tatra vikalpadvayaṃ kadācidasāvatiśayo 'bhivyaktyādyavasthātaḥ prāk prakṛtyavasthāyām apyāsīd vā na vā yadyāsīt tadā bhavadbhir dvayor api hetvor na kiñcidasiddhatvādikamuktamuttaraṃ no cetprāgāsīdevam api so 'tiśayaḥ kathaṃtebhyo hetubhyaḥ prādurbhāvamaśnuvīta asadakāraṇāditi bhavatāṃ nyāyān nayukta etadityabhiprāyaḥ //
There are two alternatives here: either this peculiar feature existed in the state of prakṛti [primordial matter] before the state of manifestation and so forth, or it did not. If it existed, then you have not shown any invalidity or such [fault] regarding both reasons. If it did not exist previously, then how could that peculiar feature arise from those causes? According to your own principle that "what is non-existent cannot be a cause," this is not logical.