Paṭicca-samuppāda

Paṭicca-samuppāda

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That turns out there - this calls,
From the coming forth of that, this originates.
That doesn’t turn out, this does not call,
Due to the cessation of that there, this ceases.

Imasmiṃ sati idaṃ hoti,
Imassuppādā idaṃ uppajjati.
Imasmiṃ asati idaṃ na hoti,
Imassa nirodhā idaṃ nirujjhati

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Other uses of hoti as hū (√hve):
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Note that in Warder, "hoti" ( that he considers to be coming from bhū, is declined in almost all tenses.
E.g. sace agaram ajjhdvasati, raja hoti =  if he lives at home he will be a king, (or he will be called a king).
Note also that, in this example, Warder is already using the more proper defintion of hoti, as "called" in his parenthesis.

“Here, bhikkhus, a meditator is called skilled in resolve but not a duly (careful) worker…"
“samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sakkaccakārī..."
SN 34.50

“Faith is called a person’s partner.
Saddhā dutiyā purisassa hoti.
SN 1.59


“Bhikkhus, when one dwells contemplating gratification in things that can fetter, this calls upon the stepping down of name-and-form.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.
SN 12.58

Etc.

A crucial part in the comprehension of echt, early Buddhism, is that nāma - when stepping down (avakkanti / ava-√kram) from the nāmarūpa nidāna, into the saḷāyatana nidāna - operates a change.
 
In other words:
- Nāma in the nāmarūpa nidāna  =  viññāṇa, saṅkhāra, vedanā and sañña (= the khandhas).
And
- Nāma in the saḷāyatana nidāna  =  phasso, vedanā, sañña, cetanā and manasikāro - in the saḷāyatana nidāna, an below - (once the avakkanti has taken place).

Note: The Theravāda never mentioned explicitely that the khandhas are the definition of nāma in the nāma-rūpa nidāna. But that is implicitely infered.
Again, how could manasi-karo (manas=mano,) be in the nāma-rūpa nidāna, if mano is an organ of sense (brain & intellect), in the saḷāyatana nidāna?
However, the Sarvāstivāda did acknowledge explicitely the two definitions; and therefore the shift in nature, during the process of stepping down.

In the nāmarūpa nidāna of the rūpa loka, the coactions (saṅkhārā) of the khandhas step down as dhātu & dhamma, into the saḷāyatana nidāna.

We have seen above that Sati - the locative of the present participle of √ as - meant "to tend towards a result".
This is what paccayā is all about.
Paccayā is just a feedback from the lower nidāna to the upper nidāna.

E.g. nāmarūpa turns out (becomes, and tends towards a result > the saḷāyatana nidāna calls upon it > the saḷāyatana nidāna returns a feedback.
This is how ignorance (avijja) "learns" from the logical flow of paṭicca-samuppāda.

Nāmarūpapaccayā saḷāyatanaṃ
Saḷāyatanaṃ  is the feedback of nāmarūpa.


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Paccaya, [Ved．pratyaya]
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प्रत्यय pratyaya [act. pratī ].
- ground , basis , motive or cause of anything MBh. (no pre or contemporary Buddhist's reference).
- proof, ascertainment Mn. MBh. (again, not a pre-Buddhist reference - yet a bit closer to the meaning).

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प्रती pratī [prati-√ इ i ]
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- to come back, return RV.
- Desid. [ pratīṣiṣati ], to wish or try to understand Pāṇ.

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Paccayā (instr. sing. of paccaya (m.))
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Avijjāpaccayā saṅkhārā
Saṅkhārā (nom. pl. m.) are the feedback (by means) of avijjā.

Saṅkhārapaccayā viññāṇaṃ
Viññāṇaṃ (nom. sing. nt.) is the feedback of saṅkhāra.

Viññāṇapaccayā nāmarūpaṃ
Nāmarūpaṃ (nom. sing. nt.) is the feedback of viññāṇa.

Nāmarūpapaccayā saḷāyatanaṃ
Saḷāyatanaṃ (nom. sing. nt.) is the feedback of nāmarūpa.

Saḷāyatanapaccayā phasso
Phasso (nom. sing. m.) is the feedback of saḷāyatana.

Phassapaccayā vedanā (f.)
Vedanā (nom. sing. f.) is the feedback of phassa.

etc.
Vedanāpaccayā taṇhā, (f.)
Taṇhāpaccayā upādānaṃ, (nt.)
Upādānapaccayā bhavo, (m.)
Bhavapaccayā jāti, (f. )
Jātipaccayā jarāmaraṇaṃ (f. nt.)

Also:

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Paṭicca
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ger. of pacceti (paṭi+√i - [prati-√ इ i ])
Pacceti [paṭi+i] to come on to, come back to.

In the case of saḷāyatana, the feedback makes a showing - it has things (the dhammā,) becoming visble.

Visibility (a.k.a. the  actualization through the senses,) is what one sees in the saḷāyatana nidāna. But Buddhism is about seeing that above, with a liberated citta.
Buddhism is about seeing how things have come to be.
We are deluded by our vision with the six organs of senses. And we don't realize that things are not our one's own (the other definition of anicca), and therefore impermanent (anicca).

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Buddha's "All", is being restricted to the saḷāyatana nidāna — unlike late Vedism, that puts everything in the "All".

Citta steps down (avakkanti) in the "All" - but doesn't originate in the "All", as mano does.
Citta becomes a debased ceto, that pairs with mano.
Once liberated FROM that "stepped down", adulterated ceto (cetovimutti) — then, and only then, the liberated citta can see according to how things have come to be (yathābhūta) - that is to say, how things are not our own - namely, how one wrongly makes them "mine". This latter misapprehension causing dukkha. Again, anicca's second meaning being "not one's own".
Once the citta "sees" rightly, the citta knows nibbāna with remnant (namely, still with the "I" part).
That indeed takes place outside the "All".
One might have a glimpse of nibbāna with the ceto (in the "All") - but only a liberated citta can experience nibbāna (with remnant).

A nibbāna with remnant, that still doesn't have a complete transcending of the acquiescences (agreement) with form (rūpasaññānaṃ samatikkamā) - and still have these remnants, because of the unexhausted acquiescences with perceptions (based) upon the organs of senses (paṭighasaññānaṃ) — that is to say, the "idea" of an "I", still being there.
But once that is vanished, one reaches the field of non-internal (ananto) space, that doesn't bend (anañca) any longer towards the nāma-rūpa nidāna - A space that, through the nāma-rūpa nidāna, does not produce anything in the "All" and the "world".
The question is:
"Can these perceptions (based) upon the organs of senses (paṭighasaññānaṃ), be equated with a sort of manosañcetana — or is it a purely sensory perception (including mano) on one side, and (a free) citta's perception on the other side. Both being clearly unconnected in nature - one (citta) "seeing" the other (the All), as "not its own"?
The latter holds.

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Paṭicca = pratītya
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First, let see what pratītya is all about.

Pratītya is the future passive participle of "pratī".
Future passive participle are translated as "to be xxxxed" .
So let see what pratī means, in the pre and contemporary literature around Buddha's time.

प्रतीत्य pratītya [fpp. pratī]

प्रती pratī [prati-√ इ i ]
- to come back, return RV. ;
- known, understood, implicit Pāṇ.
- to be admitted or recognized Śaṃk. ~ (although Samkhya was contemporary to Budhism, the Samkhya literature is post-Buddhist). 
- to make clear, prove Śaṃk. ~
- Desid. [ pratīṣiṣati ], to wish or try to understand Pāṇ.

प्रति prati [ práti ] ind. ( as a prefix to roots and their derivative nouns and other nouns, sometimes [ pratī ].
- towards, near to.

√ इ i
pf. (ati, adhi, anu, antar, apa, abhi, ava, ā, ut, upa, ni, parā, pari, pra, prati, vi, sam)

- to flow , spread , get about ; to go to or towards ( with acc.) , come  RV. AV. ŚBr. MBh.
- to arise from , come from RV. ChUp.
- to arrive at , reach , obtain RV. AV. ŚBr.
- to appear , be KaṭhUp.
- to appear , make one's appearance RV. AV. BṛĀrUp.
- to go away , escape , pass , retire RV. AV. ŚBr. 

Pass. [ ī́yate ] , to be asked or requested  RV.


So as a past passive participle, we would have such ("Sanskrito-English") translations as:
1. prati-√ इ i
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- to be returned - towards to.
- to be flown, to be spread, (to be gone towards) - towards to.
- to be gone away (passed) - towards to.
- to be arisen from - towards to.
- to be obtained - towards to.
- to be "appeared" - towards to.



2. pratī(tya)
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- "to be come back (at), to be returned (to)" RV.
- "to be resorted or to be applied to" RV. AV. ŚBr.
- "to be admited, to be recognized, to be (made) certain of" GṛŚrS.
- "to be known, to be understood, to be (made) implicit" Pāṇ.
- ~ "to be admitted or to be recognized" Śaṃk. ~
- ~ "to be made clear, to be proven" Śaṃk. ~


For instance, the first pratī's definition (viz. "to be come back , to be returned" RV.) can be found in the following (as a karma retribution):

Today Sīha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat obtained from an animal killed especially for his sake, a deed that will come back at him (viz. to be returned to him).
Ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.
AN 8.12

The second definitions (namely, "to be resorted" [viz. to proceed towards], "to be flown towards") have to do with the arising and fading (perishing), as we will see below.

And the third definitions (namely, "to be obtained - towards to" (vijja) - "to be admited, to be recognized, to be (made) certain of" - "to be known, to be understood, to be (made) implicit" - have to do with the knowledge (vijja) acquired through "actualization" (the universal philosophical notion of actual VS potential).


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Samuppāda = samutpāda
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One should break up paṭiccasamupāda & paṭicasamupanna in their constituent parts (e.g. roots).

Uppāda [Sk. ud + pad]
patica + sam + ud + pad.

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उद् ud
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to flow or issue out  RV. AV. ŚBr. KātyŚr.

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पद् pad
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- to fall, fall down or out, perish  RV. AV. VS. Br.
- to cause to fall  AV. AitBr.


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उत्पद् utpad [ ut-√ pad = ud-√ pad ]
- to arise, rise, originate, be born or produced ; to come forth, become visible, appear ; to be ready ŚBr. MBh.

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समुत्पाद samutpāda [act. samutpād]

समुत्पाद् samutpād [***causative*** of samutpad]

समुत्पद् samutpad [ sam-ut-√ pad ] - (pp. samutpanna)
- to spring up together , be brought forth or born of (loc.) , arise , appear , occur , take place , happen MBh. (not a pre or contemporary reference). 
- to cause to arise , produce , effect , cause MBh.(idem- one must look at what's  below). 

उत्पद् utpad [ut-pad] - pp. (utpanna)
- to arise , rise , originate , be born or produced ; to come forth , become visible , appear ; to be ready ŚBr. MBh

√ उद् ud (ut)
to flow or issue out RV. AV. ŚBr. KātyŚr.

√ पद् pad - pp. (panna)
- to fall, fall down or out, perish RV. AV. VS. Br.
- to cause to fall AV. AitBr.

सम् sam
- together



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(Paṭicca -) Sam - uppanna = (pratītya -) sam-utpanna
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Samuppana = समुत्पन्न samutpanna

Pali:
Uppanna, [pp．of uppajjati]

Sanskrit:
panna m. n. pannā
Past Passive Participle


समुत्पन्न samutpanna [ sam-utpanna - [pp. samutpad] ]
- sprung up together, arisen, produced, begotten by (abl.) or on (loc.), occurred, happened, taken place Mn. MBh. (not a pre or contemporary reference - one must look below). 

उत्पन्न utpanna [ ut-panna ]
- arisen, born, produced   Mn. (idem- not to be considered as totally valid). 

पन्न panna ( pp. √ pad) 
- fallen, fallen down, gone.

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Also:

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Paccaya, [Ved．pratyaya]
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प्रत्यय pratyaya [act. pratī - see above] .
- ground , basis , motive or cause of anything  MBh. (no pre or contemporary Buddhist's reference; afaik).
- proof, ascertainment Mn. MBh. (idem) 

प्रती pratī [prati-√ इ i ]
- to come back, return RV. ;
- known, understood, implicit Pāṇ.
- to be admitted or recognized Śaṃk. ~ (although Samkhya was contemporary to Budhism, the Samkhya literature is post-Buddhist). 
- to make clear, prove Śaṃk. ~
- Desid. [ pratīṣiṣati ], to wish or try to understand Pāṇ.


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CONCLUSION:

If Paṭicca-samuppāda & Paṭicca-samuppana have anything to do with Paccaya & Sankhata, the latter two words do not seem to include their meanings in the strict definition of the former two. Indeed the "cause" is found in samutpād, the causative of the "active" samutpad.
And if samuppāda is the "active-causative" (what causes) ; samuppana is the "passive-"effected"" (what has been produced").

Paṭicca-Samuppāda means:
What springs together [flows out (downward/devalued) & perishes] (samuppāda/samutpāda), to (appear and/or) be understood (paṭicca/pratītya) — (and returned as a feedback to the previous nidāna).
&
Paṭicca-Samuppanna means:
What has sprung together [flown out (downward/devalued) & perished] (samuppāda/samutpāda), to (have appeared and/or) be "understood" (paṭicca/pratītya) — (and returned as a feedback to the previous nidāna).


Note on the side that SN12. 20/ SA 296 / SF163 are very poor parallels.

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Paṭigha
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1. with the complete overstepping of perceptions of form (matter),
2.with the vanishing of perceptions (based) upon the organs of senses (viz. ajjhattikāni āyatanāni [including mano]),
3. not turning the mind (manasa/mano) towards perceptions of manifoldness (lit. (what is) differently than one),
4. aware that ‘space is not internal,’
He attains and seizes distinctively, the field of the not-bending space (viz. not bending towards the nāma-rūpa nidāna).

1. sabbaso rūpasaññānaṃ samatikkamā,
2. paṭighasaññānaṃ* atthaṅgamā,
3. nānattasaññānaṃ amanasikārā
4. ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati.

2. paṭighasaññānaṃ atthaṅgamā,
2. with the vanishing of perceptions upon the organs of senses (ajjhattikāni āyatanāni & mano),

Paṭigha [paṭi+gha - adj．suffix of ghan=han] [Sk．प्रतिग्रह् pratigrah ]
प्रतिग्रह् pratigrah
प्रतिग्रह् pratigrah [prati- √ grah]
- to take hold of , grasp , seize AV.
- to take , appropriate RV.
प्रति prati
- upon
√ ग्रह् grah var. grabh
- to perceive (with the organs of sense, or with mánas/mano) RV. VS. ŚBr. [MuṇḍUp. ŚvetUp. - post-contemporary]
MN 59

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Sañña
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VERB:
संज्ञा saṃjñā [ saṃ-√ jñā ]
- to agree together, be of the same opinion , be in harmony with RV. AV. VS. ŚBr.
- to appoint , assign , intend (for any purpose) AitBr.
- to cause to be of the same opinion or agree together AV. AitBr.
- to cause to acquiesce or agree in (euphemistically said of a sacrificial victim , which ought not to be led forcibly to its death but made to resign itself) ŚBr. GṛŚrS. MBh.
- to make to be understood or known , cause to understand ŚBr. ;

NOUN:
संज्ञा saṃjñā [ saṃ-jñā́ ]
- agreement , mutual understanding , harmony TBr. ŚBr. .
- clear knowledge or understanding or notion or conception ŚBr.

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