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EXAMINATION OF THE DEFINITION OF " SENSE-PERCEPTION". 675
cognised object is excluded'; -while partial sameness' would consist in exclusion from only a few of thoso.-(1358)
Question: "If that is so, then, why has the validity of the Cognition been said to consist in its being of the same form as the Object?"
Answer:
TEXTS (1359-1361).
BUT UNDER THE DOCTRINE OF THE REALITY OF THE EXTERNAL WORLD,
THE POSSIBILITY OF THE sameness of form HAS TO BE ACCEPTED; THAT IS WHY IT HAS BEEN MENTIONED.-UNDER THE DOCTRINE, HOWEVER, OF COGNITION BEING A MERE REFLECTED IMAGE, EVEN IF THE Cognition DIFFERS FROM THE cognised OBJEOT, THE sameness of form BELONGS TO THE REFLECTION; AND THE COGNITION CAN BE ONLY FIGURATIVE,-LASTLY, FOR ONE WHO DOES NOT ADMIT THE COGNITION TO BE THE RECEPTACLE OF THE SEMBLANCE OF THE OBJECT, -THERE IS NOT EVEN THE SAID METHOD POSSIBLE FOR THE COGNISING OF THE EXTERNAL OBJECT.-(1359-1361)
COMMENTARY. It has, etc.'.-'It stands for the possibility of the sameness of form', or the 'form itself.
Nirbhäsi', Reflected Image':- Nirbhasa ', . Reflection', is sameness of form with the object; and that which has this sameness of form, is the Reflected Image!.
From the cognised object', - i.e. from the external object.
Belongs to the Reflection,-i.e. to the Reflection in the form of the Cognition.
Sameness of form '; -with the object. * Figurative ', - Indirect, Secondary. Cognition '-.e of the object.
Receptacle'-substratun.
As regards the divergence of opinion regarding the object of Cognition, the Universal as a real entity has been already rejected; hence for Perception which has been regarded as having an entity for its object, there can be no other object except the Specific Individuality, and this having been already pointed out as being got at by implication, no special effort has been made for setting aside the said divergence of opinion.
Some people have argued as follows (against the Buddhist's definition of Sense-perception) S" The definition suggested is not a proper one ; the definition put forward is that of the Means of Cognition, with the view that other people may, through that definition, come to understand what the Means of Cognition is, and then regulate their action accordingly; and it is not
