। , , , , , , ---- , ---- , , , , , , , , , ---- , ---- , ---- । । । ॥ । ॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥। ॥} । , ---- । ॥७॥ १०४॥ ॥ २ ॥ । । ॥ §०§
In plain words
So it runs. And if their doing that, which is known through positive and negative concomitance made of perception and non-perception, is not itself perceived, then that too would come to be not perceived. Nor is existence the fitness to do effective action, since at the time of ascertaining whether it is real or unreal it is hard to make out. And since none of this shines, it is much like a man’s horn; and if one looks for yet another effective action, there is infinite regress. So the existence of a thing is simply its shining, with the stir of a fitting that is not uprooted. And that belongs to relation and the rest, whose body is difference and non-difference. So, beyond any doubt, they are simply real. Even so, if the other side were to press, “Here people, for the most part seeking effective action, call what does it real in their dealings; so does that belong to relation and the rest?”, then his heart is set at ease: if you will not be angry, then everywhere in dealings, even where no distinct thought of relation and the rest arises, it is just so there too. The object that has difference and non-difference, in the form of relation and the rest, is the very one by which effective action comes; by an object resting in itself alone there is no effective action of any kind, ever. Consider: from pleasure being remembered there is longing, and so on in sequence, all dealings. And the of pleasure that was experienced is the very one longed for, not another, unexperienced; it is the very one longed for, not another, unexperienced. And if that very one is gained, one is content: “what I longed for is gained.” Yet if it is that very same, why is it longed for, since it has been gained? But if it is not that very one, how even so is it sought, since it is unknown? Therefore this holds in this way: if it is that very one and not that very one, both that and not that. The same is to be said of the means to pleasure. So it has been said by the master himself:
“When one longs for what is desired, either the desired thing would be held in awareness or what brings it about; and what has not been seen is not desired; heaven too is desired, the ground of an enjoyment not seen.
“And what was seen has perished together with the seeing: so what longing can there be? Through the oneness of the seer that is held in awareness”
and so on. And so, in this object, whose self is , another , though it is not felt, has entered in the form of universal and relation; otherwise there would be no dealings at all. So, if these dealings, which serve every place, time, state and person, are not real, then we know of nothing else that is real. So no one should fall into error, thinking, “there is error here.” So, all is well.
Here ends the second , named The Reflection on Difference and Non-difference, in the of the composed by the venerable master , together with the commentary called the , made by the venerable master .
In the , the third .
We praise that to whose face the look as, step by step, they press on the by their own strength and enter into .