Creation, says Hinduïsm, is the result of a cause. That is, the highest Hindu god, by the name of Krishna, Brahman, or any other name, causes himself, or itself, to manifest in different forms. Hence Hinduïsm speaks of “result-cause“. We first see the result, and on the basis of this we infer that which caused the result: result being the manifest, and cause is he who manifests. This in contrast to the Abrahamic assumption of cause (= God) and result or effect (= the universe).
In classical Sanskrit “result-cause”, in the Vedic-Hinduistic sense is given as phalam, result, or parināma, and
adihetu, first cause, or adikārana, first cause, i.e. the divine mind.
In contrast to this Buddhism rejects the notion of causation or creation in the absolute sense of the word, whether it be in the Hinduistic sense or the Abrahamic. There is no causation-creation of the universe, no causation-creation of beings. There is an ongoing cycle of matter and time in which cycle no ultimate cause, creation, or creator can or needs to be be discerned.
Here the component hetu, as in the Sanskrit adihetu where it carries the meaning of first cause, is considered a relative designation as in the Pāli-word hetu-paccaya: cause and condition(ing) when describing the cyclical wheel of life where one link causes another to act or react. (Pratyaya in Hybrid Sanskrit)
So also the Pāli-word vipāka, product / effect, needs to be understood in the ethical sense of the word, and not as an absolute. (Vipaksa in Hybrid Sanskrit) It stands for the product of karma-producing actions, and not as the effect of ultimate causation or creation.