Creator in his Bodhicittavivaraṇa. Furthermore, in his Letter to a Friend, Nagarjuna also rejects the idea of a creator deity: The aggregates (come) not from a triumph of wishing, not from (permanent) time, not from primal matter, not from an essential nature, not from the Powerful Creator Ishvara, and not from having no cause. Know that they arise from unawareness, karmic actions, and craving. Bhāviveka (c. 500 – c. 578) also critiques the idea in his Madhyamakahṛdaya (Heart of the Middle Way, ch. III). A later Madhyamaka philosopher, Candrakīrti, states in his Introduction to the Middle Way (6.114): "Because things (bhava) are not produced without a cause (hetu), from a creator god (isvara), from themselves, another or both, they are always produced in dependence [on conditions]." Shantideva (c. 8th century) in the 9th chapter of his Bodhicaryāvatāra, states: 'God is the cause of the world.' Tell me, who is God? The elements? Then why all the trouble about a mere word? (119) Besides, the elements are manifold, impermanent, without intelligence or activity; without anything divine or venerable; impure. Also such elements as earth, etc., are not God.(120) Neither is space God; space lacks activity, nor is atman—that we have already excluded. Would you say that God is too great to conceive? An unthinkable creator is likewise unthinkable, so that nothing further can be said. Vasubandhu The 5th-century Buddhist philosopher Vasubandhu argued that a creator's singular identity is incompatible with creating the world in his Abhidharmakosha. Vasubandhu states in his Abhidharmakosha (AKB, chapter 2): The universe does not originate from one single cause (ekaṃ kāraṇam) which may be called God/Supreme Lord (Īśvara), Self (Puruṣa), Primal Source (Pradhāna) or any other name. Vasubandhu then proceeds to outline various arguments for and against the existence of a creator deity or single cause. In the argument that follows, the Buddhist non-theist begins by stating that if the universe arose from a single cause, "things would arise all at the same time: but everyone sees that they arise successively." The theist responds that things arise in succession because of the power of God's wishes; he thus wills things to arise in succession. The Buddhist responds: "then things do not arise from a single cause, because the desires (of God) are multiple." Furthermore, these desires would have to be simultaneous, but since God is not multiple, things would all arise at the same time. The theist