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 ORGANIZATION
counting twenty-five in all in the place of mithyatva which is just a part of them. Fivefold asravadväras in tradition are thus in theory further systematized by Umāsvāti.
All these five causes of asrava are therefore enumerated as the causes of bondage in VIII: 1, which is certainly logical. However, he defines bandha in VIII:2, 'sakaṣāyatvāt...", which creates difficulty involving the treatment of iryāpathika bandha that is logically ensued by iryapatha asrava as so punya karmas are reckoned in VIII:26. Umäsväti obviously excluded here sayoga kevalis who are free from kasayas from the object of the treatment of bandba, perhaps due to the supposition that the duration of iryāpathika bandha is practically too short to be counted as bandha. The same assumption of Umasvati in respect of this point is again endorsed in the Prasamarati 142, 'granthaḥ karmaşta-vidham mithyat vävirati-duştayogas-ca". For this reason, he does not refer to prakṛti and pradeśa bandhas of iryäpathika type, which are surely noted down in the Sarvarthasiddhi under the sutra VIII (3). This bizarre performance of Umäsväti regarding the treatment of iryapathika bandha well explains the contradiction exhibited in the aphorism X.2 which has been discussed in the first chapter (see its Sec. II, 4.2)). His definition of bandha thus creates a logical contradiction in relation to sutras VI: 1-5 and VIII:26,7
Chapter VII
Three topics are of major concern in this chapter. i. e., vratas, vratis and the code of lay conduct (1) 1-2. five vratas 3-7. their bhāvanas and the other augmentary observances 8-12. definition of five vows; (2) 13-14. vratis consisting of ascetics and laymen; and (3) 15. five apuvratas- 16. seven silas 17. samlekhana18-32. aticäras 33-34. däna.
In the canonical sources, the five vratas and their bhāvanās are treated in the Aciranga II. 15 and Praśnavyakarana II, and twelve vows of laity and their aticăras are discussed in the Upasakadasa 1 and Sravakavasyaka, the latter of which also refers
Upāsakadaļā
to samlekhanā.
The Yogasutra enumerates five yamas called mahavratas in II: 30-31, niyamas and their bhavanās in II: 32-34, and their phalas in the succeeding sutras. The sūtras VII 5 and 6 are considered to be the modifications of the Yogasutra 1:33 and II:15.8
The definition of dana made in VII: 33 is not traceable in the canon, which seems to have been conceived after the Abhidharmakosa 4.113-4 'diyate yena tad-dānam puid nugrana kamaya kavik-Karma sotthanam [Lan-mahābhogavat-phalam ) ||113/ sva-pararthobhayärthaya nobhayarthaya diyate ad-viseto anapati-vastu-kşetra viseşatal)//114// The content expressed in the Bhagavati 7.1.263 could have been also
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