aparyantaś ca dikṣu vidikṣu sattvādiloko 'vasthita ityaparyantayā tasya grahaṇaṃ natu paryantavartitayeti kuto 'ntavattvaprasaṅgaḥ /
And since the world of beings and so forth exists without limit in [all] directions and intermediate directions, its apprehension is [also] without limit, not as something limited—so how could the consequence of [it] having limits arise?