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EXAMINATION OF THE PERSON OF SUPER-NORMAL VISION'. 1487
if you are truthful, to assert that "no Distinction is perceived'. Such is the upshot of the whole.-(3348)
It might be urged that "on finding, in the one domain of Arithmetic that both sets of Teachers are equally right, we assert them to be equal”.
The answer to that is as follows:
TEXT (3349).
WHAT FOOL IS THERE WHO WILL REGARD A PERSON WHO KNOWS THE LETTERS OF THE ALPHABET ONLY, AS CONVERSANT WITH THE ESSENCE OF ALL THE SCIENCES,-MERELY ON THE GROUND OF HIS POSSESSING EQUAL KNOWLEDGE
OF FOOD ?-(3349)
COMMENTARY.
It has been argued by the other party, under Texts 3151 et seq., that"The Reason that the Buddhist adduces in support of the Omniscience of one Person will be available in the case of other Persons also, etc. etc."
The answer to this is as follows:
TEXT (3350).
THUS THEN, THAT REASON BY WHICH THE OMNISCIENCE OF ONE PERSON IS ESTABLISHED IS not AVAILABLE IN THE CASE OF ANOTHER PERSON ;-BECAUSE THE ESSENCE OF THAT REASON
IS ABSENT IN THIS LATTER CASE.(3350)
COMMENTARY.
Tat-Therefore ; thus.
The essence of that Reason' though the mere verbal expression of the Reason may be applicable,- in the form 'Because they are Teachers of the Syadvāda and other doctrines which are true and all-pervading (therefore Jina and others should be regarded as Omniscient]';-yet the essential factor of that Reason which is concomitant with the reality of things, is absent in such reasonings, which therefore cannot be available for the case of Kapila and others. It is only when one real thing is concomitant with another real thing, and not merely a verbal expression-that brings about the right apprehension of things.-(3350)
It has been argued by the other party, under Text 3152, that—«The objections that the Buddhists forcibly urge against the arguments in
