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self-nature of atoms is object (alambana). And in the undifferentiated form of atoms, there exists no element that causes to produce some discriminating and reinvestigating thought [regarding the differentiated gross form, such as pot, etc.]; for, such thought will be a separate one, just as a thought springing up from a blue patch, etc. [That being the case, the discriminating thought of gross form, pot, etc., will arise only when there is present the causal element.. That causal element being absent, our idea of gross form is baseless.]
DHARMAPALA'S COMMENTARY
"If [the opponent says that] the perception differs on account of differences in the forms [of the pot, etc.]."
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[34] Here the form" means the image that distinguishes itself in each case. The pot and cup are distinguishable in their forms by virtue of their different parts, neck, belly and bottom, etc., and our cognitions. differ on that account.
The author replies: It is quite true,
"but the [different forms] do not exist in substance."
No atoms constituting the object cognized by the sensual consciousness, are varied [in their size]. Though the aggregates of atoms are true empirically, yet they, being closely analysed, do not fall within the cognizance of senses. [There remain as real only atoms, and never the aggregates.] The [real] objects of cognition (i.e. atoms) which are identical in form, cannot, properly
