Tattva Sangraha Vol 1

Author(s): Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra

Page 16

INTRODUCTORY.
character -as has been declared by some persons who hold all things to be real entities, passing from one phase into another ? "
The answer that it is not so is provided by the word ' 4 sanilerānsim! ! admits of no translocation' (Text 4). What is meant is that, if there were translocation (passing from one phase into another), then, inasmuch as everything (every cause) would always exist in its entirety, there would be no Effect or Product, and hence no possibility of any Intervolved Wheel of Causation, The word 'Asankranti' in the Text) siguifies that relierein there is no translocation'-.e. passing from phase to phase,-* of the Skandha and other factors': [Page 14). This has been declared by the Blessed Lord in the following words- When the Eye is produced, it does not come out from anything else ;—when it is destroyed, it does not return to any thing else; what happens, 0 Bhiksus, is that the Eye, not having been in existence, comes into existence, and having been in existence, it censes to exist':- This points to the Chapter dealing with the Examination of the Three Points of Time (Chapter 21 of the Text).
Question—" Then does it exist only at the time that it is actually seen? As declared by the Charváka (Materialist) - Whence can there be any coming again for that which has been burnt and ceased to exist ?*
The answer is supplied by the Text in the word 'andyantam!, it is without beginning, without "end; the compound being analysed as that whose beginning and ond are not'. This also has been pointed out by the Blessed Lord Buiksu8, the cycle of Births has no end and no beginning, etc. etc.';- in this quotation the term avara stands for end, audagra for beginning; hence the negation of these two is what is spoken of as 'anarrāgra'. This has been so asserted with reference to people who have not taken to the Noble Path; for those who have taken to the Noble Path, the Cycle of Birth has actually ceased. It is in view of this that it has been declared that-'For the childish person who knows not the true Dharma. the path of Birth and Rebirth is a long one-This points to the Section dealing with the Examination of the Philosophy of the Lokayalas (Chapter 22 of the Text).
Question—"Is this Intervolved Wheel of Causation of the nature of an external object? Or has it a purely subjective existence ?"
Answer-It is like the reflected image and other things (Text). This shows that it has a purely subjective existence. The sense therefore is that this has a purely subjective existence, just like the Reflected Image, Whirling Fire Circle, the Fanciful City in the Sky and such other fanciful things. This has been thus declared by the Blessed Lord- The external thing, as fancied by childish people, does not exist, it is only the Mind which, tossed about by Impressions, bears the serablance of the object and thus becomes operative. Tluis points to the Chapter on the Eaamination of the External Worul (Chap. 23, Text).
Having thus shown that the Intervolved Wheel of Causation is entirely free from the webs of the fanciful assumption of things that have no existence, the Author sums up the whole idea in the words Sarvaprapanela, etc., It is absolutely free from the whole lot of fantasios'; that is, it is free from the whole