tataścābhāvakalpanā vyarthā syāt prameyābhāvasiddhyarthatvāt tasyāḥ tasya ca prameyābhāvasya pramāṇābhāvavatsvata eva siddhatvāt
And thus the postulation of absence would be pointless, since its purpose is the establishment of the absence of the object of knowledge, and that absence of the object of knowledge would [already] be established by itself, like the absence of the means of valid cognition