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(1963) (The reply is:) Because jar signifes (a conglomeration of) colour, taste, scent, touch, number, structure, substance (clay), and potencies (to carry water and so on). These are characterised by origination, destruction and duration.
(1964) The lump (of clay) is here produced in the form of the modes, viz the shape (form) of jar, and potencies simultaneously with the destruction of the modes, viz. shape of lump (of clay) and (its) potencies.
(1965) But from the point of view of (or as) colour etc. and the substance (clay), it is neither produced nor destroyed, so it is eternal. The everything is known to be of the nature of origination-destruction-duration (persistence).
(1966) Destruction (in its capacity) as cognition of jar is simultaneous with production in its capacity) as cognition of cloth, but there is duration (or persistence) as continuity (of consciousness in general), so in the present context in the case of this world, other-world and soul.
(1967) The destruction of this-world (existence)in the form of man is simultaneous with the production of other-world in the form of gods; etc. and there is persistence as soul (in general). (From the point of view of the basic substance-soul), there is neither this-world nor other-world.
(1968) What is non-existent cannot be produced. Or if it is (produced), then let ass's horn (too be regarded as produced). And there connot be the utter destruction (of what is existent) because (in that case) there would be the contingency of the extinction of all.
(1969) So the persistent thing is destroyed from the point of view of (or as) some attribute and is produced from the point of view of another. Extinction of all is not recognised as it would mean the end of all dealings. (Thus the soul persists even after death and so there is other-world).
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