१०६ ३८०. नाद्यः; धर्मिभेदाभावेऽपि धर्मभेदोपपत्तेः । न द्वितीयः; परस्पराश्रयत्वात् । ३८१. न तृतीय: ; *नाजात एकोऽन्यं हन्ति, नाप्यन्यमन्याधार ' इति न्यायेन सहावस्थानापेक्षणात् । तस्मान्न जडात्मनां भेदसिद्धिरिति । ३८२ . अत्र प्रष्टव्यम्--किं भेदस्य प्रतीतिरेव निराक्रियते ? उत तस्याः कारणजन्यता ? निदषकरणजन्यता वा ? the difference tween the attributes in differe substrates, or is it contrariety ? 380. Nof the first, for, though there is 101-exist ence of difference between substrates, difference Imong the attributes is intelligible. Not the second, because of the defect of reciprocal dependence. 381. Not the third, for 011 the principle that a thing which is not born docs not kill another, nor does one (destroy) what is in a different substrate, there is 1e d for the c0-existence of the contraries (in the same locus). Therefore there is no establishment of difference in respect of the i१ert und in respect of X. 382. Here it must be asked whether the cognition of difference itself is rejected, or its being originated by a cause, or its being originated by a non-defective istrument ?
