 The question then arises in what way particulars have properties or powers. It is important to emphasize that for Dharmakīrti and many other Buddhists particulars are not separate entities that own or have separately existing properties/powers. Much of the argument here in Buddhist Epistemology (and in other schools of Buddhism) is essentially an appeal to perceptual evidence and common sense: particulars are real and must be objects of perception; nobody perceives a particular without its properties, and indeed nobody can see a difference between the bearer of the properties and the properties themselves; hence any such distinction is unreal. These reasons are also fleshed out into a fundamental position, initially strongly advocated by Dignāga, that subject-predicate differences in language do not mirror a corresponding difference between substances and properties in reality (see  section 2.2).  Bare particulars that somehow have properties, or in which properties are instantiated, would thus be ruled  out.[19]