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A Study on the Śāriputra’s Status in the Lotus Sutra -Focusing on the bodhisattvasaṃmantrita, the bodhisattvarahasya, and the bodhisattvādhiṣṭhāna in the Chapter of A Parable

  • 불교학리뷰
  • Abbr : Critical Review for Buddhist Studies
  • 2018, (24), pp.9-36
  • DOI : 10.29213/crbs..24.201812.9
  • Publisher : Geumgang Center for Buddhist Studies
  • Research Area : Humanities > Buddhist Studies
  • Received : November 19, 2018
  • Accepted : December 7, 2018
  • Published : December 31, 2018

Ha Young Su 1

1금강대학교

Accredited

ABSTRACT

This study considers the “Chap. of A Parable”(譬喩品) of the Lotus Sutra by dividing it into three parts, namely ‘Scripture A’, ‘Scripture B’ and ‘ScriptureC’ which was announced through the process of approving Śāriputra’s understanding of the One Buddha-vehicle (一佛乘). Especially with regard to ‘Scripture B’, there is ambiguity in correspondence between the Sanskrit-text of the Lotus Sutra and Chinese translations of Zheng Fa Hua Jing (正法華經) and Miao Fa Lian Hua Jing (妙法蓮華經). Also, there are many differences between the various translations of ‘Scripture B’ from the Sanskrit text into modern languages. In particular, the sections that reveal a vivid difference in translations are those on the bodhisattvasaṃmantrita and the bodhisattvarahasya which deliver the reason why Śāriputra participated in the Edification of Sakyamuni Buddha and the bodhisattvādhiṣṭhāna which was explained as a momentum for making Śāriputra forget his past memory. For these reasons, this study reviewed major translations and matters related to them. Some translations increase ambiguity by regarding the ‘three bodhisattvas’as one single person. Whereas other translations do make the correct distinction between the subject of bodhisattvasaṃmantrita, bodhisattvarahasya and bodhisattvādhiṣṭhāna. However, one of these translations makes another mistake by equating the One Vehicle of Teachings of the Lotus Sutra (法華一乘) to both the bodhisattvasaṃmantrita and the bodhisattvarahasya. As for this, my understanding is as follows. The bodhisattvasaṃmantrita and the bodhisattvarahasya indicate Śāriputra’s specific engagement in the Buddha’s One Buddha-vehicle Edification. In other words, as for the bodhisattvasaṃmantrita I presume that it was Śariputra’s secret promise to play a role as an assistant to the Buddha’s One Buddha-vehicle Edification from inside the Buddhist monastic order. I also assume that the term, bodhisattvarahasya reveals more clearly that it was a seceret. To proceed the promise in secret, Śākyamunibodhisatattva had performed the mighty will of Bodhisattva(bodhisattvādhiṣṭhāna) on the Śāriputra. My understanding of the three expressions that appear in ‘Scripture B’ corresponds to the contents of the Prophecy of Enlightenment for Five Hundred Disciples Chapter (五百弟子受記品) which tells of the Bodhisattva who pretended to be the śrāvaka (聲聞), within the monastic community. According to this study, Śāriputra who was renowned as the foremost in wisdom (智慧第一) during early Buddhism, is also regarded as the Great Bodhisattva who practiced the bodhisattva-way with a figure of śrāvaka.

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