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Paṭṭhāna: Conditional Relations

According to the Paṭṭhāna dhamma, all corporeal and mental phenomena are dependent upon some combination of 24 possible conditions. These conditions or paccayas are: Root condition (hetu paccaya): lobha (attachment), alobha (anti-attachment), dosa (aggressiveness), adosa (anti-aggressiveness or embrace), moha (ignorance) and amoha (wisdom), by being the six root or primitive causes, give rise to all thoughts and feelings. Object condition (ārammana paccaya): external objects and their effects, such as light and sounds, are ones of the causes of thoughts and feelings by stimulating a person's sensations. Predominance condition (adhipati paccaya): a few mental aspects, such as wish (chanda) and motivation (vīrya), are believed to be possible dominant causes in Buddhist Psychology because each of them can profoundly dominate the rest of the mental aspects at one time. Proximity condition (anantara paccaya): each step or process of a vithi, a mental procedure in Buddhist psychology, happens in order. One of such steps is a subsequent cause that give rise to a following one. Contiguity condition (samanantara paccaya): this point is sort of emphasis of the continuity between two successive steps of a vithi. Conascence condition (sahajāta paccaya): the Pali word saha means "together" and jata means "rise (into existence)." Interpretations of this point can be in two main versions. In the more straightforward one, the conditions that arise together and give rise to particular effects together are simultaneous causes. In the broader sense, according to Abhiddhamma, all the variety of physical or mental features are mere manifestations of a number of fundamental physical or mental principles, and hence all of the variety can be unified to a simple group just like the fundamental forces can be unified in electroweak interaction and Grand Unified Theory. Mutuality condition (aññamañña paccaya): in Abhidhamma, some mental and physical phenomena are inter-supportive causes that can give rise to one another. The relationship of the change of a magnetic flux and that of an electric field could be a good example for this. Support condition (nissaya paccaya): if one or more processes or phenomena is attributed to a particular cause no matter whether the causality is direct or indirect, that cause is, in Abhidhamma, regarded as a responsible cause. Decisive support condition (upanissaya paccaya): the modifier upa (strong) is added to nissaya (support). There are 3 subconditions under decisive support condition or upanissaya paccaya. These are: Decisive support by way of Object (ārammanupanissaya) Decisive support by way of Proximity (anantarupanissaya) Decisive support by way of Natural Condition (pakatupanissaya) Prenascence condition (purejāta paccaya): a condition that has risen into its existence before an effect that it gives rise to, it is a pre-existing cause. Postnascence condition (pacchājāta paccaya): a condition that rises into its existence after a phenomenon that it later supports or maintains, it is a post-existing cause. Frequency condition (āsevana paccaya) Karma condition (kamma paccaya): in Theravada Buddhism, the correct meaning of karma is basically the same as agency in humanism, a purposeful action. If a particular process or phenomena of a person is purposeful enough to cause a consequence (vipāka), it is called a karma causes. Karma-result or consequence condition (vipāka paccaya) Nutriment condition (āhāra paccaya): nutrition that serves as fuel or raw material in physiology is nutritious causes. Faculty condition (indriya paccaya) Jhāna condition (jhāna paccaya): a relation specific to meditation attainments. Path condition (magga paccaya): a relation specific to the stages on the Buddhist path. Association condition (sampayutta paccaya). Dissociation condition (vippayutta paccaya). Presence condition (atthi paccaya). Absence condition (natthi paccaya). Disappearance condition (vigata paccaya). Non-disappearance condition (avigata paccaya).