tathā hi sādhyavipakṣe hetau yadi bādhakaṃ pramāṇaṃ syāt, tadā bhaved vipakṣayor vyāptiḥ, tac ca nāsti
For there would be pervasion between the two contraries if there were a sublating cognition regarding the reason in the counter-instance of the probandum, but there is no such [sublating cognition].