—  837  — 
under  the  name  of  cognitive  faculties.  As  to  cognitions  (purely)  mental  which 
are  consequent  on  the  action  of  the  intellect  alone,  (independently  of  any 
influence  by  the  senses,  they  have  their  own  special  objects  and)  cannot  have  any 
inclination  towards  a  domain  which  is  essentially  different  from  their  own. 
(There  can  be  no  common  object  for  all  cognitive  faculties;  the  Individual 
being  no  special  object  of  any  separate  faculty  cannot  be  cognized  alto- 
gether). Therefore  your  objection  is  not  valid,  (your  reference  to  the  meaning 
of  the  passage  in  question  does  not  improve  your  position).  And  besides  Buddha 
(has  given  the  full  list  of  all  existing  elements  without  mentioning  any 
Individual).  «0  Brethren !  has  he  declared,  I  will  expose  to  you  the  list  of 
all  elements  which  must  be  well  known,  thoroughly  known,  Well  known, 
thoroughly  known  must  be  the  faculty  of  vision,  its  object,  its  apprehension, 
its  sensation  and  the  feeling  whether  pleasant,  unpleasant  or  indifferent  caused 
by  the  sensation  of  a  visual  contact»  and  so  on,  (he  goes  on  enumerating 
the  elements  and)  concludes  with  «the  feeling  arising  from  a  purely  mental 
sensation.  This  is  the  list  of  all  the  elements  of  existence  that  must  be  well 
known,  that  must  be  thoroughly  known». 
{Vatsiputriya.  Buddha  speaks  in  this  passage  about  thorough  know- 
ledge. But  to  apprehend  the  mere  existence  of  something  is  not  the  same  as 
to  know  thoroughly.) 
Vasiibanclliu.  It  is  clearly  stated  in  the  above  passage  that  the  elements 
to  be  well  known,  and  thoroughly  known  are  so  many  and  no  more.  There 
is  no  Individual  among  them.  Therefore  neither  its  mere  existence  can  be 
apprehended,  since  the  indefinite  apprehension  of  an  object's  mere  existence 
and  its  subsequent  definite  cognition  always  refer  to  just  the  same  object. 
This  idea  of  yours  that  there  is  an  existing  Self  who  through  the  opening  of  97.  ь.  8. 
his  eyes  contemplates  other  Selves  —  this  idea  it  is  which  is  called  Wrong 
Personalism.19 
[§  6.  Scriptural  passages  discussed]. 
Vasiibandhu.  In  his  sermons  Buddha  lays  a  stress  upon  the  point,  that  what  93.  a.  1. 
is  called  an  Individual  is  nothing  else  than  the  component  elements  (of  a 
personal  life).  So  it  is  declared  in  the  Ajita-Sermon:  «a  visual  consciousness 
depends  upon  the  organ  of  sight  and  a  visible  object.  When  these  three: 
(object,  sense  organ  and  consciousness)  combine,  a  sensation  is  produced.  It  is 
accompanied  by  a  feeling,  a  representation  and  a  volition.  Thus  we  have  four 
elements  that  are  mentale  (sensation  i.  e.  indefinite  consciousness,  feeling, 
representation  and  volition),  and  one,  the  organ  of  sight,  that  is  physical.  Only 
Нзвѣстія  P,  A.  H.  191S, 
