etaduktaṃ bhavati yadyapi pramāṇaṃ svarūpaniścayaṃ prati pramāṇāntaramapekṣate tathāpi na vyavahārocchedaḥ, arthaparicchedaṃ prati pramāṇāntaranirapekṣatvāt, arthaścetparicchinnas tadā tāvataiva sarvavyavahāraparisamāptir itikiṃ svarūpaṃ prati niścayaniścayanirūpaṇayā, arthaniścayārthatvād asyā iti saṅkṣepārthaḥ /
This means [the following]: Even though a means of cognition (pramāṇa) depends on another means of cognition with regard to the definite cognition of its own form, nevertheless there is no interruption of practical activity, because [it] is independent of another means of cognition with regard to the apprehension of [its] object; and if the object has been apprehended, then by that alone all practical activity is completed – so what [use] is there in examining certainty regarding [its] own form, since the purpose of this [examination] is [only] the definite cognition of the object?