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Su. 8.7-8: Tena taj jñānam jñānatvena na samvidyate, nâpi taj jñānam tatvenâvasthitam. C. translates: "Therefore in knowledge there is no property of true knowledge and neither does true knowledge reside in the property of knowledge" (tena jñāne jñānatvam na samvidyate, nâpi jñānam jñānatve 'vasthitam ?). Ti de'i-phyir ye-ses de-ni/ye-ses-ñid-kyis med-do || ye-ses kyan ye-ses-su mi-gnas-te = tena taj jñānam jñānatvena na samvidyate, nâpi jñānam jñānenâvasthitam. The instrumentals jñānatvena and tatvena or jñānena are predicate instrumentals3: "Therefore that knowledge does not exist as (true) knowledge, that knowledge is not established as (true) knowledge."
Su. 8.11: jñānâjñānam yathābhūtaparijñā. Read jñānâjñānayor yathābhūtaparijñā, cf. Ti ye-ses dan mi-ses-pa yan-dag-pa ji-lta-ba bźin-du yons-su śes-pa. C.: "true and complete knowledge of knowledge and non-knowledge."
Su. 8.12-14: Na hi jñānam vacaniyam nâpi jñānam kasyacid visayaḥ sarvaviṣayavyatikrāntam hi jñānam, na ca jñānam viṣayam, ayam Suvikrantavikramiñ jñānanirdeśaḥ. Adeso 'pradeśaḥ, yena jñānenâsau jñāninām jñānīti samkhyām gacchati, yaivam Hikata's punctuation is not correct because a full stop must be placed between viṣayam (read viṣayaḥ) and ayam, and the full stop between jñānanirdeśaḥ and adeśo must be omitted. Na ca jñānam viṣayah. Ti ye-ses-kyi yul yan gan-yan ma yin-no = na câsti kaścij jñānaviṣayaḥ. C.: "It can not be said that knowledge is the object of non-knowledge" (na ca jñānam ajñānaviṣayaḥ). Hikata remarks that for jñāninām jñānīti Ti has jñānyajñānīti. However, even with these changes Ti does not correspond to the Sanskrit text: phyogs kyan ma yin-pa 'di gan-gis ses-pa de ni | ye-ses-can nam | ye-ses-can ma yin-pa źes-bya-ba'i grans-su mi 'gro'o //. Perhaps the original text read: yena jñānena nâsau jñānyajñānīti samkhyām gacchati.
Su. 9.14-15: nirvidhyati nirvedhika prajñety ucyate, nirvidhyati. Ti seems to have read: prajñā nordhvam nirvidhyati, cf. Ti sten ma rtogs-te. C. is more detailed: "This penetrating wisdom does not exist at all, not above, not below; it is not slow, not quick; it does not progress nor regress; it neither goes nor comes".
Su. 10.9: samsārātyantavihārī. Ti drug-la rtag-tu gnas "always remaining in the six"; C. "possessing the six permanent states". Read ṣaṭsātatyavihārī? Cf. Abhidharmakośa p. 150.4: ṣaṭ sātatā vihārā and the references given by La Vallée Poussin L'Abhidharmakośa, III (ParisLouvain, 1926), p. 114, n. 3.
Su. 10.13: vajropamasamādhir nairvedhikyā prajñayā parigṛhītam
