tatra yadi bāhyārthaprāpaṇaṃ tat pramāṇaśaktir vā saṃvāditvaṃ hetuviśeṣaṇam abhipretaṃ tadā bahirarthāpalāpino vijñaptimātratāvādinas tadasiddhamityanyatarāsiddho hetuḥ
If saṃvāditva as a qualification of the reason is meant to be either the presenting of external objects or the capacity for such proof, then for one who denies external objects—[that is,] for the proponent of vijñaptimātra [consciousness-only]—that [reason] is not established; thus the reason is [fallaciously] unestablished for one party.