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EXTERNAL WORLD.
985
another Chain', that does not exist as something apprehensible, and hence it is devoid of the apprehensible form. And as for the fact of the Cognition being the Active Agent in relation to it,-on the basis of the idea that the Cognition also cognises,—that active agency also is not there ; and hence that too is devoid of the 'apprehensible form' ;-not so the active agency'in relation to the Specifio Individuality of the Cognition itself; as everything cannot be brought about by everything.-This has been thus described * When the Blue, Yellow and the like appear in Cognition as something external, there does not, in reality, exist anything cognisable, outside ; hence the idea of the Cognition being the active agent in relation to that is not true; hence what appears as Cognition is the only one reality, without a second ':-Under this understanding, the following text of the Prajñapāramitā also becomes comprehensible : Cognition is devoid of the nature of Cognition, in the sense that it is devoid of any definite characteristics '-- (2077-2078)
Having set forth the original formal argument above (in the Commentary introducing Text 1965 on p. 550, Line 13) in the words--Every Cognition is devoid of both, apprehended and apprehender, because it is Cognition-like the Cognition of the Reflection';-and having so far established the invariable concomitance between the Probans and the Probandum in this reasoning, the Author sums up the whole position in the following:
TEXT (2079). FOR THESE REASONS, THE COGNITION UNDER DISPUTE MUST BE without a second, -BEING DEVOID OF OBJECTIVE AND THE ACTIVE AGENT,
BECAUSE IT IS COGNITION,-LIKE THE
REFLECTION.—(2079)
COMMENTARY.
What is meant by the epithet 'under dispute' is that the subject of the Reasoning is the Cognition of persons with healthy eyes, etc., -not all Cogni. tions ;-while what is put forward as the Probans because it is Cognition',
-is Cognition in general ; thus it is that the Probans is not part of the Proposition. Being devoid of Objective and Active Agent qualifies 'without a second'; that is, what is meant by its being without a second is that it is without Objective and Active Agent'; and not that no second' exists at all.
Like the Reflection - The Object being spoken of as the Cognition, the term "Reflection stands for the Cognition of the Reflection.-Or the Vati' affix, in pratibimbavat may be taken as coming after the Locative ending; then, as the Receptacle (denoted by the Locative), the Cognition itself becomes indicated.
The Probans cannot be regarded as 'inadmissible'; because what is put forward is that character of the Cognition which consists in the 'exclusion of other things',-and not the very nature of Cognition'.