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12)
13)
Dignāga's Criticism of the Mimāṁsaka Theory (M. Hattori) (44) must be connected with the mind, and the mind with the soul, so that the knowledge may be produced in the soul. Accordingly, the 'existence', the contact with which is productive of a knowledge, is not confined to the object of sense. The senses and the mind are as well connoted by the term'existence'. This view of the Mimāṁsakas is now examined by Dignāga.
(Bc) (The Mimāṁsakas may try to justify the term 'existence', arguing as follows: - ) Here, (in the sūtra,) not merely the contact of senses with such objects as colour and the like, but also that of the mind (manas) with the senses and that of the soul (atman) with the mind are implied by the term 'contacť. (Although the mention is made of 'senses' only, it must be taken as synecdoche (upalaksana). Accordingly, the composer of the sūtra) used the term 'existence', thereby implying all-inclusively (those with which either of the mind and the soul come into contact).
Even if the above interpretation is put (upon the sūtra by the Mimāṁ. 'sakas, we observe that) it again is untenable, (because) • it is never inadmissible, that (the senses, the mind and the the soul can
be) in contact with 'existence only.
It has already been proved that the soul (puruşa), (the mind and the senses). come into contact solely with 'existence' because they can never operate upon 'non-existence'.
(The Mimāṁsakas may oppose our argument, citing an instance of see. ing a mirage. The fact that a traveller in the desert sometimes sees the water, which really does not exist, shows undeniably that a sense is able to come into contact with non-existence as well as with existence. Ac.
14)
12). cf. ŚV, IV, 60: yad vêndriyam pramānam syāt tasya va'rthena sangatih/
manaso vêndriyair yoga atmanā sarva eva va // 13) J, 74a. 4 (85b. 6–7): dban po rnams kyi (indriyāņām) ses paḥi tshig ni ñe
bar mtshon pahi don du ste / bya rog rnams las so sruns sig ces pa ji lta
ba bșin no șes sems na ....... 14) k. 2c-d: (K) / yod tsam ldan pas mi rtogs pa // ma yin gan sig sgrub
par byed / (V) / yod pa tsam dan phrad pa run // ma yin min te gan gis brjod /
