The Law of Conditional Relations (Paṭṭhāna) in Buddhism

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Today, we move on to the third part of the Law of Cause and Effect. The Law of Cause and Effect consists of three parts: first, the Law of Karma, second, the Law of Dependent Origination, and third, the Law of Conditional Relations. We have already studied the first two laws. Now, let us continue by exploring the Law of Conditional Relations (Paṭṭhāna).

What is Paṭṭhāna?

Paṭṭhāna means condition, and thāna means place or location. However, its ultimate meaning is “to stand,” which refers to a place where other things can be placed or set down, or a “foundation.” The Law of Paṭṭhāna, or Conditional Relations, is similar to the Law of Karma and the Law of Dependent Origination. It is a “Natural Law.” This law was not created by any person, nor was it created by the Buddha. It has been latent or inherent even before the Buddha appeared in this world. When a Buddha arises in the world, He discovers this latent law. After discovering it, the Buddha reveals or teaches it to beings. In the scriptures, there is a saying about the Law of Dependent Origination as follows:

“Whether or not Buddhas arise in the world, these factors still exist, the relationships between these factors, the harmonizing of these factors, and the interdependence of these factors. This refers to the Law of Dependent Origination.” This means the Law of Dependent Origination. Therefore, whether or not Buddhas arise in the world, the Law of Dependent Origination is still inherent. The Buddha was born and discovered this law, penetrating its essence. After fully understanding the law, the Buddha declared and taught it to all beings.

Like the Law of Dependent Origination, the Law of Conditional Relations is also a natural law discovered by the Buddha. After discovering it, He made it known by explaining it to all beings. The Law of Conditional Relations is more intricate and detailed than the Law of Karma and the Law of Dependent Origination. The Law of Karma explains the causes and applies to sentient beings but not to inanimate objects. Similarly, the Law of Dependent Origination applies to sentient beings but not to inanimate objects. The Law of Conditional Relations encompasses both sentient beings and inanimate objects. Therefore, the Law of Conditional Relations also explains how one material object relates to another, not just the relationships between sentient beings.

Like the Law of Karma and the Law of Dependent Origination, the Law of Conditional Relations explains the relationships between sentient beings. Additionally, the Law of Conditional Relations also explains how material objects and the mind are interconnected with sentient beings.

Not only does the Law of Conditional Relations explain material objects, but it also describes how they are interrelated. In the Law of Dependent Origination, we only know that some phenomena are related or conditioned by other phenomena; however, the Law of Dependent Origination does not explain how they are related, in what way, or through what process. In contrast, the Law of Conditional Relations explains exactly how things are interrelated. As I have mentioned several times before: “The Law of Dependent Origination states, ‘These two people are related,’ but the Law of Conditional Relations explains, ‘How are they related?’ Is it through the relationship of parent and child, siblings, spouses, or friends?”

Thus, in the context of Conditional Relations, the term Paccaya Satti (Power of Conditions) is often used. This simply means, How are things related to each other? Therefore, the Law of Conditional Relations not only explains that two things are related but also how they are related. In this way, the Law of Conditional Relations reveals many fascinating and detailed aspects in its approach to study, more so than the Laws of Karma and Dependent Origination.

The Law of Conditional Relations is a very profound law in the Abhidhamma (Ultimate Truth). In terms of volume, Paṭṭhāna is the largest book in the Abhidhamma. There are seven books in the Abhidhamma. During the Sixth Council, the Abhidhamma was divided into twelve volumes, with five of the largest volumes dedicated to Paṭṭhāna. The remaining seven thinner volumes cover the other six sections. Therefore, in terms of quantity, Paṭṭhāna is the most extensive book in the Abhidhamma. Moreover, the Paṭṭhāna section is the most difficult and profound in the Ultimate Truth teachings.

Four weeks after the Buddha’s enlightenment, He contemplated the Abhidhamma. After achieving enlightenment, the Buddha spent eight weeks under the Bodhi tree and in the surrounding areas. During these eight weeks, the Buddha did not teach anyone. Throughout the fourth week, the Buddha meditated on the Ultimate Truth. There are seven sections in the Ultimate Truth, and He systematically contemplated each one. While contemplating the first six sections, nothing extraordinary occurred. However, when He reached the seventh section, which deals with the Law of Conditional Relations, a six-colored radiance emitted from His body, spreading throughout the entire world.

This is because, when contemplating the first six sections of the Abhidhamma, the Buddha’s supreme wisdom, His Right Understanding, did not have enough space to function. For us, even the first section of the Ultimate Truth is profound and difficult to comprehend, but for the Buddha’s wisdom, these initial sections were not yet deep enough. Therefore, when the Buddha contemplated these first six sections, His wisdom did not have sufficient space to flow. However, when He reached the seventh section, the Paṭṭhāna, which was truly profound and fulfilling to His understanding, His supreme wisdom had enough space to operate. When the Buddha could contemplate freely on Paṭṭhāna, He was filled with great joy and happiness. When He experienced this joy and happiness, His mind also became joyful and happy. At that moment, His body—the foundation of His mind—became pure, resulting in the radiance that emanated from His body, spreading throughout the entire world.

Thus, it can be said that when the Buddha contemplated the first six sections of the Abhidhamma, His mind was like a whale placed in a pond that was too small. Although it was in the pond, the pond was too small to allow the whale to swim and play freely. However, when the Buddha reached the seventh section, the Paṭṭhāna, it was as if the whale had been placed in the ocean. When the whale is in the ocean, it can swim anywhere it likes, bringing it great joy and happiness. Similarly, when the Buddha contemplated the seventh section, Paṭṭhāna, of the Ultimate Truth teachings, His supreme wisdom had enough space to function. As a result, a six-colored radiance emanated from His body.

24 conditions in Paṭṭhāna

Now we know that Paṭṭhāna explains the conditions or causes of material phenomena and the mind in a detailed and more fulfilling way than the Laws of Karma and Dependent Origination. In Paṭṭhāna, there are twenty-four conditions or ways in which things are interrelated or conditioned. These are:

  1. Hetu: Condition of Cause (Karma Condition)
  2. Ārammaṇa: Condition of Object (Object Condition)
  3. Adhipati: Dominant Condition
  4. Anantara: Immediate Condition
  5. Samanantara: Continuous Condition (Consecutive Condition)
  6. Sahajāta: Simultaneous Condition (arising together, at the same time)
  7. Aññamañña: Mutual Condition
  8. Nissaya: Supporting Condition (Assisting Condition)
  9. Upanissaya: Proximal Supporting Condition (Active Support, Close Supporting Condition)
  10. Purejāta: Preceding Condition (Condition before)
  11. Pacchājāta: Subsequent Condition (Condition after)
  12. Āsevana: Repeated Condition (Frequent Supporting Condition, repeated many times)
  13. Kamma: Karma Condition
  14. Vipāka: Resultant Condition
  15. Āhāra: Nutrient Condition
  16. Indriya: Sense Condition (Sense Organ Condition)
  17. Jhāna: Meditative Condition
  18. Magga: Path Condition
  19. Sampayutta: Concomitant Condition (Co-occurring, associated)
  20. Vipayutta: Inconcomitant Condition (Not co-occurring, not associated)
  21. Atthi: Existence Condition (Condition of presence, existence)
  22. Natthi: Non-existence Condition (Condition of absence)
  23. Vigata: Separation Condition (Condition of disappearance)
  24. Avigata: Non-Separation Condition (Condition of non-disappearance)

Since this series is focused on the basics of Buddhist teachings, I will not delve into each condition in detail. If you wish to learn more, you can explore some books on the subject, but for those who are not familiar with the Ultimate Truth teachings, it may be difficult to fully comprehend.

There are a total of twenty-four conditions. We can categorize them into several groups, but in this lecture, I will focus on one phenomenon that “creates the condition” and another phenomenon that “receives the condition.” The “condition-creating” phenomenon can be called the “cause,” and the “condition-receiving” phenomenon can be called the “effect.” Sometimes, the term “cause” refers to something that produces or generates other things. Therefore, I prefer not to use the terms “cause” and “effect” when discussing Paṭṭhāna. Instead, I use the terms “conditioning factor” and “conditioned factor.” The conditioning factors are those that help other things arise, and the conditioned factors are those that are influenced by conditions. Thus, there are two groups. In Paṭṭhāna, the relationships between the “conditioning factors” and the “conditioned factors” are explained. These relationships occur in various ways, such as the “Condition of Cause,” the “Mutual Condition,” and so on.

Group 1

The first group, the Conditioning Factors: This group creates the conditioned factors. This is the relationship of Cause and Effect. In this case, Kamma or the Law of Karma is a prime example. For instance, if you create unwholesome karma, when will you receive the result of that unwholesome karma? You will experience the effect of that karma in this life, the next life, or even in subsequent lives. Therefore, Kamma is the “conditioning factor,” the cause, and the “result of Kamma” is the conditioned factor, the effect. Karma belongs to the present time, and the result belongs to another time: the effect may be experienced in this life or in future lives. Thus, the relationship between Kamma and its result follows the Law of Karma.

Group 2

The second group is the relationship where the “conditioning factor” arises before the “conditioned factor”: This means the “conditioning factor” arises first, and only after some time does the conditioned factor arise. This is a relationship of preceding conditions between the “conditioning factor” and the “conditioned factor.” Let me explain further. For example, when you see an object, the object seen arises first, followed by the Consciousness of Seeing. The object seen must arise at least three mind moments before the Consciousness of Seeing arises. There are many fine details in the Ultimate Truth teachings. When you see an object, the Consciousness of Seeing arises, but before it arises, the object seen must arise first. The object seen arises about three mind moments before the Consciousness of Seeing. Therefore, when the Consciousness of Seeing arises, it is related to the object seen according to preceding conditions. Here, the “conditioning factor” does not directly create the “conditioned factor,” but it supports the conditioned factor’s arising and presence for a period. Similarly, when we see an object, the Consciousness of Seeing depends on the object seen, but it also depends on another condition, the eye. Without the eye, you cannot see. Therefore, the eye is also a condition for the arising of Consciousness of Seeing. The eye has already been present before the Consciousness of Seeing arises. In this case, there is a relationship between the Consciousness of Seeing and the eye, the material condition. This relationship is a preceding condition. This means the eye arises before the Consciousness of Seeing, and when the Consciousness of Seeing arises, the eye is already present. Thus, the relationship is called the preceding condition. If you understand the relationship between the Consciousness of Seeing and the object seen, you will also understand the relationship between the Consciousness of Hearing and sound, between the Consciousness of Smelling and odor, and so on. When you hear a sound, at the moment you hear it, the sound has already been present for three mind moments. You might think that you hear the sound as it arises, but in fact, three mind moments have already passed before you truly hear it. Therefore, sound is related to the Consciousness of Hearing according to preceding conditions. Similarly, the relationship between the ear and the Consciousness of Hearing follows the preceding condition.

Group 3

The third group is where the “conditioned factor” arises before the “conditioning factor”: This is quite unusual. In this relationship, the “conditioned factor” arises before the “conditioning factor.” This relationship arises when both of these factors are present, but it is not that the “conditioned factor” arises before the “conditioning factor.” This relationship only arises when both factors are present simultaneously. For example, the expression on your face changes depending on whether you are happy or sad. Depending on whether you are happy or sad, the physical features on your face change. Here, the material condition on your face is conditioned by the mind, which arises later. The material condition on your face has already been present for some time, and then the mind arises, creating conditions for your face to appear happy or sad. In this case, the conditioned factor (material condition) arises before the conditioning factor (mind). Here, the mind is the “conditioning factor,” and the material condition is the conditioned factor. It is not that “the material condition on the face” arises before “the happy or sad mind,” but when the mind arises, it creates conditions for the material condition to manifest. This is the relationship of succeeding conditions.

Group 4

The fourth relationship is the simultaneous arising of both factors: In this case, both the “conditioning factor” and the “conditioned factor” arise at the same time, but one is called the “conditioning factor” and the other the “conditioned factor.” This is the relationship of simultaneous conditions or co-arising conditions.

For example, when you have Attachment towards something, at that moment, Consciousness and other mental factors arise. Attachment is a mental factor. Accompanying this mental factor of Attachment are other mental factors, and together with these mental factors is Consciousness. At the same time, the mind can also produce material elements. Therefore, at the moment of Attachment, certain material elements are created. In summary, at the moment of Attachment, there is the mental factor of Attachment along with other mental factors, Consciousness, and material elements created by Consciousness.

Here, Attachment relates to other factors in a manner of simultaneous arising or co-arising conditions (Sahajāta Paccayo). They arise together, but one factor is called the “conditioning factor,” while the other factors are “conditioned factors.” Thus, their relationship follows the co-arising condition, meaning they arise at the same time. This same kind of relationship also occurs with other types of Consciousness, other mental factors, and other material elements.

Now, how does Jhāna arise? What does Jhāna mean? Jhāna refers to a group of mental factors, Consciousness of Jhāna, along with other mental factors and material elements caused by the Consciousness of Jhāna. In this case, the elements of Jhāna are called “conditioning factors,” and the associated or accompanying factors are the “conditioned factors.” Jhānarelates to Consciousness, other mental factors, and material elements through co-arising conditions (Sahajāta Paccayo). In this relationship, both the “conditioning factors” and the “conditioned factors” must arise together. If one of these factors does not arise, there will be no relationship in this manner.

The same applies to the moment of Enlightenment and the path to fruition. At this moment, the arising Consciousness is called the Path Consciousness (Magga Citta). Along with the Path Consciousness, there are eight factors of the Noble Eightfold Path, other mental factors, and material elements created by the Path Consciousness arising. In this case, the eight factors of the Noble Eightfold Path are the “conditioning factors,” and the other factors are the “conditioned factors.” They relate according to the co-arising condition.

Group 5

Another type of relationship is when the “conditioning factor” and the “conditioned factor” arise together and condition each other. This is the case of mutual conditioning. They arise simultaneously and support each other. Similarly, when Attachment arises, it will arise with several other mental factors and Consciousness, and they condition each other. When you take one of these factors as the “conditioning factor,” the others are the “conditioned factors.” Thus, Consciousnessand the other mental factors are related in a mutually conditioning way.

In the fourth type of relationship: Co-arising condition—one always “conditions,” or one always “receives condition,” while the other always “conditions.”

But in the fifth type of relationship, which is the mutual conditioning relationship, each one can either “condition” or “receive condition.” The relationship of mutual conditioning can be compared to three trees tied together to form a tripod. They cooperate with each other, and each one supports the others in order to stand.

Group 6

The sixth type of relationship is the relationship of Object Condition (the relationship between subject and object). Here, the “conditioning factor” is the object or scene of the “conditioned factors.” When we see an object, the object we see is the object or scene condition. The Consciousness of Seeing is the subject factor, and the object seen is the object factor. There is a relationship between the subject and the object. When we see something, the object seen is related to the Consciousness of Seeing through the object condition. Similarly, this applies to hearing, smelling, and so on… sound relates to the Consciousness of Hearing through the object condition.

Group 7

The seventh type of relationship is when the “conditioning factor” disappears. Sometimes, one object disappears so that another object can take its place. This is also called a condition. The space I leave open is the condition for another monk to sit. This act of making space is also considered a condition or factor. When one object makes room for another, the previous object has already disappeared, which is a relationship according to multiple conditions, possibly following types four and seven. When this act of making space is a similar phenomenon, the repeated occurrence is called Repetitive Condition. This type arises and ceases, then another similar type arises and ceases, and another type of consciousness arises and ceases. In this case, we call the repeated conditions Non-disruptionDisappearance, and Repetition. If you understand the Abhidhamma, you will understand that when you experience a wholesome or unwholesome consciousness, it will occur consecutively seven times. It arises and ceases seven times consecutively. When they repeat seven times, the first consciousness is related to the second consciousness through Repetitive Condition or Repeated Condition. The second consciousness also relates to the third consciousness through Repetitive Condition or Repeated Condition, and so on.


Now, let’s return to the first type. In the first type, the “conditioning factor” creates the “conditioned factor.” This is truly a relationship of cause and effect. Other factors are not related by cause and effect; they are not conditioning and conditioned. Many factors arise before, some arise after, and some arise at the same time, supporting each other. Therefore, here, conditioning simply means supporting in a dependent manner. In the last type, it is just a matter of making space; it is the disappearance of some phenomena that creates an opportunity for other phenomena to arise.

In Paṭṭhāna, there are many different types of relationships mentioned. With an understanding of the Law of Conditional Relations, we can better and more accurately understand the Law of Cause and Effect.

The final type of relationship, that of making space or disappearance, is very important to study. Many authors write that: “The Death Consciousness creates the condition for the Rebirth Consciousness, or the Rebirth Consciousness is conditioned by the Death Consciousness.”

Do you think this is right or wrong?
Let me repeat: “Does the Death Consciousness create the condition for the Rebirth Consciousness? Right or wrong?”

We must be careful here. The term “create conditions” in this context simply means making space or Ly Khứ (disappearance), not creating the cause for Rebirth Consciousness. Therefore, saying that Rebirth Consciousness is conditioned by Death Consciousness only means that Death Consciousness disappears and Rebirth Consciousness arises. The Rebirth Consciousness is not the result or created by Death Consciousness. The Rebirth Consciousness is the result of past karma. Thus, the relationship between Death Consciousness and Rebirth Consciousness is a relationship of making space or Ly Khứ, not of creating the cause or producing something. If we understand this statement as meaning the creation of a cause or Conditioned Action, we would misunderstand it. Therefore, understanding the different types of relationships is very important; otherwise, you will not understand the relationship of Conditional Relations correctly.

What has the Law of Conditional Relations (Paṭṭhāna) taught us?

The Law of Conditional Relations (Paṭṭhāna) teaches us that all sentient beings and all inanimate objects in this world arise dependent on conditions; nothing arises without a condition. Whatever arises, whether material or mental, must have a condition for its arising. In the Buddha’s teachings, nothing arises from nothing; nothing arises without a condition. This is true in the world, but there is one thing that the Buddha taught that has no condition: Nirvana. Nirvana has no condition.

In the world, there are always two events: the “conditioning factor” and the “conditioned factor.” Sometimes they are separate in time, and sometimes they arise simultaneously. There are only these two conditions: the “conditioning factor” and the “conditioned factor.” We are merely the combination of these two conditions. Beyond these two conditions, there is no Atta (Self), no soul, no agent, no God, no creator. Buddhism teaches the Law of Cause and Effect, that there must always be a condition for something to arise, whether it is a sentient being or an inanimate object. There is always a condition or cause for any phenomenon to arise. Nothing arises without a cause. This cause or condition is not an imagined Atta (Self), nor is it a God or creator; it is simply the material and mental conditions. Therefore, the Buddha clearly saw that all things in this world are conditioned; these conditions are not agents, souls, self, God, or a creator.

The “conditioning factor” and the “conditioned factor” arise and disappear, arising and ceasing, according to their own nature, by their own force. There is no way to control or manipulate them. Ultimately, what Paṭṭhāna teaches us is that there is no Atta. Phenomena in this world simply arise and decay according to conditions. When there are no more conditions, nothing will arise.

You see me because I am here. If I were not here, you could not see me. Your Consciousness of Seeing is conditioned by me; Consciousness of Seeing is not created by anyone. There is no saint, no deity, no God who creates Consciousness of Seeing. Just as I am creating sound by speaking, because there is sound, you are able to hear. Thus, your Consciousness of Hearing is conditioned by my voice. When I stop speaking, you will no longer hear my voice.

All phenomena are conditioned; only when there is a “conditioning factor” can there be a “conditioned factor.” There is always a relationship between the “conditioning factor” and the “conditioned factor” in many different ways. According to Paṭṭhāna, there are twenty-four types or twenty-four relationships.

Now, you understand the importance of understanding the different types of conditions, the “conditioning factor” and the “conditioned factor.”

Only when you clearly understand the relationship in the Law of Conditional Relations can you fully and correctly understand the Law of Dependent Origination. Therefore, it is important when studying the Law of Dependent Origination not to forget to study the Law of Conditional Relations, because you will always apply the Law of Conditional Relations to understand the Law of Dependent Origination.

In fact, these two laws cannot be separated; both must be understood together. For example, depending on Consciousness, both material and mental phenomena arise (viññaṇā paccayā nāma-rūpaṁ). This is a connection in the Law of Dependent Origination, where material and mental phenomena arise depending on Consciousness. Here, Consciousness refers to Rebirth Consciousness, and the mental factors are those that arise simultaneously with the Rebirth Consciousness. Materiality here refers to material created by karma. They arise simultaneously, but according to the model, we say: “Material and Mental phenomena arise depending on Consciousness.” If we do not apply the Law of Conditional Relations to this link, we may misunderstand that Consciousness creates material and mental phenomena. This is a harmful misunderstanding. They arise simultaneously, so their relationship is one of simultaneous arising or co-arising, also called Sahajāta Paccayo (Co-arising Condition). You can only understand the Law of Dependent Origination correctly when you understand the Law of Conditional Relations. Therefore, an important point to know is that when you study Dependent Origination, you must also study Conditional Relations. Learning both is not easy, as it requires an understanding of the Abhidhamma, but that is just the reward. It is called a reward because if you are patient enough to study the Abhidhamma, and once you understand it, you will easily understand both the Law of Dependent Origination and the Law of Conditional Relations clearly and without error. Thus, the important thing is that you must learn both the Law of Dependent Origination and the Law of Conditional Relations together.

will give you one more example. This is a relationship: “Due to Contact, Feeling arises” (Phassa paccayā Vedanā). How do you understand the relationship here? Contact arises first, and then Feeling arises. Is this understanding correct? Contact and Feeling arise simultaneously, but one is called the “conditioning factor,” and the other is called the “conditioned factor.” So, Contact is called the conditioning factor, and Feeling is called the conditioned factor. This is called simultaneous arising (Sahajāta Paccayo). Therefore, even when two phenomena arise at the same time, they are related in the way of “conditioning factor and conditioned factor.” Thus, only when you apply the Law of Conditional Relations to the Law of Dependent Origination can you correctly understand the Law of Dependent Origination. Therefore, you must study both the Law of Conditional Relations and the Law of Dependent Origination. This is very important.

I believe that by now you have clearly understood the Law of Cause and Effect after studying the Law of Karma, the Law of Dependent Origination, and the Law of Conditional Relations.

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Buddha Student
Buddha Student
I am a student of Buddhist teachings, sharing valuable insights from my journey of self-learning and exploring Buddhism. Most of the articles are compiled from the lectures of various Vietnamese monks. I hope these writings are as helpful to you as they have been to me.

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