As far as dependent origination is concerned, the arisen thing and its perishing is much different than the source of the arisen thing and the subsequent return of the arisen thing to the source which happens after the complete cessation (nirodha) of the arisen thing.
Dependent origination is analogous to waves, made from water. They arise from and disappear back into the water. We can say that these waves originate dependent upon water. Likewise, our thoughts arise from pure Mind and return to it. But the only part we are aware of is the inception of a particular thought and its end. We are not acquainted with the actual source of thought which is pure Mind.
The so-called twelve links (dvadasa-nidana) of dependent or conditioned origination enclose and define the conditioned world in which rebirth, perpetually, takes place this being symbolized by the wheel of samsara. Outside of samsara is the unborn and unconditioned world of nirvana which is the source of the arisen thing and the arisen thing’s complete ending or nirodha which is a return to the source.
Expanding on the notion of dependent origination, when we apply the aforementioned to the notion of the Tibetan Bardo which in Sanskrit is antarâ, which means ‘between’, the being that has just died, who is actually in the process of being reborn, is in between looking at entering a coarse world, a subtle world and parinirvana, which is the transcendence of the wheel of dependent origination. Owing to the being’s karmic propensities, the being is reborn in either coarse worlds or subtle worlds but does not attain nirvana because it is so hyper-subtle. Only those who have awakened to what is outside the wheel of samsara escape the coarse and subtle worlds. The rest still continue to transmigrate, blindly, from one existence to the next.
The notion of dependent origination in addition to its implications is very subtle. I can see why it is very seldom mentioned in the Buddha’s discourses. The Buddha said: “For such a generation this state is hard to see, that is, specific conditionality, dependent origination” (S. i. 136). While our ultimate state is the source, itself (our so-called Buddha-nature), in which the first-person is bewildered (avidya) as to its true objective state, nevertheless, we generally fall into rebirth either into a coarse or subtle state.
"You can say the Jesus Prayer from now till doomsday, but if you don't realize that the only thing that counts in the religious life is detachment, I don't see how you'll ever even move an inch. Detachment, buddy, and only detachment. Desirelessness. 'Cessation from all hankerings.' It's this business of desiring, if you want to know the goddam truth, that makes an actor in the first place. Why're you making me tell you things you already know? Somewhere along the line — in one damn incarnation or another, if you like — you not only had a hankering to be an actor or an actress but to be a good one. You're stuck with it now. You can't just walk out on the results of your own hankerings. Cause and effect, buddy, cause and effect. The only thing you can do now, the only religious thing you can do, is act. Act for God, if you want to — be God's actress, if you want to. What could be prettier? You can at least try to, if you want to — there's nothing wrong in trying." There was a slight pause. "You'd better get busy, though, buddy. The goddam sands run out on you every time you turn around. I know what I'm talking about. You're lucky if you get time to sneeze in this goddam phenomenal world." ( 'Zooey' - J.D. Salinger )
Posted by: Hakarai | October 30, 2013 at 08:57 PM