tena jñānena yad grāhyaṃ vastu tadapekṣayā tatpramāṇam eva na prameyam, vyavasthāpakapramāṇāntarāpekṣayā tu prameyam eva na pramāṇam iti na sāṅkaryadoṣaḥ /
When an object is apprehended by that cognition, in relation to that [object] it [the cognition] is only a means of cognition and not an object of cognition, but in relation to another validating means of cognition it is only an object of cognition and not a means of cognition - thus there is no fault of confusion.