इह तावत् परित्विश्वस्यावभासवैचित्र्यलक्षणेण सृष्ट्यादिना पालयिता स्वप्रकाशस्वभावः , तस्य विश्वपतेर्या सत्ता भवनकर्तृता स्फुरत्तारूपा पूर्वं व्याख्याता {सा स्फुरत्ता महासत्ता}(इप्व्_१,५।१४) इत्यत्र , सैव प्रकाशस्य विमर्शाव्यतिरेकात् विमर्शात्मकचमत्काररूपासती क्रियाशक्तिरुच्यते , परौन्मुख्यत्यागेन स्वात्मविश्रान्तिरूपत्वाच्च सैव आनन्दः , तदेवं भगवतश्चिदात्मतयैवेयद्रूपता । पशोस्तु सत्ता तदभावश्च आनन्दश्च तदभावश्च संकुचिततद्रूपत्वात् , तेन योऽसौ सत्तानन्दभागस्तत्प्रकाशसुखवृत्ति सत्त्वम् , यस्तदभावस्तदावरणमोहरूपं तमः , एते च ते सत्त्वतमसी नीलानीलवत् परस्परपरिहारेण यद्यपि वर्तेते कार्यकारणत्ववत् तयापि एकपरामर्शगोचरीकार्यधर्म्यपेक्षया चित्रपतङ्गसंगतनीलानीलात्मकरूपन्यायेनान्योन्यमिश्रतयापि भातः , अतो योऽयं द्वयात्मा मिश्रस्वभावः तद्रजोगुणः , अत एव प्रकाशाप्रकाशस्वरूपयोः सत्त्वतमसोरत्र श्लेषेणावस्थानम् इति दुःखत्वम् ; प्रियपुत्रादेरेकघन एव हि प्रकाशः सुखम् ; एकघन एवाप्रकाशो मोहः । यस्तु कथञ्चित्प्रकाशो यथा सव्याधिकदेहरूपतयानभिमतया , कथञ्चिच्चाप्रकाशो यथा गतगदकल्याणधर्मयोगितयाभिमतया तदेव दुःखत्वम् ; अयमेव च पूर्वापरीभावसारः क्रियापरमार्थः । अत्रानुभयरूपत्वं तु नास्ति , प्रतीतौ कस्यांचित् कल्पिताकल्पितरूपायामामननुप्रवेशात् तस्य । तथा हि ---- नीलं तावदकल्पितरूपायां धियि भाति ; नीलाभावस्तु तुच्छो ऽपि कल्पनाकल्पित आभासमानत्वात् तावद्व्यवहारपरमार्थः , तदुभयव्याभिश्रणात्तु नीलानीलं भातु नाम , यत्त्वनुभयरूपं तन्नीलप्रतीत्या तावदकल्पितया न विषयीकृतं चेत् तत् कल्पितामनीलधियमनुधावेत् , अथ तां कल्पितां धियं नाविशत्यकल्पितया विषयीकृतं नीलमेव स्यात् , ---- इति न पशोश्चतुर्थोऽस्ति गुणः । अपिशब्दश्चार्ये , पशोः सा सत्ता सत्त्वम् , तदभावस्तमः , द्वयात्मा रजश्च , ---- इति संबन्धः ॥६॥
एवं तावत् पतिपशुरूपं प्रमातृतत्त्वं संक्षेपेण निर्णीतम् ; अथ प्रमेयतत्त्वं निर्णेतुं पत्यौ तावत् इत्यभिदं प्रमेयतत्त्वम् इति निर्णेतुमाह ----
येऽप्यसामयिकेदन्तापरामर्शभुवः प्रभोः ।
ते विमिश्रा विभिन्नाश्च तथा चित्रावभासिनः ॥ §०§
In plain words
Here, to begin with, the is the one who protects the universe by creation and the rest, marked by the variety of its appearing, and whose own nature is self-luminous. The being of that of the universe, being the doer of coming to be, in the form of , was explained before, in “that is great being”. Since is not apart from , that very being, whose form is a wonder made of , is called the of action; and since its form is resting in itself, giving up facing another, that very being is bliss. So the Blessed One has this much form just by being the that is . But the has being and its absence, and bliss and its absence, since that form is contracted in him. So the part that is being and bliss, working as and pleasure, is ; and the absence of it, whose form is covering it and delusion, is . And though this and exist by shutting each other out, like blue and not blue, as being cause and being effect do, still, with regard to a bearer of properties that is to be brought within the range of one , they also shine as mixed with each other, on the pattern of the form, blue and not blue, joined in a speckled moth. So that which is of both, of mixed own nature, is the . For this very reason and , whose is and not-, abide here clinging together, and that is being pain. For alone, solid and one, as of a dear son and the like, is pleasure; not- alone, solid and one, is delusion. But a in one way, as in the form of a body with sickness, which is not wished for, and a not- in another way, as of being joined with the properties of health, the sickness gone, which is wished for: that is being pain. And this, whose essence is before and after, is the highest truth of action. But here there is no form that is neither, since it would not enter into any understanding, whether constructed or not constructed in form. Consider: blue, to begin with, shines in an understanding that is not constructed. The absence of blue, though empty, is constructed by construction, and since it appears, it is real so far as dealings go. And from the mingling of the two, let blue-and-not-blue shine, by all means. But as for what is of neither form: if it is not made an object by the understanding of blue, which is not constructed, it would run after the constructed understanding of not blue; and if it does not enter that constructed understanding, being made an object by the one not constructed, it would be blue itself. So the has no fourth . “Api” has the sense of “and”: for the that being is , its absence , and what is of both . This is how the words connect.
So far, then, the truth of the , in the form of and , has been settled in brief. Now, to settle the truth of the , he says, to settle first what the truth of the is for the :
Those that are the field of a of this-ness not bound by convention, even for the Sovereign, are mingled and divided, and so shine in variety.