tathācoktam kāryādīnām abhāvo hi bhāvo yaḥ karaṇādineti, sa ca kāraṇāder bhāvo 'paraviviktātmā kāryādiviviktasvabhāvaḥ, pratyakṣa eveti kimabhāvasyāparaṃ prameyam asti yena pramāṇāntaraṃ syāt /
And thus it has been said that "the absence of effects is indeed that presence which [exists] through the causes," and this presence of causes etc., having a nature distinct from others, having a nature separate from effects etc., is [known] through perception alone - so what other object of cognition of absence exists, due to which it would be a separate means of cognition?