Nagarjuna, in the MMK, replaces cause with conditions:
"The argument against causation is tightly intertwined with the positive
account of dependent arising and of the nature of the relation between
conditions and the conditioned. Nagarjuna begins by stating the conclusion (1:
1): neither are entities self-caused nor do they come to be through the power
of other entities. That is, there is no causation, when causation is thought of
as involving causal activity. Nonetheless, he notes (1: 2), there are
conditions--in fact four distinct kinds--that can be appealed to in the
explanation and prediction of phenomena. An example might be useful to
illustrate the difference between the four kinds of condition, and the picture
Nagarjuna will paint of explanation. Suppose that you ask, "Why are the lights
on?" I might reply as follows: (1) Because I flicked the switch. I have
appealed to an efficient condition. Or (2) because the wires are in good
working order, the bulbs haven't burned out, and the electricity is flowing.
These are supp
orting conditions. Or (3) the light is the emission of photons each of which
is emitted in response to the bombardment of an atom by an electron, and so
forth. I have appealed to a chain of immediate conditions. Or (4) so that we
can see. This is the dominant condition. Any of these would be a perfectly good
answer to the "Why?" question. But note that none of them makes reference to
any causal powers or necessitation."
(Jay Garfield)
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