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In plain words
He draws this to a close:
In this way, for one who wishes to stand thus, as the world that is the of pot, cloth and the rest, so will alone is being the cause, being the doer, action.
As the insentient has neither being the cause nor being the doer, so too with the sentient who is not the Lord. By this very account of being the cause this has come about: that whoever wishes to do so, his wish to do, having reached its outer limit, is called action; and that is being the doer, and that is being the cause, and nothing else. So “the pot stands” means this: the Great Lord who is stands, wishing to stand as the pot, taking up that standing out of , and not as one who cannot bear that form. The world, as is known, has for its form the of pot, cloth and the rest. He who, free, wishes to stand as that, “thus”, that is, in this and that form of the thousand actions that are the changes of being in that world, birth, staying and the rest, and their differences: His will, “so”, that is, of varied form, is itself action. This is how the words connect. Hence the Great Lord, the Blessed One, alone is the maker of the universe. So, all is well.
Here ends the fourth , named The Account of the Truth of Cause and Effect, in the of the composed by the venerable master , together with the commentary called the made by the venerable master .
And complete is this second part, named the .
In the , the first .
I praise that ocean of the supreme , reaching which the whole host of rivers that are the comes to fullness and to the end of its aim, the ocean whose essence is a flood of jewels, thoughts on the truth of .
We praise that within whom shines the wheel of the , nobly beginning with the glorious and reaching down to the earth.
So in two the of knowledge and action has been spread out and settled. Now this has to be said. It was said just now that action is marked by the appearing of all the categories in the universe; and what are those categories in the universe? There, the categories, marked as insentient and sentient, are alone; and they are gathered together in form. For the perception of the of does not reach everywhere. Inference too is the same, for it is not possible to grasp a mark, its pervasion and the rest wherever anything is. But what would scripture not see, whose highest truth is the of the Great Lord, made of without bounds? So, to set out the settling of the categories in keeping with it, with the aim of bringing home to the heart the standing of the who passes beyond the universe, a standing gained by making the universe a , the master begins the third , the .
There, in eleven verses, in the passage that begins “Thus action, which turns within and without” and ends “by the difference of gross and subtle”, he shows the array of one by one, from to earth. It is established by the , and each is made of the form of one single ; in other systems it is spoken of as a universal. Through joining with it, by sharing a common ground, there comes this whole wealth of bodies, worlds and the rest, which has before it particular arrays of the appearing of endless . He shows it as established by the of the Supreme Lord, and understood by reasoning too. This is the gist of the .
There, joining the link between the , and drawing to a close the refutation of the , he says, to show the very of the :
Thus action, which turns within and without and follows the sequence of time, belongs to the alone; therefore knowledge and action are never parted from each other.