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In plain words
Nor does this self of His, marked by , as it holds in awareness the colouring by blue and the like, sit merely void, like a crystal. Rather, its form is always being held in awareness. So His being of a form that holds in awareness, His unbroken , His facing nothing other than Himself, His being one dense mass of bliss: that alone is His sovereignty as the Great Lord. For that very , whose self is I-ness, is the “pure” knowledge and action, that is, those of the highest truth, “of the ”, who is made of play and the rest. Being of the form of is knowledge; , whose self is in that very , is action; and holds within it. So in the supreme state alone is knowledge and action. But in the state that is both supreme and not supreme, on the plane of the blessed , their own nature is a of I-ness that has come into co-reference with this-ness. And in the lower state, in the domain of , they are present with this-ness foremost. That is the difference. But in every way alone is knowledge, for without it He would be insentient: this has been said. And that alone is action: so he opens the way to the to come. So, all is well.
Here ends the eighth , named The Account of the Great Lord’s Sovereignty, in the composed by the venerable , foremost of the masters, together with the commentary called the , made by the venerable master .
And the first , the , is complete.
Now, of the ,
named the ,
the second .
May ’s glorious Lord make the highest truth plain to us: He who, in the wide, clear mirror of His own self, between the two banks of the and the , which are His own portions, makes appear the supreme river of action, blazing with the sap of His own , the ground of ever more waves that come to be.
We praise that , having come to rest in whom the of action would show, to the utmost, the many-coloured unfolding of play.
Now another is begun, to settle at length the of the of action.
In it, by a group of eight verses, the passage that begins
“For this very reason”
and so on, and ends
“what is made to appear”,
it is shown that in the Supreme Lord action is, in the highest truth, without sequence, and also has sequence, because it can be made to appear in sequence to limited of . Consider: one verse rejects the already stated. Then one verse tells having sequence and lacking it apart. Then three verses set out the form of sequence. Then two verses divide the domains of having sequence and lacking it; and one verse sets out that, once the domains are divided, in reality the two rest in one alone. This is the gist of the .
Now the meaning of the verses is taken part by part. Here, since what was stated before, the thing to be determined that served to uphold the of knowledge, has been established, another thing to be proved is established too, without effort. This he shows along the lines of an implied tenet:
For this very reason, what was also said, that action having sequence does not belong to one, in the passage beginning “one”, is rejected, since the one has been upheld.