nanu cācāryadharmakīrtinā "viṣayasya jñānahetutayopanidhiḥ prāgupalambhaḥpaścāt saṃvedanasyeti ce"dityevaṃ pūrvapakṣamādarśayatā ekakālārthaḥ sahaśabdo 'tra darśito natvabhedārthaḥ ekakāle hi vivakṣite kālabhedopadarśanaṃ parasya yuktaṃ natvabhede satīti cen na /
[If one objects:] "When Ācārya Dharmakīrti, in presenting the Pūrvapakṣa, states 'First there is the presence of the object as cause of cognition, [its] apprehension [comes] first, and the awareness [comes] afterward,' he shows that the word 'saha' here means simultaneity, not identity, since only when simultaneity is intended would the opponent's demonstration of temporal difference be relevant" – [we say] no.