user-1: I'm thinking that the presence itself, in sense objects, of ignorance, the first link, is never erased; that with final nirvana something has being, the absence of the 12 links. Can the absence of causation itself be present like sense objects are, in absolutely any Buddhist philosophy? 
Or is that silly, like saying that the there exists the non existence of a crow's teeth?

user8157: In Buddhism, there are many kinds of causation. See this link about the five 'niyama' or 'laws of causation' (physical, biological, mental, moral & dhamma/spiritual). 
The twelve links are the conditions leading to suffering; the cessation of which leads to Nirvana. They are 'dhamma niyama' or 'spiritual causation'. The twelve links are not mental causation (citta niyama).
Therefore, sense objects can be experienced without ignorance because mere sense objects (which are mental causation) are not suffering in themselves. 
The only absence of causation is Nirvana, when the twelve links stop creating suffering. 
As for the other four kinds of causation, they keep rolling on (unless human life becomes extinct, which would make extinct moral causation & leave three laws of causation). 

user8044: When you ponder, weigh, and compare the teachings of the Buddha, you have to base it on adopting the right attitude and asking the right questions about them. AN 2.25 points out that some of the teachings are meant to have their meaning inferred, whereas others are not. Only a Stream Entrant will be able to see this difference. So you and I have a way to go. 
If everything is impermanent and transitory, how can there be anything be present or absolute?  Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta) so do not truly ‘exist’, though to ordinary deluded minds this appears to be the case. Simply stated Dependent Origination can be said as,
With this as condition, That arises. With this NOT as condition, That does NOT arise. 
This "Coming to be, and Ceasing to be" is happening all the time. All phenomena are subject to this unending interaction. And since all phenomena are dependent on other phenomena, they are all transient and impermanent. Avidyā the first condition.

-1: <p>I'm thinking that the presence itself, in sense objects, of ignorance, the first link, is never erased; that with final nirvana something has being, the absence of the 12 links. Can the absence of causation itself be present like sense objects are, in absolutely any Buddhist philosophy? </p>

<p>Or is that silly, like saying that the there exists the non existence of a crow's teeth?</p>
 8157: <p>In Buddhism, there are many kinds of causation. See this <a href="http://buddhism.about.com/od/basicbuddhistteachings/tp/The-Five-Niyamas.htm" rel="nofollow">link</a> about the five 'niyama' or 'laws of causation' (physical, biological, mental, moral &amp; dhamma/spiritual). </p>

<p>The twelve links are the conditions leading to suffering; the cessation of which leads to Nirvana. They are 'dhamma niyama' or 'spiritual causation'. The twelve links are not mental causation (citta niyama).</p>

<p>Therefore, sense objects can be experienced without ignorance because mere sense objects (which are mental causation) are not suffering in themselves. </p>

<p>The only absence of causation is Nirvana, when the twelve links stop creating suffering. </p>

<p>As for the other four kinds of causation, they keep rolling on (unless human life becomes extinct, which would make extinct moral causation &amp; leave three laws of causation). </p>
 8044: <p>When you ponder, weigh, and compare the teachings of the Buddha, you have to base it on adopting the right attitude and asking the right questions about them. AN 2.25 points out that some of the teachings are meant to have their meaning inferred, whereas others are not. Only a Stream Entrant will be able to see this difference. So you and I have a way to go. </p>

<p>If everything is impermanent and transitory, how can there be anything be present or absolute?  Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta) so do not truly ‘exist’, though to ordinary deluded minds this appears to be the case. Simply stated Dependent Origination can be said as,<br>
With this as condition, That arises. With this NOT as condition, That does NOT arise. </p>

<p>This "Coming to be, and Ceasing to be" is happening all the time. All phenomena are subject to this unending interaction. And since all phenomena are dependent on other phenomena, they are all transient and impermanent. Avidyā the first condition.</p>
