Significance of Conditioned dharmas
Conditioned dharma, referred to as samskritadharma, encompasses phenomena that arise from specific conditions and are characterized by impermanence, emptiness, and suffering. These entities are not permanent, as they exist temporarily through production, duration, and cessation. The understanding of conditioned dharmas is central to Buddhist philosophy, emphasizing the transient nature of reality. Recognizing this can help practitioners develop non-attachment, ultimately leading to enlightenment. The principle highlights that all phenomena depend on causes and conditions for their existence.
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Conditioned dharmas'
Conditioned dharma in Buddhism signifies phenomena arising from specific causes and conditions, highlighting their impermanent and non-intrinsic nature. Understanding this concept fosters recognition of attachment, emphasizing the transient essence of reality and liberation through wisdom.
From: Maha Prajnaparamita Sastra
(1) Dharmas that arise from specific causes and conditions, understood by the bodhisattva as impermanent and unworthy of attachment.[1] (2) Entities that arise from specific causes and conditions and are subject to the characteristics of impermanence, suffering, and emptiness.[2] (3) Dharmas that arise from specific conditions, contrasting with unconditioned dharmas which exist independently of external influences.[3] (4) Entities or phenomena that arise from specific conditions and causes, which are themselves subject to impermanence and emptiness.[4] (5) 'Conditioned dharmas' (samskritadharma) refer to phenomena that arise due to specific conditions and are considered impermanent and interdependent.[5]
From: Shurangama Sutra (with commentary by Hsuan Hua)
(1) All phenomena that arise due to conditions and can be influenced by ignorance or enlightenment.[6] (2) Conditioned dharmas are understood as phenomena that arise due to specific conditions rather than from any inherent self-nature.[7] (3) Dharma that is subject to external conditions and limitations, contrasting with the unconditioned or ultimate truth.[8] (4) Dharmas that arise from specific conditions and are considered empty and impermanent.[9] (5) Phenomena that possess form and are liable to destruction, which must be understood and transcended for enlightenment.[10]
From: Vimalakirti Sutra
(1) Refer to those phenomena that are subject to change and impermanence, emphasizing the importance of understanding attachments in Buddhist practice.[11]
From: Abhidharmakośa
(1) Dharmas that arise from causes and are subject to change and affectation.[12]