The twelve-fold formula of dependent origination explains the cycle of saṃsāra. The formula begins from ignorance in a past life, then goes through craving and so on in the present life and ends in aging and death in the next life. Therefore, it has been considered that each phenomenon of the formula chronologically arises and ceases. For example, “‘feeling caused by sense contact’ would momentarily arise and cease, but ‘aging and death caused by birth’ would take a life.”
Some academics, on the contrary, argue that the formula of dependent origination represents mutual relationships of all phenomena and thus all phenomena relate to each other and exist simultaneously.
Academia seems yet to determine if dependent origination occurs chronologically or simultaneously.
But simply thinking, the mutual relationship of two phenomena means that the two stand simultaneously. They are two different phenomena. One is not a cause or an effect of the other. Thus, none of them dependently originates from the other. Simultaneous existence of phenomena does not mean a dependent origination.
The understanding of chronological dependent origination does not stand, either. Chronologically, an effect would arise when a cause ceases. But, a cause which ceased is already extinct. Something which no more exists cannot have any influence to originate an effect. Thus, a chronological understanding of dependent origination is also incorrect.
Śākyamuni Buddha does not state that dependent origination occurs chronologically or simultaneously. He instead expresses the minuteness of dependent origination in his following stanza.
When this is, that is. Because this arises, that arises.
When this is not, that is not. Because this ceases, that ceases.
He does not say “when this is not, that is” or “because this ceases, that arises.” This is the only way to accurately express the dependent origination in which every phenomenon incessantly arises and ceases.
