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In plain words
Here awareness, to begin with, is undivided, for its highest truth is alone. If the form of blue were something over and above , then, being of a form that is not , it would not shine. But if its form is just being in that way, how could there be the of yellow? And if, again, its own form is nothing but the of blue, yellow and the rest in sequence, then in sleep and the other such states there could not be the “I am empty of the of blue and the rest”. Therefore is alone, and it has no other form, not even an atom’s worth: so awareness is undivided. And for this undivided awareness, being the cause of the varied , now the of blue and now the of yellow, does not hold good, “for”, that is, since, where the cause is undivided, a difference in the effects is impossible. Therefore each such , varied, in the form of blue, yellow and the rest, being “by chance”, that is, having a cause not known to be established by perception, makes one infer an outer thing: one that brings about its own nature in the form of a reflection lodged in knowing; that is, as is fitting, like that ’s own form; that is made of a great many differences, whose forms fall in sequence; and that is wholly apart from knowing. So the proponent of outer objects supposes.