, , , । , ---- , , ।} । । , ; । , । ---- । , , , , , । । , ---- । ॥१९॥ । ॥ §०§
In plain words
“In this way”: what was said, being the doer of the action of change, marked by the to mingle and divide the ever-flowing differences of property in a bearer of properties that is of one form, does not fit and the rest, because they are insentient. For what is insentient has a settled own nature and has fallen into the domain of the . It is to be set down as different, because of difference of form, like blue, yellow and the rest, and as not different, because it has one own nature, like blue. But the same own nature cannot be both different and not different, since affirming and denying in one place at one time conflict. If it is said that one own nature is different and another not different, then these would be two own natures of one own nature; and that is not right,
“In this way the ordering of difference and non-difference is cut off in all real things.”
by that principle. In this way, for what is insentient, which has fallen into the domain of the , being bounded on every side in form by having the settled “this”, this difference of own nature does not hold while it is one. But what has not fallen into the state of the , and is rather, being in form, in its highest truth, of the one own nature of , and clear: there the form of difference and non-difference is found. For from experience itself, a clear thing, a mirror and the like, its own nature unbroken, has a body mingled with a thousand forms, mountains, elephants and the rest. And the mountain and the rest are not in a mirror in the way silver, the double moon and the like are there, by hiding the form of the mother-of-pearl or of the one moon. For when the mirror appears so, its being a mirror opens out all the more, from the conceit, “This mirror is spotless, this mirror is fine.” For the outer mountain does not pass over into it, since it would follow that it leaves its own place. Nor does it shine on its surface, since it would follow that the mirror does not appear. Nor is it within, since nothing could be thought to enter into what is dense, hard and resisting by nature. Nor is it behind, since it is not seen there, and since it shines only as far off. Nor do the rays of the eye, falling on it, springing off and turning back, grasp the mountain itself, since both, the original and the reflection, are seen in the appearing of a mirror that stands beside the mountain. So this is the greatness of spotlessness: that there is a mingling of endless appearances, and oneness too. And for one standing on a mountain peak there is, in one single awareness, the of a thousand other objects in the city. So being the doer holds for what is in form alone, because what is not divided can bear the entry of difference, and so the of action can enter it.
But surely, by this much, let awareness itself, in the form of , take on this variety of being the universe: what need is there to suppose lordship? With this doubt in view, he says:
Even if the oneness of is real, there would be no action of two things that are different in , without the of oneness marked by the wish to do.