[Varbaiskkic]

Now, the outrageous claim in Buddhadasa's interpretation is that all conditions are of momentary nature and he makes no distinction between spontaneous and more permanent ones. He states that all twelve nidanas arise in a moment of dukkha. This is a bit like claiming that the wall comes into existence momentarily as the ball makes contact with it, or that the racket comes into existence only when it plays the ball. Just not very intuitive...

There is nothing outrageous or unintuitive about Buddhadasa's interpretation. It accords with the suttas.

When ignorance & defilement cease, the suttas do not state consciousness (vinnana), name-and-form (namarupa, psychophysicality) and the six sense gates (salayatana) also cease.

The Pali word is nirodha. It means for the fires of greed, hatred & delusion to 'extinguish'. It means consciousness, mind-body & the sense spheres 'quench' or 'cool down'. They do not 'cease'.

The word 'cessation' as a translation of 'nirodha' is incorrect. Nirodha means to 'extinguish' or 'quench'.

This is affirmed again in the Upaya Sutta. Here, consciousness does not cease or disappear. Instead, consciousness is purified & liberated.

"If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off and there is no landing of consciousness. Consciousness, thus not having landed, not increasing, not concocted, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

Upaya Sutta