वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 2. 2. 23
358 VEDĀNTA-KAUSTUBHA ADH. 3.]
their view, viz. that salvation is the cessation of nescience, too, is
inconsistent
Vedānta-kaustubha
For this reason also, the Buddhistic view is inconsistent. Why?
Because there is "fault" in their view of salvation even "in both
ways". Thus, salvation is held by them to be the cessation of nescience
and the rest Is this (a cessation) of the series or of the single members
of the series? Not the first, because as the series has no existence
beyond the single members, it (viz the cessation of the series) is
incapable of (bringing about) salvation. Not the second, because the
single members are momentary
Moreover, is salvation, consisting in the cessation of nescience
and the rest, due to a cause or not? If the first, i.e. on the view :
Salvation arises from the repeated practice of four-fold truths, viz
the truth that there is a cause, the truth that there is cessation, the
truth that there is suffering and the truth that there is a path ¹ The
truth that there is a cause means the knowledge, i e. ascertainment,
that everything has an origin. The truth that there is cessation means
that everything is momentary. The truth that there is suffering
means that everything is full of suffering. The truth that there is a
path means that everything is void, everything is soulless,--on this
view, the cessation of attachment and the rest being admitted to arise
from these, the initial proposition, viz that there is a causeless destruc-
tion, is set aside. If the second, the teaching of the means will become
futile. And thus there is fault in both the ways
COMPARISON
Rāmānuja
This is sūtra 22 in his commentary. Interpretation different,
viz.. "Because there is fault in both ways", i.e. the Buddhistic views
of origination from nothing and passing away into nothing are both
open to objections.²
Bhāskara
This sūtra is not found in the commentary of Bhāskara

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¹ Samudāya, nirodha, duḥkha, mārga.
² Śrī. B. 2.2.22, p. 93.