४८०. प्रभवेदिति । ४७९. अत एव न व्यवस्थानिरुक्तिदौर्घश्वम्, सुखदुखाद्यनु सन्धानभावाभावरूपव्यवस्थाया अङ्गीकृतत्वात् । ४८१. वादावली १३७ अतो भेदत्वहेतुरुपजीव्यविरोधान्न भेदमिथ्यात्वं साधयितुं किञ्च व्यवहारनिर्वाहकतया सत्यता च भेदस्य कुतो न ४८२ . ननु भेदस्य प्रत्यक्षादिविषयत्वेऽपि न तत्वावेदकप्रमाण विषयत्वम् । मैवम् ; तत एव तत्साधनसम्भवात् । 479 . For the same reas07 there is 10 ir10c07gruity in the establishment of the regulation (of experi ence- vyavasthā); for there is the acceptance of the regulation (of experience) consisting in the exister1ce and 101-existence of the recollection of pleasure, 480. Therefore because of the conflict with that which supports it (upajivya), the probarns * being differ ence is 1०t capable (of establishing the illusory nature 481. Further why should not there be reality for difference as accounting for empirical usage ? 482. Now, though difference is the content of a perception etc., still it is not the content of a means of valid knowledge that makes 10wn the reality. Not s० (says the siddhantin) ; for even by that (former) it is possible to establish that (atter)
