 Then the justification (the inference to the conclusion that suffering can come to an end for an individual), well, it is that suffering in general, or the suffering in general of Devadatta (i.e., of any individual), is the counterpositive of a non-simultaneous destruction existing in the same locus, since it is a property that occurs only as an effect, or since it is continuous until its end, like the light of a lamp. This continuity is its being a property that occurs only as an effect at distinct times. And in this way the probandum, the property to be proved (viz., being the counterpositive of a non-simultaneous destruction existing in the same locus), is also applicable to pleasure in general and the like: liberation is the breaking up of the causal chain along with its source.