In other words, time is sankhara. So, DO does not necessarily happen in time (past, present, future) or is not bound by time, but time arises as a part of DO. So, DO is timeless.
What is timeless model of the dependent origination of conditioned phenomena?
Re: What is timeless model of the dependent origination of conditioned phenomena?
The suttas appear to directly say dependent origination is "timeless" ("akalika"; immediate).Ivy Piyen wrote: ↑Tue Jan 15, 2019 3:55 am Hello, what kind of forum is this?!
I made a topic for discussion of this timeless model and you are completely derailing this thread telling me how i am unable to understand it and need to study, how my questions are bad but i am merely asking for some basic definitions...
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.... Good, monks. You have been guided by me in this Dhamma which is to be seen here & now, timeless, inviting verification, pertinent, to be realized by the observant for themselves. For it has been said, 'This Dhamma is to be seen here & now, timeless, inviting verification, pertinent, to be by the observant for themselves,' and it was in reference to this that it was said.
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Re: What is timeless model of the dependent origination of conditioned phenomena?
For my self akaliko means the following;
This dhamma niyama holds true whether in the past, present or the future.
Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality.
This dhamma niyama holds true whether in the past, present or the future.
Wish you all success in all your endeavours. Goodbye!