tadā prathamatas tenaiva hetuvacanena pakṣadharmatve pratipādite tat pratipādanāyopanayanamupādīyamānaṃ sphuṭataram eva punar uktatāṃ prakāśayatīti kuto 'siddhatā hetoḥ
Then, when this property-of-the-Subject has first been established by that very Statement of the Reason, the Re-affirmation undertaken to establish that same [fact] clearly reveals itself as mere repetition; so how could there be any inadmissibility of the Reason?