, , , , । , । ---- । । । , । । , । , । । , । , , , । ॥७॥ । ॥ §०§
In plain words
Here, of whatever kind the seeing is in its own body, just so must it always shine. And at its own time it is lit by nothing else, and its fitting is by just so much of its form as “I”. So an inquiry into its part in has, to begin with, no bearing anywhere; or let it have a bearing: but by the word “api” he points out that the determination too is of this kind. There, a real thing held in awareness by the that arises immediately after is held either by way of a of the experience, as present, “I see this”; and the word “this” shows that it is the working of perception, since it comes across as perceived. Or else it is held simply thus: “this is a pot.” Here the word “this” states its coming across as perceived. Of these, in the last there is no separate of the seeing at all, so what doubt of this-ness can arise there? And so, by elimination, there is a of the seeing here as I-ness. Without it, since arises even with the eyes shut, how could the determination be vivid, touching the object itself, when it would end in no content? But in the first, the seeing, though it is held in awareness, is held as included in what “I” means, the seat of I-ness, resting in the one who determines, self-luminous. So too does not make known that an awareness is to be made known by another awareness. “Avasā” is avasāya. “To inhere” states not being separate. “In the one who determines” means: in the one who is free, turned inward, whose self is awareness, the seat of I-ness. “The seeing” is the experiencing that is free of . And this stands also for , memory and the rest; for this same principle holds wherever one act of knowing is held in awareness by another. For and the rest appear only as risen into I-ness: “I construct”, “I remember”, “constructed by me”, “remembered by me”. For this very reason it was shown, at “who has the of knowledge, memory and exclusion”, that and the rest are particular of the , since their body rests in it.
So, to gather up the fruit of all that has been set out so far, he says:
Therefore, in the who holds in awareness “this is seen by me” and also “that was seen”, two objects shine, set apart as grasped and grasper.