a iti yoga/k/ara/h/
vij/n/anamatrastitvavadina/h/. Tadanataram anyai/h/ /s/ishyai/h/
pratitisiddhasya katha/m/ /s/unyatva/m/ vaktu/m/ /s/akyam ato j/n/anavad
vahyarthos'pi satya ity ukte tarhi tathaiva sos'stu, para/m/ tu so
s'numeyo na tu pratyaksha ity ukte tatha@ngik/ri/tyaiva/m/ /s/ishyamatim
anus/ri/tya kiyatparyanta/m/ sutra/m/ bhavishyatiti tai/h/ p/ri/sh/t/am
atas te sautrantika/h/. Anye punar yady aya/m/ gha/t/a iti pratitibalad
vahyos'rtha upeyate tarhi tasya eva pratiter aparokshatvat sa katha/m/
parokshos'to vahyos'rtho na pratyaksha iti bhasha viruddhety akshipann
atas te vaibhashika/h/.]

[Footnote 385: The rupaskandha comprises the senses and their objects,
colour, &c.; the sense-organs were above called bhautika, they here
re-appear as /k/aittika on account of their connexion with thought.
Their objects likewise are classed as /k/aittika in so far as they are
perceived by the senses.--The vij/n/anaskandha comprises the series of
self-cognitions (ahamaham ity alayavj/n/anapravaha/h/), according to all
commentators; and in addition, according to the Brahmavidyabhara/n/a,
the knowledge, determinate and indeterminate, of external things
(savikalpaka/m/ nirvikalpaka/m/ /k/a prav/ri/ttivij/n/anasamj/n/itam).--
The vedanaskandha comprises pleasure, pain, &c.--The samj/n/askandha
comprises the cognition of things by their names (gaur a/s/va
ityadi/s/abdasamjalpitapratyaya/h/, An. Gi.; gaur a/s/va ityeva/m/
namavi/s/ish/t/asavikalpaka/h/ pratyaya/h/, Go. An.; sa/m/j/n/a
yaj/n/adattadipadatadullekhi savikalpapratyayo va, dvitiyapakshe
vij/n/anapadena savikalpapratyayo na grahy/h/, Brahmavidyabh.). The
sa/m/skaraskandha comprises passion, aversion, &c., dharma and
adharma.--Compare also the Bhamati.--The vij/n/anaskandha is /k/itta,
the other skandhas /k/aitta.]

[Footnote 386: It has to be kept in view that the sarvastitvavadins as
well as the other Bauddha sects teach the momentariness (ksha/n/ikatva),
the eternal flux of everything that exists, and are on that ground
controverted by the upholders of the permanent Brahman.]

[Footnote 387: Mind, on the Bauddha doctrine, presupposes the existence
of an aggregate of atoms, viz. the body.]

[Footnote 388: In consequence of which no release could take place.]

[Footnote 389: The Brahmavidyabhara/n/a explains the last clause--from
ksha/n/ikatva/k/ /k/a--somewhat differently: Api /k/a parama/n/unam api
ksha/n/ikatvabhyupagaman melana/m/ na sambhavati, parama/n/una