Halakhah for Sanhedrin 151:19

אמר אביי אמר קרא (ויקרא כא, ט) את אביה היא מחללת מי שמחללת את אביה יצתה זו שאביה מחללה

The father of R. Abin learned: Because we have no express sanction [from Scripture that incest] with an illegitimate daughter [is punished by burning], therefore the Writ must say, And the daughter of a man [and] a priest, if she profane herself through her father, she profaneth him; she shall burnt with fire.<span class="x" onmousemove="('comment',' Lev. XXI, 9. 'A man' Is superfluous, and therefore teaches that even if she is only his daughter, not his wife's, this law holds good. By translating the rest of the verse as in the text, we deduce that an illegitimate daughter is burnt for incest with her father; and by regarding 'a man' as distinct from 'priest' (the latter being attached to the former with the copula 'and'), the deduction is made to refer to any illegitimate daughter, not only a priest's (v. Tosef. Sanh. XII). ');"><sup>18</sup></span>

Sefer HaChinukh

To not reveal the nakedness of the daughter: To not reveal the nakedness of the daughter, and this is not elucidated in the language of the Torah, that the verse would state, "The nakedness of your daughter you shall not reveal." And because of [the following] did a verse not come about it explicitly, since there is no need for it: As since the Torah forbade the daughter of the son and the daughter of the daughter which are more distant than she, there is no reason to say that she is forbidden - as it is an a fortiori argument (kal vachomer). And they, may their memory be blessed, also learned it from a inferential comparison (gezearah shavah). As if we had only extracted it with an fortiori argument, no one would have ever been judged for it - as it is established for us (Sanhedrin 76a) [that] 'we do not punish from an inference.'

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