Buddhists believe in neither absolute free will, nor determinism. It preaches a middle doctrine, named pratītyasamutpāda in Sanskrit, often translated as "dependent origination", "dependent arising" or "conditioned genesis". It teaches that every volition is a conditioned action as a result of ignorance. In part, it states that free will is inherently conditioned and not "free" to begin with. It is also part of the theory of karma in Buddhism. The concept of karma in Buddhism is different from the notion of karma in Hinduism. In Buddhism, the idea of karma is much less deterministic. The Buddhist notion of karma is primarily focused on the cause and effect of moral actions in this life, while in Hinduism the concept of karma is more often connected with determining one's destiny in future lives. In Buddhism it is taught that the idea of absolute freedom of choice (that is that any human being could be completely free to make any choice) is unwise, because it denies the reality of one's physical needs and circumstances. Equally incorrect is the idea that humans have no choice in life or that their lives are pre-determined. To deny freedom would be to deny the efforts of Buddhists to make moral progress (through our capacity to freely choose compassionate action). Pubbekatahetuvada, the belief that all happiness and suffering arise from previous actions, is considered a wrong view according to Buddhist doctrines. Because Buddhists also reject agenthood, the traditional compatibilist strategies are closed to them as well. Instead, the Buddhist philosophical strategy is to examine the metaphysics of causality. Ancient India had many heated arguments about the nature of causality with Jains, Nyayists, Samkhyists, Cārvākans, and Buddhists all taking slightly different lines. In many ways, the Buddhist position is closer to a theory of "conditionality" (idappaccayatā) than a theory of "causality", especially as it is expounded by Nagarjuna in the Mūlamadhyamakakārikā. Hindu philosophy The six orthodox (astika) schools of thought in Hindu philosophy do not agree with each other entirely on the question of free will. For the Samkhya, for instance, matter is without any freedom, and soul lacks any ability to control the unfolding of matter. The only real freedom (kaivalya) consists in realizing the ultimate separateness of matter and self. For the Yoga school, only Ishvara is truly free, and its freedom is also distinct from all feelings, thoughts, actions, or wills, and is thus not at