"Apprehension, exempt from ideality and not illusory, is non-discriminative. Discrimination, as resulting from the appearances of things, is without controversy an illusion. "The perceptible evidence of things is perception: if it were aught else, "There could neither be things, nor evidence of things derived from verbal communication, inference, or sense." Here some one may say: If discriminative cognition be unauthentic, how is the apprehension of real objects by one energising thereon and the universal consentiency of mankind to be accounted for? Let it be replied: This question does not concern us, for these may be accounted for by the possibility of an indirect apprehension of objects, just as if we suppose the light of a gem to be a gem (we may yet handle the gem, because it underlies the light, while if we were to take nacre for silver, we could not lay hold of any silver). The rest has been fully discussed in describing the Sautrántikas (cf. p. 27), and therefore need not here be further detailed. It should not be contended that a diversity of instruction according to the disciples' modes of thought is not traditional (or orthodox); for it is said in the gloss on the Bodha-chitta-- "The instructions of the leader of mankind (Buddha) accommodating themselves to the character and disposition (of those who are to be taught), "Are said to be diverse in many ways, according to a plurality of methods. "For as deep or superficial, and sometimes both deep and superficial, "Instructions are diverse, and diverse is the doctrine of a universal void which is a negation of duality." It is well known in Buddhist doctrine that the worship of the twelve inner seats (_áyatana_) is conducive to felicity. "After acquiring wealth in abundance, the twelve inner seats "Are to be thoroughly reverenced; what use of reverencing aught else below? "The five organs of knowledge, the five organs of action, "The common sensory and the intellect have been described by the wise as the twelve inner seats." The system of the Buddhists is described as follows in the Viveka-vilása:-- "Of the Bauddhas Sugata (Buddha) is the deity, and the universe is momentarily fluxional; "The following four principles in order are to be known by the name of the noble truths:-- "Pain, the inner seats, and from them an aggregate is held,[38] "And the path (method); of all this let the explication be heard in order. "Pain, and the _skandhas_ of the embodied one, which are declared to be five,-- "Sensation, consciousness, name, impression, and form. "The five organs of sense, the five objects of sense, sound and the rest, the common sensory, "And (the intellect) the abode of merit,--these are the twelve inner seats.