atha dvitīyaḥ pakṣas tadā katham iva viśeṣākhyapadārthāntarasannidhāne 'pi teṣu parasparavyatibhinnasvabhāveṣu vilakṣaṇaṃ jñānaṃ yoginām abhrāntamutpadyate bhrāntam eva tat syād atismiṃstathāvṛttatvāt /
If the second alternative [is accepted], then how could the yogins' cognition of distinctness arise without error even in the presence of another category called "particulars," when [the things] have mutually different natures? That [cognition] would indeed be erroneous, because it occurs in that way.