Note 63 — Chapter VI · THE TATHÂGATA-GARBHA AND THE ÂLAYA-VIJÑÂNA.

If we draw a comparison between the Sâmkhya philosophy and Mahâyânism, the Âlayavijñâna may be considered an unification of Soul (puruṣa) and Nature (prakṛtî), and the Manovijñâna a combination of Buddhi (intellect) or Mahat (great element) with Ahankâra (ego). According to the Sâmkhyakârika (11), the essential nature of Prakṛtî is the power of creation, or, to use Buddhist phraseology, it is blind activity; while that of Puruṣa is witnessing (sakṣitvâ) and perceiving (drastṛtvâ). (The Kârika, 19.) A modern philosopher would say, Puruṣa is intelligence and Prakṛtî the will; and when they are combined and blended in one, they make Hartmann’s Unbewusste Geist (unconscious spirit). The All-Conserving Mind (Âlaya) in a certain sense resembles the Unconscious, as it is the manifestation of Suchness, the principle of enlightenment, in its evolutionary aspect as conditioned by Ignorance; and Ignorance apparently corresponds to the will as the principle of blind activity. The Sâmkhya philosophy is an avowed dualism and permits the existence of two principles independent of each other. Mahâyânism is fundamentally monistic and makes Ignorance merely a condition necessary to the unfolding of Suchness.[63] Therefore, what the Sâmkhya splits into two, Mahâyânism puts together in one.