mikenz66 wrote: ↑Thu Feb 13, 2020 7:29 pmI don't read Ven Ñāṇananda quite like that. Phenomenology can mean a lot of things, but I think that, broadly, it more interested in investigating process than questions about existence.AlexBrains92 wrote: ↑Thu Feb 13, 2020 3:23 pmFor the phenomenologist, Dependent Origination occurs entirely within the space of a mind moment.
So, for example, it's not death in itself, but the self-refered concept of death. I have yet to die, but the idea of death already makes me suffer.
The realist thinks in terms of existence or non-existence, which is wrong according to the Buddha. The phenomenologist doesn't have this problem, because he rightly considers everything to be a fabrication. Everything: both the object and the subject.
The illusion of the self derives from the vortical interplay between consciousness and name-and-form, which are also fabrications.
Dependent Origination occurs simultaneously, and also cease simultaneously. That's exactly why Nibbana is possible here and now.
I've been very concise and perhaps unclear, so I suggest you to read "The Magic of the Mind" by Ven. K. Nyanananda.
While Ven Ñāṇananda certainly has a one-life interpretation of dependent origination, it doesn't appear to me to be a strictly one-mind-moment one. He certainly talks about literal rebirth, he just argues against a multi-life interpretation of dependent origination. I don't think he comes under the umbrella of "everything is a fabrication". He is careful to take a middle way...
See, for example Bhikkhu Ñāṇananda's comments in Nibbāna –The Mind Stilled
https://seeingthroughthenet.net/ After two years of deep analysis, he starts talking about putting it into practice in Sermon 27, with a chilling version of the Chess Game story.
Here is a part of Sermon 28, in the context of discussing contemplation of internal and external elements:Ñāṇananda wrote: Now the Buddha has related the story of this great earth in some
discourses. But it is not an account of a scientific experiment, as our
modern day scientists would offer. The Buddha describes how this great
earth came up and how it gets destroyed in order to drive home into our
minds the impermanence of the very stage on which we enact our
samsāric drama, thereby inculcating an attitude of disenchantment and
dispassion, nibbidā and virāga.
These sankhāras, pertaining to our drama of existence on this gigantic
stage, the earth, get deeply imprinted in our minds. They sink deep as
latencies to perception, productive of existence. It is to eradicate them that
the Buddha has placed before us the story of this great earth in some
discourses. By far the best illustration comes in the Aggaññasutta of the
Billions and billions of years passed until the earth assumed its present
shape and appearance with all its gigantic mountains, rocks and buildings.
But then, in the Sattasuriyasutta of the Anguttara Nikāya,
describes what happens to this great earth at the end of the aeon.
As the holocaust draws near, a second orb of the sun appears, and then
a third, a fourth, a fifth, a sixth and a seventh. The great earth in its
entirety, together with its mountains and rocks, goes ablaze, becoming just
one huge flame of fire, consuming all before it without leaving any ash or
soot, like in a spot where oil or ghee had burnt. So here we have no room
for any atomism. In conclusion the Buddha brings out the true aim and
purpose of this discourse.
"So impermanent, monks, are preparations (saṅkhāras), so unstable, monks, are
preparations, so unsatisfying, monks, are preparations. So much so,
monks, this is enough to get disenchanted with preparations, this is
enough to get dispassionate with them, this is enough to get released from
Sounds like the sun entering the red giant phase and destroying the Earth, shortly before it’s death