Sarvadarshanasangraha 10.9

10.9

tatroddeśo lakṣaṇaṃ parīkṣā ceti trividhāsya śāstrasya pravṛttiḥ/ nanu vibhāgāpekṣayā cāturvidhye vaktavye kathaṃ traividhyam uktam iti cet — maivaṃ maṃsthāḥ/ vibhāgasya viśeṣoddeśarūpatvād uddeśa evāntarbhāvāt/ tatra dravyaguṇakarmasāmānyaviśeṣasamavāyā iti ṣaḍ eva te padārthā ity uddeśaḥ/ kim atra kramaniyame kāraṇam/ ucyate/ samastapadārthāyatanatvena pradhānasya dravyasya prathamam uddeśaḥ/ anantaraṃ guṇatvopādhinā sakaladravyavṛtter guṇasya/ tadanu sāmānyavattvasāmyāt karmaṇaḥ/ paścāt tattritayāśritasya sāmānyasya/ tadanantaraṃ samavāyādhikaraṇasya viśeṣasya/ ante ’vaśiṣṭasya samavāyasyeti/

The method of this system is said to be threefold, "enunciation," "definition," and "investigation."[4] "But," it may be objected, "ought we not to include 'division,' and so make the method fourfold, not threefold?" We demur to this, because "division" is really included in a particular kind of enunciation. Thus when we declare that substance, quality, action, generality, particularity, and intimate relation are the only six positive categories,—this is an example of enunciation. If you ask "What is the reason for this definite order of the categories?" we answer as follows:—Since "substance" is the chief, as being the substratum of all the categories, we enounce this first; next "quality," since it resides in its generic character in all substances [though different substances have different qualities]; then "action," as it agrees with "substance" and "quality" in possessing "generality;"[5] then "generality," as residing in these three; then "particularity," inasmuch as it possesses "intimate relation;"[6] lastly, "intimate relation" itself; such is the principle of arrangement.