illustrates the truth by a vegetable's sprout
growing from the seed, SN 5. 9: SA-A 45. 6 (no. 1203): SA-B 12. 6 (no. 219).
nayidaJJl attakafa1Jl bimbmJl nayidaJ!1 parakatam agha1.n

of the conditioning of) the karman (on the ripened sa111saric existence)
as it really is. They comprehend the pratityasamutpada or the dependent
development (of the ripened sa111saric existence on the condition of the
karman ) and thus they are conversant of (the truth of the conditioning

of) the karman on the ripened existence.

lletuJ!l paficca samblliitOJ?l lzetu.bhmigti niru.jjhati , 1

As has been discussed, all the other concepts constituent of the fundamental

yathii afl11atara1Jl bijmJz klzette vuttaJJl viruhati 1

truth pratityasamutpada have been developing through the strata of verse

pathavirasam ciigarnma sine hall ca tad ubhaym.n 11

sutras in an effort to contemplate in meditation how the deepest underlying

evaJJZ khandhii ca dhatuyo cha ca ayatanti ime 1

subconscious layers of the sa111saric existence continue to exist on the condi-

llefu1J1 Paticca samblnltii lzetubhmigti nirujjhati 11

This malignant body here and now neither grows out of the (same)
self, nor grows out of the other (unrelated self) , but it develops in
dependence on the causal (continuity) and the conditions and it is
extinguished through eradicating the causal (continuity).

Thus in the way expounded so far the wise contemplate on (the truth

Just as the

seed in the other (worldly) sense is sow n on the field and then grows
in dependence on the two (conditions) , earthly nutrients and moisture,

tion of the interdependent vijjiana and niimariipa or of the f!$~Zii etc. and how
they are extinguished through eradicating the f!'$~lii etc. The concept pratityasamutpiida, on the other hand, defines how the ripened sa111saric existence

continues to exist on the condition of accumlated karman.

It is reasonable

that the whole truth comprised in those concepts is represented by the concept prafityasamutpada.

so the (underlying subconscious) trunks or the (cognizant) functions or

the six (cognizant) faculties (of the individual exis tence) here and now
develop in dependence on the causal (continuity) and they are extin.

guished through eradicating the causal (continuity) .

It lS taught in the sutra that the bhikkhuni Sela has r epudiated the seduction
of Mara the Death by co n t emp1a f mg m
. med1tat1on
. . this truth of the dependent

development
neither fr om th e same self nor from the other u nrelated self.
.
Th1s contemplation WI,11 be mcorporated

as the essential constituent into that

of_the fundamental
truth
pratit
a
t
.
. ._
} samu Pa-da espec1ally
of the vtpuzna
and the
namarupa.

6)

The pratityasamutpada. In so far as I can trace at present, this

7) The Buddhist practice dvayatanupasyana. Toward the last stage of

the development of the verse sutras the Buddhist sa111gha which has now been
firmly established, tries to promulgate the Buddhist practice dvayatiinupasyanii
as the essential structure of all the Buddhist practices taught in the preceding
verse sutras. In contrast to the Jainistic or other ascetic practices, Sakyamuni's practice consists of the contemplative meditation on the deepest
underl ying subconscious layers of the sa111saric existence in order to be
liberated from them.

His disciples have developed the Buddhist philosophical

concepts in an effort to contemplate and extinguish the deepest under!): ing

.
.
.

d.t ton
Their fundamen1
su bconsc10us layers of the sa111sanc extstence lD me I a

tal discovery is the truth that to contemplate the deepest underlying sub-

THE SHORT PROSE PRAT]TYASAMUTPADA

120

121

N. ARAM AKI

conscious layers of the sa111saric existence is to extinguish them to be liberated

from them or, in short, the contemplation of saq1sara is the liberation from
sa111sara. In the Dvayatanupassanasutta of Sn this truth is formulated into
the catu~1satya as the essential truth of all the Buddhist truths developed
through the strata of verse sutras, Sn 726-727.

ye ca dukkha1JZ pajananti atho dukkhassa sa7?1bhava1?t 1

Sketchy as it is, the above exposition may be sufficient to show that all
the seven constituent concepts of the fundamental truth pratityasamutpiida
can be traced back to the preceding tradition of verse sutras and that the
fundamental truth pratityasamutpada has been formulated by synthesizing
these essential structures of the Buddhist philosophy which have developed
through the strata of verse sutras ever since Sakyamuni's teachings, interpreting and reinterpreting it. The next project I must undertake, is to explain

yattha ca sabbaso dukkham asesm~z uparujjhati 1

the formation and the development of these and other fundamental Buddhist

tmi ca magg01~1 pajananti dukkhupasamagaminm~ 1

concepts through the strata of verse sutras in the progressive order, starting

cetovimuttisampan1la atho pm1J1avimuttiya 1

bhabba te antakiriyaya 110 te jatijarupaga 11

from the earliest of them-Sakyamuni's teachings in the milieu of the latest

stage of the degeneration of Vedic culture.

Here are those who (are awakened with the wisdom to) realize the
sufferings and then the causal (activities) of the sufferings and the
(nirvai_la) where the sufferings are eradicated completely without
remainder and the practical path guiding to the extinction of the
sufferings and thus who have accomplished the liberation in meditation
as well as that in wisdom. They are able to exterminate ( the sufferings)
and no longer experience the rebirth and the old age.
The following portion of this Dvayatanupassanasutta consists of a series of the
quotations of one or two or several essential verses from each of the most
important verse sutras previously formed, although some of them may be the
imitations by the sarpgha on the model of the original verses quoted. In his
book of 1912, L. de La Vallee Poussin already r ecognized that this Dvayatanupassanasutta especially in the form as transmitted in Pali is the immediately

preceding precursor of the dvadasangapratityasamutpada t~eory. It is certain

that the other line of the d eve1opment of the theory starting with the concept
i!$~la begins to develop from Sn 728 of this sutta quoted from Sn 1050- 1051.

The line
.
_ of the developmen t of th e t heory startmg
with the concepts vijiiana
and namarupa discussed in this paper must be interpreted as an effort to
apply . the dvayatanup asyana
'
- contemplation
. on the deepest underlying subconscious layers of the sarpsanc
- . existence,
.
.. _
Vl)niina
and namarupa which have
now been analyzed into the paiicaskandhas and the $acf.ayatanas.'

(1. The abbreviations here are those used in my previous paper mentioned on p. 115.

2.

* suggests

a revision of the text on the basis of the comparison of its versions.)