Tattva Sangraha Vol 1

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

Page 18

INTRODUOTORY.
fact that He did not renounce the work of doing good to other people, even though He had attained all His own ends.-(5)
[Page 15.] Question-"What did this Person do—who had this supreme mercy entered into His very soul?"
Answer'Who propounded, etc. The terın who', though a common pronoun, stands here for the Blessed Lord Buddha; 24 no one else possesses the qualities described.-The Doctrine of the Intervolved Wheel of Ortusation this term 'pratityasamutpūda' stands for the doctrine that the "upada',
causation or origination of the Skandhas (Sensory Aggregates or Phases) and other things takes place-pralilya', i.e. on the basis of, Causal Ideations; that is to say, who declared the Sensory Aggregates and other things to have been produced on the strength of Cansal Ideations. Though the term 'Samutpārla' (Origination or Causation) seems to have a negative (or exclusive) con notation, yet what is really meant to be expressed by the term is the positive entity produced by the Ideation), bizt viewed as excluding other aspects of it. -Or, the term "Samupada' may be construed as Samutpadyatë', that which is produced, the Product,--the terin being formed with the Chai' tfix in tho active sense, according to Panini's Sacra Kriyalyuto bahulam (3.3.113) and this term 'Samutpäda' thus explained is compounded with the term 'pratitya', according to Panini's Satra Sup-supa (2.1.4)', or According tothe rule governing such compounds as Mayuraryamsaka ( 2.1.72)
-Or the terin' Samutpala' may be taken by itself, nnt compounded with any other term.-What is expressed by all this is the fact that the Blessed Lord has the fully equipped power of bringing about the welfare of others. So that what the phrase 'who propounded the said Doctrine of the Wheel of Causation means is that the Lord has acted towards the bringing about of the wel. fare of others. And what constitutes his action towards bringing about the welfare of others is this same teaching to others regarding the right path towards Heaven and Final Emancipation. This has been thus declared* The act has to be done by yourselves, the Blessed Ones are only expounders'.
The equipment of this capacity to bring about the welfare of others consists of the capacity for the direct vision of Dharma and Supreme Mercy, Even a merciful Person, if he is devoid of the knowledge of Truth, would be unable to teach the Truth; and, on the other hand, even though one may possess the true knowledge of things, if he happen to be devoid of mercy, he would either give no teaching at all, or, even when teaching, might give such teaching as is harmful. Hence in the Blessed Lord, are present both these -Knowledge and Meroy-as equipment of His capacity to bring about the welfare of others. That He is possessed of the capacity for direct vision of Dharma has been indicated by the term (in the Text) 'independently of any self-sufficient revelation'; and the presence of Supreme Mercy has been indicated by the term Supreme mercy haring entered into His very Soul'.
Question" As a matter of fact, this Right Doctrine of the Interwolved Wheel of Causation has been taught also by other Persons-such as Bodhisattus and Saints; what peculiar excellence then does this constitute in the Blessed Lord Himself ?"