Kavyalankarasarasamgraha 7.51

7.51

sarasapadārthaniṣṭhameva bhavatiṣa na tu nīrasavastumātraniṣṭhaṃ śāstraliṅgavadityupapannam /
tārkikāṇāṃ ca hetuvyāpāre dvaividhyam /
kecitkhalu tārkakā vyāptigrahaṇakāle yadanubhūtaṃ vyāpakaṃ vahnyādivastu dhūmādervyāpyasya tatsmaraṇamātre dhūmādihetudarśanaprabuddhasaṃskārāṇāṃ puruṣāṇāṃ hetuvyāpāraṃ manyante /
apare tu vahnyādīnāṃ parvatādidharmaviśeṣasaṃbandhasya pūrvamagṛhītasya dhūmādihetuvyāpārasāmarthyena idānīmeva avaseyatvālliṅgasāmarthyālliṅgyanubhavasyaiva utpattimāhuḥ /
tadidamuktaṃ smṛteranubhavasya veti /
tasyodāharaṇam----

resides only in entities possessing aesthetic relish, and does not reside in mere objects devoid of relish like a logical reason in a treatise; thus it is established. / And among logicians, there is a two-fold view regarding the function of the reason: / Some logicians, indeed, consider the function of the reason to be merely the recollection of the pervader, such as fire, which was experienced at the time of grasping the pervasion, by persons whose latent impressions are awakened by seeing the reason such as smoke, which is the pervaded. / Others, however, say that through the capacity of the sign, an experience of the sign-bearer itself is produced, because the connection of fire and the like with a particular property such as the mountain, which was not apprehended before, is to be ascertained only now by the efficacy of the operation of the reason like smoke. / This is what is meant by ‘of memory or of experience’. / Its example: