Causeless
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Buddhism states that things are neither due to one cause, nor are they causeless.
The twelve factors of the Paticca-Samuppada and twenty-four conditioning relatiuons (paccaya) shown in the Parrhana, the seventh book of the Abhidhamma Pitaka, clearly demonstrate how things are "multiple-caused" In stating this,
Buddhism antedated modern science by twenty-five centuries.
If there is a Causeless Cause of all Causes, an Ultimate Reality, a Boundless Light, an Eternal Noumenon behind phenomena, it must clearly be infinite, unlimited, unconditioned and without attributes.
It follows that we can neither define, describe, nor usefully discuss the nature of THAT which is beyond the comprehension of our finite consciousness.
It may be indicated by negatives and described indirectly by analogy and symbols, but otherwise it must ever remain in its truest sense unknown and unexpressed, as being to us in our present state unknowable.
Suffering is not causeless — without cause.
The Buddha, like a scientist, showed the cause of these sufferings. The cause is more subjective than it is objective.
That is, man’s craving — his greed, hatred, or ill will and ignorance or delusion. These are the root causes of all our suffering.