आगमे विश्वासटिप्पन्यः

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नच नाशात्मकाविष्टौ निरोधौ साश्रवैर्यतः ।
प्रतिसङ्ख्यानिरोधो यो विसंयोगः पृथक् पृथक् ॥ २७४८ ॥
उत्पादात्यन्तविघ्नोऽन्यो निरोधोऽप्रतिसङ्ख्यया ।
तस्मादज्ञातसिद्धान्ताः प्लवन्तेऽलीकमानिनः ॥ २७४९ ॥

naca nāśātmakāviṣṭau nirodhau sāśravairyataḥ |
pratisaṅkhyānirodho yo visaṃyogaḥ pṛthak pṛthak || 2748 ||
utpādātyantavighno’nyo nirodho’pratisaṅkhyayā |
tasmādajñātasiddhāntāḥ plavante’līkamāninaḥ || 2749 ||

The two ‘nirodhas’ are not regarded as being of the nature of ‘destruction’; because ‘pratisaṅkhyā-nirodha’ is regarded as ‘dissociation from impurities brought about by wisdom one after the other’; while ‘apratisaṅkhyā-nirodha’ is that which serves as an absolute bar to the appearance of the impurities.—Thus people, not knowing the true doctrines, and depending upon the wrong notions of things, continue to wobble.—(2748-2749)

Kamalaśīla

If the ‘Inconclusiveness’ urged is from the standpoint of the Vaibhāṣikas,—even so, these people do not regard ‘Pratisaṅkhyā-nirodha’ and the rest as of the nature of ‘Destruction’, as you have represented them to be.—This is what is pointed out in the following:—[see verses 2748-2749 above]

‘The two nirodhas’—i.e. Pratisaṅkhyā-nirodha and Apratisaṅkhyā-nirodha’.

Question:—“In what form then are they regarded?”

Answer:—‘Sāśrayaiḥ, etc. etc.’—There is ‘nirodha’—‘dissociation’—from Impurities—which is attained by ‘pratisaṇkhyā’, wisdom; hence this is called ‘Pratisaṅkhyā-nirodha’, And this varies with each associated object; hence the text has added the phrase ‘one after the other’, The idea is that as many of ‘associated’ factors there are, so many are the ‘dissociated’ factors also.—As regards the ‘apratisaṅkhyā-nirodha’,—this is the name given to that Dissociation which serves as an absolute bar against future impurities.—This is due, not to wisdom, but, to the inefficiency of the causal factors; that is the reason why it is called ‘Apratisaṅkhyā-nirodha’.

This has been thus declared—‘Pratisaṅkhyā-nirodha consists in dissociation one after the other; the other, Apratisaṅkhyā-nirodha, consists in the absolute bar to the birth of the impurities—(2748-2749)

Even if these were of the nature of ‘Destruction’,—there is no ‘falsity’ or ‘Inconclusiveness’ in our Reason.—This is what is pointed out in the following:—[see verse 2750 next]