Journal of Indian and Buddhist Studies Vol. 39, No. 2, March 1991

A comparatne study of The Symbolical relations between Devadatta parivarta and Moksadharmanusasana parva

Norio SEKIDO

Devadatta parivarta is called the later half of the Stupasarndarsana parivarta in the versions of the SDP. This chapter was translated by Fa-hsien and Fa-i in collaboration and was interpolated therein in latte period., as Kumarajiva had already translated the Miau-fa-lien-houa-ching at 406 A. D. except the above mentioned chapter. As far as the chapter "Devadatta" is concerned its one translatio n in the Uigurian language.4) Keisho Tsukamoto5) pointed out, in his "the genesis and growth of the lotus birth and the lotus seat" about the birth of he takes a close look at the and the Devadatta parivarta of the SDP conce- rning their mythological backgrounds,. He has also describe dthe birth of Vishnu in the 'Devadatta parivarta' of the SDP. dasa-dig-buddha-ksetropapannas cedam eva janmani janmani Srosyatis) [but shall be reborn in the presence of the Buddhas of the ten directions, cons- tantly hearing this scripture wherever he may be born.] -manusya-lokopannasya casya visista-sthana-pr aptir bhavisyati/ [If he is reborn among men or gods, he shall enjoy superior, subtle pleasure.] Yasmins ca buddhaksetra upapatsyate tasmin aupapaduke sapta-ratna-maye pa- dma upapatyatye tathagatasya sammukham [If he is in the presence of a Buddha, he shall be magically reborn in a lotus blossom.] Leon, Hurvitz7) comments on the last sentence, as follows, "And in, whatsoever, Buddha-field he shall be reborn, there will be self-originated lotus, made of the seven jewels, he will be reborn in the presence of the Thus Gone One'," BunnoKato8) and his followers, have sabscribed to the view of Leon

-1030- A study of The Devadatta parivarta and The Moksadharmanusasana parva (N. SEKIDO) (26) Hurvitz [but shall] be born into the presence of the buddhas of the universe. Whereverr he may be born he will always hear this : and if, he is born amongst men or gods, he will enjoy marvel l ous delight. As to. the Buddha in whose presence [he is born], his birth will be by emanation from a lotus flower." Other sources, (the Chinese versions, the Tibetan versions and the French version including of E. Burnouf,) covers one of the famous Indian mytho- logy connected with the birth episode of . Therefore, It becomes lucid that 'padma upapatyate' must be the key-point which suggests what kind of story has been derived from. On the other hand, when we read the Moksadharmanusasana parva belonging to the Santi- Parva in the Mahabharata, especially the chapter 335, to 337.11) The general framework of the 8antiparva unfolds the wise interlocution between Yudhisthira and Bhisma. Yudhisthira implored Bhisma to educate him on many topics relating to political, social, moral, and religious nature. The major chapters (174 to 365) are traditionally taken. to form a distinct sub-section of the 8antiparva and are designated as Moksadharamaparva.12) For instance, in the opening verses of chapter 273 wherein Yudhisthira asks Bhisma how does a man become sinful (papatma), how does he perform virtuous acts (dharmam), how does he attain renunciation (nirvedam), and how does he attain emancipation (moksam). In the following chapter 274 Yudhisthira requests Bhisma to enlighten his thoughts, so that could attahi emancipation. Yudhisthira fulfills the potential inherent in his kingly status, as the passive embodiment of the : as a Pandava most suited to do so, he leans to accept fate. This realization is connected, appropriately, with the sad epic ending with the description of the deaths of the heroic brothers owing to. the godly parlence. The end of the -avatara.13) Moreover, we can find out a similar story in the which qualified to the , 3.8. and 11.4. Brahma is born in the navel of Visnu who identifies (Tad ekam) and Svayambhu in this context. And, likewise

-1029- A study of The Devadatta parivarta and (27) The Moksadharrnanusasana parva (N. SEKIDO) Buddha becomes the ninth avatara of Visnu. On the other hand, by the virtue of Buddha made Davadatta to become Devaraja-tathagata (Devarajo namo tathagato) in the Devasopana- loka-dhatu. And According to the conclusion of Naresh Mantri, 14) the legend of a Naga girl ataining reflectes the prevaleme of Naga- in the southern region of India. Naga-cult is common in Mathura. We also find out a process of jnana-, -yoga and bhakti-yoga15), by the help of and his spiritual quest as found in the 11th and 12th Centuries.

1) Sanskrit Manuscripts of saddharmapundarika-sutra collected from Nepal, Kasmir and central Asia, Tokyo, vol. VII 1979. SDP., Shoko Watanabe edition Vol. II, Tokyo, 1977. SDP., sang Zhongxin (蒋 忠 新) edition, The Cultural Pa1ace of the Nationalities, Beijing, 北 京 民 族 文 化 宮 蔵1989. p. 220. 4) S. Kasugi in Bukkyo Bunka Kenkyu, No. 3, P. 48. 5) K. Tsukamoto: The genesis and growth of the lotus birth and lotus seat, The Lotus Sutra and the Backbone of Buddhist Thought, Kyoto 1980, p. 43. 6) Kern Nanjioedition, p. 260 P. L. Vaidya edition p. 159. N. Dutt edition p. 171 7) L. Hurvitz, Scripture of the Lotus Blossom of the Fine Dhar ma, New York, 1976. 8) The Threefold Lotus Sutra, revised by W. E. Soothill and Wilhelm Schiffer. Tokyo 1986. 11) The Mahabharata, Poona critical edition, Vol. 16. 1954. pp. 1942-1975. The MBh. Nilakantha ed. ition, New Delhi 1979, vol. 5 p. 693- 700. 12) M. Winternitz, History of Indian Literature, vol. I pp. 465-75. The Great Epic of India, Calcutta, 1978. p. 398. 13) Ruth Cecily Katz, Arjuna in the Mahabharata Delhi 1990. pp. 263-69. 14) Nar:esh Mantri, The Lotus Sutra, a new interpretation, Tokyo, 1977. chap. 2 pp. 20-29. chap. 3 pp. 36-64. 15) See reference to the author's Ph. D. thesis in the University -of Delhi Devadatta, Moksadharma nusasanaparva, Brahama, Buddha-bhakti (Research Fellow, The Eastern Institute.)

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