syād etadvyāptiratra yuktaiveti nimittāntarābhāve hi tadvastupratyayavailakṣaṇyaṃ katham upapadyeta nahyekaviṣayāṇāṃ bahūnām api pratyayānāṃ vailakṣaṇyam asti yadi syāt tadā rūparasādipratyayānām api nānāviṣayo na siddhyet /
One might think: "The pervasion here is indeed justified, because in the absence of another cause, how could the difference between that cognition and the cognition of the thing [itself] be possible? For there is no difference even among many cognitions that have the same object. If there were [such a difference], then even the diversity of objects like color and taste would not be established for [their respective] cognitions."