10-30-2022, 03:13 PM
The substance (dravya) is of the nature of the existence (sattā), the quality (guna) is of the nature of the existence (sattā), and the mode (paryāya) is of the nature of the existence (sattā). Such is the extent of the existence (sattā). And, that which is the cause of difference between the existence (sattā), the substance (dravya), the quality (guõa) and the mode (paryāya), is, certainly, the self-identity (anyatva) of all of these.
Explanatory Note:
A necklace comprises the necklace itself, the thread and the pearls. Similarly, the substance (dravya) comprises the substance (dravya) itself, the quality (guõa) and the mode (paryāya). The quality of whiteness of the necklace comprises whiteness of the necklace itself, whiteness of the thread, and whiteness of the pearls. Similarly, the quality of existence (sattā) of the substance (dravya) comprises the existence (sattā) of the substance (dravya), the existence (sattā) of the quality (guna) and the existence (sattā) of the mode (paryāya). This is the extent of the existence (sattā). The quality of whiteness in the necklace, from a particular standpoint, is distinct from the necklace, the thread and the pearls. In the same way, the quality of existence (sattā) of the substance (dravya), from a particular standpoint, is distinct from the substance (dravya), the quality (guõa) and the mode (paryāya). Also, the substance (dravya), the quality (guna) and the mode (paryāya) are not the same as the quality of existence (sattā). In essence, the nature of the existence (sattā) is distinct from the nature of the substance (dravya), the quality (guna) and the mode (paryāya). And, the nature of the substance (dravya), the quality (guõa) and the mode (paryāya) are not the nature of the existence (sattā). This difference – between the possessor-of-quality (gunī) and the quality (guna) – is the self-identity (anyatva). There is no difference of space-points (pradeśa).
Explanatory Note:
A necklace comprises the necklace itself, the thread and the pearls. Similarly, the substance (dravya) comprises the substance (dravya) itself, the quality (guõa) and the mode (paryāya). The quality of whiteness of the necklace comprises whiteness of the necklace itself, whiteness of the thread, and whiteness of the pearls. Similarly, the quality of existence (sattā) of the substance (dravya) comprises the existence (sattā) of the substance (dravya), the existence (sattā) of the quality (guna) and the existence (sattā) of the mode (paryāya). This is the extent of the existence (sattā). The quality of whiteness in the necklace, from a particular standpoint, is distinct from the necklace, the thread and the pearls. In the same way, the quality of existence (sattā) of the substance (dravya), from a particular standpoint, is distinct from the substance (dravya), the quality (guõa) and the mode (paryāya). Also, the substance (dravya), the quality (guna) and the mode (paryāya) are not the same as the quality of existence (sattā). In essence, the nature of the existence (sattā) is distinct from the nature of the substance (dravya), the quality (guna) and the mode (paryāya). And, the nature of the substance (dravya), the quality (guõa) and the mode (paryāya) are not the nature of the existence (sattā). This difference – between the possessor-of-quality (gunī) and the quality (guna) – is the self-identity (anyatva). There is no difference of space-points (pradeśa).