This paper is taken from a long section of the Tattva-cintā-maṇi by Gaṅgeśa that is devoted to proving the existence of—to use an inadequate word—“God” in a somewhat minimalist sense. The īśvara, the “Lord,” is for Gaṅgeśa, following Nyāya predecessors, a divine agent, a self, responsible for much, not all, of the order in the world. Unseen Force, adṛṣṭa, which is in effect karman made by human action, is also a powerful agent as well as things’ intrinsic natures. Moreover, ordinary selves, atoms, ether, and universals are uncreated. But the īśvara brings about just desert in reincarnation in actualizing Unseen Force, and is responsible for a broad swathe of what some see as accidental arrangements as well as the forming of the macro elements from eternal, naturally disjoined atoms. Thus the cosmos in its general existence and structure is viewed in Nyāya as the work of the Lord. Gaṅgeśa’s argument runs: Earth and the like [a (pakṣa) = earth and the like (kṣity-ādi)] have a conscious agent as a cause [S (sādhya) = having an agential cause (sakartṛkatva) (Sa)], since they are effects [H (sādhana) = being an effect [(kāryatva) (Ha)], like a pot [b (dṛṣṭānta) = a pot (Hb,Sb)]. And so the vyāpti rule is: [H → S (vyāpti)] Whatever is an effect has an agential cause. For earth and the like, it is reasoned that only an omniscient īśvara could be that cause. The argument was a target of Buddhists who pointed to counterexamples such as growing grass. Growing grass exhibits the prover property, being-an-effect, but not the property to be proved, having-an-agential-cause. The long section is dominated by Gaṅgeśa’s rebutting this and other potential defeaters, in particular, the upādhi, having-a-living-body (God does not have a living body but all the agential causes with which we are familiar do), along with a counterinference (sat-pratipakṣa), Ia & (x)(Ix → ¬Sx), where I = not-produced-by-an-agent-with-a-body.

这篇论文取自 Gaṅgeśa 的Tattva-cintā-maṇi的一长段，该部分致力于证明——用一个不恰当的词来说——“上帝”的存在，在某种程度上是一种极简主义的意义。īśvara ，“主”，是为Gaṅgeśa追随 Nyāya 前辈的，一个神圣的代理人，一个自我，负责世界上大部分而非全部的秩序。看不见的力量adṛṣṭa，实际上是人类行为所产生的业力，也是一种强大的代理以及事物的内在本质。此外，普通的自我、原子、以太和宇宙都是非创造的。但īśvara在实现“看不见的力量”的过程中，在轮回中带来了正义的沙漠，并负责大范围的一些人认为是偶然的安排，以及从永恒的、自然分离的原子中形成宏观元素。因此，宇宙的普遍存在和结构在 Nyāya 被视为主的工作。Gaṅgeśa 的论点是：地球之类 [ a ( pakṣa ) = 地球之类 ( kṣity-ādi )] 有一个有意识的行动者作为一个原因 [S ( sādhya ) = 有一个行动者的原因 ( sakartṛkatva ) (S a )]，因为它们是效果 [H ( sādhana ) = 成为效果 [( kāryatva) (H a )]，像一个锅 [ b ( dṛṣṭānta ) = a pot (H b ,S b )]。因此vyāpti规则是： [H → S ( vyāpti )] 凡是果，都有一个动因。对于地之类的事物，推理是只有无所不知的īśvara 才可能是那个原因。该论点是佛教徒的目标，他们指出了诸如种草之类的反例。种草表现出证明者的属性，即作为结果，而不是待证明的属性，具有代理原因。长篇主要是 Gaṅgeśa 反驳这个和其他潜在的失败者，特别是upādhi，有一个活的身体（上帝没有一个活的身体，但我们熟悉的所有动因都有），以及一个反推论（sat-pratipakṣa），I a & (x)(Ix → ¬Sx )，其中 I = not-produced-by-an-agent-with-a-body。