kiṃ ca yeyaṃ dūratarāvasthite 'pi dhavakhadirādau vidūradeśavartinaḥ puṃso niratantarāvasāyinī buddhirudayamāsādayati, yā ceyamīṣattaruśikharāvalagne balākādau nirantare 'pi sāntaratvamivāvasyantī jāyate 'nyā seyaṃ dvividhāpyatasmiṃs tathārūpeṇa pravṛttatvān mithyābuddhiḥ na ca mithyādhīr mukhyapadārthānubhavamantareṇa kvacid upajāyate /
Moreover, when there is this cognition arising in a person standing at a distance that [appears as] "in contact" even though the Dhava and Khadira trees [etc.] are situated far apart, and when there is this other [cognition] that arises perceiving as if there were intervals even though the cranes [etc.] perched on the thin treetop are in contact - both these are false cognitions because they operate by [attributing] such a form to what does not [really] have it. And a false cognition never arises anywhere without the experience of a primary object.