These constitutive parts, which collectively make the psycho-physical continuum that we ordinarily associate with persons, exist as part of a causal continuum of interdependently arising phenomena.
For the epistemologists, then, consciousness as reflexive awareness is not just another phenomenon in the chain of dependently arising phenomena: rather, it is precisely that which has the unique function of disclosing itself in the process of revealing the other.
An advance parametric FEA model for simulation of pitting arise phenomena on the gear teeth is presented in this article.
To the extent that empty phenomena are understood in terms of relational and dependently arisen phenomena, to that extent empty phenomena are always functional and causally effective.
Nāgārjuna's central argument to support his radical non-foundationalist theory of the two truths draws upon an understanding of conventional truth as tied to dependently arisen phenomena, and ultimate truth as tied to emptiness of the intrinsic nature.
Although the empty phenomenon appears to its cognizing consciousness negatively and without any positive affirmation, it is nonetheless equivalent to a relational and dependently arisen phenomenon seen deconstructively.
Geluk scholars deny any special status to self-awareness; the mind is simply a dependently arisen phenomenon, just like any other one.
Conventional truth (here treated as dependently arisen phenomenon), given it is causally effective, is therefore always intrinsically unreal, and hence lacks any intrinsic reality even conventionally.
(Gorampa, 1969c: 326a) Like Nāgārjuna's hypothetical, not real, intrinsic reality, Sakya claims that ultimate truth is ontologically unconditioned, and hence it is not a dependently arisen phenomenon; it is distinct from conventional phenomena in every sense of the word; it is independent of conceptual-linguistic conventions; it is a timeless and unchanging phenomenon.
After showing that there cannot be any intelligible account of the arising of phenomena, Candrakīrti acknowledges that in everyday experience we encounter phenomena coming into being all the time.
In addition, consciousness is also listed as one of the twelve factors or causes (nidana) in the chain of dependently arising (pratītyasamutpāda) phenomena.
