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Updated: May 8, 2025
His friend, the honored Mugalin, equally renowned for learning, seeing Sâriputra in the distance, his pleasing air and lightsome step, spoke thus: "As I now see thee, there is an unusual look I notice; your former nature seems quite changed, the signs of happiness I now observe, all indicate the possession of eternal truth: these marks are not uncaused."
They were not self-caused, they were not personal existences, nor were they either uncaused; then, as one who breaks the first bamboo joint finds all the rest easy to separate, having discerned the cause of birth and death, he gradually came to see the truth; deeds come from upâdâna, like as fire which catches hold of grass; upâdâna comes from trishnâ, just as a little fire inflames the mountains; trishnâ comes from vedanâ, the perception of pain and pleasure, the desire for rest; as the starving or the thirsty man seeks food and drink, so "sensation" brings "desire" for life; then contact is the cause of all sensation, producing the three kinds of pain or pleasure, even as by art of man the rubbing wood produces fire for any use or purpose; contact is born from the six entrances.
He is uncaused, co-eternal with Ormazd, engaged in a perpetual warfare with him. Whatever good thing Ormazd creates, Ahriman corrupts and ruins it. Moral and physical evils are alike at his disposal.
As far as anything can be concluded from human experience, Force has all the attributes of a thing eternal and uncreated.... But, even assuming volitions to be uncaused, the properties of matter, so far as experience discloses, are uncaused also, and have the advantage over any particular volition, in being, so far as experience can show, eternal.
By universe we mean matter, the sum total of things, whence all proceeds, and whither all returns. No truth is more obviously true than the truth that matter, or something not matter, exists of itself, and consequently is not an effect, but an uncaused cause of all effects.
The only phrase I have used by which I cannot absolutely stand is the expression "by a happy chance"; for I believe that the mental productions of each person are due not to uncaused chance, or to accident, but to trends of the social mind that have been set in motion by mental exigencies arising out of current events.
No truth is more obviously true than the truth that matter, or something not matter, exists of itself, and consequently is not an effect, but an uncaused cause of all effects.
Infinity follows from its self-dependence, and its uniqueness from its infinity. Substance is the being which is dependent on nothing and on which everything depends; which, itself uncaused, effects all else; which presupposes nothing, but itself constitutes the presupposition of all that is: it is pure being, primal being, the cause of itself and of all.
"Mind can only be caused by Mind," and, therefore, Mind must either be uncaused, or caused by a Mind. What is our warrant for ranking this assertion? Where is the proof that nothing can have caused a mind except another mind? Answer to this question there is none.
The mathematicians themselves tell us in general terms that the observations they describe so simply by their formulæ follow as the result of so-called chance, by which they mean that the combined operation of numerous, diverse, and uncorrelated factors brings about this result, and not, of course, that there is such a thing as an uncaused event or phenomenon.
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