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Indian and Ancient Chinese Buddhism: Institutions Analogous to the Jisa

Published online by Cambridge University Press:  03 June 2009

André Bareau
André Bareau
Affiliation:
University of Paris
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Extract

The Tibetan term which is pronounced jisa and written spyi signifies literally terra commune or, like spyi, the principal or capital piece of land. The fact it is not to be found in the classical dictionaries of the Tibetan language, such as those of Sarat Chandra Das and Jäschke, seems to show that it is fairly recent. In these works the terms closest to it are spyi-tor and, better still, spyi-thog, which refer to a common fund or a common piece of property. These terms, too, appear to be relatively recent or at least exclusively Tibetan, for the dictionaries give no Sanskrit equivalent and they suggest that the terms belong solely to the dialects of Western Tibet. The Sanskrit terms corresponding to spyi would be sāmanyabhūmi and sādharanabhūmi in the first and most satisfactory sense, of common land, and agrabhūmi, murdhabhūmi and sirobhūmi in the second sense. But these do not occur in the dictionaries of classic Sanskrit, nor of Buddhist Sanskrit (Edgerton), nor of Pali. Nor were any equivalent expressions either developed in Chinese Buddhism or preserved through Chinese translations of Sanskrit terms. If any Indian or Chinese terms corresponding to the Tibetan spyi-sa existed, they obviously formed no part of the canonical or even of the paracanonical literary language of Indian or ancient Chinese Buddhism. It follows that if Indian or Chinese Buddhism had an institution resembling the Tibetan jisa, the Buddhist monks must have considered it to be foreign to their activities and in some way unworthy.

Type
Research Article
Information
Comparative Studies in Society and History , Volume 3 , Issue 4 , July 1961 , pp. 443 - 451
Copyright
Copyright © Society for the Comparative Study of Society and History 1961

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References

1 Gernet, J., Les aspects économiques du Bouddhisme dans la société chinoise du Ve au Xe siècle (E.F.E.O., Saigon, 1956), pp. 63–64. Much of this article is based on this remarkable work.Google Scholar

2 Ibid., p. 154.

3 This is clear in the case of the Vinayapiṭaka of the Mūlasarvāstivādin.

4 Gemet, op. cit., pp. 92–93 and 152–67.

5 Ibid., p. 167.

6 Vinayapiṭaka of the Mahāsānghika, Taisho 1425, p. 498ab.

7 Vinayapiṭaka of the Sarvāstivādin, Taisho 1435, p. 352b.

8 Gemet, op. cit., pp. 159, 161.

9 Ibid., pp. 156, 160, 161.

10 La vie du Bouddha (Paris, 1949), pp. 239–40.Google Scholar

11 Gemet, op. cit., pp. 73–74.

12 Lūders, Epigraphia Indica, X, Appendix (Calcutta, 1912), Inscription no. 1024.

13 Ibid., no. 1100.

14 Ibid., no. 1125.

15 Ibid., no. 1142.

16 Ibid., no. 1139.

17 Ibid., no. 1158.

18 Ibid., no. 1162.

19 Ibid., nos. 1163, 1166, 1167.

20 Ibid., no. 1165.

21 Ibid., no. 1133.

22 Ibid., no. 1137.

23 Cited by Levi, S., L'inde civilisatrice (Paris, 1938), p. 145.Google Scholar

24 Lūders, op. cit., Inscription no. 1000.

25 Ibid., nos. 1099 and 1105.

26 Ibid., no. 1123.

27 Ibid., no. 1124.

28 Ibid., no. 1130.

29 S. Levi, op. cit., p. 144.

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31 Ibid., p. 65.

32 Ibid., pp. 190–92.

33 Ibid., p. 192.

34 Ibid., p. 193.

35 Colombo, 1956.

36 Monks of superior rank, “deans”.

37 W. Rāhula, op. cit., p. 137.

38 Ibid., p. 138.

39 Ibid., pp. 138–39.

40 Ibid., p. 161.

41 Ibid., pp. 141–42.

42 Ibid., p. 144.

43 Ibid., p. 144.

44 Ibid., p. 145.

45 Ibid.

46 Ibid., p. 146.

47 Ibid., pp. 145–46.

48 Ibid., p. 147, 148.

49 Ibid., p. 150.

50 Kanchee Sri Devarajaswamy Devasthanam Guide, p. 15.

51 Gemet, op. cit., pp. 90–138.

52 Ibid., pp. 138–49.

53 Ibid., pp. 149–84.

54 Ibid., p. 160, note 2.

55 Ibid., p. 27.

56 Ibid., pp. 90–190.

57 Ibid., pp. 196–204, 205–12.

58 Ibid., pp. 196–200, 249, 250, 261–69, 273, 275.