Vol.63 , No.3(2015)216鈴木 隆泰「二つの長者窮子喩 ： 『法華経』と『大法鼓経』」

Jborrnal

_ofindian

andBucldhist StordiesVbl.63,No.3,March2015

(169)

Two

Parables

on

"The

Wealthy

Father

and

the

Poor

Son"

in

the

Saddharmapu44arika

and

the

Mahabherisditra

SuzuKi

Takayasu

1.

The

Aim

of

This

Paper

The Adhimuktiparivarta

(Chapter

on theMental Disposition;SP

4)

i)inthe

Sticldhar-mapu4darika

(Lotus

Sittra,

SP)

2)

has

a

famous

_parable

knowm

as "The

Wealthy

Father

and

the

Poor

Son"3)

teachingtheekaydna

(one

vehicle) theorythatany sentient

being

in-cluding arhat can attain buddhahood. The abstract ofthis _parable

is

as

fbllows:

A wealthy man had a son, butthe son went away from his

father

and

lived

as a _poor

wanderer

fbr

a longtime. His fathermoved to_{another country}

looking

for

his

_{son who} had

disappeared.

Not

knowing

thatthewealthy man was

his

real

father,

the

_poor

man

by

chance carne to

the

_placewhere

his

father

resided. 'ferrified

by

thewealthy man's

dignity

he soon ran away, Becoming aware that the

_poor

man was

his

son, the wealthy man sent hismen and made them

bring

him.

Since

the _poor man was se terrifiedand

fainted

in

fear,his

father

lethim

go

and

later

sent some other men to

him

and made them

invite

him totake ajob as a night soil cleaner inthe wealthy _man's

house.

One day thewealthy man who wore

dirty

clothes and _pretendedto

be

_poor

approached hisson and assured

him

that

he

couid work

here

safely and _promisedtotreat

him

like

his

real son. TXventy_yearspassedand

the

wealthy man came torealize thatthetime of

his

death

was coming near.

He

called the_poor mari and appointed

him

as an administrator of the_property.

Finally

on

his

deathbed

he

_gatheredthe

king

and

his

relatives, and vealed thetmth thathe and the_poor man were really

father

and son. Thus the

_poor

man inheritedall the_propertyofhis

father.

The same _parable

is

also

fbund

in

theimhdbheristitra

(MBhS)

,4) which was chiefly

compiled under the

influence

_ofthe

SP

_and the

Mbhiiparinirvbnastitra

(Atff?ws)

_and

is

_one

-(170)

INvoParableson'`IT]e

"lealthyFatherandthePoorSoni'intheSkeddharmapue4arikiiandtheiidahfibhertsfitrev

(T.

Suzukl)

of the

MahEyEna

satras teaching the tathagatagaFbha-buddhadhatu theory.These two

par-ables share thesame theme and core story,

but

at thesame time thereexists one

_great

dif

ference

between

them.

In

the

_parable

inthe

SP

the_poor man, who isinfacttheonly son of

thewealthy man and works

fbr

him

not

knowing

thatthe rnan ishisreal father,never wishes

for

the

_property.

Having

been

told the truththatthey are really fatherand son,

he

unexpectedly

becomes

an

heir.

This

_parable

istold

by

the fbllowingfburarhats: Subhati, Mahakatyfiyana,MahakaSyapa, and Mahamaudgalyayana. 5) Inthe

parable

inthe MBhS, on the contrary, the _poor man isalready eager to have the _propertybefore

being

toldthe

6)

truth,and

becomes

the

heir

as

he

wished after

his

father's

declaring

thetruth.

This

t

ble

in

theMBhS

is

teldnot

by

arhat

but

by

the

Buddha

Sakyamuni.

This

_paper

attempts to

elucidate thereason which

brought

about the difference

between

the two _parableson "The

Wealthy

Father

and the

Poor

Son"

referring totheekaydna theory and the

idea

of moksa

(liberation

from

theworld ofexistence)

in

both

scriptures.

2.

The

Ekaya-na

Theory

and

the

Idea

ofMoksa

in

the

SP

The poor son

in

the_parable

in

the

SP

who never wishes tohave the

property

depicts

the Buddha's disciple,especially arhat who has already attained moksa. InIndia,where the

idea

of sargsdra

(metempsychosis;

thetransmigrationof the soul

1

the endless cycle of

death

and rebirth)

is

_generally

believed,

if

thosewho attainedmoksa

die,

theywill never come

back

to the world of existence, and they enter

into

their_{peacefulness.}The arhats in

the

SP

lament

because

they

have

been

liberated

from theworld of existence

by

not

attain-ing

buddhahood

but

arhathood. Itistruethatthere exists a chance of theirattaining

bud-dhahood only

ifthey

accomplish their_practice

for

the supreme enlightenment

in

this

life.

But they will not

do

so

because

they

feel

they

have

become

very old and weakened and

have

little

time or energy topractice

in

this

life.

Ifthey

die

theywill

be

entering

into

their

peacefulness

and no

longer

have

a chance to_practicefbrthe supreme enlightenment. This

isthereason why thearhats

in

the

SP

will not wish toattain thesupreme enlightenment nor

practice

fbr

it

even

ifthey

fu11y

know

its

value.7)

Just

asthese arhats, the

_poor

man

in

the

parable

in

the

SP

doesnot wish toattain the _propertyof thewealthy man

because

the _poor man

does

not

know

thatthey are really

father

and son. InIndianormally the

heir

of the

property

of a

father

will

be

hisson. Therefbrethe_poorman hasnever wished

for

the prop-erty of thewealthy man since

he

believes

that

it

is

impossible

fbr

him.

Thus

in

accordance

IXyoParableson`"Fhe _{VVealthyFatherandthePoorSon"}in_theSaddharmapu"4brika_andtheMirhabhertsatiu

(IZ

SuzuKi)

(

171

)

with the

idea

_generally

accepted

in

Indian

society the SP triestoexplain why the arhats

have never wished

for

thesupreme enlightenment even

if

they

fu11y

know

its

value.

rlb

them theBuddha

gakyamuni

intheSP reveais theekayana theory thatall thesentient

beings

can attain buddhahood.8)As tothe reasons why everyone can attain

buddhahood,

the

SP

explains that

in

order toleadeveryone tothesupreme enlightenment allthe

Bud-dhas

including

the

Buddha

Sakyarnuni

appear inthisworld and thatto enable everyone to

attain

buddhahood

isthe vow of all the Buddhas.9)

Here

we can see thatthe

SP

finds

the

groundsofthe everyone's attainment ofbuddhahood outside ofsentient

beings.

The

SP

preclaimsthathe who has

practiced

Sfiayata

(the

emptiness) and attained

arhat-hood

has

not attained the supreme enlightenment _yet.iO) Sincethe acthimukti

(mental

dis-position)

ofSrdvakas

(the

Buddha's disciples)isstillinferiorbeforeattaining arhathood,

theycannot understand or accept the_possibilityof theirattaining

buddhahood.

ii)

There-fbre

the

Buddha

Sakyamuni

intheSP shows them thetentative_goal,that

is,

arhatheod, and

intentionally

leads

them there

by

such inferiorteaching as thesifinyatatheory.iZ) Attaining

arhathood and moksa,

however,

theyatlastrealize theimportanceand thevalue of the

su-preme enlightenment. i3)But,as mentioned above,

they

still rernain unwilling toattain

it

because

as theaged arhats whe have aiready attained moksa they

feel

sure they

have

little

time or energy to_practicefbrthe rest of thislife.i4) Seeingthatthey already realized

the

importance

and thevalue of thesupreme enlightenment and

lament

being

unable toattain

it,

the

Buddha

gakyamuni

confirms thattheiracthimukti has

fu11y

developed

and tellsthem thateven arhat who

has

already

been

liberated

from

theworld of existence can attain nir-vd4a

(perfect

_{peacefuIness)}and moksa as buddha.i5) We can herenotice two _points:First,

in

the

SP

the

development

of theBuddha's disciples'acthimukti can be confirmed whether theyrealize the

importance

and thevalue of thesupreme enlightenment and lamentbeing

unable to attain itor not. Second,theSP attempted tochange the

definition

of moksa. In generalunderstanding moksa isthe

liberation

from

thisworld of existence, and one who

hasattained moklsa will never return tothisworld. The S:P,however,inorder toassure all

thesentient

beings

including

arhats who

have

already attained moksa oftheir

_possibility

of

16)

attaining the supreme enlightenment challenged the

general

understanding of moksa,

and _proposed a surprisingideathatthe liberationfrom thisworld of existence isnot the

real moksa.

-(172)

twoParableson"The WealthyFatherandthePoorSon':intheSaddharmapu4darikaand_theAdohibherisatra

(T,

SuzuK])

3.

The

Ekaya-na

Theory

and the

Idea

of

Moksa

in

the

MBhS

Justas theSP, the MBhS insiststhat the _goalof any religious

_practice

inBuddhism is attaining the supreme enlightenment, thatis,tobecome

buddha.

i7)

The

_vehicle tothe

bud-dhahood isalways thesame throughout

(ehaydna),so

there

is

no need

fbr

them "to

trans-fer

from

one tothe_other."

Only

its

_{name varies}

in

_{accordance with the}development _{of the} sentient beingsfrom

jravaha,

through _{pratyekabuddha} and

bodhisattva,

and totathiigata.i8)

According

tothis

development,

the sentient

beings

_graduallyand naturally realize

by

them-selves thattheir_goalis

buddhahood,

not arhathood. i9)

As tothe reason why everyone _{can attain}

buddhahood,

the

MBhS

_{explains that}

there

ex-ists

buddhadhdtu

(the

element, theessence, or thecause ofthe

buddha)

within allthe

sen-tientbeingsand

by

this

buddhacthatu

everyone can attain

buddhahood.

20)Here we can see

thatthe MBhS findsthe _groundsof theeveryone's attainment of

buddhahood

within

sen-tient

beings.

The MBhS proclaimsthat he who

has

_practiced

only Saayatdcannot attain thesupreme enlightenment since the

Buddha

does

not

declare

thereal meaning _yet

in

the

traditional

21>

_ayatdtheory.

One

can attain modsa over and over again until

he

attains the ultimate

moksa when

becoming

buddha.

22)Since

it

is

already revealed

in

theSP thatthe arhathood

is

not theultimate

_goal,

arhat

in

the

MBhS

wishes

by

himself

for

theattainment of the

23)

preme enlightenment.

4.

The

Reason

for

the

Difference

between

the

[Iivvo

Parables

Through

theabove examination

in

Chapter

2 and

Chapter

3,we seem to

have

acquired a clue tothe solution of the

_problem

as tothe

_great

difference

between

thetwo

_parables:

while the_poorman

in

the

SP

never wished

for

the

_property

and

became

the

heir

after

hav-ing

been

toldthat

he

is

theone and only son ofthe wealthy man, the_poorman

in

the

MBhS

already wished tohave the

_property

beforebeingtoldthathe isthe son. The clue can be

found

in

the

difference

between

thesetwo sUtras regarding why allthesentient

beings

haye

the_possibilityofattaining

buddhahood.

Since

theSl'assures allthesentient

beings

of theirattaining

buddhahood

on the_grounds

that inorder to leadthem to thesupreme enlightenment all

the

Buddhas

appear inthis world and to enable them attain buddhahood

is

thevow of allthe

Buddhas,

inthe

SP

the

IWoParablesen`"I]he_{swlealthyFather}

andthePoor

Son"

inthe

Sbdiiharmapu4darika

andtheA4ithibherisfitra

(T,

SuzuKi)

(173)

grounds

fbr

theeveryone's attainment of

buddhahood

lies

outside of sentient

beings,

not within them. Thereforethey cannot

know

their

_possibilityofattaining

buddhahood

without

the Buddhas'

instmction.24)

These sentient

beings

denote

the

_poor

man

in

the

_parable

in

theSP who never wished

fbr

the

_property

befbrebeingtoldthat

he

isthe

heir.

Inthe MBhS, on the contrary, the _grounds of all the sentient beings'attaining buddha-hood lieswithin themselves as

buddhadhatu.

They need not

be

told

by

theBuddhas oftheir

possibilityof attaining buddhahood. Inaccordance with their

development

of

the

_practice theyrealize

by

themselvesthatthey can attain buddhahood, and they naturally wish fbrit. These sentient

beings

denote

the

_poor

man inthe

_parable

inthe

ushS

who wished

fbr

the

property

before

being

toldthathe istheheir.

Itistruethatthe

parable

on "The _{Wealthy Father}

and the Poor Son" inthe MBhS may

seem unnatural inIndiansociety where the birth

(caste,j'a-ti)

isvery highlyregarded.

In

the

light

of"the common sense

in

Indiansociety," the_poorman's

demand

that

he

_wants to

become

an heirof the wealthy man

befbre

being

toldthe truththattheyare really

father

and son seems thoughtlessand against thecommon sense among the

lay

_people

in

India.

But IndianBuddhism which has

been

transmitted and _practiced

by

therenouncers such as

monks traditionallyhas had _an

idea

_of

the

_{supermundane relationship}

between

father

_and

son, that

is,

the

Buddha

and

his

disciple

are

in

Indian

Buddhist

context really

father

and

25)

son. While theparal)leintheSP isstill basedon the mundane common sense of Indian

society

(because

as

the

_pioneerand

introducer

ofthis _parablethe

SP

must

have

done

so) , the

MBhS,

which

inherited

this_parable

from

the

SP,

became

able to

interpret

this_parable

within the supermundane Buddhistcontext. Inthe lightof "the common sense of

Indian

Buddhism," the _parableinthe MBhS can

be

said to

be

"more suitable to asupermundane context," and we can say thatthe

idea

shown

in

the_parable

in

the

MBhS

belongs

tothe

mainstream ofIndian Buddhism _which has

been

based

_{not on one's}

birth,

but

_{one's action.}

5.

Another

Reason

for

the

Interpretation

in

the

MBhS

As mentioned above regarding the reason forthe difference

between

the two

_parables,

the

_presentauthor _proposedthe ideathatthe MBhS, _{as one of}

the

Mahayalia

_stttraswhich

teach the tathiigatagarbha-buddhadhatu theory,assumes the

_ground

of all the sentient

be-ings'

attaining

buddhahood

within themselves, and therefbrewitheut the

instmction

by

the

Budcha they will _graduallycome toseek

buddhahood.

We also see thatthe

MBhS

-(174)Two

Parableson[[The

WealthyFatherandthePoorSon"intheSkedoharmaputidarikoandthe ilmhbbkerishtra

(T,

Suzum)

ed to

interpret

the

_parable

first

introduced

from

the

SP

atong

the

traditionalcontext shared

by

the IndianBuddhistrenouncers and to adjust

it

tothe supermundane common sense of

IndianBuddhism.

There seems another reason

fbr

this

interpretation

in

the MBhS. Whether the

tatha-gatagarbha-buddhacthatutheory

is

taught or not, the Buddha

in

both

theSP and theMBhS

knows

from

thevery

beginning

thatthe

Buddha

and

his

disciples

arereally

father

and sons.

From the Buddha's _pointof view the wealthy man and the _poor man

in

the

parable

are

from

thevery

beginning

really

father

and son whether the son

is

toldthe truthor not. The

26)

previous

studies

have already

_pointed

out thatthetathjigatagarbha-budohadhdtu theory

isbased on the Buddha's _pointof view, not on thatof theordinary

_people.

As one of the

scriptures thatteach thistheory there isthe_possibilityof interpretingthe

_parable

from

the Buddha's _pointofview intheMBhS. While the_parableintheSP istoldby thedisciplesof

the Buddha, the_parableintheMBhS istoldby theBuddha

Sakyamuni

himselL

This

differ-ence ofthe tellerofthe _parablebetween thetwo scriptures may account fbrthehypothesis

proposed

in

this

_paper.

1)2)SPs100.1-120.9,SPr45al-53b3,SPc216b7-19al1.

<Texts

and Abbreviations> suSPs spms SPrgy'C2 MBhSMBhSrMBh&VK7VVKNs

(T.

[faishoT 3) SP, 101. 18blO.4

)

MBhS, 116a6-117a2,MBhSc 297b22t14. Sdddhanmapu"qtdrika.

Sddd]tarmupundarika,ed. H. Kernand Bunyiu Nanjio.St.Petersburg:Bib]iotheca Buddhica,1908-1912.

SbnskritMlrnuscripts

_{ofSladdha,zmqpuudorika.}

[[bkyo:PublishingAssociationDf

Sad-dharmapundarikaManuscripts,l977-1982. Tibetan version ofthe SP,PNo. ₇₈₁

(Dam

_pa 'i

ehospad ma dkarpo) .

Second Chineseversion of theSP,T.No.262

<Miaql?x

lianhua_v'ing

k}})tilff

ifss)

,trans.

Kumdrajiva.

AdZihabherisfitra.

Tibetanversion ofthe MBhS, PNo. 888

(rfVa

boehe ehen _po'i mdo).

Chineseversion ofthe MBhS, T.No.270

(Dafagujing

Vt

?Xdire)

_, trans.Gu4abhadra.

UimalakirtinirdeSa.

VimalakirtinirdeSa:A SZznskritEditionBased upon theMbnuscriptAibwlyI7bundatthe

PotalaPalace.Tbkyo:TaishoUniversityPress,2006. ripitaka; PPekingKaajur)

17c13-IXvoParableson`"rhe lhlealthyFather

andthePoorSon"inthethdaharmapu44arikaandtheA4lahabherisfitra

(T,

Suzuev)

(175)

5) Inthe_{prese part}these fourarhats tellthis parable.But inthe verse _partitisonly toldby MahakaSyapa.

6

₎

Kariya

_[1983]

_pointedthatthestory ofthe _parableintheMBhS seems unnatural inIndian soci-ety.KariyaSadahikoStijasrema

[1983]

, Hbkekyo-fehibertstg'o-no shis6

tligfi"'tkft

a]).ee}.e..

(Osaka:

T6h6 Shuppan).

7) SP,60.3-61.1,100.8-101.5,SP,28a5-b6,45a5`b5,SPc210cl-11,16b13-20.

8) SP,40.13-15,46.11-12,91.7-8,118.7-12,SP. 19b5-6,23a3-4,42a3-, 52b7-53a2,SP., 7b2-4,8a17-18, 15a14-15,18c15-19,and so on.

9)

SPs40.3-9,53.3-4,SPT 19a4`b2,25b3,SPc27a23-28,9b3-5.

10) SPs43.11-13,61.1-2,62.15-63.2,91.9-12,100.12-101.3,SP,21b8-22a2,28b6-7,29b3-5, 42a4-5,45bl-3,SP. 7b29-c3,10cll-13,11a12-17,15a16-20,16b16-19.

11)SPs104.8-105.2,109.1O-11O.7,113.9-10,116.1-2,SPT47bl-2, 49b6-50a4,5la5-6,52a3,SPc2 16c29-17a4,17b29-c8,18a14-15,18bl1-12.

12)SPs46.13-14, 106.13-107.8,108.16-l7, 109.1-10,SPT 23a4-5,48a7-b4,49a6-7,49a8-b6, SPc28a19-22, 17a21-29,17b18-19, 17b20-28.

13)SPs60.3-6,SPT28a5-8,SPce10cl-4.

I4)

st's100.8-10!.3,SP,45a5-b3,SPc,16bl3-19.

15) SP,91.9-12,92.7-12,137.5-9,140.7-10,142.3-4,186.3-g,186.12-187.1,189.5-11,

197.9-19g.10,SPT42a4-5,42a8-b3,60b5-8,61b7-8,62a7,82a4-8,82b2-3,83b2-7,86a5-b2,SP.,

15a16-20,15a28-b7,-, -, -, 25e13-19,25c22-23,26a18-21, 27a23-b8.

16)

Forexample, we can see the_generalunderstanding ofmoksa intheVl<Ns37b6. 17) MBhS, 110b7-111al,117a3-, MBhSb 295c28-296a6, 297c18-21.

18) MBhST 110b7-11lal, 112a7-bl,MBhSc 295c28-296a6, 296b3-5. The fbrmerisinfluencedby

theMPws, and thelatterisbytheSl'.

19)

MBhS, 110b7-111al,116b4-ll7a2,MBhSc 295c28-296a6, 297c4-14.

20) sems can thamscad dablsrog chags thamscad lasahs rgyas

kyi

khatns

_yod

de

('asti

buddha-dhatullsarvasattvaprapisu)1 mtshan dafidpebyadbzah _po mtha' _yaspasbtgyan _pana snafi bar'gyur

Ziblkhamsdes

("tena

dh5tuna)sems can rnams kyismya rtanlas'das _pa 'theb _par'gyur re"

(MBhS.

115a8-bl,MBhS6 297bl-2)

21)

MBhST 112a7-113a4,nehSc 296b3-21.Thisideaon Stiayatfiwas already _proposedintheSP,the

Mtihdmegkasfitra,theMPACS, and theAhgugimdllyasfitra.

22) MBhST 110bl-11lal, 112a7-bl, MBhSc 295c20-296a6, 296b3-5. Thisideaon moksa was al-ready _proposedintheSP.

23) MBhS, 116b4-117a2,MBhSb 297c4-14.

24) AftertheBuddha

gakyamuni's

havingentered intehis_{perfectpeacefulness}

<parinirvrta)

_, theSP

itselfor

the_preachersofthe

SP

themselves

will

be

takingover

the

roleofthe Buddha

Sakyamuni

tell-ing_peopletheir_possibilityofattaining buddhahood.Wkican _seeheretheideaofdharmakllya,theidea

of theeternalness ofthe Buddha

Sakyarriuni,

and theideaofthe identificationof tathiigataand the

preacherofthe SP. See Suzuki

[2006].

SuzukiTlakayasu

st7i9veas

[2006],

"Tathagato _Vcditavyah:

-（176）_Two　Parables　_on“_］「h_巳WeaithyFather_andthePooTSon”intheSaddharmapu401ariha_andtheMahd_ゐAerisfitra_（TSuzuKi_）

Nyorai　de　aru　to　shirinasai ”　Tathagato　Veditavyab；如来である と知 りな さい ，　in　H っ舵砂δ’o　Dαヴδ 砂δ’θ肋 o んθ η師 法 華経 と大乗 経 典の研 究，ed．　Mochizuki　Kaishuku望 月海淑 （Tokyo：Sankib6 BusshQrin）．

25）　The　typical　expression 　_on　this　_subject　can　be　found　in　Chapter　30fthe　SP _（ady5ha _叩 bhagavan

bhagavatab　putro　

jyeStha

　auraso 　mukhato 　

j5to

　dharmaj。　dharmanirmito　dharmadayado　dhaTmanirvpt− tah1［SPs　61．2−3，εP

τ28b7 −8，　SPc、 10c13− 14．］）．　Takasaki　Jikid6高崎 直道 ［1974］，　Nyoraizδ　shisδ no ・keisei如来 蔵思 想_の形 成 （Tokyo_：ShunjUsha）．KuboTsugunari久保 継 成 ［1983コ，‘LHokeky6 _no

sh磁 _y6−teki　

jissen

”_{法華 経}の宗教 的実践，　in　H_{／okke 　shiso}一法 華_思想，　ed．　Hirakawa　Akira_{平 川彰，}

Kajiyama　Ynichi 梶山雄一，　and 　Takasaki　Jikid6

，　K6za　Daijd　BukkyO 講 座

・_{大 乗 仏 教 4 （Tokyo ；}

Shunjasha）．

26）　Takasaki［1974］is　the　_{representative．}

〈Key　words _＞ Miaofb　lianhuaJ’ing_，妙法蓮華經_，1勉 伽 α_抑 g，法華 經 ，　SaddharmapuPtarika ，　Xinjie pjn，信解 品，　Adh　imukti−parivarta，　Dαルgμ抑 g，大 法鼓經，　Zhangzhe　qiongzi　yu，長者窮子 喩，　para− ble　on　‘The　Wealthy　Father　and 　the　Poor　Son，” thc　reasons 　why 　all　the　sentient 　beings　can 　attain　bud− dhahood ，　the　one 　vehicle 　theory_，　the　tatha−gatagarbha −buddhadh諏tu　theo【y