conversely, one is distinct from the other. But if only what is in external reality or only what is in the mind is considered, there is no existence accompanied by an additional essence. Anyone who fully grasps this will not dispute it. Only those who fail to distinguish between mental and external reality, confusing one with the other, dispute it.

Furthermore, even if we suppose that a beginninglessly eternal necessary being has both an essence and an existence in external reality, this is akin to what many theologians maintain: that the Necessary Existent has an essence that is not additional to its existence. In that case, the existence of such an essence cannot admit of nonexistence, just as the existence of an essence necessary in itself cannot admit of nonexistence.

If it is said:
“We mean that the essence of a contingent being, additional to its beginninglessly eternal existence—such as the essence of the celestial sphere—admits of existence and nonexistence when considered in itself, without regard to its existence or nonexistence.”

The reply is:
“To posit this essence as additional to existence is false, as has been explained elsewhere.”