वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

362 VEDĀNTA-KAUSTUBHA [sū. 2. 2. 28.
ADH. 4.
Vedānta-kaustubha
Moreover, just as it is admitted by you that there is the origin
of entity from non-entity, so there will result the "accomplishment"
of the desired-for effects, through the mere non-existence of implements,
even "on the part of the inactive", i.e. on the part of those who have
discarded the implements leading to their desired ends. But there is
never any attainment of knowledge and the rest by one who is inactive,
and a perpetual religious student, leading a life of chastity ¹ and
unmarried, never gets a son. Hence, it is established that the
demonstrated conclusion of Scripture is not contradicted by the views
of the Vaibhāṣikas and the Sautrāntikas, based on a mere semblance
of (and not real) reason
Here ends the section entitled "The aggregate" (3).
Adhikaraṇa 4: The section entitled "Percep-
tion". (Sūtras 28-31)
SŪTRA 28
“(THERE IS) NO NON-EXISTENCE (OF EXTERNAL OBJECTS), ON
ACCOUNT OF PERCEPTION.”
Vedānta-pārijāta-saurabha
There is "no non-existence" of external objects as held by the
maintainers of the reality of consciousness alone; but they are, indeed,
existent. Why? "On account of perception"
Vedānta-kaustubha
Now, the view of the Yogācāra is being disposed of.
The Yogācāra Buddhist, the maintainer of the reality of
consciousness alone, holds that those objects which are other than
consciousness are all non-existent. Thus, to think that manifold
external objects exist is an error. There are only manifold cognitions
which are momentary, variegated, perceptible and have definite forms.
Only cognitions like 'blue', 'yellow', which have definite forms, are
revealed (directly to the mind). It must be admitted certainly even
by the maintainers of the reality of external objects that the cognitions
arising from the contact of sense-organs with those particular objects
¹ Naiṣṭhika.