 Translator’s comments (2020: 1142) bring out that the crucial point seems to be that something destroyed has no causal power, existing only as an effect, in connection with the destruction for which it is the counterpositive. The destruction that is mukti is not of current but of future suffering, thus a “non-simultaneous” destruction. The destruction exists in the same locus as the suffering that would occur were it not blocked. The suffering does not really occur—it never comes about—and so its ontological status is problematic. Clearly, it does not cause anything. It comes about only as an effect in connection with the bringing about of the destruction in relation to which it is the counterpositive. And any destruction is of something (the counterpositive) at a place or locus: \(cDl\). Note that the example appears to work only with the second of the two provers mentioned: like a lamp’s stream of light that can cease absolutely, the suffering of an individual goes on continuously (through life, death, and rebirth)—in the sense of regularly if not without occasional spells of pleasure—until its absolute end. Pleasure is similar.