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APPENDIX 1
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unchanging or indestructible, the existent or substance is said to possess qualities or attributes (guma) and modes or modifications (paryaya) (gumapraymarad drogam) and which is endowed with the triple character: origination, destruction, and stability (persistence) (upada gaya, dhraugas yuktam sat).
The three (origination, destruction and stability or continuity) are inextricably linked so much so that there is no coming-into-existence (origination or creation) without destruction; no destruction devoid of origination; neither origination nor destruction without permanence, stability or what continues to be; and no permanence or continuance without creation and destruction. Thus, Acharya Kundakunda confirms the necessary concomitance (arinabbarz) of origination, annihilation, and stability. The inseparability of these three terms is further clarified as follows: “There is without substance no quality whatever, no modification.”6 In other words, in the absence of substance, there can be neither quality nor modification. There is also no substance without the mode and no mode without the substance. This point is put forward more forcefully by Siddhasen Divakara in the following words:
There is no substance that is devoid of modification, nor is there any modification without an abiding something, a substance. For, origin, decay and continuance are the three constituents of a substance.
Though inseparable (aprathaktra), the substance and the quality are nonetheless distinct (anyatun). This is clearly asserted in these words: "The substance is not the quality, and the quality is not the substance, indeed; for ... this a-tad-bhara (non-identity or notion-of-otherness, i.e. anatua) is not non-existence as such." Thus, in anyatia (otherness) there is no differentiation of place or location while in prathakatin (separateness) there is differentiation of place or location. The use of these terms helps to avoid the confusion between bhedabheda (differentiation and non-differentiation).
Although paryaya is not mentioned in this discussion of substance and quality specifically, it may be assumed that it is also a distinct aspect. However, the distinctness of these terms does not imply that
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