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THE ESSENCE OF JAINA SCRIPTURES
by a threefold-aspect coming forth without obstacle and inseparably connected (avinabhuta) with creation of a series of posterior divergences (vyatireka), destruction of a series of prior divergences, and stability of constancy.
Now he shows summarily that origination, etc., are not (read dravyad anarthantaratvam) objects (arthas) different from the substance:
11.9. Origination, continuance and destruction are in the modifications; the modifications, indeed, are in the substance; therefore necessarily all that is the substance or substance is the substratum of all of them. (101)
Origination, decay and stability are dependent (alambante) on the modifications; these modifications again are dependent on the substance. Therefore all that is one substance, and there is no other substance. On the substance the modifications rest; since that which consists of an aggregation (samudaya) has the aggregation for self, as e.g. a tree. As, namely, a tree which consists of an aggregation, has the aggregation of stem, root and boughs for self and appears only as that on which stem, root and boughs are dependent, similarly a substance which consists of an aggregation has the aggregation of the modifications for self and appears only as that on which the modifications are dependent.
And the modifications are that on which origination, dissolution and stability are dependent, since origination, dissolution and stability have the property of being portions, as we may see by the example of germ sprout and tree. As, namely, the three portions, termed the states of germ, sprout and full-grown tree, which belong to the tree as the whole, are envisaged together when the properties (dharmas) of each, i.e. destruction, appearance and stability rest upon them: so the three portions, characterized as passing off, coming forth and remaining, which belong to the substances as the whole are envisaged together when the properties of each, i.e. destruction, appearance and stability rest upon them.
But if destruction, origination or stability were upheld merely in respect of substance, then everything would be confounded (viplavate).
(1) For in the case of mere destruction (A) shunyata of all substance would result, since all the substances, for which the kshana-bhanga (the momentary destruction) is eagerly watching, would be destroyed in one and the same moment (kshana); or (B) there would occur the
