Study of Tattvarthasutra with Bhasya

Author(s): Suzuko Ohira
Publisher: L D Indology Ahmedabad

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Sec. 1. SOURCE MATERIALS OF THE T. S, AND THEIR ORGANIZATINO
Introductory Sätras I : 1-4
The beginning four aphorisms lay down the basic plan of the T. S, which read, 'sanyag-d.irs.ana-jñāna-căritrāņi mokşa-mārgahl tattvārtha-śraddhānam samyag-darśanam/ tan-nisargād-adhigamād val jivā'ivāsrava-bandha-samvara-nirjarā-mokṣās-tattvam.' That mokşamārga consists of threefold pathways is propounded in the Uttarādhyayana 23.33 wherein Gautama replies to Kesi, ‘aha bhaye painnā u, mokkh-sabbhūya-sähaņā/ nāņam ci damsınam ceva, cartitam ceva nicchae.' Likewise the Rşibhāṣitam, which is enumerated as one of the angabāhya texts in the T.S. I:20Bh., refers to the same concept in its Ch. 24, 'tamhā'dhuvam asāsatam-iņam samsāre savva-jivānam sam sati-karanam iti naccā ņāra-damsana-carittäni sevissāmi, ņāna-damsana-caritrāņi sevittă anādiyam jāra kantāram vitivatitrā sivam acala jāva thānam abbhuvagate citthissāmi.' That having faith in nine tattvas constitute the content of samyaktva is again known to the Uttarādhyayana 28. 15. The Sthànı 2.1.102 lists samyagdarsina in two divisions by pisargaja and abhigamaja.
As widely accepted, the Uttarādhyayana 28 entitled Mokha-maggagai provides the materials for Umāsvāti io outlining the composition of the T. S, of which contents are as follows : (1) Introduction: 1-3, jñāna-darśana-cāritra-tapas as constituting mokşamārga; (2) Irāna: 4. five jñānas- 5-6. dravya-guna-paryāya- 7-13. six dravyas and their functions; (3) Darsana: 14. nine tattvas-15, samyaktva or having faith in nine tattvas as a believer's qualification-16-27. ten types of devotees including nisargaruci and abhigama-ruci-28. right faith is attainable by praising tattvas, devotion to the knowers of tattvas, and avoidance of wrong tenets - 29-30. there is no jñana and caritra without darśana, there is no cāritra without jñāna. and without cãritra-guna there is no moksa- 31. eight angas of samyagdrsti; (4) Cāriira : 32-33. fivefold cāritras such as sāmāyika; (5) Tapas : 34. tapas in two divisions accompanied by six subdivisions each; (6) Conclusion: 35-36. fruits of fourfold pathways to liberation.
Umāsvāti improved ninefold tattvas here into seventold tattvas because punyapāpa can be logically absorbed in asrava and bandha tattvas.' The popular sequence of nine tattvas is jiva-ajiva, punya-pāpa, ásrava-samavara-nirjarā, and bandha-moksa, as so found in the Sthānı 9.867, Prasamarati 189, Pancāstikā ya 116, Mūlācāra 5.6 and so on. The Uttarādhyayana 28.14 sepárates bandha tattva from moksa, i. e., jiva-ajiva, bandha, punya-pāpa, äsrava-samvara-nirjarā-mok$a. The T. S. 1:4 modifies them once again according to the causal sequence towards moksa, i. e., jivaajiva-āsrava-bandha-samvara-nirjarā-moksa. Fourfold paths to liberation in the Uttarādhya yana 28 are also replaced by the then known threefold pathways because tapas can be logically included in caritra. This triplet was prevalent in the canonical literature in relation to various concepts such as ārädhana, of which order usually appears in the sequence of juāna-darśana-cāritra, as so expressed in the Uttarādhyayana 23. 33. The Unwrādhyayana 28. 29-30 attach importance to their causal sequence towards
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