Study of Tattvarthasutra with Bhasya

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

Page 78

Sec. 1. SOURCE MATERIALS OF THE T. S. AND THEIR ORGANIZATION
Chapter VIII is thus directly derived from the Uttarādhyayana 33 by slightly improving its structure and contents, to which the first three sūtras and the last aphorism are added at both ends. We have already referred to Umāsvāti's formulation of the definition of bindha that it pertains to those with kaṣāyas alone, which is not at all satisfactory. The latter portion of its definition, i. e., 'jivah karmano yogyān pudgalā 1-ā laite', which tersely expresses the Jaina concept of bondage, was likely formulated by the author himself, for its definition in this form of expression does not occur in the canonical texts. The last sūtra regarding punya karmas is mentioned in the sequel of the reduction of punya-pāpa tattvas, of which papa karmas are mentioned in the Bhāsya. Corresponding to pāpa asrava stated in VI:4. pāpa karmas should have been also mentioned in the sutra proper. The Southern version of the text duly improved this point.
Chapter IX
Here discussed is the disciplinary code of ascetics, which covers samvara and nirjarā tattvas: (1) 1-2. difinition of samvara and sixfold samvaradvāras --- 3. tapas as the cause of samvara and nirjarā; (2) their expositon: 4-18. samvara - 19-46. tapas47. process of nirjara; and (3) 48-49. classification of nirgranthas.
Samvara is not defined in the canonical body in the fashion as expressed in the aphorism 1. The term samvara and the term asrava are used by the Buddhists as well; therefore it was incumbent upon the author to confer the clear-cut Jaina definition of these terms. Sixfold samvaradvāras consisting of gupti, samiti, dharma, anupreksā, parişahajaya and caritra do not occur as a set category in the canon. Tenfold dharmas, which are listed in the Sthāra 10.145 and Samavāya 10, and twelvefold anupreksās do not quite fit in the context bearing the other older items; and it must be Umāsvāti himselt who formulated these six kinds of samvaradvāras by excluding mahāvratas and their bhāvanās which are dealt with in Ch. VII. Needless to say, mahāvrata constitutes an important samvaradvāra as Umāsvāti counts it in samvarānupreksā in IX:7Bh. Căritra is said to denote five stages of samyama such as sāmāyika, which finds a mention in the Bhagavati 25.7. Urtarādhyayana 28.32-33, and so on. The problem of caritra shall be considered separtely in Sec. III, pt. 5.
Anupreksās are partially enumerated in the canonical texts, for instance, in the Bhagavati 25.8.802, Sthāna 4.1.308 and Aupapātika 19, wherein ekatva, anitya, asarana and samsāra belong to dharma dhyāna, and anantavarti, vipariņāma, asubha and apāya to śikla dhyāna. Asarana, anitya and ekatva bhāvanās are mentioned in the Ācārānga I already, so these items had developed into the preliminary observances to these two types of dhyāna by the time of Umāsvāti. The Abhidharmakosa Ch. 6 entitled Mārgapudgalanirdesa deals with ārya satya and bhāvanā mārga, of which kārikā 6.1 reads, klesa-prahānam-ākhyātam satyadarsana-bhāvanāt / dvividho bhāvanā
65