 The distinction between non-conceptual and conceptual was first drawn by Diṅnāga who contended that all perception is non-conceptual because what constitutes seeing things as they really are must be free from any conceptual construction. The claim is that a verbal report of proper perception is strictly impossible, for such a report requires conceptualization, which is not perceptual in character; the objects of conceptual awareness are spontaneous constructions of our mind and are essentially linguistic in character. On the other hand, what is seen, ‘the given’, does not carry a word or a name as its label and neither is such a label grasped along with the object, nor inherent in it, nor even produced by it; objects-as-such, the real particulars (svalakṣaṇas), do not, as Quine would say, wear their names on their sleeves. Furthermore, the sense faculty cannot grasp a concept or a name; if I have never smelt garlic before I first encounter it, I cannot smell it as garlic, though I can smell IT; an olfactory awareness can only grasp a smell present in the olfactory field. The Buddhists argue that a perceiver apprehends only the real particulars, arbitrarily imposes concepts/words on them and believes, mistakenly, that these are really there in the objects and integral to them. The conceptual awareness conceals its own imaginative quality and, because it results directly from experience, the perceiver takes it to be a perceptual experience. The perceiver fails to notice that imagination is involved and mistakenly thinks that he really perceives the constructed world. From the Buddhists standpoint, therefore, a perceiver can only perceive real particulars so that any perceptual experience is always and only at the non-conceptual level.