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Verse No. 9: adssta-linga-sambandha-padārtha-mati-hetutaḥ(1)" |rtagsa) dan ḥbrel pa ma mthon bahi||dňos don blo yi rgyu phyir ram
bhinna-gocara-dhi-janma-kāraṇatvād athậpi vā|| Iyan na tha dad blo skye bahi||rgyur gyur pa ñid yin phyir rol
Verse No. 10: apūrvo 'pi kriya-vyamg(?ya)h” kriya-mokse 'pi sādhanam Isňon med pa yan bya bas gsal thar pahan bya bas sgrub par byed
soma-pänâdikā vidvā[n] nirj[ayed a]"ntakam yayā|| mkhas gan zla bahi btun sogs kyis Imthar byed pa las nes par rgyal|
Verse No. 11: deva-rşi-juşta[m] śiştêştam purāņam vartma sobhanam dran sron lhas bsten dam pas ḥdod llam rñin bzan po rig don ḥdit
vedârtha-bāhyaiḥ strī-śūdrai[r] yuktam yat tyajyate trayill [phyi rol dmans rigs bud med gzugs| |hdsin pas rigs Idan gsum ḥdi spans
1) Tib. "deủi rgyuḥi no bor gyur pa yin pahi phyir" (TJ. D276a5) suggests "-hetutvāt" instead of "-hetutah".
2) N. P. rtag 3) RS. -vyamga4) RS. nirjäya...ntakam yayā 5) RS. śiştêştām 6) Tib. MHK and TJ suggests a reading: "vedarthah bāhyaiḥ...". 7) Added on the basis of "mtho ris la sogs pahi dños pohi don gyiņo (TJ. D276a4)"
8) Although TJ gives no explanation about "bhinna-gocara-dhi", it is presumable that it refers, just as Verse No. 8, to both of the particular (svalaksana) and the universal (sāmānyalaksaņa). Cf. "tha dad paņi spyod yul can gyi blo dag skye baủi rgyur gyur pa yin". (TJ. D276a6)
9) "Apurva bears a meaning of Dharma. It is manifested through the acts of sacrifice and others.
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