buddhyākāro hi tādātmyena buddhāvevāvasthita iti nāsau tadbuddhisvarūpavat pratipādyamarthaṃ buddhyantaraṃ vānugacchati, tataś ca saṅketavyavahārāptakālāvyāpakatvāt svalakṣaṇavan na tatrāpi samayaḥ sambhavati, bhavatu vā tasya vyavahārakālānvayas tathāpi na tatra samayo vyavahartrṇāṃ yuktaḥ /
Indeed, the form-of-cognition, being identical in nature [with cognition], exists only in cognition, and therefore, like the nature of that cognition [itself], it follows neither the object to be cognized nor another cognition; consequently, since it is not present at the time of convention and usage, no convention regarding it is possible, just as with a Specific Individual; and even if it were to be present at the time of usage, a convention regarding it would not be reasonable for users [of language].