(tad evaṃ vartamānasmṛtiprakāśatāṃ vinā paurvakālikārthānubhavasya arthasya ca tajjñānadvayātmatāṃ vinā smṛtiviṣayībhāva eva nopapadyata ity uktā smṛtyanubhavayor
Thus, it is illogical that the perception of a past object and the object become contents of memory if the following two conditions not occur:
1. the manifestation [of the object] within memory at the present time,
2. the fact that there are two kinds of cognitions of the object (i.e., its actual memory and its past experience).
Therefore a subject of memory and experience is said to be established. And this subject consists of the unity made of the [faculty] of bringing together [memory and experience]. Hence [the Vṛttikāra] said "in this way the experience…". With "etc" (in the Vṛtti) a cognition such as the projective knowledge (of the future) is expressed. This has the form "this object will be perceived again by me". And it must be included because the [present] notion of a projective cognition must be brought together also with the experience of a future time.
anusandhānamayaikarūpātmasiddhiḥ. tad āha “evam anubhava” iti. ādigrahaṇenotprekṣādisaṃvid uktānubhaviṣyate punar artho mayeti bhaviṣyatkālānubhavenāpy utprekṣābuddher anusandhānāt.)
(edited by Raffaele Torella in Mélanges tantriques à la mémoire d'Hélène Brunner, my translation).
For other translations of Utpaladeva's Vivṛti, check the tag "Śaiva" and here.