 Whatever has causal powers (arthakriyāsamartha), that really exists (paramārthasat) in this context [i.e., when we examine reality]. Anything else is declared to be [just] customarily existent (saṃvṛtisat) [because it is practically accepted through mere conceptual fictions]. These two [i.e., the real and the customary] are [respectively] particulars and  universals.[11]