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4)
(41) Dignāga's Criticism of the Mimāmsaka Theory (M. Hattori)
3) perception. On this point he contradicts the Vịttikāra who, dividing the sūtra into two parts, construes the first half thereof as the definition of perception. If the perception, Kumārila observes, is characterized merely as the origination of a cognition following from the contact of sense with existence, then there will be no way to distinguish an erroneous perception from the valid one, because even such cognition as of silver for really a white conch-shell is found to be a product of the contact of sense with what exists. As the term 'sat-samprayoga' (the contact of sense with existence) is effective only to set aside the perception in a dream, it is untenable to take the sūtra in question as the definion of perception.
Kumārila, in his construction of the sūtra, is in agreement with Śa· barasvāmin, who takes the import of the compound 'sat-samprayoga' as 'sati samprayoge (=satîndriyârtha-sambandhe)', viz., when there is the sense-object contact, and not as 'sata samprayogaḥ’, viz., the contact (of sense) with existence. There are some who, against Sabarasvāmin's interpretation, assert that the locative 'samprayoge' is, by itself, well expressive of the condition under which the perception arises. Kumārila hereupon lays emphasis on that the sense-object contact takes place at the present time: the object which comes into contact with sense must be actually present (sat=vidya
5)
6)
3)
Kumārila's interprétation of the sūtra is reduced by Sucarita Miśra to the following formulae : a) pratyakşam animittam, vidyamānôpalambhanatvát. b) pratyakşam vidyamānôpalambhanatvam, sat-samprayoga-jatvāt. c) pratyakşam
sat-samprayoga-jatvam, pratyakşatvat, cf. ŚVK, ad IV, 21 (p. 210). 4) ŚVK, ad IV, 1: tad idam vrtty-antare 'nimittad avacchidya tat pratyakşam
ity evam antam lakṣaṇa-param vyākhyātam. This Vịttikāra is, according to Pārthasārathi Miśra, named Bhavadāsa, cf. NR, Chowkhamba Ed., p. 133 : Bhavadasenaitat sūtram dvidha křtvā sat-samprayoge ity evam adi tat praty
akşam ity evam antam pratyakşa-lakṣaṇa-param...... 5) SV, IV, 10–11:
na câpy anena sūtrena pratyakşam lakṣyate sphuţam / tad-abhase 'pi tulyatvāt svapna-jñānaika-varjanät // tad dhîndriyârtha-samyoga-vyāpāreņa vina bhavet 1
kenacit samprayoga tu bhranty-adiḥ syān niyogataḥ 11 6) cf. Sabarabhāșya, ad MS, I, i, 4.
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