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14
MASAAKI HATTORI
de Itar yul gyi ran bșin nes par ma gzun bahi phyir grans can gyi mnon sum ni tshad ma ma yin no //
deņi phyir de Itar yul gyi ran bșin nes par gzun bar mi nus paḥi phyir grans can gyi mnon sum tshad ma ma yin no //
1 P. Itar
” P. inserts
1 P. inserts kyi after yid. na after lta.
TRANSLATION WITH ANNOTATION
A.1 The Samkhyas maintain that the operation (vrtti) of (senses, such as) auditory sense etc. is the perception (pratyakşa)” They say, “When auditory sense (śrotra), tactual sense (tvac), visual sense (aksa), gustatory serise (jihvā) and olfactory sense (ghrāna), being controlled by the mind (manas), are operative respectively upon sound (sabda), tangible object (sparśa), shape (rūpa), taste (rasa) and odour (gandha) in order to apprehend them, the operation (of each sense) is the perception as means of valid cognition (pratyaksapramāna).”)
1) Cf. J. 616,2-62b,3 (692,6 - 706,2). Folio number of Sde-dge edition is indicated first, and then that of Peking edition is given in brackets. Henceforth the same principle will be followed.
2) śrotr'ādi-vrttih pratyakşam, cf. Yuktidi pikā, ed. by P. Chakravarti, p. 4.10, 39,18 SK (=Samkhya-kärikā) defines the perception differently as: prativişayâdhyavasãyo drstam (k. 5a). The definition referred to by Dignāga is ascribed by Vācaspatimiśra to Vārşaganya, a predecessor of Işvarakrsna, cf. NV, ad. I, i, 4 (p. 43,10): ... tathā śrotr'adi-vrttir iti. NVTT, p. 155,20-23 Vārşa ganyasyâ pi laksanam ayuktam ity aha-śrotr'adi-vrttir iti. pancanăm khalv indriyāņām arth'ākāreņa parimatănām alocana-matram vrttir isyate. Dr. E. Frauwallner, in his elaborative article "Die Erkenntnislehre des Klassischen Sāmkhyasystems,” WZKSO, Bd. II, made a thoroughgoing examination of passages obviously quoted by Dignāga and Jinendrabuddhi from a certain Sāmkhya text, and proved that Dignāga's criticism was directed toward the Şaştitantra of Varsaganya. By putting those passages in order, he reconstructed the portion of the Şastitantra where epistemological and logical problems are dealt with.
3) Cf. Simhasūri, Nyāyāgamanusarini, p. 107.44f (cf. Frauwallner, op. cit., S. 17): śrotra-tvak-cakşur.jihva-ghränänän manasä'dhisthită vrttih sabda-s parsa-rasa-rūpa-gandh. eşu yathā-kramam grahane vartamāna pramānam pratyakşam. Jinendrabuddhi introduces Sāmkhya interpretations of this definition of perception. 'Manasā'dhisthita' is interpreted in two different ways. (a) It is expressive of that the mind, together with the sense (adhisthita=saha), operates upon the external object (manasmano-vrtti). (b) It means that the operation of the sense upon the external object is intellectualized through the operation of the mind. The operation (urtti) of the sense is either intellectual (sapratyaya) or unintellectual (a-pratyaya) according as it is accompanied by buddhi (intellect) or not. It is with a view to removing a pratyaya-vrtti that urtti is characterized as 'grahane var tamana'. Sabda ... gandheșu yatha-kramam' is indicative of that each sense operates upon its proper object, cf. J. 616,4 (666,1) ff. cf. also Frauwallner, op. cit., S. 21 ff.
