atha guṇajñānasya svata eva prāmāṇyamanavasthābhayād aṅgīkriyate, tadārthavijñāne 'pi kaḥ pradveṣaḥ, yena tasya parataḥprāmāṇyam iṣyate na tu svata iti nahi kiñcit kāraṇamutpaśyāmaḥ /
If the validity of the cognition of perfections is accepted as self-evident due to fear of infinite regress, then what antipathy [could there be] towards the cognition of the object itself, because of which its validity is held to be extrinsic rather than intrinsic? We do not see any reason for this.