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Jinabhadra Garis [ The fourth निच्छयओ पुण बाहिरनिमित्तमेत्तोवओगओ सव्वं । होइ सओ जमभावो न सिज्झइ निमित्तभावे वि ॥ १७०॥ Javi avikkhā'vikkhaṇamavikkhago'vikkhanijjamaņavikkha i Să na mayā savvèsu vi santèsu na sunnaya nāma. 168 (1716) Kim ci sað taha parað tadubhayaö kim ci niccasiddham pi 1 Jalað ghaçaö puriso taham vavahārað nèyam. 169 (1717) Niochayaổ puņa bāhiranimittamattovao gað savvam Hoi saö jamabhāvo na sijjhai nimittabhāvè vi. 170 (1718) [ याऽप्यपेक्षापेक्षणमपेक्षकोऽ पेक्षणीयमनपेक्ष्य ।
सा न मता सर्वेष्वपि सत्सु न शून्यता नाम ॥१६८॥ (१७१६) किञ्चित् खतस्तथा परतस्तदुभयतः किञ्चिद् नित्यसिद्धिमपि । जलदो घटकः पुरुषस्तथा व्यवहारतो ज्ञेयम् ॥१६९॥ (१७१७) निश्चयतः पुनर्बहिनिमित्तमात्रोपयोगतः सर्वम् ।
भवति खतो यदभावो न सिध्यति निमित्तभावेऽपि ॥१७०॥ (१७१८) Ya'pyapdksa'pdksanamapdksako'pdksaniyamanapeksya | Sā na matā sarvesvapi satsu na sunyatā nāma. 168 (1716) Kimcit svatastathā paratastadubhayataḥ kimcid nityasiddhamapii Jalado ghatakah purusastathā vyavahārato jneyam. 169 (1717) Niścayataḥ punar-bahir-nimittamātropayogataḥ sarvami Bhavati svato yadabhavo na sidhyati nimittabhāvapi. 170 (1718)]
Trans.---168-169-170 Even apdksa-being identical to (the nature of) action (apeksanam), agent (apdksaka), and object (apeksantyam)-could not be accepted. When all are existing, there could not be śūnyatā at all. some are spontaneous e. g., a cloud; some ( are produced ) by means of others as in the case of ghata; and Some ( are produced ) in both the ways. e. g. a man; while some are produced even for ever. Again, it is certain that each one ( of them), becomes existent by its own self, only by usresorting to the external
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