7.2 Summary

The oneness in difference and the oneness in the absence of difference is explained by 'minuteness' and 'greatness'. Oneness is not apparent because of the distinction of form, taste, smell, and touch. Because of the innumerability of the qualities and actions, the oneness of all does not come to light. However, due to absence of unity, sharing is not perceived. That is a delusion.

Through this, two impermanent principles are explained: conjunction and disjunction. Combination (saṃyogaḥ) is born of actions or by the combination of actions. The absence of conjunction and disjunction is explained through minuteness and greatness. Because of minuteness and greatness, actions are defined by actions, qualities by qualities.

Farther and nearer, and proximity and remoteness, are determined in the context of the same direction, at the same time. The cognition of a word and its meaning is conventional and is placed in the context of time.

Because of the perception “this is here,” inherence exists between cause and effect. The negation of substance-ness and quality-ness is explained by becoming. The principle of reality is through the phenomenon of becoming.

Oneness (is inferred) as another object from the distinction of form, taste, smell, and touch. Likewise, separateness. The oneness of oneness-in-difference, and absence of oneness-in-difference in oneness is explained by minuteness and greatness. Because of the innumerability of the qualities and actions, the oneness of all does not come to light. That is a delusion. However, due to absence of unity, sharing is not perceived. Because of the absence of oneness (ekatva) and oneness-in-difference (ekapṛthaktva) between the cause and the effect, such oneness or oneness-in-difference does not come to light. Through this, two impermanent entities are explained. Combination (saṃyogaḥ) is born of either of the two actions or born of both actions or is born of combination as well. With this, the division has been explained. Of conjunction and disjunction, the absence of conjunction and disjunction is explained through minuteness and greatness. Because of minuteness and greatness, actions are defined by actions, qualities by qualities. Due to the absence of combined existence between cause and effect, conjunction and disjunction of these do not exist. Because of the quality. Even a quality is distinctly recognized. Due to inactivity. When not existing, it is termed 'nāstī', i.e. does not exist, as well. There is a connection between a word and its meanings. Those with conjunction are related by a governing rule while those with inherence due to distinction (or speciality). The cognition of a word and its meaning is conventional (and is placed in the context of time). Farther and nearer, and proximity and remoteness are determined in the context of the same direction, at the same time. Because cause could either be in precedence or could be in subsequence too. The absence of distinction between otherness and non-otherness is explained in terms of minuteness and greatness. Actions bring about actions. Qualities are by qualities. Because of the perception “this is here,” inherence exists between cause and effect. The negation of substance-ness and quality-ness is explained by becoming. The principle of reality is through the phenomenon of becoming.