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Dependent Origination and Dependent Cessation
Dakini
Veteran
From another thread:
"The Buddha said Dependent Origination was the 'wrong way', ... and Dependent Cessation, the 'right way' "
Explanations welcome.
"The Buddha said Dependent Origination was the 'wrong way', ... and Dependent Cessation, the 'right way' "
Explanations welcome.
0
Comments
That's just my interpretation maybe Wally can explain better if I'm off the mark.
with that said.
dependent origination is the taint or the beginigless begining of ingnorance and tainted ego self(commonly known as samsarasan),(WRONG WAY)
the dependent Cessation is the end of this tainted ego self on the puremind(true self)(RIGHT WAY)
the 1st 3 noble truths are impermanent the 4th truth is the permanent Cessation.of the tainted self(suffering self)
(although I would like your friend to come on here and critique what i wrote and bash it hard so we can learn from each other)
peace and love
So I guess the Buddha taught DO as a way of analyzing reality and finding ignorance at the bottom of it? A way of analyzing the reality of suffering? Not the true nature of reality itself...?
edit: Thank you, too, K-DK. Let's await further input.
LANKAVATARA SUTRA
False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and Samsara's world of life and death are aspects of the same thing, for there is no Nirvana except where is Samasara, and no Samsara except where is Nirvana. All duality is falsely imagined.
Mahamati, you and all the Bodhisattvas should discipline yourselves in the realisation and patient acceptance
p. 70
of the truths of the emptiness, un-bornness, no self-natureness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of all beings, but it is not the Truth itself. These teachings are only a finger pointing toward Noble Wisdom. They are like a mirage with its springs of water which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realised within one's deepest consciousness.
Mahamati, you and all the Bodhisattvas must seek for this inner self-realisation of Noble Wisdom, and be not captivated by word-teaching.
This is often referred to as "mundane dependent origination", as it describes the conditions for suffering and stress (dukkha). There is also a "transcendental dependent origination", which is what I am guessing is referred to here as "dependent cessation", which describes the conditions for the cessation of dukkha/mundane dependent origination and the realization of awakening (bodhi) and Nibbana.
The Upanisa Sutta describes both:
"Lord, whoever are attended with remainder of suffering to search, of source of suffering to eliminate, of cessation of suffering to realize directly, and of path leading to the cessation of suffering to cultivate are persons who have a fractional Nirvana. Those who have attained a fractional Nirvana, Lord, are called 'directed toward the Nirvana-realm.' Those who search all suffering, who eliminate all sources of suffering, who realize directly the cessation of suffering attain the permanent, calm, and cooled Nirvana in the world destroyed by impermanence and ever sick, and become the protection and refuge of the world in a world without protection and refuge. Why so? Because Nirvana is not attained by those who distinguish superior and inferior natures: it is attained by those for whom knowledge is equal; it is attained by those for whom pure knowledge and vision are equal. Therefore, the Nirvana-realm has a single taste (ekarasa). That is to say, the tastes of knowledge and liberation are identical. Lord, whichever persons do not eliminate or purify the nescience entrenchment, are ones without the single taste of the Nirvana-realm; that is to say, for them, knowledge and liberation taste different. Why is it so? Because they who do not eliminate or purify the nescience entrenchment, do not eliminate or purify the natures to be eliminated that are more numerous than the sands of the Ganges; and when they do not eliminate or purify the natures to be eliminated that are more numerous than the sands of the Ganges, they do not reach, do not experience directly the virtuous natures more numerous than the sands of the Ganges.
10. The One Truth
"Lord, among those four Noble Truths, three Truths are impermanent and one Truth is permanent. Why so? Because the three Truths belong to the characteristic of the constructed, and anything belonging to the characteristic of the constructed is impermanent. Anything impermanent has an illusory nature. Everything with illusory nature is untrue, impermanent, and not a refuge. Therefore, the Noble Truths of Suffering, Source of Suffering, and Path leading to the Cessation of Suffering are actually untrue, impermanent, and not a refuge. Lord, among those [four], the one Truth -- Cessation of Suffering -- excludes the realm with the characteristic of the constructed. Anything excluding the realm with the characteristic of the constructed is permanent. Whatever is permanent lacks an illusory nature. Anything that lacks an illusory nature is true, permanent, and a refuge. Therefore, the Truth -- Cessation of Suffering -- is in reality true, permanent, and a refuge.
11-12. The One Refuge and Wayward Stage