1343 Verse 2045-2046

Original

अथवाऽभूतमाकारं वेत्तीति व्यपदिश्यते ।
विभ्रमान्न हि तत्त्वेन वेत्ति निर्विषयं हि तत् ॥ २०४५ ॥
त्वयाऽपि यदि विज्ञानमेवंभूतस्य वेदकम् ।
विभ्रमादुच्यते व्याप्तं व्यक्तं निर्विषयं तव ॥ २०४६ ॥

athavā’bhūtamākāraṃ vettīti vyapadiśyate |
vibhramānna hi tattvena vetti nirviṣayaṃ hi tat || 2045 ||
tvayā’pi yadi vijñānamevaṃbhūtasya vedakam |
vibhramāducyate vyāptaṃ vyaktaṃ nirviṣayaṃ tava || 2046 ||

Or, it may be that the cognition is spoken of as ‘apprehending the non-objective form’,—through mistake, because in reality it does not apprehend it at all, for the simple reason that it has no object. If you also speak through illusion of the cognition apprehending such a thing,—then it becomes clearly non-objective.—(2045-2046)

Kamalaśīla

The opponent says—“That same false cognition would be the basis of the figurative use of the name to the Apprehension of the unreal form”.

The answer to that is as follows:—[see verses 2045-2046 above]

‘Tat’—i.e. the Cognition that is spoken of as envisaging the non-objective form.

In reality, there is no non-objective form at all which could be apprehended; because if it were admitted to be apprehensible in the positive form, then it would have to be regarded as objective.—(2045-2046)