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८२
व्याप्तिपञ्चकम्
(जा. ६) केचित्तु व्याप्यवृत्तित्वाव्याप्यवृत्तित्वादिविरुद्धधर्माध्यासात्५५ संयोगाद्यभावस्यैव द्रव्यगुणाद्यधिकरणभेदेन भेदः, न तु गगनाद्यभावस्य, मानाभावात् । तथा च साध्यवद्भिन्नवृत्तिगगनाद्यभाववति पर्वतादौ धूमादेः सत्त्वादव्याप्तिः, अतः साध्यपदमित्याहुः, तन्मन्दं, गुणे गगनाद्यभावे गुणत्वादिसामानाधिकरण्यं, न तु द्रव्ये गगनाद्यभावे तथात्वम् इत्यादि प्रतीत्या गगनाद्यभावस्यापि गुणत्वादिसामानाधि
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(J.6) Some logicians say that the absence of conjunction etc. only is different due to difference in substrat substance and quality etc., because of the imposition of two opposite attributes such as the state of being partial existence and state of being non-partial existence55, and not the absence of ether etc. because there is no proof. Therefore there is a fault of too narrow application. That's because smoke etc. occurs in mountain etc. which has the absence of ether etc. which (absence) exists in that which is different form that which has that which is to be established. Therefore the word "that which is to be established" is used, this is not correct, because there is a possibility of two opposite attributes such as the co-existence with quality-ness etc., and its absence, in the absence of ether etc., on the basis of the notion the absence of ether etc. "in
55. व्याप्यवृत्तित्त्वाव्याप्यवृत्तित्वविरुद्धधर्माध्यासात् – Because of the apprehention of
opposite attribtes, complete occurence and incomplete occurence, = non-occurence in that which is locus of it counter-positive is complete occurence, in that which is locus of it's ocunter-positive is incomplete occurence. Therefore absence of conjuction is different in the locuses as substance and quality, the absence of eather is not different in quality and substance because it has complete occurence.
