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In plain words
Now the fifth .
We praise that who, with the lamp of the of knowledge, ever brings to light the host of things sunk deep within the great cave.
So far, then, the form of the of memory has been set out. Now he spreads out at length the settling of the highest truth of the of knowledge, on which memory draws for its life, and sets it forth in twenty-one verses, the passage that begins “Of things whose appearance is present” and ends “appears in sequence”. Of these, in the very first verse he makes the thesis on the matter itself: that the of knowledge is of this kind. Then in two verses he says that alone is the form of objects. Then in two he raises as a doubt the existence of objects outside , made firm by faulting the that the accepts; and in the third he shows that, even if this is not accepted, nothing at all is hindered to begin with. Then in one verse, showing the truth about objects on his own view, he rules out perception as a for the existence of outer objects. Then in two he sets aside the outer thing’s being inferable as well. Next, in one verse, he makes plain that objects must exist in the that is , in the form of . After that, in four verses, by setting out experience, scripture, reasoning and its , he states that is the very life of whose form is the . Next, in three verses, he gives the reasoning for that ’s being foremost: that the of knowing itself wears the knowable down until it is pure and has not left the form of the . And in one verse he says that, though has one form only, knowing, the knower and the rest are different. Then in two verses he says that is the breath of life of pure knowing too, whether free of or with , as it is of the knower. Then the difference of knower and knowing that was faulted in the he upholds in one verse, by way of a conclusion. This is the gist of the . Now the meaning of the verses is set out.
But surely experience is the very life of remembering, and the rest. If objects appear there as different, then the same appearing is fitting in these too; if not, then it is otherwise. So experience itself, whose form is the of knowledge, must first be examined. With this in mind he says:
The shining, as outward, of things whose appearance is present holds good only for things that stand within.
“Of things whose appearance is present”: of those whose shining, vivid as present, has the shape “this”. This shining of them “as outward”, that is, by reason of their being set apart from the constructed of that runs from the void down to the body, so that they are different, cut off from that of , “holds good”, that is, is borne out by , only for things that “stand within” the highest , made of pure , that is, things that have never given up being one with it. So this is what is meant: the of knowledge of the Blessed One is His making a thing shine as different, with respect to a constructed , while it has never given up its non-difference from .
It was said that it “is borne out by ”; he shows that :
Without having as its self, an object would be unlit, as it was before. And would not be different: the object’s very self is its being .