 Vasubandhu’s final argument in this section is to say that theists are, or ought to be, committed to the denial of apparent causes and conditions. If you think that God is the only cause, then you must deny that seeds cause sprouts. This may seem like another overly literalistic reading of the nature of God as the only cause, but is God really deserving of the name “cause,” if He has intermediary causes do His work of creation? For, Vasubandhu points out, ordinarily we do not require that something be an uncaused cause in order to call it a “cause.” We call a seed a cause of a sprout, even if it is itself caused by a previous plant. So to say that God is the “cause” of the sprout whereas the seed is not amounts to denying a visible cause and replacing it with an invisible one. To avoid this, the theist might say that to call God the “cause” is to say that God is the original cause of creation. But if this is what God is doing to gain the name “cause,” and God is beginningless (uncaused), then creation too must be beginningless—which means that, once again, God has nothing to do.