The History of Buddhist Thought c14.33

c14.33

The first evolute of Nature is *buddhi* (intellect), which becomes individualized as *ahaṃkāra* (egoity). This is said to be parallel to the Buddhist *vijñāna* (consciousness) as cause of *nāma-rūpa* (name and form, individuality). Then, “from egoity proceed the ten organs, *indriya*, with the inner sense *manas*, and the five subtle elements, *tanmātras*.” This is said to be quite similar to the procession of the six sense-organs from name and form. However, the Buddhist sense-organs really are organs, and it is from them that the actual faculties of sense proceed through the mediation of contact. The *indriyas* of Sāṅkhya are faculties, and there are eleven of them, for besides *manas* and the five corresponding to the five sense-organs there are five others corresponding to five external organs (voice, hand, etc.). Further there are the five subtle elements, i.e. the elements each in their purity, from which proceed the five gross elements, the elements as we perceive them in a state of mixture. These are said to correspond to the *dharmas* of the Buddhists, which are actually existing “things”, whether external objects or internal as thoughts and cognitions. The Buddhist *dharmas*, phenomena, Jacobi continues, correspond practically to the outer world, which is contained in the *mahābhūta*, the gross elements of Sāṅkhya-Yoga. According to Sāṅkhya, the gross elements proceed as a particular creation from the *tanmātras*. On the other hand, according to Buddhist doctrine they stand on the same line with them.