Two Truths that are Hard to See

[Green]

What i see is that MN26 says that Buddha saw and taught two Truths. That of 1.
specific conditionality, dependent origination and that of 2. the stilling of all (constructing, Green) formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.

Both are hard to see, is said.

Was does it mean that Nibbana is hard to see? I believe…it is not easy to realize this supreme peace, this absence of grasping and attachment.
Hard to see has nothing to do with intellectual understanding, models, reasonings, i feel.

I feel it is the same for the hard to see Dependend Origination. Also this has nothing to do with a one or 3L model, reasonings, intellect, i feel.

But then i wonder, what does it mean that DO is hard to see?

I tend to:
In essence it means that it is hard to see how our world (the All) is any moment constructed, an interplay of many conditions. For us it seems more or less a given world because we do not really perceive that all we see, hear, feel etc is constructed any moment.

I think this our real belief in the nicca and atta nature of our world, of our experiences, i believe. We do not see the construction of what we experience as the world. Somehow we feel that we live in an objective world. In this objective world there is just objective green grass. This we feel is real. Reality.

Maybe we can reason and come to conclusion that grass might not really exist on another scale and might also be not really green but still we feel as if we live in a given objective world in which such as grass exist and is also really green. We suppose that our world is the reality.

This says, i feel, that we do not understand dependend arising and are still very much trapped in a world of atta and nicca.

I believe, one can only really understand the dependend arising of our world (the All) when this world for some time completely ceases and one is at the same time not death, not asleep, not blacking out. If then ‘the world’ starts to come back when sankhara’s re-arise again, and a sense base establishes again, there is again sense -contact, again feelings and perceptions etc, then we really understand that all what we experience conditionally arises at that moment. It is not reality but a construction. Any moment all is a construction, an interplay of many conditions but is hard to see this really.

I personally do not believe that this truth of dependend origination that is mentioned in MN26 as hard to see, is really about understanding a 3L model but i believe it is a very vived understanding that what we perceive is not reality. As construction it is like a mirage, a shadow, a rainbow. I believe that someone who really sees anatta, really sees this emptiness, he/she really understands Dhamma and probably also has special abilities.

[Green]

"However, friend, I say that without having reached the end of the world there is no making an end to suffering. It is, friend, in just this fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world,
the cessation of the world, and the way leading to the cessation of the world. (SN2.26, AN4.45)

"In what way, venerable sir, is there right view?"
"This world, Kaccana, for the most part depends upon a duality-upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct (SN12.15)

"Bhikkhus, the Tathagata has fully awakened to the world; the Tathagata is detached from the world. The Tathagata has fully awakened to the origin of the world; the Tathagata has abandoned the origin of the world. The Tathagata has. fully awakened to the cessation of the world; the Tathagata has realized the cessation of the world. The Tathagata has fully awakened to the way leading to the cessation of the world; the Tathagata has developed the way leading to the cessation of the world. (AN4.23)

I believe these suttas show that a Buddha knows that the world as we perceive it, is at any moment a construction arising. Always momentary due the interplay of many conditions. All the time and any moment it is a constructed reality we experience.
It can change drastically any moment.

For an animal it is another constructed reality. For a deva, for a hell being, etc.
What we as humans experience as substantially real, reality, is a construction, an interplay of many conditions but we tend to think we live in a given world.

The real understanding of anicca, anatta, dukkha is that our world is any moment a constructed reality. There is nothing fixed in all this. Not only our mental stories in our head are construction that we might see as reality, but our total world. The greeness of grass, how we experience the tactile qualities of grass (soft/hard), the shape of grass, everything.

For the Enlightened Ones this world has no substantial reality. But defilement in the mind make it look that way for the defiled mind. For the Enlightened Ones, i believe, discussions about the world are like debating which dream is true and real.

In a sense we can say, i think, what is real for us, is always made real by the defilements in our minds. Anger only becomes real when it is habitually grasped as me, mine, my self, and if we see anger as something substantial. As example.
Otherwise it is just a mirage, an insubstantial formation, like foam on water, like a rainbow.

The cessation of the world in this very body refers, i believe, to the momentary cessation of the 6 senses. And that dimension must be known too. I believe that this can be known as a supreme peace. By the way, this dimension is always presents.
It is not like it disappears when the world re-arises. The yogi’s remains connected with this empty, signless, desireless dimension.
“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”

“They experience three kinds of contact: emptiness, signless, and undirected contacts.” (MN44)

So, they do not really leave the Nibbana element without remainder. That is also impossible, i believe. But when the world re-arises, and perceptions and feeling re-arise, then there is the Nibbana element with remainder.

When the world re-arises one also comes to understand that all that arises and ceases is suffering. This is because the Nibbana element without remainder is known as total empty openess, i believe.

This is how Paticca Samuppada is really understood, i believe: How this mass of suffering arises and ceases. With re-arising sankhara, re-arising vinnana, sense bases, feelings etc etc.

From the perspective of the cessation of the world in this very life, the re-arising of the world is the arising of yet some modicum of suffering. It is not totally unburdened such as the Nibbana element without remainder which is present when the world ceases in this very life.

It all relates. One cannot really understand and see PS without cessation. These Two Truths are interdependend too.

This is how it makes all sense to me.