tataścaitat samastavastuvyāpakakṣaṇabhaṅgaprasādhanenaiva nirastaṃ bhavatītimanyamānair asmābhiruktasya prakṛtyādeḥ pudgalaparyantasya vakṣyamāṇasya ca jātiguṇadravyādeḥ śabdārthayoḥ pramāṇaprameyayor mecakādimaṇiprakhyacitrasya vastunastrikālānuyāyino bhāvasya cārvākādyupagatasya ca bhūtacatuṣṭayasya jaiminīyeṣṭasya ca vaidikaśabdarāśer nirāsāya viśeṣeṇa kṣaṇabhaṅgaḥ prasādhyate /
Hence, we who hold that [all the aforementioned entities] become refuted merely through establishing the doctrine of momentariness (kṣaṇabhaṅga) pervading all things, proceed to establish this momentariness with special care, for the purpose of refuting [the following]: what has been stated earlier from prakṛti up to pudgala, what will be stated later such as universals (jāti), qualities, substances, etc., words and their meanings, means and objects of valid cognition, variegated things resembling emeralds, etc., entities persisting through the three times, the four elements accepted by the Cārvākas and others, and the mass of Vedic words accepted by the followers of Jaimini.