tasmāt paryantaṃ gamanakṛtamavidyamānatayā gṛhṇan sarvajñajñānaparicchedakṛtaṃ tu paryantaṃ vidyamānaṃ vidyamānatayā paśyan katham asarvajño nāma /
Therefore, how could [one] be called "non-omniscient" who apprehends the limit created by movement as non-existent and sees the limit created by the cognition of the omniscient one as existent in the way that [it actually] exists?