apramāṇaṃ hi pramāṇavadābhātīti na tat sattāmātreṇa svārthaṃ paricchinatti tasmān mithyātvam mithyārthapariccheditvam asya pramāṇāntaraṃ vinā grahītuṃ na śakyata iti paratas tadvyavasthāpyate //
For an invalid cognition appears like a valid cognition and therefore apprehends its object by its mere existence; hence its falsity – [that is], its nature of apprehending an unreal object – cannot be grasped without another means of cognition; it will be established later that this [falsity] is [determined] from something external.