Note (return) — SA@NKARA'S INTRODUCTION (continued 4)

If you (the Vaiseshika) say that qualities, actions, &c. (although not non-different from substances) may yet depend on the latter because substances and qualities stand in the relation of one not being able to exist without the other (ayutasiddhi373); we point out that things which are ayutasiddha must either be non-separate in place, or non-separate in time, or non-separate in nature, and that none of these alternatives agrees with Vaiseshika principles. For the first alternative contradicts your own assumptions according to which the cloth originating from the threads occupies the place of the threads only, not that of the cloth, while the qualities of the cloth, such as its white colour, occupy the place of the cloth only, not that of the threads. So the Vaiseshika-sûtras say (I, 1, 10), 'Substances originate another substance and qualities another quality.' The threads which constitute the causal substance originate the effected substance, viz. the cloth, and the qualities of the threads, such as white colour, &c., produce in the cloth new corresponding qualities. But this doctrine is clearly contradicted by the assumption of substance and quality being non-separate in place.—If, in the second place, you explain ayutasiddhatva as non-separation in time, it follows also that, for instance, the right and the left horn of a cow would be ayutasiddha.—And if, finally, you explain it to mean 'non-separation in character,' it is impossible to make any further distinction between the substance and the quality, as then quality is conceived as being identical with substance.