 The reality of existence (haqiqat al-wujud), by virtue of its being a simple thing (amran basitan), not possessing an essence or a constituent property or a means of being defined, is identical to the Necessary, requiring the most complete perfection that is infinitely intense, because every other degree [of existence], which is weaker in intensity is not the pure reality of existence. Rather, it is existence with deficiency since the deficiency of everything is other than that thing necessarily. The deficiency of existence is not existence itself but rather its privation and this privation is merely attached to existence concomitantly and not the foundation of existence, due to its actuality in a subsequent degree [of existence] and what comes after that. Deficiencies and privations comprise secondary [entities] insofar as they are secondary, but the First is its complete perfection, which has no definition and nothing may be conceived that is more perfect than it. Deficiency and ontological indigence issue from emanation and existentiation and are perfected by it [the Necessary]. The haeccity of these secondaries is attached to the First. So he treats their deficiencies with his perfection and their ontological indigence with his ontological richness.