Knowing the Importance of Cause for a Buddhist Practitioner

 

“The Tathagata teaches that there are two kinds of cause: the initial cause and the end cause. ” Sutra on upāsaka Precepts, Chapter 1

【如來今說因有二種：一者生因，二者了因。】優婆塞戒經 〈集會品〉第一

 Remarks:

To change our destiny or alter karma committed in our past lives, we need to develop Buddhist wisdom related to the two types of causes. Sutra on upāsaka Precepts states "The Tathagata teaches that there are two kinds of cause: the initial cause and the end cause." If we delve into more details, they are the initial cause (the past life) and the end cause (the present life), which lead to the current phenomena. From the perspective of the mundane dharmas, for example, if one is creating a karma, that karma, once created, will be the cause of karmic retribution in one’s future lives; hence, it is the initial cause of future fruition, to be borne by the future self. From the perspective of the future self (as a bearer) reaping the karmic fruition when the conditions for receiving it have matured, acting in concert with these conditions, this karmic act in a past life becomes an ending cause.

This is similar to the worldly phenomenon of a seed of the rice plant, which is the initial cause of the growth of rice seedlings, is eventually able to grow into ears of rice. However, without the supporting conditions of soil, water, fertilizers, etc. as the end causes, the rice seeds will never be able to grow into ears of rice. That is to say, that which can produce an effect is the initial cause of the effect. For example, a seed can bud; hence, the seed is the initial cause of the bud. Unlike the initial cause, which can produce an effect, the end cause can support and help mature the effect, like a lamp illuminates, to make its effect obvious.

Although the initial and end causes are both denominated with the term “cause,” they have a clear sequential relationship with each other. This relationship is similar to the relationship between cause and effect; if we speak from the perspective of the sequence, the “end cause” is the result of the initial cause, and the “initial cause” is the reason for the end cause.

Furthermore, the sequential relationship of the two kinds of causes (initial and end causes) is also present in the bodhi mind brought forth by a practitioner on the Path to Buddhahood. We can see that these two “causes” are interconnected and are thus relative to each other. For example, when one has heard the Buddha’s explanations about the reasons for arousing the bodhicitta, one’s initial cause is accomplished. When one subsequently follows through by bringing forth the bodhi mind in front of the Buddha, this act becomes the “end cause.” Thus, hearing the Buddha’s words about bringing forth the bodhi mind is the initial cause of the latter action—resolving to bring forth the bodhi mind. Thus, for those who practice the Path to Buddhahood, karmas are inseparable from the initial and end causes as well as conditions. Karmic retribution/fruition takes place only when the initial and end causes and conditions come together. 

In light of the aforesaid, all karmas or one's destiny can be altered through various practices of wholesome deeds and by developing Buddhist wisdom. If one encounters a truly enlightened mentor and is able to study and practice the Buddha’s Dharma under his guidance, in association with Buddhist precepts and related wisdom, the power of such cultivations of initial and end causes will enable practitioners to turn their grave karmic retributions into minor ones. Minor karmas can also be eliminated so that one will not have to suffer from them, and some extremely severe karmic retributions can even be minimized. In other words, the negative karmas committed in the past are not absolutely immutable.

The foregoing are brief insights into the two causes which are important for us to develop the correct Buddhist wisdom to transform our karma, thereby reducing karmic hindrances in our Buddhist cultivation and advancing more swiftly on the Path to Buddhahood. 

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