३४ १३२. न सप्तमः ; अत्यन्ताभावपदेनासत्वाभिप्रायेऽपसिद्धान्तः । तदतिरिक्तस्याप्रसिद्धत्वात् । १३३ . भाववैलक्षण्यमितेि चेत्-तर्हि तत एवासत्त्वापत्या नोक्तदोषनिवृत्तिः । तस्मान्न मिथ्यात्वनिरुक्तिः । १३४ . नापि दृश्यत्वस्य । तथाहि-किमिदं दृश्यत्वम् ? दृग्विषय त्वम् ? अप्रकाशत्वं वा ? १३५. आद्ये किं दृवृत्तिरूपा चिदूपा वा ? X 132 . Not the seve1th ; if the word * absolute 101 existence' is intended to mean unreality, then there is (the defect of) “ opposition to one's own school of thought' '; oिr, what is other than that is non-established. 133. If it is said that it (absolute 101-existence) is *being different from the existent', then because of the contingence of 11areality even from this, there is no remova1 of the said defect (the refutation of the indetermi1ability of illusoriness). Therefore there is X 134. Nor of cognisability (is there a definition) too. It is thus : what is this cognisability ? Is it being the content of cognition, or 101-self-luminosity ? 135. In the first case, is the cognition of the form of psychosis, or of the form of consciousness?
