khaḍgādayo hi hastyādīnām utpādakāḥ eva santo dāhakāditvena prasiddhās tathā hi khaḍgādidhārābhighāte viśliṣṭasandhayo gajāssumupajāyante tathā vahnisamparkādindhanamaṅgārādirūpam evaṃ ghaṭādayo 'pyalokavaśājjñānajananayogyā bhavanti natvevaṃ jñānena viṣayasya kaścid upakāraḥ kriyate kintuviṣayeṇaiva vijñānaṃ vispaṣṭam upajanyata iti katham akiñcitkaraṃ tasya vedakaṃ bhavet /
For the sword etc. are established as cutters etc. precisely because they are producers of [changes in] the elephant etc. Thus when struck by the edge of a sword, elephants arise with their joints severed. Similarly, when fuel comes in contact with fire, it takes the form of charcoal etc. In the same way, pots etc. also become capable of producing cognitions through [the influence of] light. But cognition does not confer any such benefit on the object - rather, the object itself produces clear cognition. So how could [cognition], which does nothing [to the object], be its apprehender?