kiṃ ca yadi vastutvamabhāvasyābhyupagamyate tadā yathā pramāṇābhāvo vastu tathā prameyābhāvo 'pīti, tataścābhāvo vastutvāt pratyakṣa eva kimiti nābhyupagamyate /
Moreover, if the entityhood of absence is admitted, then just as the absence of a pramāṇa is an entity, so too would be the absence of a prameya; and in that case, since it is an entity, why should absence not be accepted as [being cognized] through perception itself?