आगमे विश्वासटिप्पन्यः

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अस्माकं तु न शब्देन बाह्यार्थः प्रतिपाद्यते ।
शब्दान्न चापि विज्ञानं बाह्यार्थविषयं मतम् ॥ १११८ ॥
यतः सर्वात्मना ताभ्यां विषयीतकरणात्परम् ।
शब्दज्ञानान्तरं तत्र पर्यायत्वं प्रयास्यति ॥ १११९ ॥

asmākaṃ tu na śabdena bāhyārthaḥ pratipādyate |
śabdānna cāpi vijñānaṃ bāhyārthaviṣayaṃ matam || 1118 ||
yataḥ sarvātmanā tābhyāṃ viṣayītakaraṇātparam |
śabdajñānāntaraṃ tatra paryāyatvaṃ prayāsyati || 1119 ||

For us, no external thing is expressed by the word; nor is any idea of external things held to proceed from words,—by virtue of which, the thing in its entirety having been taken up by these two, any subsequent word would be a mere synonym of that word.—(1118-1119)

Kamalaśīla

The following might be urged:—“Under the theory of the Buddhist also, when a certain thing has been expressed by a word, there could be no doubtful or wrong cognition in regard to other aspects, and hence why should there not be the incongruity of no other words being used?”

Answer:—[see verses 1118-1119 above]

‘These two’—i.e. the said word and the said Idea.

‘Subsequent’,—coming later on.—(1118-1119)