Dignagas Criticism Of Mimamsaka Theory Of Perception

SR No.: 269373
Original Sutra Author: N/A
Author: Massaki Hattori
Publisher: Massaki Hattori
Total Pages: 14
Language: English
Classification: Article
File Size: 941 KB

Page 14

(53) Dignaga's Criticism of the Mimamsaka Theory (M. Hattori) 39) 40) the instrumentality of the intimate relation in either case (when the origination is intimately related to the cognition or to the universal existence and so on). If, (on the other hand, the origination' is) not distinguished (from the cognition), then the term "origination' will be meaningless. In case the origination does not differ from the cognition, then the purport of the sutra will be well conveyed by the term 'cognition' alone.) As the term 'cognition' is expressive of that the cognition is the means of perceptual knowledge, it does not make any sense to reiterate the import by the term 'origination'. (K, 108.3-6 ; V, 27.1-3 (27a.8 - 27b.3)] (E) If the soul should come to be modified at the time when a cognition originates, then it would be non-eternal. If it be maintained that the soul (purusa) operates upon the object, changing its previous state due to the origination of a cognition, the soul must be recognized as transient (anitya). This assumption, however, is inadmissible (for the Mimamsakas who maintain the eternity of the soul). If, on the other hand, the soul should remain unmodified even when a cognition originates, it cannot be a cognizer (pramats). It again is inconsistent to maintain that the unchangeable soul, which, even at the moment of the origination of a cognition, does not alter its previous state of non-cognizerhood, is nevertheless presumed to be a cognizer. (K, 1082.6 - 109a.1 ; V, 27a.3-4 (27b.3-6)] The theories of perception set forth by others do not, as have been examined above, establish that the very perception is the means of valid cognition, as many faulty expressions are found therein. 40) 39) k. 11d: ci ste gsan min brjod don med / cf. NR, SVK, ad IV, 53. 40) k. 12: buddhi-janmani putsas ca vikrtir yady anityata / athavikftir atmayam pramateti na yujyate // cf. SVK, ad IV, 53, Tattvasarngraha-panjika, introd. to k. 273 (p. 108). NR, ad IV, 53: kah punah purusah, na taval laukikah kayah, tasyacetanatvat. atha atma, sa yadi buddhi-janmana vikriyate, ksiravad anityah syat, avikriyatve va purvavad apramatstvad asat-tulyah syat, yatha'ha-buddhi-janmani...... - 711 -