आगमे विश्वासटिप्पन्यः

Original

वर्णेषु शक्यते (चेयं प्रत्यभिज्ञा) विनाशिषु ।
सामान्यं प्रत्यभिज्ञेयं मत्वा(तं?) ये वा (षां?)विशेषतः ॥ २४५६ ॥
भेदबुद्धिस्तु यत्रांशे द्रुतमन्दादिके भवेत् ।
तत्र न प्रत्यभिज्ञानं भवे(………) ॥ २४५७ ॥

varṇeṣu śakyate (ceyaṃ pratyabhijñā) vināśiṣu |
sāmānyaṃ pratyabhijñeyaṃ matvā(taṃ?) ye vā (ṣāṃ?)viśeṣataḥ || 2456 ||
bhedabuddhistu yatrāṃśe drutamandādike bhavet |
tatra na pratyabhijñānaṃ bhave(………) || 2457 ||

The idea of any such ‘universal’ as ‘fire’ has been rejected in detail. hence the ‘universal’ that is recognised cannot be eternal.—(2455)

Such recognition is possible in the case of letters also, which are perishable,—for those who hold that the universal can be recognised. That element wherein there appears the notion of difference,—like slow, fast and so forth,—in regard to these there can be no recognition…… (?)—(2456-2457)

Kamalaśīla

[verse 2455]:

It has been argued by the Mīmāṃsaka, in Text 2119, that—“Even though the Flame is momentary, yet there is Recognition, etc. etc.”

The answer to that is as follows:—[see verse 2455 above]

The Author next proceeds to show that all that has been said above applies to the case of Letters also:—[see verses 2456-2457 above]

[verses 2456-2457]:

‘Universal’—in the form of the ‘exclusion of others—(2456-2457)