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In Buddhist teachings, phenomena are said to be conditioned and impermanent. Could you explain the various types of conditions that are recognized in Buddhism, and how they contribute to the cycle of samsara and the development of individual experience?

What are some of the types of conditions in the Abhidhammas or even modern understanding. Answers could include perhaps a physical condition, mental condition, conditioned by absences or so on.

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    In Buddhist teachings, conditioned phenomena are said to be impermanent. Unconditioned phenomena are said to be permanent.
    – Dhamma Dhatu
    Commented Nov 9, 2023 at 19:35

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The Teacher himself gave three characteristics for conditions:

Mendicants, conditioned phenomena have these three characteristics. What three? Arising is evident, vanishing is evident, and change while persisting is evident. These are the three characteristics of conditioned phenomena.

AN 3.47

The various abhidhammas of the various schools have invented all manner of further classifications and intricate systems to describe conditioned phenomena some more skillful than others, but none of them describe the ultimate truth.

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    Good answer. Though I must point out that types of conditions is different than characteristics of conditions.
    – HomagetoManjushri
    Commented Nov 10, 2023 at 2:38
  • That's a good point.
    – user13375
    Commented Nov 10, 2023 at 13:55
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In Vasubandhu's Abhidharmakosabhasya and Nagarjuna's chapter 1 of Mulamadhyamakakarika, we find mention of 4 conditions- causal condition, Perceptive condition, immediate condition, Dominant condition. This would be valid in the context of conditions responsible for an effect to arise from a cause.

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  • Should point out that Nagarjuna specifically refutes the 4 conditions in chapter 1.
    – user13375
    Commented Nov 10, 2023 at 13:55
  • I must clarify that Nagarjuna specifically refutes essential conditions or conditions as existing in an ultimate sense. He does not hold the position that there are no conditions at all. Recall the middle way- middle of essential existence and no existence at all [in this case].
    – HomagetoManjushri
    Commented Nov 11, 2023 at 7:39
  • Yes, I agree. Was just pointing out that the verse mentioning the 4 types of conditions in MMK was from the opponent not from Nagarjuna. Nagarjuna himself did not assert 4 types of conditions.
    – user13375
    Commented Nov 11, 2023 at 12:54
  • Ah yes, thank you for pointing it out. While Nagarjuna does indeed not assert that, the opponent is a person from another Buddhist scchool.
    – HomagetoManjushri
    Commented Nov 12, 2023 at 3:50
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Ordinary's minds always see Phenomena, reality, as only one.

But everything is subset of 2 phenomena:

  1. Saṅkhata is Conditioned phenomena, impermanent, non-self - uncontrollable.
  2. Asaṅkhata is Unconditioned phenomena, permanent, non-self - uncontrollable. Nibbana.

The conditioned phenomena has uncountable types depend on the environment, situations, which is called Sabhāga & Ghaṭanā.

Sabhāga & Ghaṭanā is the complicated uncountable conditions of the conditioned reality.

The ordinaries must see, Ghanavinibbhoga, these qualifications to see the conditioned realities, really arising and vanishing, not imagination:

  1. SantatiGhana: Birthing reality is arising and vanishing more than trillion moments a second because of causes, but ordinary person imagine they all are same long living for 1 minutes or 1 days or one life.
  2. SamūhaGhana: Birthing reality is so small than atom or particle (paramāṇū's qualities), but ordinary person imagine they all are same one loaf for 1 minutes or 1 days or one life or forever.
  3. KiccaGhana: Each birthing reality has difference jobs/specifications/qualifications when they causing their effect together, but ordinary person imagine they all are same doing/doer for 1 minutes or 1 days or one life or forever.
  4. ĀrammaṇaGhana: Each mind and mind factors process has difference object, but ordinary person imagine they all has same object for 1 minutes or 1 days or one life or forever.

Each reality is conditioning uncountable other realities. Each conditioned reality, except Nibbana, is conditioned by uncountable other realities.

For the example:

While we are reading now, only a second of only one reader included trillion mind moments, trillion objects, uncountable sense organs [very smaller than atom], not sense organs, etc. These are uncountable conditioning phenomena and conditioned phenomena. And we still are not talking about one's other seconds, others' minds, others' objects, others' sense organs, others' other moments, etc. So uncountable is uncountable. So typing, grouping are for easier to study, not for attaching on grouping.

The main core of the Buddha's teaching is Meditation for Really Finishing of Arising and Vanishing, DhammaCakkaṃ.

So the question is unfinished until you asking about your main meditation object from your meditation teacher. Make the focus on Meditation for Really Finishing of Arising and Vanishing. Do not focus on knowledge only. It is wasting this most valuable time.

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  • Where is this from? The Abhidhamma? Or sutta? Or sutta commentary? Citation would be appreciated.
    – ruben2020 ♦
    Commented Aug 12 at 3:10
  • The explanation of the question is focusing on the real condition action in Samsara and the real life experience of development to get out of Samsara. I explaining my experience, so don't focus on the reference. I can refer to DN1, DN2, DN10, DN15, DN22, MN119, Netti, Paṭisambhidāmagga, Abhidhamma, Visuddhimagga, and Commentary, but it is just the Handful Of Leaves. The truth is uncountable. And that's the point to heavily practice follow DN2 or Pa-Auk Tawya. The point is handling all possible realities, not just Handful Of Leaves. It looks hard, but it's real, true.
    – Bonn
    Commented Aug 12 at 9:12

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