nāpi tādātmyatadutpattibhyāṃ viṣayaviṣayibhāvo yukta iti vicāritam ato na vyatiriktasya kathañcit sahopalambho 'stīti kutaḥ saṃdigdhavipakṣavyāvṛttikatāhetoḥ /
And we have examined that the subject-object relation cannot be valid based on identity and causation, therefore there can be no 'joint apprehension' of anything separate [from cognition]. How then could the reason have doubtful exclusion from the contrary of the probandum?