Vol.64 , No.3(2016)195鈴木 隆泰「一切皆成の授記『法華経』 ： 「常不軽菩薩品」を中心に」

Journal

_oflndian

and

Buddhist

Studies

Vol.

64,

No.

3,

March

2016

(113)

The

Saddharmapurdarika

as

the

Prediction

ofAll

the

Sentient

Beings'

Attaining

Buddhahood:

With

Special

Focus

on

the

Sadaparibhata-parivarta

SuzuKi

Takayasu

1.

The

Aim

ofThis

Paper

While

the

Saddharmapu4darika

(Lotus

SUtra,

SP)

repeatedly

teaches

that

any

_person

who speaks against

the

SP

or against

those

who

keep,

read,

_preach,

or explain

the

SP

must

experience severe retribution,

it

_also

teaches

_that

_those

who

keep,

read,

_preach,

or

explain

the

SP

shall attain a

_perfection

of

the

six sense organs,

i.e.,

_{eye, ear, nose,}

tongue,

bodM

and mind.

These

understandings

have

been

considered

the

basis

of

the

fo11owing

teaching

in

Chapter

lg

ofthe

SP

(Sada'paribhUta-parivarta,

SP

19):

i]

'

There

_{once existed a}

Bodhisattva

_named

SadaparibhUta.

He

did

_{not read}

or

_preach

any

Buddhist

scripture at all,

but

only continued

to

_give

_prediction

of attaining

buddhahood

to

all

the

Buddhists

who

held

the

mistaken

idea

that

they

had

already

attainedenlightenment.

'

Because

ofhis

_prediction

he

_{was abused}

by

them.

'

They

went

to

hell

on

the

_grounds

of

having

abused

him.

The

question

now _arises:

'

Why

did

they

have

to

_{experience such severe retribution}

for

abusing

paribhUta

who

did

not read

or

_preach

the

SP.

To

this

question

the

fbllowing

interpretation

has

been

_general:

'

The

SP

is

the

prediction

of all

the

sentient

beings'

attaining

buddhahood.

_Through

giving

of

this

_prediction

to

the

Buddhists

SadaparibhUta

had

essentially read and

preached

the

SP.

It

is

true

that

Chapter

lo

of

the

5P

_predicts

that

all

the

sentient

beings

can attain

buddhahood.

And

the

_present

author also agrees

that

the

SP

is

the

_prediction

of all

the

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

(

1

14)

The

saddharmapuu4ctrika

asthe

Prediction

ofAllthe

Sentient

Beings'

Attaining

Buddhahood

(SuzuKi)

sentient

beings'

attaining

buddhahood.

But

there

still

exists

the

fo11owing

_question:

'

Does

the

SP

_{which repeatedly} emphasizes

the

importance

ef

keeping,

reading,

preaching,

and explaining

it

really consider

the

_prediction

by

SadAparibhata

without reference

to

the

SP

equal

to

the

reading or

the

preaching

of

it?

If

so,

it

means

that

SP

19

_plays

a very strange role within

the

SP.

Seeking

an

interpretation

to

this

_question

this

_paper

attempts

to

elucidate

the

relationship

between

the

SP

and

the

_prediction

of attaining

buddhahood,

and

the

essential role of

SP

lg

within

the

SP.

2.

A

Survey

of

SP

19

Here

let

us

take

a

brief

survey

of

5P

19.

2>

(1)

The

Buddha

gakyamuni

reminds

the

Bodhisattva

Mahasthamaprapta

that

any

person

who

speaks

against

the

SP

or against

those

who

keep,

read,

_preach,

or

explain

the

5P

must experience severe retribution, and

that

those

who

keep,

read,

preach,

or explain

the

SP

shall attain

the

_perfection

of

the

six sense

organs.

3)

(2)

The

Buddha

Sakyarnuni

begins

to

tell

him

a story

((2}-(lo)):

In

a

_past

period

there

appeared

a

Buddha

narned

Bhismagaojitasvararaja.

That

Buddha

taught

the

law

of

cause and effbct

(pran-tyasamutpdda)

to

his

disciples

(s'rdvaka).

And

to

bodhisattJvas

that

Buddha

_gave

the

teaching

that

leads

them

to

supreme enlightenrnent.

After

he

had

entered

into

his

perfect

peacefulness,

and when

the

period

of

the

formal

image

of

his

true

law

(saddharmapratiriipaka)

came

to

an end,

there

appeared

another

Buddha

who

had

the

same name as

Bhismagaijitasvararaja.

In

this

way a

lot

ofBuddhas

that

had

the

same name

appeared

in

succession. `)

(3)

After

the

first

Buddha

Bhisrnagar:jitasvararaja

had

entered

into

his

_perfect

peacefulness,

and when

the

formal

image

of

his

true

law

was

fading,

there

was a

monk

Bodhisattva

who, approaching

the

Buddhists

holding

a mistaken

idea,

always

_gave

this

_prediction

to

them:

"I

do

not

despise

_you.

You

are not

despised,

for

you

all

_perfbrm

bodhisattva-practice,

and

_you

are

to

become

buddhas."

He

never

did

the

reading or

the

explaining ofany sutras

at

all.

5)

(4)

Hearing

the

_prediction

almost

all

the

Buddhists

became

angry with

him,

showed

him

ill

will

and

displeasure,

abused and

insulted

him:

"Why

does

this

monk,

unasked,

tell

us

that

he

feels

no contempt

for

us?

He

actually

despises

us

by

giving

The

Saddharmapu44arrka

as

the

Prediction

ofAll

the

Sentient

Beings'

Attaining

Buddhahood

(SuzuKi)

(1

1

5)

us such an unasked and

false

_prediction

of attaining

buddhahood."

But

that

monk

never

_got

angry or

held

malicious

thoughts

toward

anyone,

6}

(5)

They

sometimes cast a

dirt

clod

or

stick at

him.

In

that

case

he

_gave

them

the

prediction

from

afar

in

a

loud

voice. ')

(6)

They

_gave

hirn

the

name

SadaparibhUta,

which means a man who always says,

"You

are not

despised,"

S)

(7)

When

the

end ofhis

life

was

drawing

near

the

Bodhisattva

sadaparibhata

through

the

voice

from

the

sky

heard

the

SP

which

had

been

secretly

_preached

by

the

Buddha

Bhismagary'itasvararaja

before

he

had

entered

into

his

_perfect

peacefulness.

On

hearing

and obtaining

the

SP

the

Bodhisattva

Sadaparibhata

attained

the

_perfection

ofthe six sense organs.

He

also

became

able

to

_prolong

his

life

fbr

many aeons, and explained

the

SP

to

the

Buddhists

in

the

late

_period

of

the

formal

image

ofthe

true

law,

9)

(8)

The

Buddhists

who

held

the

mistaken

idea

and once named

him

sadaparibhUta

realized

that

he

had

attained

the

same

_power

and wisdorn as

the

Buddha.

And

allof

thern

were converted

to

become

his

fbllowers

and

the

hearers

ofthe

sp.

He

led

all

of

them

and many other

_people

to

supreme enlightenment

through

the

explanation

of

the

sp.

io)

(g)

Afterwards

he

disappeared

from

that

_place,

and experienced

hundreds

of

thousands

of millions of

deaths

and rebirths.

In

the

course oftime,

he

accumulated

religious merits, met

Buddhas,

obtained

the

SP,

and explained

the

sP

to

Buddhists.

In

every case

he

attained

the

_perfection

of

the

six sense organs. ii)

{lo)

Those

religious merits

_gained

through

meeting and

honoring

the

Buddhas

and

obtaining

the

SP

having

fu11y

ripened,

the

Bodhisattva

Sadaparibhata

attained

supreme enlightenrrient and

becarne

a

Buddha.

i2)

(11)

It

is

mysel

_£

Sakyamuni,

who at

that

time

was

the

Bodhisattva

SadaparibhUta.

Had

1

not

fbrmerly

obtained and

kept

the

SP,

I

should not so soon

have

attained

supreme

enlightenment.

It

is

because

I

have

kept,

read, and

_preached

the

SP

from

the

teaching

of

the

former

Buddhas

that

I

have

so

soon

attained

supreme

enlightenment.i3)

(12)

Under

the

teaching

of

the

Buddha

who

had

already

entered

into

his

_perfect

peacefulness

the

Bodhisattva

SadaparibhUta

_preached

the

SP

to

Buddhists,

and

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation ofIndian and Buddhist Studies

(116)The

fuddharmapu44arfl

aas

the

Prediction

of

All

the

Sentient

Beings'

Attaining

Buddhahood

(SuzuKI)

predicted

their

buddhahood

by

saying: "I

do

not

despise

_you.

You

_all

_perform

bodhisattva-practice,

and

_you

are

to

become

buddhas."

Among

them,

those

who

held

malicious

thoughts

teward

him

once

became

untouched

by

the

Three

Treasures,

and

fbr

ten

thousand

aeons

they

suffered

terrible

_pain

in

the

great

hell,

Avrci,

Having

purified

their

evit

karma

by

themselves

they

met

the

Bodhisattva

Sadaparibhata

again.

All

of

them

were

taught

the

SP

by

him

and

led

to

supreme

enlightenment.i4)

<13)

It

is

five

hundred

bodhisattvas,

five

hundred

nuns, and

five

hundred

Iay

women

among

this

assembly

that

suffered

terrible

_pain

in

the

_great

hell,

Avici,

on account

of

having

hooted

and

laughed

at

the

Bodhisattva

SadAparibhata.

But

all of

them

had

been

rendered steadfast

in

supreme enlightenment

through

his

teaching

the

SP.is)

(14)

So

the

keeping,

the

reading, and

the

_preaching

of

the

SP

bring

bodhisattvas

supreme enlightenment.

Therefbre

after

the

Buddha

had

entered

inte

his

_perfect

peacefulness

bodhisattvas

must constantly

keep,

read,

_preach,

and explain

the

SP.

16)

(15)

Then

the

Buddha

Sakyamuni

uttered

12

verses. ")

3.

An

Examination

ofSP

19

It

has

been

widely accepted

that

the

SP

is

the

Mahayana

Buddhist

scripture

that

predicts

that

allsentient

beings

will attain

buddhahood.

As

to

the

reason why

the

SP

advocates

the

_possibility

of all

the

sentient

beings'

attaining

buddhahood,

there

have

been

three

major

interpretations.

First,

all

the

sentient

beings

have

the

essence of

the

buddha

(buddhadhatu).

This

interpretation

was

_presented

by

Vasubandhu,

iS)

one

of

the

greatest

Mahiiyana

Buddhist

_{philosophers,}

but

this

first

interpretation

has

already

become

unacceptable

in

the

light

of

the

history

of

the

Buddhist

theory

Second,

the

wish of all

the

Buddhas

that

all

the

sentient

beings

shall attain supreme enlightenment

has

already

been

accomplished.i9)

we

can sqy

this

second one

is

the

fundamental

grounds

that

enables

the

5P

to

advocate

such a

_possibilityL

Third,

all

the

sentient

beings

are

_given

by

the

Buddha

the

_prediction

of attaining supreme enlightenment.20}

This

third

one

is

the

most

direct

_grounds.

The

Buddha

has

become

able

to

make a

_prediction

that

all

the

sentient

beings

will attain

buddhahood

on

the

_grounds

that

the

wish of all

-11ss-TheSaddharrnapuodarikaasthe

Prediction

ofAll

the

Sentient

Beings'

Attaining

Buddhahood

(SuzuKi)

(1

17)

the

Buddhas

has

already

been

accomplished.

And

it

is

the

SP

that

makes

the

prediction

of

all

the

sentient

beings'

attaining

buddhahood.

The

_question

may now arise:

Seeing

that

the

SP

is

the

Mahayana

Buddhist

scripture

that

makes

the

_prediction

that

all

the

sentient

beings

will attain

buddhahood,

can we

say

that

the

Bodhisattva

Sadaparibhata

essentially

_preached

the

SP

in

(3)(4)(s)

even

if

he

had

not _obtained

the

SP?

The

answer

is

no.

His

addresses

to

the

Buddhists

in

(3)(4)

(s)

are not

the

_prediction

of

all

the

sentient

beings'

attaining

buddhahood

because

only

buddhas

can make

the

_prediction

of attaining

buddhahood,

After

he

had

obtained

the

Buddha's

words,

i,e.,

the

SP,

his

addresses

became

the

_prediction

of attaining

buddhahood.

We

can

say

that

the

Bodhisattva

Sadaparibhata

fbr

the

first

time

obtained

the

SP

at

(7}

fbr

the

fbllowing

two

reasons:

First,

because

he,

fbr

the

first

time,

attained

the

_perfection

of

the

six sense oforgans at

(7).

Attaining

the

perfection

of

the

six sense

of organs

through

obtaining

the

SP

is

one of

the

major

_premises

of

this

SP

19

(see

(1)).

At

the

sarne

time

it

serves

in

SP

19

as

the

marker or

the

sign of whether one

has

obtained

the

SP

or not since whenever

he

obtained

the

SP

during

his

cycle ofdeath and rebirth,

he,

without any exception, attained

the

_perfection

of

the

six sense of organs

(see

(9)).

Secondly;

because

the

first

Buddha

Bhismagaejitasvararaja

did

not

teach

the

SP

in

his

life

time.

He

divided

his

hearers

into

two

classes as

his

disciples

and

bodhisattvas,

and only

to

the

bodhisattvas

did

he

_give

the

teaching

leading

them

to

supreme

enlightenment

(see

(2)).

This

selection of

the

hearers

shows

that

the

Buddha

in

_public

did

not

teach

the

SP

which

gives

the

prediction

of attaining

buddhahood

to

all

the

sentient

beings.

Since

the

Buddha

did

not

teach

the

SP

in

his

life

time,

there

seems no

reason

to

enable

the

Bodhisattva

Sadaparibhata

to

_preach

the

SP

in

(3)(4)(5).

The

Bodhisattva

Sadaparibhifta

who wished

to

_give

the

_prediction

of attaining

buddhahood

to

all

the

sentient

beings

had

to

do

so without any ofBuddha's words

(see

(3)).

Since

his

addresses could not

have

been

the

Buddha's

words,

the

Buddhists

who

heard

his

addresses

had

to

become

angry with

him,

show

him

ill

will

and

displeasure,

abuse and

insult

him:

"He actually

despises

us

by

_giving

us such

false

_prediction

of

attaining

buddhahood"

(see

(4)).

Sometimes

they

cast a

dirt

clod or stick at

him

(see

(s)).

Those

Buddhists

insultingly

named

him

Sadaparibhata

(see

(6)).

But

after

he

had

obtained

the

SP

at

(7)

even such

Buddhists

came

to

realize

that

the

Bodhisattva

Sadaparibhata

who

_preached

the

Buddha's

words

had

attained

the

same

_power

and

-1159-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

(

1

1

8)

The

_{Saddharrnapupdariko}

as

the

Prediction

ofAll

the

Sentient

Beings'

Attaining

Buddhahood

(SuzuKi)

wisdom as

the

Buddha.

And

all ofthem were converted

to

become

the

hearers

ofthe

SP

and

led

to

supreme enlightenment

by

him

(see

(s)).

Here

some may

_present

such a refutation as

this:

The

Bodhisattva

SadaparibhUta

essentially obtained

the

SP

in

(3)(4)(s)

because

the

Buddhists

in

(4)(s)(6)

went

to

hell

by

having

abused and

insu]ted

him

(see

(12)(13)).

If

attaining

the

_perfection

of

the

six sense of organs

through

obtaining

the

SP

is

the

_prernise

of

this

SP

19,

experiencing severe retribution

through

abusing or

insulting

the

_preacher

of

the

sP

has

to

be

also

the

premise

ofthis

5P

19

(see

(1)).

The

present

author

_perfectly

agrees with

this

refutation as

to

the

_point

that

experiencing severe retribution

through

abusing or

insulting

the

_preacher

of

the

SP

is

the

_premise

of

this

SP

lg.

But

it

is

not

the

Buddhists

in

(4)(s)(6)

that

suffered

terrible

pain

in

the

great

hell,

Avici,

through

having

abused or

insulted

the

Bodhisattva

SadEparibhata

_preaching

the

SP.

The

Buddhists

who

suffered

terrible

_pain

in

the

hell

were

those

who

held

malicious

thoughts

toward

hirn,

and

hooted

and

laughed

at

him

after

he

had

obtained

the

SP

at

(7).

There

are

three

reasons

fbr

this.

First,

the

Buddhist

who went

to

the

hell,

Avici,

held

malicious

thoughts

toward

the

Bodhisattva

Sadaparibhata

who

_preached

the

SP

(see

(IZ)).

This

expression "the

Bodhisattva

SadEparibhifta

who

preached

the

SP"

cannot

be

fbund

in

(3)(4)(5).

On

the

contrary

it

is

clearly expressed

that

he

never

did

the

reading or

the

explaining of any sutras

including

the

SP

(see

(3)).

SecondlM

the

Buddhists

had

to

experience

the

severe

retribution since

they

held

malicious

thoughts

toward

him,

and

hooted

and

laughed

at

him

(see

(12)(13)).

It

is

true

that

the

Buddhists

in

(4)(5)(6)

became

angry with

hirn,

showed

him

ill

will and

displeasure,

abused and

insulted

him

(see

(4)),

_{sometimes cast a}

dirt

clod

or

stick

at

him

(see

(s)),

and

_gave

him

the

name

Sadaparibhttta

(see

(6)).

But

we cannot

find

the

expression "They

held

malicious

thoughts

toward

him,

and

hooted

and

laughed

at

him"

in

(4)(s)(6).

Thirdly)

after

the

Bodhisattva

Sadaparibhata

had

obtained

the

SP

at

(7),

the

Buddhists

in

(4)(s)(6)

were converted

by

him

to

become

the

hearers

of

the

SP

in

their

lives

and

led

to

supreme enlightenment

(see

(s)).

This

is

irreconcilable

with

the

description

at

(12)

that

those

who suffered

terrible

_pain

in

the

hell

once

became

untouched

by

the

Three

Treasures,

and

that

having

_purified

their

evil

karma

by

themselves

they

met

the

Bodhisattva

Sadaparibhata

again and were

led

to

supreme enlightenrnent

by

his

_preaching

the

SP.

-1160-The

Saddharmapu4dariko

asthe

Prediction

ofAll

the

Sentient

Beings'

Attaining

Buddhahood

(SuzuKi)

(

1

1

9)

All

these

things

considered

here

we can

_present

the

theme

of

SP

lg

as

fbllows:

After

the

Buddha

had

entered

into

his

_perfect

_peacefulness

the

SP

should

be

kept,

read,

preached

and explained

for

the

sake of all

the

sentient

beings'

attaining

buddhahood

(see

(11)(14)).

After

the

Buddha

had

entered

into

his

_perfect

_{peacefulness,}

through

the

preaching

of

the

Buddha's

words,

i,e.,

the

SP,

one should

take

over

the

role of

the

Buddha

Sakyamuni

_predicting

that

all

the

sentient

beings

will attain

buddhahood.

After

the

Buddha's

entering

into

his

_perfect

_peacefulness

there

is

no

other

way

than

this

to

lead

them

to

supreme enlightenment

through

the

prediction

ofattaining

buddhahood.

This

_practice

fbr

the

benefit

of other

_people

also

brings

benefit

to

oneself

to

attain

supreme enlightenment

soon

(see

(n)).

The

keeping,

the

reading,

the

_preaching,

and

the

explaining of

the

SP

bring

benefit

both

to

others and

to

oneselfi

4.

Conclusion

Chapter

lo

(Dharmabhapaka-parivarta)

of

the

SP

shows

that

after

the

Buddha

entered

into

his

_perfect

peacefulness

(tathagatasya

parinirvr.

tasya)

a

_preacher

(dharrnabhapaka)

of

the

SP,

which

is

the

Buddha's

words,

_predicting

that

all

the

sentient

beings

will attain

buddhahood

is

a messenger of

the

Buddha

(tathagatadtita)

and an agent of

the

Buddha

(tathagatakrtyakara),

and should

be

recognized as

the

Buddha

(tathagato

veditavyah).

Under

the

strong awareness

that

the

Buddha

has

already entered

into

his

perfect

peacefulness,

the

compilers of

the

SP

found

what

the

Buddha

really

is

in

the

actual

function

of

benefiting

the

sentient

beings

realized

by

preaching

the

sp.

2i)

From

Chapter

11

(Stupasanidars'ana-parivarta)

to

Chapter

14

(Bodhisattvaprthivivivarasamudgama-parivarta)

it

is

continuously asked who and

how

the

SP

should

be

kept

and

_preached

after

the

Buddha's

entering

into

his

_perfect

_{peacefulness.}

And

the

fbllowing

Chapters

15

(TUthagatdyusprama4a-parivarta)

and

16

(Puayapaoidya-parivarta)

declare

that

even after

the

Buddha

has

entered

into

his

_perfect

_peacefulness

the

Buddha

SAkyamuni

eternally stays

in

this

world and

keeps

carrying out

the

function

of

benefiting

all

the

sentient

beings

as

long

as

the

SP

is

_preached.

Chapter

16,

Chapter

17

(Anumodanapurtyanirdes'a-parivarta),

and

Chapter

18

(Dharmabhapakanus'amsa-parivarta)

describe

various

kinds

of religious merits

brought

by

the

keeping

and

the

_preaching

of

the

SP

and encourage

bodhisattvas

to

keep

and

_preach

the

SP

in

order

to

more easily

realize

the

function

of

benefiting

all

the

sentient

beings

after

the

Buddha's

entering

1161

-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

(

i

20)

The

Saddharmapu"darim

asthe

Predictien

ofAlltheSentientBeings'Attaining

_Buddhahood

(SuzuKi)

into

his

_perfect

_{peacefuIness.}

Having

these

chapters as

its

_premises

SP

lg,

which

begins

with

the

re-illustration of

the

_perfection

ofthe six sense organs

through

the

keeping

or

the

_preaching

of

the

SP,

emphasizes

that

after

the

Buddha

has

entered

into

his

_perfect

peacefulness

only

by

the

_preaching

ef

the

SP,

which

is

the

Buddha's

words

_predicting

that

all

the

sentient

beings

will _attain

buddhahood,

thus

taking

_over

the

Buddha's

_role,

i.e.,

the

actual

function

of

benefiting

the

sentient

beings

is

realized.

And

through

this

realization _of

the

function

_of

benefiting

others,

the

_preacher

of

the

SP

himself

soon attains supreme enlightenment.

The

_preaching

of

the

SP

brings

about

the

benefit

both

to

oneself and

to

others.

This

context

from

Chapter

lo

te

Chapter

lg

naturally

leads

to

the

fbllowing

Chapter

2o

(lkithagatarddkyabhisamska-ra-parivarta)

in

which

the

Se

which

brings

about

the

benefit

both

to

oneself and

to

others,

is

entrusted

to

the

Bodhisattvas

from

the

earth which

had

appeared

in

chapter

14,

and

they

are

instructed

to

keep

and

preach

the

SP

after

the

Buddha

has

entered

into

his

_perfect

_{peacefulness.}

Therefbre

SP

lg

does

not

_play

any strange role within

the

SP,

but

can suitably

be

fbcused

on

the

main

theme

of

the

SP,

which

is

_presented

through

the

context

from

Chapter

lo

to

Chapter

20,

that

even after

the

Buddha

has

entered

into

his

_perfect

peacefulness,

the

function

of

the

Buddha

Sakyamuni

which

benefits

all

the

sentient

beings

can

be

eternally realized

through

the

keeping

and

the

_preaching

of

the

SP.

Notes1)

SPs

375.1-385,7,

SP,

159a8-163b8,

SP,,

50b24-51c7,

SP,,

122b29-124a2.

2)

In

translating

the

SP,

in

this

_paper,

Kern

[1884]

was referred

to.

3)

SP,

375.1-8,

SP,

_159a8-b3,

SP,,

_50b24-28,

SP,,

122b29-c5.

4)

SP,

375.9-377.6,

SP,

159b3-160a8,

SP,,

50b28-c14,

SPc,

122c5-20.

5)

SP,

377.6-378.7,

Sq

160a8-161al,

SP,,

50c14-23,

SP,,

122c20-123al. 6)

SP,

378.8-379.1, SP,

161al-4,

SP,,

50c23-2S,

SP,,

123al-7,

7)

SP,

3792-3,

SP,

161a5,

SP,,

50c28-51al,

SPa

123a7-9.

8)

SP,

379.3-4,

SL

161a5-6,

Sq,

51al-3,

SP,,

123a9-12.

9)

SP,

379.5-13,

SP,

161a6-b3,

SP,,

51a3-7,

SP,,

123a12-18.

10)

SP,

379.13-380.5,

SP,

161b4-6,

SP,,

51a8-12,

SP,,

123a18-22.

11)

SP,

380.6-381.3,

SP,

161b6-162a4,

SP,,

51a12-17,

5P,,

123a23-b3.

12)

SP,

381.4-8,

SPT

162a4-7,

SP,,

51a17-21,

SP,,

123b4-7.

13)

SP,

381.8-382.3,

SP,

162a7-b4,

SP,,

51a21-26,

SP,,

123b7-13.

14)

SPs

382.3-10,

S-

162b4-8,

SPc2

51a26-bl,

SPa

123b13-20.

15)

SPs

382.10-383.3,

Sll,

163al-3,

SP,,

51bl-5,

Sq,

123b20-25.

16)

SP,

383.3-6,

SP,

163a3-5,

SP,,

51bS-9,

SPc,

123b25-28.

17)

SP,383.7-385.6,Sq163a5-b7,SP,,51b9-c7,Sq,123b28-124a2.

18)

Shixian

zhongshengjieyou

foxing

_gu

fik-R!tlueJfiont{kut

(T.

no. Is19,voL

26,

9a14),

shi2hu zhongsheng

jieyou

fbxing

_gu

fift

:tsM!kgEma{!ktr

_(T.

no. Is20,vol,

26,

18b8). 19)

See

Hirakawa

[1989:

447]

and

Suzuki

[ZO15:

172-173].

20)

See

Okada

[2013:

276]

and

Suzuki

[2014:

37-38].

21)

See

-The

　

Saddharmapu

_”

dan

’

ka

　as　

the

　

PrediCtion

　ofAll　

the

　

Sentient

　

Beings

’

Attaining

　

Buddhahood

（

5uzuK1

）

　

（

121

）

Suzuki

［

2006］．

TeXts 　and 　

Abbreviations

5P



saddharrnapu

_り

4an

−

ka

．

5Ps

_{5addharmapupdan}

’

kU

．

　

Ed ．

　

H ．

　

Kern

　and 　

Bunyiu

　

Nanjio．

　

S

し

Petersburg

；

Bibliotheca

　

Buddhica

，

　　　　　1908

−

1912

．

SP

_，



Tibetan 　version 　ofthe 　

SP，

　

P

　no

．

781

（

Dam

　

pa

’

i

　chos　

pad

　ma 　

dkar

　

po）

，

5P_、、



second 　chinese 　version 　of　the　

5P．

　

T．

　no

．

262

（

Miafoa

　

lianhua

　

jing

妙 法

蓮

華

經

）

．

　

Trans．

　　

　　

　

Kum

互rajiva

_（

Chi．

Jiumoluoshi

_{鳩 摩羅什}

_）

，

SPc

，

　

First

　

Chinese

　_{version 　ofthe} 　

SP．

　

T

_{』 o}

，

263 （

zheng



fahuajing

．

正

法華經 ）

．



Trans．



Zhu



Fahu

竺

法

　　　　　護

（

T

，

Taisho　Tripitaka_；

PPeking

　

Kanjur）

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keisei

”

開

三顕

一

の

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とその

形

　　

　

成 ．ln

　

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法華

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SuzUki

　

Takayasu 鈴 木 隆泰 ，2006．

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Tathagato

　

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Nyorai

　

de

　aru　

to

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Tathagato

　　

　

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如

来

で あ る

と知 り

な さい 」n　H。

keky

δ　to　Daijo

’

　

ky

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kenkya

法華 経

と

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ed

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185−208．

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δ　

ky6ten

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t

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kanj6

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に お ける

授

記 と

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In 舮

αnσ

k

α_り

’

δ

　　

　

girei

アジアの灌 頂 儀 礼，　ed

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36−57．

　

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H

δz6kan

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Suzuki

　

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‘

Two



Parables

on

‘

The wealthy Fatherand the

Poor



Son

’

in



the

　　

　

Saddharmapundarika 　and 　the　Mα

habherisj

亡ra

，

”

　lndogα

ku

　

Bukkyo

’

gaku

　

kenkya

印

度

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仏 教

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_（

3

_）

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−

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，

Key

　_w・rds 　

Mia

・

fa

　

lianhuajing

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妙 法 蓮華

經

励 uα

_ゴ

’η

g

，

法 華經

，

5addh

・rm ・

p

・

nd

・

rika，

　　

　　

　　

　　

　

Changbuqing

　

pusa

　

pin

_，

常不軽 菩 薩品

_，　

SadaparibhUta−

parivarta

_，　sho

_{ゆ 、}

授記

，

　　

　　

　　

　　

　

i｛

y

δ

kara

ロa，　

the

　eternal　

Buddha

　

S

巨

kyamuni

　realized 　

through

　

the

　

keeping

　and 　

the

　　　　　　

prea

（：

hing

　ofthe　

Saddharmapu

_卩

darika

　　

　　

　　

　　

　　

　　

　　

　

　　

　　

　　

　　

　　

　　

　　

　　

　　

（

Professor

，　

Yamaguchi

　

Prefectural

　

University

，　

D ．

Litt．

）