yadi sattāmātreṇa guṇā doṣābhāvaniścayāya vyāpriyeraṃs tadāptasammate puṃsi na kasyacid doṣābhāvaṃ prati saṃśayaviparyāsau prāpnutaḥ, niścayena tayor bādhitatvāt, nacaivaṃ bhavati, tat tasmād yāvadguṇavattāniścayo na jāyate tāvad doṣābhāvaviṣayau saṃśayaviparyāsau bhavata eveti na sattāmātreṇa vyāpriyante guṇāḥ //
If excellences were to function by their mere presence in bringing about certainty regarding the absence of defects, then in [the case of] a person recognized as āpta, no one could have doubt or misconception regarding the absence of defects, as both [doubt and misconception] would be precluded by [that] certainty; but this is not so; therefore, as long as certainty about the presence of excellences does not arise, doubt and misconception regarding the absence of defects do indeed occur; hence excellences do not function by their mere presence.