Foreword The English translation of Tattvasangraha Volume I by MM. Ganganatha Jha was published in the year 1937 as Gaekwad's Oriental Series No. 80, This volume was out of print for the last many years and was in great demand, With a view to meeting the demand by the world of scholars this reprint is being published.
The number of pages in this reprint has increased because of the use of bigger types. The matter remains the same as in the first edition. In this reprint the old scheme of diacritical marks is replaced by the new, internationally accepted scheme, to facilitate its study by the students and the scholars.
We express our sense of gratitude to the University Authorities for sanctioning the grant towards the publication of the present volume. We are thankful to Shri S. Y. Wakankar, Research Officer, Oriental Institute, for modifying the scheme of diacritical marks and reading the proofs. Our thanks are also due to Shri P. N. Srivastav, Manager, M. S. University Press and his staff for printing this work neatly and expeditiously.
Introduction This Tatratagraha, Compendium of True Doctrine, being composed after bowing to that Omniscient Person, the greatest of expounders, who, with a view to bringing about the welfare of the world.-propounded the Doctrine of the Wheel of Intervolved Causation-independently of any 1 This term Wheel of Intervolved Causation is a rendering of the technical term -go: this doctrine forms the very keystone of that Idealistic Philosophy which is propounded in the present treatise. The term in brief represents die whole Buddhist theory of Camation. The following note based upon Dr. S. K. Belvalkar's Book on the Skan Bre will be found helpful. The mam make all causation an ideal phenomenon. The caines are dividest into direct causes, or causes proper (ers), and contributory causes or conditions (Prion). The point of this theory of Praya soms may be thus brought out: It is enough, the thuddhist would say, that we are able to sign a specific muniber of causes and conditions, and for each of these specific number of causes and conditions, a specific number of other caisses and conditions which brought each of them into operation at the time when, and in the manner in which, each of them operated to produce their joint result. Further, if in a given instance, a result other than the normal cues, we can explain what other cases beyond the onlinary were functioning, or what ordinary causes had ceased to function-This Wheel of Intervolved Casation is made up of the following root-causes, called 'nikinas (1) Avibil, Ignorance; (2) Sankara, Latent Dispositions; (3) Film, Individualistic Cognition; (4) Nima-rine. Name and Form: (5) Sadiyatana, the six organs (of sensation); (6) Sparta, Contact; (7) Vedan, Feeling: (8) Trani, Craving: (9) Upddina, Root-Cause, Attachment: (10) Bra, Character; (11) J, Birth; (12) Jardmaruna-kakaparivedand-dehkhoarmanazzata, Decay-Death Sorrow-Lament-Suffering-Despair:-any one factor of this chain of twelve factors is inevitably caused by the factor preceding it, and itself becomes the cause of the factor that follows it. Thus number (12) gives rise to number (1); and thus the Wheel of Causation" goes round and round in endless successiona Thus (1) the Ignorance of man, represented by such notions as One, Whole, Etemal, Pleasure, Man, Body, Son", Daughter, 1. Mine, and so forth-produces certain Dispositions (2)-such as Love, Hate and the like:-this brings about the false Individualistic Cognitions (3) of things;-from these arise the four Names and Forms (4) in the shape of the Skandhas, Thought-phases related to these are the Six Organs (5)-the coming together of Name, Form and Organs constitutes the next item, Contact (6);-from this Contact follows Feeling (7), Pleasure and Pain-thence follows Craving (8)-thence, activity (9), verbal and corporeal;-thence character, in the shape of Merit and Demerit (10), which leads to Birth (11); consequent upon Birth are Sorrows and Sufferings and Decay and Death-This is what is meant by 'intervolved causation-Birth and the rest being the cause of Ignorance, and Ignorance being the cause of Birth and the rest. (Bhimati).
Book's Contents and Sample Pages
