tatra sadasadrūpeṇobhayātmake vastuni vyavasthite, yasmin vasturūpe vastvaṃśe 'sadrūpākhye, pramāṇapañcakam arthāpattiparyantaṃ na jāyate /
When an object having both existent and non-existent aspects has been established, in regard to that aspect of the object which is characterized as non-existent, the five means of valid cognition up to arthāpatti do not arise.