The Thesis and Antithesis of the Saddharmapu
ṇ
ḍarīka
S
UZUKITakayasu
1. The Aim of This Paper
While Chapter 20 (Tathāgatarddhyabhisaṃskāra-parivarta) of the Saddharmapu
ṇ
ḍarīka (SP) relates that the Buddha Śākyamuni entrusted the SP only to the bodhisattvas who is-sued from the gaps of the earth in Chapter 14 (Bodhisattvapṛthivīvivarasamudgama-parivarta) (bie fuzhu 別付囑), the final Chapter 27 (Anuparindanā-(Bodhisattvapṛthivīvivarasamudgama-parivarta) states, on the contrary, that the Buddha entrusted the SP to all the bodhisattvas (zong fuzhu 總付囑). In the current SP, the following two manners seem to be intermingled: one is the purifying and exclusive manner represented by bie fuzhu, and the other is the conciliatory manner represented by zong fuzhu. To date, it remains unresolved which manner is essential to the SP. In examining these two manners in the SP, this paper attempts to elucidate the thesis and antithesis of the SP.2. The Purifying and Exclusive Manner in the
SP
2.1. The Purifying and Exclusive Manner on the Hearing of the SP Chapter 2 (Upāyakauśalya-parivarta)
(1) Since self-conceited and ignorant people who hear the SP may slander it and thus go to hell, the
SP should not be preached to them. (SPS 36.11–37.5, SPT 17b6–8, SPC2 6c16–20)
(2) Five thousand self-conceited Buddhists left the assembly before the Buddha Śākyamuni began to preach the SP. (Some information on the location had to be omitted for want of space.) (3) The SP must be hidden to prevent it from causing self-conceited people to go to hell.
Chapter 3 (Aupamya-parivarta)
(4) The SP should not be preached to ignorant people, to prevent their going to hell.
Chapter 10 (Dharmabhā
ṇ
aka-parivarta)(5) There are many enemies of the SP. (SPS 230.5–10, SPT 99b1–4, SPC2 31b16–21)
(6) Every bodhisattva cannot hear the SP. (SPS 232.6–7, SPT 100a6–7, SPC2 31c3–5)
Chapter 10 (Dharmabhā
ṇ
aka-parivarta)(8) The SP is difficult to hear. (SPS 250.17–18, SPT 108b6, SPC2 33c19–20)
(9) The SP is the greatest sutra. (SPS 255.9–10, SPT 110a5–6, SPC2 34b11–12)
Chapter 19 (Sadāparibhūta-parivarta)
(10) The SP is difficult to obtain. (SPS 385.3–6, SPT 163b6–7, SPC2 51c2–7)
2.2. The Purifying and Exclusive Manner of the Preacher of the SP: Elitism Chapter 10 (Dharmabhā
ṇ
aka-parivarta)(11) A preacher of the SP (dharmabhāṇaka) should be regarded as the Tathāgata.
(12) A dharmabhāṇaka was born as a human being in accordance with his vow and is like the
Tathāgata. (SPS 226.6–9, SPT 98a3, SPC2 30c22–23)
(13) A dharmabhāṇaka was born as a human being in accordance with his vow and is a messenger
of the Tathāgata. (SPS 226.9–227.1, SPT 98a3–5, SPC2 30c23–26)
(14) A dharmabhāṇaka is an agent of the Tathāgata and was sent by the Tathāgata.
(15) Any slander against a dharmabhāṇaka will produce much more sin than slander against the
Tathāgata, no matter whether it is true or false. (SPS 227.4–7, SPT 98a8–b1, SPC2 30c29–31a3)
(16) A dharmabhāṇaka carries the Tathāgata on his shoulder. (SPS 227.7–9, SPT 98b2–3, SPC2 31a3–5)
(17) A dharmabhāṇaka should be honored and given many offerings.
(18) A dharmabhāṇaka is invested with the robes of the Tathāgata, is blessed by the Tathāgata,
dwells in the convent of the Tathāgata, and is stroked on the head by the hand of the Tathāgata. (19) A dharmabhāṇaka should enter the room of the Tathāgata, wear the robe of the Tathāgata, and
sit on the seat of the Tathāgata. (SPS 234.3–11, SPT 101a3–b2, SPC2 31c21–28)
(20) A dharmabhāṇaka must endure any persecution. (SPS 236.11–12, SPT 102a3–4, SPC2 32a23–24)
Chapter 11 (Stūpasaṃdarśana-parivarta)
(21) To preach the SP is entirely difficult. (SPS 253.3–255.6, SPT 109b2–110a5, SPC2 34a16–b10)
Chapter 12 (Utsāha-parivarta)
(22) Eighty hundred thousand bodhisattvas make a vow to preach the SP regardless of various kinds of persecution. (SPS 271.7–274.10, SPT 117b5–118b3, SPC2 36b21–37a1)
Chapter 13 (Sukhavihāra-parivarta)
(23) Four kinds of peaceful practice are told, which are not easy to perform.
Chapter 14 (Bodhisattvapṛthivīvivarasamudgama-parivarta)
(24) The bodhisattvas who issued from the gaps of the earth have gold-colored bodies and the thirty-two characteristic signs of a great man. (SPS 297.12–298.4, SPT 127b2–4, SPC2 39c28–40a4)
(25) The bodhisattvas from the gaps of the earth, who were trained by the Buddha Śākyamuni him-self after he had attained supreme enlightenment, live a rigidly ascetic life.
Chapter 16 (Pu
ṇ
yaparyāya-parivarta)(26) (16) is repeated. (SPS 338.2–5, SPT 145a8–b2, SPC2 45b22–25)
(27) (11) is repeated. (SPS 343.9–12, SPT 147b5–7, SPC2 46b4–6)
(28) Even the Tathāgata is unable to fully explain the merits of those who keep the SP.
Chapter 22 (Bhaiṣajyarājapūrvayoga-parivarta)
(29) (28) is repeated. (SPS 417.13–418.1, SPT 178a7–b4, SPC2 54b19–21)
(30) Self-immolation is the best worship of the Tathāgata and the SP. (31) Self-immolation is the best worship of the Tathāgata-shrines.
2.3. The Purifying and Exclusive Manner of the Stūpa of the SP Chapter 10 (Dharmabhā
ṇ
aka-parivarta)(32) A caitya that does not contain the Tathāgata-relics combined with the practice of the SP be-comes the true stūpa of the Tathāgata. (SPS 231.7–232.5, SPT 99b8–100a6, SPC2 31b26–c3)
Chapter 11 (Stūpasaṃdarśana-parivarta)
(33) Through praise from the past Tathāgata, Prabhūtaratna, who is the stūpa itself to the Buddha Śākyamuni who preaches the SP and their sitting side by side, the SP attempts to shift the Bud-dhist central value from stūpa-worship to worship of the SP.
Chapter 16 (Pu
ṇ
yaparyāya-parivarta)(34) (32) is repeated. (SPS 338.2–340.8, SPT 145a8–146b8, SPC2 45b22–46a2)
(35) (32) is repeated and developed. (SPS 340.9–341.8, SPT 146b8–147a5, SPC2 46a2–14)
Chapter 20 (Tathāgatarddhyabhisaṃskāra-parivarta)
(36) Anywhere a caitya that does not contain the Tathāgata-relics combined with the practice of the
SP is built becomes the place where all the Tathāgatas attain buddhahood, preach the Law, and
enter into perfect peacefulness (parinirvṛta). (SPS 391.6–13, SPT 166b3–7, SPC2 52a21–27)
2.4. The Purifying and Exclusive Manner of the Entrustment of the SP Chapter 11 (Stūpasaṃdarśana-parivarta)
(37) An address by the Buddha Śākyamuni: Who will preach the SP in this Sahā world after I enter into perfect peacefulness? (SPS 250.9–13, SPT 108b2–4, SPC2 33c11–15)
(38) (37) is repeated. (in the verse section) (SPS 255.11–12, SPT 110a6–7, SPC2 34b13–14)
Chapter 12 (Utsāha-parivarta)
(39) Two million bodhisattvas headed by Bhaiṣajyarāja and Mahāpratibhāna addressed to the Bud-dha Śākyamuni, Without paying attention to our lives, we are going to preach the SP after the
Lord has entered into perfect peacefulness. However, no reference is made to place where they are going to preach the SP. The Buddha gives them no reply. (See (48).)
(40) A proposal by five hundred monks who had been given the prediction of attaining buddhahood in the previous Chapter 8. However, the place where they are going to preach the SP is restrict-ed to out of this Sahā world. The Buddha gives them no reply.
(41) A proposal by eight thousand monks who had been given the prediction of attaining buddha-hood in the previous Chapter 9. However, the place where they are going to preach the SP is re-stricted to out of the Sahā world. They also referred to how ignorant and mean the people of this Sahā world were. The Buddha gives them no reply.
Chapter 12. However, the place where they are going to preach the SP is restricted to out of this Sahā world. The Buddha gives them no reply. (SPS 270.5–7, SPT 117a5–6, SPC2 36b7–8)
(43) A proposal by eighty hundred thousand shivering bodhisattvas. The place where they are going to preach the SP is every direction except for the place in which the Buddha Śākyamuni re-sides. The Buddha gives them no reply. (SPS 270.8–271.5, SPT 117a6–b5, SPC2 36b8–19)
Chapter 14 (Bodhisattvapṛthivīvivarasamudgama-parivarta)
(44) A proposal by the multitude of bodhisattvas who had flocked from other worlds to preach the
SP in this Sahā world after the Buddha s entering into perfect peacefulness.
(45) The Buddha Śākyamuni rejected their proposal. (SPS 297.6–11, SPT 127a6–b1, SPC2 39c23–28)
Chapter 20 (Tathāgatarddhyabhisaṃskāra-parivarta)
(46) A proposal by the bodhisattvas from the gaps of the earth, who were headed by Bodhisattva Viśiṣṭacāritra, to preach the SP in this Sahā world after the Buddha s parinirvṛta.
(47) A proposal of those, other than the bodhisattvas from the gaps of the earth, of preaching the SP after the Buddha s entering into perfect peacefulness.
(48) The Buddha Śākyamuni only approves of (46), and gives no reply to (47). Therefore, it is high-ly possible that his silence towards the proposals signifies rejection, not approval.
(49) The Buddha, who approved of (46), entrusts the SP only to the bodhisattvas from the gaps of the earth (bie fuzhu). (SPS 390.11–391.6, SPT 166a6–b3, SPC2 52a13–21)
(50) The Buddha, entrusting them with the SP, gives in the verse section the prediction of their at-taining buddhahood. (SPS 394.5–6, SPT 167b3–4, SPC2 52b29–c2)
3. The Conciliatory Manner in the
SP
3.1. The Conciliatory Manner in the Hearing of the SP Chapter 19 (Sadāparibhūta-parivarta)
(51) The Bodhisattva Sadāparibhūta preached the SP to any monk, nun, lay man, or lay woman. This manner disagrees with that of (1), (2), (3), (4), (6), (8), (10), and so on.
(52) In consequence of (51), those who slandered the SP had to suffer terrible pain in great hell (SPS
382.6–9, SPT 162b6–8, SPC2 51a27–29). This warning has already been given in (1), (3), and (4).
Chapter 26 (Samantabhadrotsāhana-parivarta)
(53) Those who keep the name of the Bodhisattva Samantabhadra are those who hear the SP directly from the Buddha Śākyamuni himself. This is a part of (56).
Chapter 27 (Anuparīndanā-parivarta)
(54) The SP must be heard by all sentient beings (SPS 484.10–485.1, SPT 203b7–8, SPC2 52c11–12).
This manner disagrees with that of (1), (2), (3), (4), (6), (8), (10), and so on.
3.2. The Conciliatory Manner of the Preacher of the SP Chapter 26 (Samantabhadrotsāhana-parivarta)
(55) This looks similar to (12), (13), (14), (16), and (18) in Chapter 10 (Dhamabhāṇaka-parivarta)
can preach the SP is due to a vow made in a former life or the Tathāgata s sending one to do so, whereas this Chapter 26 states that one can preach the SP by the grace of the Bodhisattva Sa-mantabhadra. Moreover, in Chapter 10, the future aim of the preacher of the SP is to attain bud-dhahood, whereas, in this Chapter 26, the future aim is rebirth in heaven endowed with pleas-ure with deities. Therefore, the manner here disagrees with that of (13), (14), (16), and (18). (56) No one has to actually preach the SP since anyone who keeps the name of Bodhisattva
Sa-mantabhadra is to be the hearer of the SP. (SPS 480.1–8, SPT 202a7–b3, SPC2 61c21–62a3)
3.3. The Conciliatory Manner of the Stūpa of the SP Chapter 22 (Bhaiṣajyarājapūrvayoga-parivarta)
(57) Confusion of caitya with stūpa. (SPS 414.10–415.2, SPT 176a5–b1, SPC2 54a12–16. See Suzuki
[2014].) This manner disagrees with that of (32), (33), (34), (35), and (36).
3.4. The Conciliatory Manner of the Entrustment of the SP Chapter 27 (Anuparīndanā-parivarta)
(58) The Buddha Śākyamuni entrusts the SP to all the bodhisattvas (zong fuzhu). (SPS 484.2–10,
SPT 203b2–7, SPC2 52c4–11) This manner disagrees with that of (48), (49), and (50).
4. What the Coexistence of the Two Manners in the
SP Means
Does the conciliatory manner found in the SP show that the SP is a synthetic scripture?1)
As shown above, of all the 27 chapters in the SP, the exclusive manner dominates over-whelmingly from Chapter 1 (Nidāna-parivarta) to Chapter 20 (Tathāgatarddhyabhisaṃskāra-parivarta). Thus, here, we examine the context of the SP from Chapter 1 to Chapter 20.
The Buddha Śākyamuni, who has been meditating in Chapter 1, arouses from that medi-tation at the beginning of Chapter 2 (Upāyakauśalya-parivarta), and expounds that any sentient being including the Buddha s disciples who have already attained arhathood, can attain buddhahood. However, since this idea that all sentient beings can attain buddhahood (ekayāna theory) is difficult to believe, it should be concealed from self-conceited and ig-norant people. On these grounds, from Chapter 3 (Aupamya-parivarta) to Chapter 9 (Ānandarāhulābhyām anyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ vyākara
ṇ
a-parivarta), the Buddha gives predictions of attaining buddhahood to his disciples, such as Śāriputra, Maudgalyāyana, and Mahākāśyapa. Through these predictions, even arhats who have already attained mokṣa can attain mokṣa once more, and thus Hīnayāna Buddhism loses the grounds whereby one who has attained arhathood cannot attain buddhahood be-cause one can attain mokṣa only once.buddhahood by hearing the Buddha Śākyamuni s words of prediction. How, then, can such a prediction be attained after the Buddha has entered into perfect peacefulness? This is the main theme of the SP because at the time is was compiled, everyone was living in this Sahā world where the Buddha had already entered into perfect peacefulness.
From Chapter 10 (Dharmabhā
ṇ
aka-parivarta), the SP shifts its focus to the period after the Buddha Śākyamuni had already entered into perfect peacefulness.2) Chapter 10 showsthat after the Buddha had entered into perfect peacefulness, a preacher of the SP, which comprises both the Buddha s words and the Buddha himself, in predicting that all sentient beings will attain buddhahood, acts as a messenger and agent of the Buddha, and should be recognized as the Buddha himself. With their strong awareness that the Buddha had already entered into perfect peacefulness, the compilers of the SP discovered what the Buddha real-ly was in the actual function of benefiting sentient beings, as realized by preaching the SP. From Chapter 11 (Stūpasaṃdarśana-parivarta) to Chapter 14 (Bodhisattvapṛthivīvivarasam udgama-parivarta), it is continuously asked who and how the SP should be retained and preached after the Buddha s entering into perfect peacefulness. In the verse section of Chap-ter 12 (Utsāha-parivarta), the persecution that preachers must suffer is described in detail, while the following Chapters 15 (Tathāgatāyuṣpramā
ṇ
a-parivarta) and 16 (Puṇ
yaparyāya-parivarta) declare that even after the Buddha has entered into perfect peacefulness, the Bud-dha Śākyamuni remains in this world eternally and continues to carry out the function of benefiting all sentient beings as long as the SP is preached. Chapter 16, Chapter 17 (Anumodanāpuṇ
yanirdeśa-parivarta), and Chapter 18 (Dharmabhāṇ
akānuśaṃsā-parivarta) describe various kinds of religious merits brought about by the retaining and preaching of the SP and encourage bodhisattvas to retain and preach the SP in order to more easily real-ize the function of benefiting all sentient beings after the Buddha s entering into perfect peacefulness. Chapter 19 (Sadāparibhūta-parivarta) emphasizes, with two failure stories,3)that after the Buddha has entered into perfect peacefulness, by preaching the SP, which comprises the Buddha s words and the Buddha himself predicting that all sentient beings will attain buddhahood, the Buddha s role is taken over, i.e., the actual function of benefiting sentient beings is realized. This context from Chapter 10 to Chapter 19 naturally leads to the following Chapter 20 (Tathāgatarddhyabhisaṃskāra-parivarta) in which the SP is en-trusted only to the bodhisattvas from the gaps of the earth, and they are instructed to retain and preach the SP after the Buddha has entered into perfect peacefulness.
As have been shown above, the teachings from Chapter 1 to Chapter 20 can be placed solely in this one context whose central manner is purifying and exclusive. Let us call this context the Main Stream of the SP and the Thesis of the SP.
To the SP, the realizing of the Buddha s function through the preaching of the SP, which can only predict all sentient beings attaining buddhahood, is the fundamental basis of its compilation and existence. Therefore, it is impossible for the SP to substitute any other ac-tion, such as symbolic performance, for actually preaching or hearing the SP. However, (53) relates that the keeping of the name of the Bodhisattva Samantabhadra, i.e., a symbol-ic performance, can substitute for the hearing of the SP. We should call this manner the Antithesis to the SP.
Consequently, the conciliatory manner shown in chapter 3 of this paper cannot be re-garded as the one that leads to the synthesis, but as bringing about a jumbled and inconsist-ent situation in the SP. Since the problem that some hearers may go to hell is not avoided, we can say that zong fuzhu is not essential to the SP and is the antithesis to the SP.
Regardless of whether or not the SP was compiled step by step, it has been transmitted in 27 chapters, as it continues to be today, since the 3rd century CE. The question then aris-es: Why did those who compiled and practiced the SP in India not synthesize the various teachings? Okada [2016] pointed out that in compiling the final six (more correctly seven, i.e., Chapters 21 to 27) chapters, the differences in the teachings do not matter greatly. However, we cannot place (53) in the Main Stream or Thesis of the SP, nor is it sublated. Therefore, in compiling the final seven chapters, it is not that the differences in the teach-ings did not much matter, but that the differences in the teachteach-ings did not matter at all.
5. Conclusion
In not sublating its Thesis and Antithesis, the SP has long left these elements jumbled, and those who practice the SP in India have also left the SP untouched. This inevitably leads us to an understanding that the practice of the SP in India was confined to accumulating re-ligious merits by copying the text, and that the SP has remained an écriture.4)
Notes
1) See Okada [2016].
SPC2 8c15–9a25; SPS 94.1–2, SPT 43a2, SPC2 15b25–28). Suzuki [2016] is referred to in this paragraph.
3) One is that, at first, the Bodhisattva Sadāparibhūta, who wished to give the prediction of attaining buddhahood to all sentient beings, had to do so without any of the Buddha s words, i.e., the SP. The other is that after having obtained the SP, he preached the SP to whomever he met and made those who slan-dered the SP go to great hell.
4) See Shimoda [2011: 60], [2013: 53], and Suzuki [2014: 127]. Texts and Abbreviations
SP Saddharmapuṇḍarīka.
SPS Saddharmapuṇḍarīka. Ed. H. Kern and Bunyiu Nanjio. St. Petersburg: Commissionaires de
l Académie Impériale des Sciences, 1908–1912.
SPT Tibetan version of the SP, P no. 781 (Dam pa'i chos pad ma dkar po).
SPC2 Second Chinese version of the SP, T. no. 262 (Miaofa lianhua jing 妙法蓮華經). Trans.
Kumārajīva (Chi. Jiumoluoshi 鳩摩羅什).
SPC1 First Chinese version of the SP, T. no. 263 (Zheng fahua jing 正法華經). Trans. Zhu Fahu 竺法護.
(T. Taisho Tripiṭaka; P Peking Kanjur). Bibliography
Okada Yukihiro 岡田行弘. 2016. Sōgō kyōten to shite no Hokekyō 総合経典としての『法華経』.
In-dogaku Bukkyōgaku kenkyū 印度学仏教学研究 64 (2): 191–198.
Shimoda Masahiro 下田正弘. 2011. Kyōten wo sōshutsu suru: Daijō sekai no shutsugen 経典を創出す る： 大乗世界の出現. In Daijō bukkyō no tanjō 大乗仏教の誕生, ed. Katsura Shōryū 桂紹隆, Saitō Akira 斎藤明, Shimoda Masahiro 下田正弘, and Sueki Fumihiko 末木文美士, 37–71. Shirīzu Daijō Bukkyō シリーズ大乗仏教 2. Tokyo: Shunjūsha.
Shimoda Masahiro 下田正弘. 2013. Shoki Daijōkyōten no aratana rikai ni mukete: Daijōbukkyō kigen
saikō 初期大乗経典のあらたな理解に向けて： 大乗仏教起源再考. In Chie/Sekai/Kotoba
智慧／世界／ことば, ed. Katsura Shōryū 桂紹隆, Saitō Akira 斎藤明, Shimoda Masahiro 下田正弘, and Sueki Fumihiko 末木文美士, 3–100. Shirīzu Daijō Bukkyō シリーズ大乗仏教 4. Tokyo: Shunjūsha.
Suzuki Takayasu. 2014. The Compilers of the Bhaiṣajyarājapūrvayoga-parivarta Who Did Not Know the Rigid Distinction between Stūpa and Caitya in the Saddharmapuṇḍarīka. Indogaku Bukkyōgaku
kenkyū 印度学仏教学研究 62 (3): 121–129.
Suzuki Takayasu. 2016. The Saddharmapuṇḍarīka as the Prediction of All the Sentient Beings
Attain-ing Buddhahood: With Special Focus on the Sadāparibhūta-parivarta. Indogaku Bukkyōgaku
kenkyū 印度学仏教学研究 64 (3): 113–121.
Key words Miaofa lianhua jing, 妙法蓮華經, Fahua jing, 法華經, Saddharmapuṇḍarīka, fuzhu, 付囑, thesis, antithesis, synthesis, sublation, écriture
