Buddhists maintain that there is no external creator and that even though a buddha is the highest being, even a buddha does not have the power to create new life. So now, what is the cause of suffering?( i think this is debatable but we have no answer to the question of creation..the chicken or the egg who came first.... what i think we all exist .. just in different forms all the time)
Generally, the ultimate cause is the mind; the mind that is influenced by negative thoughts such as anger, attachment, jealousy and so forth is the main cause of birth and all such other problems. However, there is no possibility of ending the mind, of interrupting the stream of consciousness itself. Furthermore, there is nothing intrinsically wrong with the deepest level of mind; it is simply influenced by the negative thoughts. Thus, the question is whether or not we can fight and control anger, attachment and the other disturbing negative minds. If we can eradicate these, we shall be left with a pure mind that is free from the causes of suffering.
This brings us to the disturbing negative minds, the delusions, which are mental factors(when we have headache.. sometimes we hear the phone ringing even though it hasn't... while driving i feel that their is going to an accident but nothing happens.. just a negative thought). There are many different ways of presenting the discussion of the mind, but, in general, the mind itself is something that is mere clarity and awareness. When we speak of disturbing attitudes such as anger and attachment, we have to see how they are able to affect and pollute the mind; what, in fact, is their nature? This, then, is the discussion of the cause of suffering.
If we ask how attachment and anger arise, the answer is that they are undoubtedly assisted by our grasping at things to be true and inherently real. When, for instance, we are angry with something, we feel that the object is out there, solid, true and unimputed, and that we ourselves are likewise something solid and findable. Before we get angry, the object appears ordinary, but when our mind is influenced by anger, the object looks ugly, completely repulsive, nauseating; something we want to get rid of immediately—it appears really to exist in that way: solid, independent and very unattractive. This appearance of “truly ugly” fuels our anger. Yet when we see the same object the next day, when our anger has subsided, it seems more beautiful than it did the day before; it’s the same object but it doesn’t seem as bad. This shows how anger and attachment are influenced by our grasping at things as being true and unimputed.
Thus, the texts on Middle Way [Madhyamaka] philosophy state that the root of all the disturbing negative minds is grasping at true existence; that this assists them and brings them about; that the closed-minded ignorance that grasps at things as being inherently, truly real is the basic source of all our suffering. Based on this grasping at true existence we develop all kinds of disturbing negative minds and create a great deal of negative karma.
In his Entering the Middle Way [Madhyamakavatara], the great Indian pandit Chandrakirti says that first there’s attachment to the self, which is then followed by grasping at things and becoming attached to them as “mine.” At first there is a very solid, independent I that is very big—bigger than anything else; this is the basis. From this gradually comes “this is mine; this is mine; this is mine.” Then “we, we, we.” Then, because of our taking this side, come “others, our enemies.” Towards I and mine, attachment arises. Towards him, her and them, we feel distance and anger; then jealousy and all such competitive feelings arise. Thus ultimately, the problem is this feeling of “I”—not the mere I but the I with which we become obsessed. This gives rise to anger and irritation, along with harsh words and all the physical expressions of aversion and hatred.
All these negative actions (of body, speech and mind) accumulate bad karma. Killing, cheating and all similar negative actions also result from bad motivation. The first stage is solely mental, the disturbing negative minds; in the second stage these negative minds express themselves in actions, karma. Immediately, the atmosphere is disturbed. With anger, for example, the atmosphere becomes tense, people feel uneasy. If somebody gets furious, gentle people try to avoid that person. Later on, the person who got angry also feels embarrassed and ashamed for having said all sorts of absurd things, whatever came into his or her mind. When you get angry, there’s no room for logic or reason; you become literally mad. Later, when your mind has returned to normal, you feel ashamed. There’s nothing good about anger and attachment; nothing good can result from them. They may be difficult to control, but everybody can realize that there is nothing good about them. This, then, is the second noble truth. Now the question arises whether or not these kinds of negative mind can be eliminated.
