 Commentators make an explicit correlation with the triple criterion (trairūpya). Thus the first statement perspicuously expresses the pervasion (i.e., the anvayavyāpti and vyatirekavyāpti) and the second expresses the fact of the reason being a property of the subject (pakṣadharmatva). The statement of the conclusion, A is B, is omitted. Indeed it is explicitly ruled out in later prescriptive accounts of how Buddhists should argue. Dharmakīrti’s own position on this hardens over time to arrive, in the Vādanyāya, at the view that stating the conclusion is actually a “point of defeat” (nigrahasthāna). The irrelevance of the conclusion is supposedly because the only function of an inference-for-others is to show “provers” (sādhana), and a conclusion cannot prove itself. Although A is B, i.e., “what is to be proved” (sādhya), can be understood indirectly, it should not be stated. While the inference-for-others has often been thought to somehow formally resemble a syllogism in Aristotelian logic, it is apparent that the presence and absence of conclusions in syllogisms and inferences-for-others respectively as well as the idea of what constitutes a “prover” for Buddhists, means that parārthānumāna and Aristotelian syllogisms are accounted for in terms of considerably different philosophies of logic (see Tillemans 1999, 69–87).