ya eva tūbhayaniścitavācī sa eva sādhanaṃ dūṣaṇaṃ veti nyāyāt yathā pakṣadharmasyānyatarasiddhau hetur duṣṭo bhavati tathānvayavyatirekayor anyatarāsiddhau duṣṭa eva /
Just as a reason becomes fallacious when either party does not admit it as property of the subject, similarly it becomes fallacious when either party does not admit its anvaya [positive concomitance] and vyatireka [negative concomitance].