, । ॥ §०§ ---- , , ---- । ---- । , ---- , , , । । ---- । ---- , । । , ---- , ---- । , । ॥८॥
In plain words
But surely, if in this way rests on each , then the knowing of fire is for the of fire, and the knowing of smoke for the bare of smoke; and the appearance of the relation of cause and effect too rests on just so much. And then the of smoke too would stray from the of fire, and so on: a great many upheavals would follow. To clear away this doubt he says:
There, in fire and the rest, taken in general, the self that is being effect and cause, being hot, being the meaning of this word and that, and so on, is understood from one .
“There”: even on this position, that rests on each , there is no fault. Consider: though the of fire is “taken in general”, since it is unmixed with the headed by those of space and time and so has the form of a bare universal, still that very , held by the blessed of to be never without just so many , comes down onto the path of certainty that makes only by taking in just so many appearances. And so the of fire, known together with the of being the effect of fuel, the of being the cause of smoke and the of having heat for its own nature, under a rule that is natural and never strays, is known so everywhere and always, because it is one. Even an own nature that is not natural, one that looks to the face of a convention made by people and the like, such as being what the word “fire” names, or bringing about the understanding of a pot, and so on, is also ascertained from one perception alone. For to that this of fire, known as inseparable from another , whether in a made form or in the other, is known so as present in every place and time: so what need is there of another ? When he says that this , burning and bright in form, is the meaning of the word, a word assigned at will by people’s convention, he hints that the of alone is the refuge everywhere. This is what is meant: whatever, made or otherwise, appears as the of a thing being inseparable from another , there it is only the of that unfolds, and nothing else. But that form of spans a long time, before and after, when being the effect of fuel, being the cause of smoke and having heat for its own nature are what appear; and no very long time in the appearance of being named by the word “fire” and the like. That is the difference. And so, living on the of , the of smoke too never strays from the of fire, and there is no upheaval at all. Being effect, being cause and being hot; being the meaning of this word and that, that is, being what this word and that names; and, from the words “and so on”, being empty of smell and taste, being joined with the upward direction, and being opposed to water: the self of this kind, the own nature in fire and the rest, is “understood” from one alone, that is to say, known. “No break”: that convention belongs to poetry, not to a treatise; so even though the second and third are joined in one compound, there is no fault. The abstract suffix is used separately to point to a difference of class, between being made and not being made, which comes from depending or not depending on another thing.