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In plain words
Here, to begin with, the and the are not beings who come to be, since they have passed beyond the path that ends in ; and the too, for some time, have no coming to be. But those that move about within the , the and the rest down to the unmoving, counted in the as fourteen, are all beings who come to be, in ; and all three are theirs at once. But which of the three would bring about their wandering in ? He says: “there too”, that is, though all three are present in them, it is the that, as the chief, falls in and is the cause of wandering. As has been said:
“But from come bodies, objects and instruments.”
And it is the bond with body, instruments and objects, present and to come, going on without a break as a chain, that is called wandering in . The and , though they are not the cause in , are still, without the , empty of the power to bring about the varied things, the body and the rest, as in the and the rest; so in one after another the alone is counted as the chief , the cause of . For this very reason, with the thought that once it has wasted away a first foothold has been set on the stair to not wandering, it is the letting go of the conceit of being bound by that is taught with care in the , the , the and the other . So, from the three taken one at a time, three; taken two at a time, three; and all three together, one: so seven arise. And so in the
“And the seven holders of , from to the ”
is said. There too, by inner differences, by the difference of subordinate and chief, and by differences such as one or the other and both together, they are of endless kinds.
And he shows that, by the difference of these three rising and being hidden, there are two kinds of those in :
And this , made of being the doer, strengthened by , belongs, bounded, to the void and the rest, which is not in form, and stands as subordinate.
But being the doer and awareness, the self of , being chief, with the void and the rest subordinate to it: that is knowledge, marked by in it.
“And this”: the of beings who come to be, the gods and the rest, is “made of being the doer”, because the part that is being the doer is foremost and the part that is is sunk by . It is the of what is in form, , “strengthened”, given life, by the named , whose self is the of the Supreme Lord; pressed down by , it is woken. It belongs to the of , the void and the rest down to the body. It stands “as subordinate”, not as chief, since it is “bounded”, a , sunk in the part that is , from the body to the void, which has taken on this-ness. For “I am the one who is fair, who is happy, who is thirsty, who is empty of all form”: so for those in it is this-ness alone, with I-ness drawn into it, that flashes forth. This is the state of , in the form of waking, dream and deep sleep.