IPVV — V2-P ARGUMENT MAP (the saptamo vimarśa: the memory's self-consciousness as the valid means, kārikās 5–10)

The objection: "then how is the not-establishing established?" — the "evam" (the prior-suggested reason): even there (in the construction-state), if the two were thus, then "what was not made before, now makes" — who would perceive it? The mutual prior/later-being-establishing is not fit; so the two touch only their own objects. But this is fit (ekasmiṃstu): by the perception-non-perception-flow- fivefold, the five objects, thrown into the one consciousness-ocean, by the freedom-wave-strength, become mutually-dependent (jar-cloth, as-it); they shine and are re-reflected with the distinct- appearance-re-recollection-difference. The one appearance, made by the manifestation-operation of the five — that is the cause-effect-appearance; and the re-recollection is the knower-operation. This is t

The objection: "by the perception-non-perception, what was made is to be unified; this much is the acceptance of the knower; but what is this — in the unification, the memory alone is engaged?" — the sūtra: "In memory, that very self-consciousness is the valid means in the self's birth; in the prior-experience-being, it is the proof, that alone, not another." The perception-non-perception-form experiences, whatever their own object, not grasping — in the memory of it, the manifestation is not a new thing brought by the memory-time (being of the grasped-grasping-nature), but the prior experience itself. And it, now, does not shine as a separate known (its non-being); even if it were, the known- cognition would be the known-cognition (jñātajñāna), not the memory; nor is the cognition known-b