tathā hi saṃniveśo dṛśyatvenābhyupetaḥ saṃkhyāparimāṇāni pṛthaktvaṃ saṃyogavibhāgau paratvāparatve karma ca rūpasamavāyāccākṣuṣāṇi iti vacanāt / avayavī ca dṛśyatveneṣṭaḥ mahatyanekadravyavattvādrūpāccopalabdhir iti vacanāt / na rūpādivyatirekeṇāparaḥ saṃyogo 'vayavī ca dṛśyatveneṣṭo buddhau pratibhāsata iti / ata upalabdhilakṣaṇaprāptasyānupalabdheḥ śaśaviṣāṇavad asadvyavahāraviṣayatā / na ca paramāṇūnām atīndriyatvād rūpādīnām anupalabdhiprasaṅgaḥ viśiṣṭānām indriyatvābhyupagamād atīndriyatvāsiddheḥ /
For the arrangement is accepted as being perceptible according to the statement "number, dimension, separateness, conjunction, disjunction, remoteness, proximity and action are visible due to their inherence in colored [substances]." And the composite whole is accepted as being perceptible according to the statement "there is perception [of it] because it is large, possesses multiple substances, and has color." But apart from color etc., no other conjunction or composite whole that is accepted as being perceptible appears in consciousness. Therefore, due to the non-apprehension of what meets the conditions of perceptibility, it is an object of the usage "non-existent" like a hare's horn. And there is no possibility of non-apprehension of colors etc. due to atoms being beyond the senses, because their being beyond the senses is unestablished due to accepting that [atoms] qualified [by qualities] are perceptible.