prayogaḥ yadyadā na bhavati na tadā tadavikalakāraṇaṃ bhavati yathā rūpālokamanaskārādipratyayakalāpe 'pi sati cakṣurvikalasyābhavaccakṣurvijñānam, na bhavanti caikagakārādivijñānotpattikāle paścātkālabhāvīni tadbhāvitvenābhimatāni vijñānānīti vyāpakānupalabdhiḥ
[The argument is that] whenever something does not arise, its complete cause is not present [at that time], as for example visual cognition does not arise when [the set of causes is] lacking the eye, even when the collection of other causal conditions like form, light, mental attention etc. is present; and at the time when cognitions of a single [letter] 'ga' etc. arise, those cognitions which are supposed to follow from them as their effects do not arise – [this constitutes] the non-apprehension of the pervader.