pramāṇādhīnā hi prameyasya tattvavyavasthitiḥ, na cāsya prasiddhakāraṇavyatirekeṇa vastrādiṣu pratyakṣānupalambhābhyāṃ cakṣurādivadvā kāryavyatirekato dṛṣṭam niścitaṃ hetutvam, yena tadvyavahāraḥ syāt /
For the determination of the reality of a knowable object depends on valid means of knowledge, and its causality is not definitively observed in things like cloth through perception and non-apprehension as distinct from well-known causes, or through distinction from effects as in the case of eyes etc., by which [observation] such usage [of calling it a cause] could occur.