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In plain words
But surely it was said, “would make what stands within shine outside”; that standing within has to be made good. With this doubt in view, he says:
And the Master does have the shining of the host of things as standing in His own self; without that, the awareness that is will does not come forth.
Even when things shine as in an outer form, their form as I-ness does not break off. For it will be said:
“Being within is oneness with the .”
And that is so always, because is the , and because what does not shine as one with it is no real thing. But where the “I” is fitting, this as this-ness: that alone is outerness. And standing within, here, is nothing but being held in in a form that is just “I” and no more, a form wholly fitting to . And that, here, blue and the rest do have; it is not that they do not. For if it were not so, take the potter’s “let me make a pot”, which looks to the action to follow and is what the word “will” expresses. If it were not governed by what it wills, by what it holds in , then why would it not be a will for cloth as well? So dealings would be thrown into confusion. But if, there too, what is willed is fashioned at that very moment and so comes to be such, then that fashioning, in the that is , does not hold without will; this will be described at “so, for one who wishes to stand, will alone is being the cause”. And of that other will too one must ask whether it is governed by its content or not, and this choice ends in an infinite regress. If it is governed by its content, then the content has turned out to be the self after all; if not, there would be a will for cloth where it is a pot. But if there too one says “at that very moment”, there is an infinite regress. Therefore this whole mass of things, in the that is , has a body that ever shines in the form of simply “I”. And from being the Master, which is sovereignty and whose mark is , puts it outside in a varied form, in sequence, all at once and so on, first spreading out the . There too, in some , it makes the one, as a woman’s dance makes one those who watch it. For in that much of the they are one. But in the parts of the that are body, , , pleasure and the like, difference does not melt away, so they are not one in every way. For this very reason, moment by moment, through the varied joining and parting of , the Supreme Lord spreads out the universe by creation, withdrawal and the rest. So the master has said:
“Homage to You, who ever take delight in creation, who ever sit at ease in the joy of maintenance, who are ever filled by feeding on the three worlds”,
and so on. And the venerable too says:
“Victorious is that One beyond all telling, the unborn, who, again and again and without rest, constructs the three worlds by hundreds of constructions, and yet is free of .”
Therefore it stands that the host of things stands within, since without that there could be no having it for its content.
But surely what is called is ; and how could that belong to the Blessed One, whose body is pure , free of ? With this doubt in view, he says:
They know to be the own nature of appearance; otherwise , even though coloured by objects, would be like crystal and the other insentient things.