Pramanavarttika 1.1.4.3.1.2.12

1.1.4.3.1.2.12

yadi hi vyāpinyavasthā na pratīyate . vyāpyāpratīteḥ kathamasau vyāpakastathā pratipanno bhavati . na hi tena rūpeṇāpratīyamānopi tathā bhavati . pratītireva hi tattvamanyattvaṃ vā vyavasthāpayati . vyāpakatvañcedasya na pratīyate . tadā tadanyena rūpeṇa pratīyata ityāpannaṃ (.) tataḥ kālāntarasthāyitāsya nāstīti (na) 4kālāntaratā pratītyantarasya (.) tataḥ kramavatī pratītiḥ . tato nākramāt kramiṇo bhāvaḥ .

For if the pervasive state is not cognized, how, when the pervaded is not cognized, can that [subject] be cognized as the pervader in that way? For even if it is not cognized under that form, it does not become so. For cognition alone establishes real identity or difference. And if its nature as a pervader is not cognized, then it follows that it is cognized under a form different from that. Consequently, it has no endurance into another time, so there is no temporal difference for another cognition. Therefore, cognition has sequence. Therefore, there is no existence of a sequential thing from that which is devoid of sequence.