, । , ---- , ॥॥॥॥॥॥॥॥॥॥॥॥। । } , {॥॥॥॥॥॥॥॥॥॥॥॥॥॥। ॥} । , ---- , , , ---- , , , , ---- । , । । ॥ §०§ । ॥ §१§
In plain words
So, in the course of setting out the spreading of the of action, the truth of the universal and the rest has been shown, with relation going first. But now the truth of relation itself must be explained as one solid whole. And in the highest truth it is of two kinds only: the relation of what is made known and what makes known, and the relation of cause and effect. Of these, on the first, which is the ground for thinking about the relation of and and the rest, all that has been said and all that will be said depends, since it is well known in place after place that “the establishing of a real thing depends on ”. And so, to set out how and the rest stand, which must be inquired into both because it serves the matter now to be upheld and because it is itself of the form of relation, the passage that begins
“This, of such a kind”
and so on, and ends
“the dealings of ‘Lord’ and the rest are caused to be set going”,
a group of seventeen verses, begins another . In it, two verses give the form of and of its fruit. Then, to set out the form of the , and to show that works on each and not by a rule that it rests on one real thing alone, the , ten verses tell how are ordered by the force of . As this comes up, one verse gives the form of false knowledge; and one verse shows that the establishing of the form of the holds together by resting on the teaching of the Lord, which is also the matter in hand. And all this division into , its fruit, and the rest holds when there is a , of the form already shown. So he is not a , such that could work here too; here has for its fruit only the establishing of dealings: this in three verses. This is the gist.
It was said that the thoughts of action, relation and the rest are not error by nature. To settle just that, he first restates the well-known form of and its fruit:
That by whose force a real thing is settled in this way, as “this, of such a kind”, is ; and it too is an of one’s own, rising ever new.
That same, within, has for its self a of that kind; it is the measuring, uncancelled, of a real thing undivided by space, time and the rest, the content of a single word.