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व्याप्तिपञ्चकम्
दृक्षत्वस्याव्याप्तिरिति वाच्यम् । किञ्चिदनवच्छिन्नायाः साध्याभावाधिकरणताया इह विवक्षितत्वात् । इत्थञ्च किञ्चिदनवच्छिन्नायाः कपिसंयोगाभावाधिकरणताया गुणादावेव३६ सत्त्वात्तत्र च हेतोरप्यभाव
that which has such absence of that which is to be established, which (tree) is included in all, because the absence of counterpositive-ness of the absence which exists in that, because the substratum-hood of the absence of that which is to be established, is desired to be said, as not determined by any thing. In this way the substratumhood of the absence of the conjunction of monkey which is not determined by any thing, exists in quality36 etc., and where is the absence of the reason
36. Tugida-In quality etc. only. Those who do not accept difference
between absences due to differences in substratum, in the opinion of them, the absence of conjunction of monkey which exists in the tree and the absences of conjunction of monkey which exists in quality, both are same. If the absence of the conjunction of monkey in the tree is determined by root, the absence of monkey in quality also would be determined by something. If it is not determined by anything in quality, it is not determined by anything in the tree also, because both are same. Here complete occurrence and non-complete occurrence both should be accepted as non-complete occurrence and which has non-complete occurrence can't be co-existent. Just as the conjunction and absence of conjunction both are co-existent in the tree in different parts, similarly the absence of conjunction which exists in quality has complete occurrence when the absence of conjunction in the tree has incomplete occurrence. Therefore in the opinion of those who accept identity in absences, the locusness of the
