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BOOK II: THE PRINCIPLE OF KNOWLEDGE
287
the reach of the complete set of sense-organs, is not the white colour, which becomes an object of only one sense-organ, namely the eye, but transcends the reach of the set of all other sense-organs, so that the two are not identical, in the same manner existence, which: (1) occurs as inhering, (2) lacks qualities, (3) is composed of one quality, (4) is a characteristic (visheshana), (5) a predicate (vidhayika) and (6) has occurrence (vrtti) for characteristic nature, is not substance, which (i) occurs as non-inherent, (ii) possesses qualities, (iii) is composed of several qualities, (iv) is a thing for characterization (wisheshya), (v) a subject of predicates, and (vi) is by nature that wherein occurrence takes place; and substance, which does occur as noninherent, possesses qualities, is composed of several qualities, is a thing for characterization, a subject of predicates, and is by nature that wherein occurrence takes place, is not existence, which occurs as inherent, lacks qualities, is composed of one quality, is a characterizer, a predicate and has occurrence for characteristic nature. Therefore there is not identity of these, existence and substance. For this reason, although in a certain respect they are not different objects (arthas), yet we must not suppose their complete oneness; for “being that” (tadbhava) is the definition of oneness. And that which cannot be thought of as “being that” (i.e. being the same, tad-bhavat), how could it be one? Nay, in their function of quality and that which possesses the quality they are simply not one. This is what is meant.
And now, making non-identity (a-tad-bhava) his topic, he expounds:
II.15. The substance is an existent, the quality is an existent, and the modification is an existent; in this way is its extension (vistara). 44 Not being that (tad-abhava), which is the “non-existence of that,” (tasya-abhava) is a-tad-bhava (the non-identity). (That tad-abhava (“the not being A”) which is the "non-existence of A” (tasya abhava) is a-tad-bhava (“the being non-A," the non-identity). - Faddegon] (107)
As one pearl-necklace extends itself (vistiryate) over a triplicity, namely, the necklace, the string and the pearl, so the one substance extends itself over a triplicity, namely, the substance, the quality and the modification.
And, as the white quality of the one pearl-necklace extends itself over a triplicity, namely, the white necklace, the white string and the white pearl, in the same way the existence quality of the one substance extends itself over a triplicity, namely, the existent substance, the
