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३०
व्याप्तिपञ्चकम्
गुणत्वादित्यादौ सत्त्वात्मकसाध्याभावाधिकरणत्वस्य गुणादिवृत्तित्वेऽपि साध्याभावत्वविशिष्टनिरूपिताधिकरणत्वस्य२° गुणाद्यवृत्तित्वान्नाऽव्याप्तिः ।
(२१) न चैवं कपिसंयोगाभाववान् सत्त्वाद् इत्यादौ निरवच्छिन्नसाध्याऽभावाऽधिकरणत्वाऽप्रसिद्ध्याऽव्याप्तिरिति वाच्यम्, केवला
established which (absence) is in the form of existence, exists in quality because the substratum-ness which is described by that which is qualified by the state of being absence of that which is to be established 20, dose not exist in quality etc.
(21) Nor it should be argued that-in this way there would be a fault of too narrow application in the inference,
20. साध्याभावत्वविशिष्टनिरूपिताधिकरणत्वस्य-Here sādhya is in the form of state
of being existence, which is qualified by the difference from quality and action, but qualified is not different from unqualified. Therefore the existence (sattā) which is qualified by the difference from quality and action is not different from the existence which is not qualified by difference from quality and action. So the absence sādhya here is the absence of absence of unqualified existence which is located in quality etc. where qualitiness exists. Therefore there is fault of too narrow application. But when the locusness is maintained as indicated by that which is qualified by state of being absence of sādhya, there would not be fault of too narrow application. This is because in this case of inference, quality has not such substantive-ness which is determined by the state of being absence of sādhya which is in the form of the existance is qualified by the difference from quality and action. This is the experience that there is no "existence” which is qualified by the difference from quality and action in quality.
