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In plain words
No one, to begin with, denies that shines. But if that rests in itself alone, how is it the of an object? For then the would be nothing but a property of the object; and so the of the object would end in just that much, and the relation of grasped and grasper would fall away. So one who wants to have the form of the of objects is forced to accept that the object too lies within that very form. And if that of objects were now one and now another, remembering would not hold together; so it is one alone. Because it is one, the whole mass of what is known is gathered into its embrace: this too must be accepted, even by one who would rather not. Even so, it would always shine with the universe as its self, whether that universe had risen or sunk, since that is its own nature. But it is not so. So it follows that it holds within itself the mass of objects sunk inside its own form, the rest of them too, each with its separate shape, and makes just some one object shine as risen out of its own form. This is the of knowledge. And the of , made distinct by the that has risen, is called knowing, new and ever new, because it faces outward and is coloured by the hue of that . Even so, the ever-new rise and pass away at every moment, and so there is that same ruin of the whole range of dealings. So, with some that was grasped before, there was an awareness that faced outward. Its inward-facing being, its being the of , endures at another time too; and it holds in awareness its own outward-facing towards that particular content, which lies within itself. This is the of memory. And what it makes shine as new, or remembers, is in truth one in being with , which is made of the universe; so it is made of the universe and is full, and so nothing new would be made to shine, or be remembered. This too must be accepted, as it comes along in the same stream: that what is made to shine is, as they say, cut off from , and from it, and from another , and one thing known from another. Yet cutting off is not possible in truth; so what is spoken of is only the appearance of a cutting off. Nor is it, for all that, real in the highest sense: of everything that is fashioned, this alone is the ultimate truth. Since this very thing is called “”, from its cutting all round, the power to make it appear is the of exclusion. By this triad of come all dealings. And this triad of is the Blessed One’s alone: it is His making , Maitra and the rest appear, whose nature is to be one who so experiences, remembers and forms . For it is He alone who, in this body and in that, knows, remembers and forms . As the master himself has said:
“Though the standing of objects is confined in the , which and the hold in check, even there it rests in the supreme .”