causation

Bodhisattvas are afraid of the cause, not its result;
Living beings are afraid of the result, not its cause.
(Ven. Master Hua)

Deep is this doctrine of events as rising from causes, and it looks deep too. It is through not understanding this doctrine, through not penetrating it, that this generation has become a tangled skein, a matted ball of thread, like to munja-grass and rushes, unable to overpass the doom of the Waste, the Woeful Way, the Downfall, the Constant Round [of transmigration]. (Dialogues of the Buddha II 50)

Basic Teachings about Cause and Effect

"A cause refers to the cause you plant, from which you reap a corresponding result. If you plant a good cause, you will get a good result. And if you plant a bad cause, you will obtain a bad result. . . . You plant a certain cause, myriad conditions assemble, and a certain retribution or result is brought about." (EDR VI 215)

Cause and effect "is not a matter of belief or disbelief. If you believe in it, there is such a thing as cause and effect; if you do not believe in it, cause and effect operate just the same. For example, if you go punch someone, you will certainly get hit back. Your initial punch is the cause, and your being beaten in return is the effect . . . . " (SPV 128)

"The cause is the seed. What contributes to its growth are the conditions. Planting a seed in the ground is a cause. Conditions are the aiding factors which contribute to the growth--soil, water, sunlight, and other such things..." (SS II 112)

Causes and Effects Operate Over Many Lifetimes

From causes made in lives gone by comes your present life;
Results you'll get in lives to come arise from this life's deeds. (AS 30)

The Interwoven Net of Karmic Responses of Cause and Effect

"The Dharma Realm is not large; a mote of dust is not small. Why? All is one, and one is all. Yet there is something more wonderful, subtle, and difficult to believe than even this: the net-like interweaving of karmic responses and the wheel-like spinning of cause and effect.

"For example, the karmic influences between countries are interwoven; the causes and effects of their mutual debts and repayments compel them to ceaseless wars. It becomes difficult to stop the murders and massacres which increase endlessly until the final destruction of the countries and the annihilation of all races when everything is eradicated and brought to an end. There is a saying, 'Plant good causes, reap good results; plant bad causes, reap bad results.' How true it is!

"There is also this interweaving of karmic influences as well as the causes and effects of mutual debts and repayments between families. When there is kindness, there is harmony, but when enmity arises there is revenge. The participants do not understand and continue to rail at each other for life. Who awakens from this?

"A Sutra text says, 'Even though a hundred thousand kalpas pass, karma which is created does not perish. When causes and conditions come together, retribution will still be personally undergone.' In all our actions, how can we possibly not be cautious and attentive, 'as if standing on the edge of a deep abyss, as if treading on thin ice'!" (WM 41 rev.)

The Buddha gave this advice in The Buddha Speaks the Sutra of Cause and Effect in the Three Periods of Time:

Wealth and dignity come from one's destiny
From causes planted in lives in the past.
People who hold to this simple principle
Will reap good fortune in lives in the future.

Kind men and women, listen to the causes,
Hear and remember this Sutra's reminder
Of the causes and effects of karmic deeds
In the past, in the future, and in the present.
Cause and effect is no small care.
True are my words; don't take them lightly

Sometimes people have plentiful goods,
The reason, in fact, again is quite fair.
In the past these people gave food to the poor.

Others don't have food or drink.
Who can guess the reason why?
Before those people were plagued with a fault:
Stingy greed made them squeeze every penny.

Enjoying blessings and justly prosperous,
Are people who reap a fitting reward.
In times now past they helped build temples
And saw that the Sangha had huts and shelters.

Some have long lifespans; why are they lucky?
Liberating creatures, they ransomed lives.
Have you seen how many suffer short lifespans?
Their wanton slaughter of beings is why.

Most cows and horses were humans before--
People who didn't settle their debts.
Many former people are now pigs or dogs
Because they injured and cheated others.

In our myriad deeds, whatever we do,
We reap our own rewards, it's true.
Who can we blame for our woe in the hells?
Who can there be to blame but ourselves?

Don't say that cause and effect is unseen.
Look at you, your offspring, heirs, and grandchildren.
If you doubt the good of pure eating and giving,
Look around and find those enjoying fortune.
Having practiced of old, they now harvest abundance.
To cultivate now will bring blessings anew.

If you care to know of past lives' causes,
Look at rewards you are reaping today.
If you wish to find out about future lives,
You need but notice what you are doing right now.
(FHS I 24-32)

(Source: Epstein, 2003: pp. 35 - 37)

1) Chinese Mandarin: yin yuan , 2) Sanskrit: hetu-pratyaya, 3) Pali: hetu-paccaya , 4) Alternate Translations: causes and conditions, conditioned cause, causal conditions.

See also: Twelvefold Conditioned Arising, karma, rebirth.

Buddhist Text Translation Society (http://www.BTTSonline.org) References: DFS (Dharma Flower Lotus Sutra) V 936-9; CL II 27 (=SPV Ch. 5); FHS I 22-32 (Buddha Speaks the Sutra on Cause and Effect); BRF 52; SPV 128-9; EDR II 123, 130-1 (Nagarjuna); WM 41, 47-49; SS VII; TT 33-35, 131 par 1; SM I 95; EDR VI 215; FAS Ch7 11; FAS Ch22--2nd Ground; SS II 47 (finger pointing at the moon), 112 (par 2); AS 30;

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

Primary Original Source: The Tripitaka Sutra, Shastra and Vinaya teachings
(as found in the scripture storehouse of the Indian Sanskrit-Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Nagarjuna, Ashvaghosha, Aryasura, Kumarajiva, Shantideva, Chandrakirti, Chandragomin, Vasubandhu, Asanga, Hui Neng, Atisha, Kamalashila, Dharmarakshita, Tsong Khapa, Thogme Zangpo, Patanjali, Sushruta, Charaka, Vagbhata, Nichiren, Hsu Yun, Hsuan Hua, Shen Kai, Tenzin Gyatso, Kyabje Zopa, Ajahn Chah, Vasant Lad, and other modern day masters. We consider them to be in accord with Master Hsuan Hua’s "Seven Guidelines for Recognizing Genuine Teachers"

Nalanda Online University's teachings are based especially on the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Sutra, the Guhyasamaja, the Kalachakra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.

At Nalanda Online University we practice daily and introduce you to (via downloadable multimedia MP3 audio and WMV video lectures) the teachings and practices of the Five Traditions transmitted by the Buddha Shakyamuni:

1. Teaching School (Mahayana Sutrayana - Paramitayana - Hua Yan and Tian Tai, Yogachara, Nalanda Prasangika Madhyamika, Theravada Sutta)

See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.

2. Moral Regulations School (Vinaya Pratimoksha Shila - Bodhisattva Pranidhana - Vajrayana-Samaya - Yogic Yama)

3. Esoteric School (Vajrayana - Mantrayana - Tantrayana - Dharani - Secret School of the Mahayana)

4. Meditation School (Indian Dhyana Samadhi - Shamatha - Vipassana, Chinese Chan, Japanese Zen,
        Tibetan Mahamudra of Kagyupa, and Tibetan Dzogchen of Nyingmapa)

5. Pure Land Devotional School (Bhakti Puja - Buddha-Bodhisattva Mindfulness and Nama Japa --
         Name Recitation of Buddhas Amitabha-Amitayus, Medicine Buddha - Bhaisajya Guru - Akshobhya,
         and Bodhisattvas: Avalokiteshvara-Guanyin-Chenrezig-Mahakala, Tara, Samantabhadra Universal Worthy,
         Manjushri-Kalarupa Great Wisdom, Maitreya Great Loving-Kindness, Mahasthamaprapta Great Strength,
         Ksitigarbha - Earth Store Great Vows, Vajrapani, Vajrasattva,
         Chandraprabha Moonlight Radiance, Suryaprabha Sunlight Radiance, Medicine King Bodhisattva, Medicine Superior Bodhisattva
         and others Dharma Protecting Dharmapala Lokapala Bodhisattvas, Gods and Goddesses)

Compilation Sources for the Above Material on the Teachings of the Buddha:

Primary Compilation Source: Epstein, Ronald B., Ph.D, compiler, Buddhist Text Translation Society's Buddhism A to Z, Burlingame, California: Buddhist Text Translation Society, 2003. ISBN: 0881393533 Paperback: 284 pages. www.BTTSOnline.org www.Amazon.com
http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

Secondary Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20,
http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm

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On the Buddha Shakyamuni's Birthday 2007,
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The merit is dedicated to anuttarasamyaksambodhi.

Increasing Effect Mantra:
Om Sambhara Sambhara (These Bhikshu Bodhisattva Bodhichitta Vows) Bimana Sara (Spread) Maha (Greatly) Java (Rapidly) Hum (recited 7x)

To increase by 100,000 times the merit created:
Tadyatha Om Pancha Griya (five offerings or five faces) Ava Bodhani Svaha (7x)

Om Dhuru Dhuru Jaya (Victory) Mukhe (Face or Mouth) Svaha (7x)

I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi
(“Unsurpassed Proper and Equal Right Enlightenment”)

Sarva Mangalam.
May all be Auspicious.

Arya Bhikshu Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.

(Like Ananda says in the Shurangama Sutra introduction to the Shurangama Mantra,
"And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva assembly,
May wandering beings enjoy happiness.

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Updated July 17, 2008