You can understand, through the above explanation, the division by the Tikkunei Zohar of the world of Atzilut into three aspects, which are “He,” “His life,” and “His attributes,” even though there is a simple unity there, and nothing of the aspect of created beings. For “He” means the Divinity in and of itself, of which we have no grasp and which cannot be grasped, as has been explained regarding all essences, even corporeal ones (see section #12# above).
“His attributes” refers to the ten vessels, Ḥokhma, Bina, Tiferet, and Malkhut30The author of Sulam generally refers to the sefirot as the "ten sefirot," even when only referencing some of them, as he does here. that are there in Atzilut, which we compared to the white in the book of wisdom, as it is not possible even to speak of a number with respect to the white, since there is no function for a number there, because it is entirely white.
And yet not only do we apply a number to them, but we first find all the myriad changes that are manifested in Beria, Yetzira, and Asiya, which correspond to the substance of the letters, in the vessels of Ḥokhma, Bina, Tiferet, and Malkhut that are in Atzilut itself. However, this is only in the manner of the white, which fashions all the shapes of the letters in the book without having any shape itself, and thus the white is fragmented into myriad shapes even though it has no shape in itself.31The concept of the white background in a book serving as an analogy for the world of Atzilut is explained in the previous sections.
Atzilut serves as the conceptual underpinnings of the actualized diversity of the created entities in the lower worlds of Beria, Yetzira and Asiya. Similarly, the ten vessels in Atzilut are differentiated by myriad variations, in accordance with their illumination in Beria, Yetzira, and Asiya, like the planned design that is implemented in the actual work of the construction of the house. Thus, all these changes that are effected in Beria, Yetzira, and Asiya are only from the illumination of the vessels of the ten sefirot Ḥokhma, Bina, Tiferet, and Malkhut in Atzilut, and we find myriad changes in the white from the perspective of the recipients in Beria, Yetzira, and Asiya.
From the frame of reference of Atzilut relative to itself, it is like the white itself, which is not enclothed in the ink of the letters, where no number or anything at all can be found.32In other words, the variance within Atzilut only exists from the perspective of the lower levels which it illuminates. No change, variation, or diversity takes place within Atzilut itself, in isolation from those lower worlds.
The mystical meaning of “His attributes,” which are the vessels, has been thoroughly explained, as in respect to themselves they are simple unity, like “He.”