vyavahāro 'py anādivāsanodbhūtavikalpapariniṣṭhitaḥ śābdaḥ pravartata iti / kintu yo 'yaṃ bhavatā deśotsādādirūpapralayo varṇito yaś ca bauddhair agnyambuvāyusaṃvartanīyasvabhāvaḥ paryantatastrisāhasramahāsāhasralokadhātumaryādo 'dhastād vāyumaṇḍalāvadhirupa{ri}ṣṭādyathākramaṃ prathamadvitīyatṛtīyadhyānaparyantaḥ so 'yaṃ pramāṇenābādhitatvād avyāhato 'śakyaniṣedhatvād brahmāder api śaṅkyate, ato 'smin dvividhe 'pi pralaye vedasya dhvaṃsaḥ sambhāvyate, viparītārthakalpanaṃ ca /
Verbal usage proceeds based on conceptions arising from beginningless impressions. However, this dissolution in the form of destruction of regions etc. that you have described, and that which the Buddhists [describe] as having the nature of the withdrawal of fire, water and air, extending to the bounds of the trisāhasra-mahāsāhasra world-system, bounded below by the sphere of air, [and] above reaching successively to the first, second and third dhyānas, this [dissolution], being unrefuted by any means of valid knowledge, is irrefutable and impossible to deny, and is suspected [to affect] even Brahmā and others. Therefore, in both these types of dissolution, the destruction of the Veda becomes possible, as does the conception of contrary meanings.