, , । , , ---- ॥४॥ , ---- , , , ? । ॥ §०§ , । , , । , ---- । ? , , , ---- , ---- , ---- । , , ---- ॥५॥ ? । ॥ §१§
In plain words
The and the that are the very of the Blessed One, whose form is the universe, everywhere in the universe: these, to begin with, are knowledge and action. What rests in the of both forms, “I this”, whose highest truth is and : that is the Blessed One’s of . These three are natural to the Blessed One, not created. But when is not known, there is knowledge and action in divided things, and bare dividedness, empty of and . So for the , and not- together, and not- are in turn , and , marked by pleasure, pain and delusion, whose habits are shining, action and restraint.
But surely, this being so, as the Supreme Lord’s knowledge, action and are called not set apart from Him, so , and would follow as the ’s ; and yet they are counted as set apart from the . How is this? He stills this doubt:
Being is not ascribed to these , which change into instruments and effects, since they stand apart from the holder of .
True, it would be so if there were no grasping of difference; but it is this difference that is being examined. And there the has for his own nature alone, contracted. A form such as making things shine, with things for its object, is not natural to him, since then it would be there always; it is made by joining with another. And so, since these, and the rest, are different from that who is supposed to be the holder of , they are not called free of being set apart; rather, because they are aids, they are called . But why are they spoken of as different from the ? It is answered. Here these thirteen instruments and ten effects, whose form is a change into pleasure, pain and delusion, are experienced as having pleasure and the rest for their own nature. So pleasure, pain and delusion abide as one in self with the class of instruments and effects. If they took on a oneness of self that reached into the too, then the would become made of creation down to effects and instruments, and the account of change would be spoiled; so it would come to this, that the is the universe in form by the of . And then there is no at all; there is only the Lord. Therefore, in examining the of the , which is made of the lack of , and the rest are different: so it stands.
But how are knowledge and the rest and the rest for the ? He says:
The ’s being is bliss and action; for the it is that, and its absence too; what is of both is , pain, made of and clinging together.