This is a Japanese translation of the Pramanasamuccaya (PS) I 3cd-5 and its Vrtti (PSV) of Dignaga together with the Tıka of Jinendrabuddhi. In this portion Dignaga defines perception (pratyaksa) and conceptual construction (kalpanā) and gives the ground for the etymology of the term pratyaksa. Furthermore, by quoting a passage from the Vijñānakāya, he tries to indicate his theory’s conformity with Sarvastivada Abhidharma tradition. In PS I 5, he describes the object of sense cognition. While commenting upon PS & PSV I 3cd-5, Jinendrabuddhi for the most part follows Dharmak?rti. But some point of his comments are noteworthy. Firstly, regarding PS I 3d, he distinguishes nāman from jāti, etc., by saying that the former exists but the latter does not exist, which is in accordance with Dharmakīrti’s description of kalpanā. Secondly, regarding the etymology of pratyaksa, he explains that the word pratyaksa is a technical term, not an ordinary noun whose cause of application is aksa (the sense organ). Thirdly, regarding the conformity with Abhidharma tradition, it is worth noting that he illustrates the difference between the proponent and the opponent with reference to the grammatical interpretation of the word sañcita. Finally, regarding the object of sense cognition, he paraphrases the term svasamvedya in PS I 5 by anāgamika which means “independent of any doctrinal tradition”. This implies that the term svasamvedya here means that the object of sense cognition is “to be cognized in person” on account of which it is inexpressible. In other words, it does not mean that it is “to be cognized by svasamvedana” in the primary sense.
目次
2. 知覚 139 2.1 ディグナーガの自説 139 2.11 知覚の定義（PS I 3c） 139 2.111 〈概念的構想〉の定義（PS I 3d）141 2.1111 五種類の要素 : 名称、普遍、性質、行為、実体、との結合 143 2.11111 語についての言及 144 2.11112 「知覚」（pratyaks. a）の命名根拠（PS I 4ab） 145 2.1112 知覚の定義に関するアビダルマ文献中の教証 152 2.1113 感官知の対象に関するアビダルマ文献の記述と知覚の定義との無矛盾（PS I 4cd） 152 2.1114 感官知の対象（PS I 5） 156
