tataḥ ko bheda etasya truṭipakṣād anantarāt // buddhyākāro 'pi śabdārthaḥ prāgeva vinivāritaḥ / jñānādavyatiriktasya vyāpakatvaviyogataḥ //
Therefore, what difference is there between this [view] and the immediately preceding momentariness view? [Moreover,] the view that the meaning of words is the form of cognition has already been rejected, because what is non-different from cognition cannot be pervasive.