tathā hi yadetat sadasadanyataratvaṃ sādhanamuktaṃ tat sādhyadharmiṇi dṛṣṭāntadharmiṇi cāsiddham vikalpaviṣayatvād anyataraśabdasya vikalpaścānekapadārthasambhave sati bhavati naikasmin /
For instance, this proof which has been stated as "being either existent or non-existent" is not established for the subject to be proved nor for the subject of the example, because the word 'either' refers to an alternative, and an alternative occurs only when multiple things are possible, not in [the case of] a single thing.