tathā hi spaṣṭaṃ hutāśanādīnāṃ yat tadrūpaṃ na tat tena anumānajñānākāreṇa samam tulyam tasyāspaṣṭatvāt anyathā hi yathā pratiṣṭhitena tārṇapārṇādibhedato rūpeṇa pratyakṣe jñāne pratyavabhāsate tathaivānumānajñāne 'pi bhāseta yāvatā pratiṣṭhitaṃ rūpam utsṛjya gamakānugasāmānyarūpeṇaiva bhāsate parokṣo bāhyādiranumāne /
For indeed, that clear form of fire and such [things] is not equal or similar to that form of inferential cognition, because of its [inferential cognition's] unclearness; for otherwise, just as [fire] appears in perceptual cognition with a well-established form differentiated by [burning] grass, leaves, etc., so it would appear in inferential cognition also; whereas [in fact] the external [object] appears indirectly in inference, having abandoned its well-established form and appearing only in a general form following the indicator.