DESCRIPCIÓN Y ADJUDICACIÓN AL AYUNTAMIENTO DE
A. Cuantificación del equivalente económico del deber de cesión de suelo aprovechamiento urbanístico correspondiente al 15% del
Before entering into a discussion of the contents of the Jizhiguo-jing, I would like to consider some basic issues regarding its translator and title:
The Jizhiguo-jing is traditionally regarded as one of the translations produced by the śramaa Zhu Tanwulan 竺曇無蘭 (Dharmaratna?) in the late fourth century CE. However, this ascription is not without problem. In the oldest extant catalogue of Chinese Buddhist translations completed by Sengyou 僧祐 around 515 CE, i.e., the Chu-sanzang-jiji 出三藏記集, the Jizhiguo-jing is listed among the anonymous scriptures.221 The present attribution to Zhu Tanwulan appears first in the Lidai- sanbao-ji 歷代三寶紀 compiled by Fei Changfang 費長房 in 597 CE, a catalogue whose credibility is highly questionable.222 Given the unreliability of its source, the
traditional ascription of the Jizhiguo-jing may not be as authentic as it appears. Further, as Meisig observes, some Chinese transliterations in the Jizhiguo- jing indicate that the Indian original of this text “was not written in pure Sanskrit, but rather carried Prakritic features”.223 The Prakritic feature can also be discerned from the title of the Jizhiguo-jing. As Meisig and MacQueen both point out, the Chinese term jizhi 寂志, “tranquil-minded”, used in the title is apparently based on a traditional
221 In Sengyou’s catalogue, the Jizhiguo-jing is listed in the section called xinji-xuzhuan-shiyi-zajing-lu
新集續撰失譯雜經録, “Catalogue of a New Collection of Miscellaneous Anonymous Subsequently Composed Scriptures” (T.2145.21b17.28c7).
222 T. 2034.69c5.70b18. For studies on the unreliability of Fei’s catalogue, see Nattier (2008: 14-15). 223 Meisig 1988:19-2.
etymological interpretation of śramaa and its adjective śrāmaya as deriving from √śam, “to become calm”, instead from √śram, “to exert oneself”.224 Such an interpretation could only have been made based on a Prakrit original where the two verbal roots would have shared the same form (for instance, Pāli √sam). Both scholars suggest samaa, i.e., the Pāli form of Skt. śramaa, as the underlying Indic original of Chin. jizhi. This suggestion is reasonable especially given that, as Nattier notes in another context, the derivation of samaa from √śam, “to become quiet”, is indeed known to Pāli sources.225 For instance, the Dhammapada verse 265 says: yo ca sameti pāpāni au thūlāni sabbaso | samitattā hi pāpāna samao ti pavuccati, “But he who quietens evils, small or large, in every way, because of the quieting of evils is called an ascetic”.226 Here, samaa means “one who quiets [others]”. This
etymology of samaa is also often mentioned in Pāli commentarial literature.227 It is also noteworthy that in the Chinese jizhi 寂志, the word zhi 志, “mind”, appears to have been translated from the verb √man, “to think”. That is to say, if Pkt. samaa was indeed the underlying Indian form of Chin. jizhi 寂志, “tranquil-minded”,
224 Meisig 1987: 21; MacQueen 1988: 241.
225 Nattier 2003: 286 n.514. There, Nattier deals with a similar term xixin息心, “one whose heart is
calmed”, used in An Xuan and Yan Fotiao’s Chinese translation of the Ugraparip-cchā (T. 322). As she shows, the term xixin is based on the same etymological interpretation as the term jizhi discussed here.
226 The Pāli is found in v. Hinüber and K. R. Norman (1995: 74); here I follow the English translation
in K. R. Norman (1997: 39).
227 The Dhammapada Commentary says (H. C. Norman 1906-1914: iii.84.1-2): samitapāpattā samano
ti, “because of quieting the evil one is called an ascetic”; see also Buddhaghosa’s commentaries on the DN (Rhys Davids and Carpenter 1886: 246. 21), on the MN (Woods and Kosambi 1928: 314. 26-7, 327. 24-5), on the AN (Walleser and Kopp 1924-1957: ii. 286.12), on the Udāna (Woodward 1926: 195.13- 14, 378.6), etc. In comparison, the verbs √śam, “to become quiet”, and √śram, “to exert oneself”, would not necessarily be synonyms in Gāndhārī. In the Gāndhārī Dharmapada the corresponding verse (§189) reads (Brough 1962: 149): …va pavai ta viñu śramaa vīdu śamadhare va pa[va]i śramao di pravucadi.Brough comments: “We may imagine that the learned form śramaa is used here in an attempt to make the quasi-etymology from śam- appear less harsh. Elsewhere in the manuscript the regularly developed form +amaa is used” (ibid.: 240). While in Gāndhārī the same form √śam, “to become quiet”, is used as in Sanskrit, the regular Gāndhārī equivalent to Skt. √śram, “to exert oneself”, is √+am (that is, śr > +), different from √śam.
it may have been taken as derived from √sam (“to be tranquil”) + √man (“to think”) during the translation. This derivation clearly reflects the nirvacana tradition of Indian semantic analysis.228 Strictly speaking, the term jizhi in the title Jizhiguo-jing could not have been directly translated from samaa, but from its derivative corresponding to Pāli sāmañña, “samaa-hood”, and Skt. śrāmaya, “śramaa-hood”, given that the Indian original of this title is supposed to have been an equivalent to the Pāli
Sāmaññaphala-sutta and the Sanskrit Śrāmayaphala-sūtra.
The interpretation of samaa and its adjective as etymologically derived from √śam, “to become quiet”, rather than √śram, “to exert oneself”, is by no means only a matter of semantics. In fact, as MacQueen observes, this interpretation fits well with the overall emphasis of T. 22 on the theme of mental peace, which indicates that “[t]he transmitters of the text…seem to have used the flexibility of the Prakrit medium rather consciously to effect the desired changes in emphasis”229. The theme of mental
peace is highlighted from the very beginning of T. 22, where Ajātaśatru’s lack of inner peace before his visit to the Buddha is made explicit. He is shown as urgently desiring relief from anxiety and fear, both of which are supposed to have been aroused by the immediate retribution of descent into hell that lies in store for him. Considering that this illustration of Ajātaśatru’s lack of inner peace is not seen in the Pāli or MSV versions of the SPS, it is necessary to introduce it here.230 The text reads:
[I] have heard this. At one time, the Buddha was sojourning in the city of Rājagṛha, at the mango grove of Jīvaka, together with an assembly of twelve hundred and fifty bhik+us. At that time, King Ajātaśatru, on the
228 On nirvacana-anaysis tradition, see Deeg 1995; for a discussion of relevant examples in Chinese
Buddhist translations, see Deeg 2010.
229 MacQueen 1988: 242.
230 Full translations of T.22 may be found in Meisig (1987: 86-379 [indicated with the siglum “E”])
and MacQueen (1988: 51-71). One part of T.22 which relates to doctrines of the six heretics is also translated by Nanjio Bunyiu in Rockhill (1884: 255-9).
fifteenth day of the seventh month (i.e., the day of pravāraā), was celebrating the new [religious] year (i.e., the first day after the rainy season), together with many ministers and hundreds of officials, and surrounded by his retinue. [As everyone was] in utmost tranquility, he quietly looked around and addressed his ministers, “Sirs, you should know: [while] I am doing [the celebration] in this way, my unseasonable anxiety does not change. Though we have this new year [festival], it does not reduce my distress. Through what means can I dispel this fear?” One of the ministers said to the king, “You shall dispel your anxiety through the five pleasures.” One of the ministers said, “You shall engage yourself in playing music and singing with famous performers and beautiful female singers, [whereby] your anxiety could be healed.” One of the ministers said to the king, “You shall dispel your distress with four kinds of brave and courageous troops [comprising] elephants, cavalry, chariots and infantry.” One of the ministers said to the king, “All those teachers—Pūraṇa Kāśyapa, Maskarī Gośālīputra, Ajita Keśakambala, Kātyāyana, Sañjayī Vairaṭṭīputra and Nirgranthaputra—, each with an assembly of five hundred, are staying in this great city. You can have your royal mount made ready and go to meet them. [Through] talking and listening to them, you will become joyful, and will be freed from your troubles.”
At that time, there was a young man, a king of physicians named Jīvaka, holding a fan and attending upon the king. The king looked at him and said, “Sir, why are you silent? Only you have suggested nothing.” Jīvaka said to the king, “If you want to remove your burning (i.e., your mental affliction), to forget your worries and to dispel your troubles—now, the Buddha, the World-Honoured One, is staying with his disciples in my mango grove. You can go to where the Buddha is, bow your head and pay reverence. [If] you consult him about your doubts, you will receive illumination.”231
The text further tells us that Ajātaśatru immediately adopts Jīvaka’s advice and sets out to visit the Buddha. Arriving at the mango grove, he is so astounded by the quietude of monks that he cannot believe it. On seeing the Buddha, he goes forth to salute him. Deeply amazed by the serenity of the Buddha and his assembly, the king expresses his wish for peace as follows:
“The Buddha’s mind is tranquil, wondrous and free from [false] thoughts. So are the disciples. May you let my mind be set at wondrous stillness like this.” There was a youth, named Bo Xian (帛賢, Udayabhadra?),
speaking to the king, “Great King, do you wish to attain such conduct?” The King said to the Buddha, “Yes, World-Honoured One, I wish to take delighte in the assembly of monks, whose hearts are joyful.”232
Ajātaśatru goes on to ask the Buddha whether any living beings engaged in secular activities can “attain realization of the path [to the religious Truth]” through practicing doctrines and disciplines of the Buddha.233 The Buddha asks him if he has ever put such question to heretics. After reporting the question he has asked Pūraṇa Kāśyapa, Ajātaśatru once again addresses his wish for mental peace. He says to the Buddha,
“I once went to Pūraṇa Kāśyapa to ask him: ‘All elephant[-riders], horse[-riders], chariot-riders and [those] on foot, treasury- guards and storehouse-guards, strong men, brave and valiant ones, those [riding] great elephant-chariots, [those] enjoying pleasure and sleep, [those] mingling with gods and men234, chief ministers with official seals, hundreds of [minor] officials and followers, astrologers and soothsayers, [who] know everything about men, [all those] respectable, and [all those] having achievements, seek comfort and ease either for themselves or for their parents, wives and servants. They worship śramaas and
brāhmaas, with the best offerings. In this way, will I attain the rightness of doctrines and disciplines, and enter the path of tranquillity?”235
Ajātaśatru then reports the answers he has received from Pūraṇa Kāśyapa and from the other heretics, none of which satisfy him. The Buddha answers his question
through preaching a sermon on the fruits of the ascetic path. Having heard the sermon, the king reacts as follows:
232 T. 22. 271b5-10. “佛心寂然，微妙無念，弟子亦爾。願令我心志于微妙隱定如是。”有一童子，
名曰帛賢，白其王言：“大王願欲得是行耶？”王白佛言：“唯然，世尊，願樂眾僧，其心歡悅。”
233 271b17-18. 頗有立於是佛法律，得道證不乎？
234 Chin. 合會天人. It is unclear what this phrase refers to here.
235 T. 22.271b19-25 (see Texutal Material 9.2). The meaning of this passage is not entirely clear. It is
rendered almost totally differently by Meisig (1987: 125) and MacQueen (1988: 56). My translation largely agrees with Meisig’s, which remains in basic agreement with the counterparts in the Pāli and the Sanskrit MSV versions. MacQueen understands Ajātaśatru instead of the various people as the subject of the whole passage, on the basis that the first person “I” appears in the ending question. On this question, see discussion below.
Then King Ajātaśatru of Magadha rose from his seat and bowed his head to the Buddha’s feet. He confessed his crime, “I wish the
World-Honoured One to pardon my crime. Like a little child I was ignorant and unwise, deluded and with a lost mind, and without
resourcefulness. The Buddha is the Dharma-king, father and mother of all. He constantly establishes the true Dharma. [In order to] save those who have got lost, he establishes the Dharma. He is free from the hindrances of wrath and malice. If now I could be reborn, I wish the World-Honoured One to accept my existence [as the one who] has taken refuge. I see my evil transgression, and moreover, I accept [your]
admonition. I will rectify my past transgressions and obediently cultivate [good deeds in] the future.” The Buddha said, “Great King, just as you said, indeed like a little child, ignorant, unwise, deluded and without expediencies, you deprived your father and mother of their lives. Now you have taken refuge in the Dharma-king and thereby attained another life. [Since you] see your crime, in this [system of] doctrines and disciplines you will gain good profit, instead of suffering loss.” At that time, King Ajātaśatru folding his hands in direction of the Buddha [said,] “I hope that the World-Honoured One will accept my offering [of a meal] along with the assembly of bhik+us.” Then the Buddha silently accepted the invitation. [When] the king knew that [the Buddha] had accepted the invitation, his heart was delighted. He
circumambulated the Buddha three times and having bowed his head, he departed.
At that time, [after] the king had left, not far away from the Buddha, he told the youth Jīvaka, “You have benefited me a lot, by letting me visit the Buddha to receive his instruction on the Dharma. [Because of you] I have been able to see the World-Honoured One, [whereby] I have been released from my crime, and my heavy transgression has been made light.”
The Buddha told the bhik+us, “King Ajātaśatru has already attained the production of the [intellectual] receptivity [to knowledge of the Buddhist Truth]236. Although he killed a righteous king, he has completely done away with impurities and defilements, and has become free from outflows. He has already been established in the Dharma and will not retrogress. On this seat, the dust-free and immaculate eye of the Dharma has arisen [in him].”
The king returned to his palace and at that very night he prepared one hundred kinds of foods, viands and delicacies. The next morning he went to where the Buddha was. He bowed his head to the Buddha’s feet and told the Buddha, “The time has arrived. I beg the Blessed One to humble yourself”. Then the Buddha together with the assembly of bhik+us, surrounded by a retinue [of monks], went to the king’s palace. [When]
the Buddha and his assembly were seated, after they had finished washing, [Ajātaśatru] distributed food, serving it with his own hands. After they had finished eating and washing, the king took a small seat and sat in front of the Buddha, to listen to the Buddha’s exposition of the sūtra.
The king told the Buddha, “World-Honoured One, I hope that you will accept my invitation [to spend] one summer in the palace of Rājagṛha. I will provide you, as well as the assembly of bhik+us, with whatever you lack. I will, for the Buddha, errect five hundred vihāras, so that twelve hundred and fifty people would have places to sleep and rest. Whatever rice and grains there are in granaries, whatever items there are in the inner palace, whether small or big, I will present to you as offerings.” The Buddha said, “[As long as] you, Great King, are happy to do it, what you offer is enough. [However,] I have already accepted the invitation of the Elder Sudatta [= the śre+3hin Anāthapiṇḍada] in the country of Śrāvastī [to spend] one summer.” The king said to the Buddha, “The Elder of that country will gain profit because the Buddha, the god among gods, has first accepted his invitation.” Then the Buddha expounded the Dharma for King Ajātaśatru, [thereby] illuminating his mind. The Buddha uttered the following verses:
“Those who perform the fire sacrifice,
all call their own [i.e., the fire sacrifice] the utmost. The king is the honourable among people;
The ocean is the source of all streams. The moon is the brightest among all stars; The sun in the day lets fall its rays.
Above and below, wherever one comes and goes, [for] whatever can be called ‘creatures’,
in the heaven and in this world,
the Path of the Buddha is the most honourable.”
When the Buddha expounded the sūtra, King Ajātaśatru, the assembly of bhik+us, gods and asuras, heard the sūtra and rejoiced. Having paid salutations [to the Buddha], they departed.237
In comparison with the Pāli and MSV versions discussed above, T.22 is notably different in a number of aspects:
First, as MacQueen observes, while the theme of mental peace appears in all
the extant versions of the SPS, it is treated most emphatically in T.22.238 As we have seen, T.22 illustrates from its very beginning Ajātaśatru’s urgent desire to find a solution to his mental problem. He asks his ministers through what means he can dispel his fear. Neither the Pāli nor the MSV version gives such direct revelation of the patricide’s internal turmoil. In the Pāli version, Ajātaśatru asks, “What ascetic or brahmin shall we visit today, so that our heart would be set at peace?”239 Although
this question does imply his underlying agitation of mind, it does not make it explicit. In the MSV version of the SPS, having praised the beauty of the full-moon night, the king simply asks, “What shall we do”, with no mention of peace or fear.240 This is also the case in the Chinese DĀ and EĀ versions.241 Different from all of these, T.22 makes explicit Ajātaśatru’s mental trouble and his desire to dispel it, thereby
highlighting his lack of peace before the visit to the Buddha.
Further, as T.22 shows, after having arrived at Jīvaka’s mango grove, amazed by the serenity of the Buddha and the monks, Ajātaśatru once again expresses his longing for peace. He entreats the Buddha, “May you let my mind be set at wondrous stillness like this”.242 This detail is unique to T.22 and finds no parallel in other versions of the SPS. In fact, the Pāli, the MSV, as well as the Chinese DĀ and EĀ versions, all tell us that instead of for himself, Ajātaśatru wishes for his son Udāyi- bhadra (var. Udāyin) to have the calmness of the monks.243 While Udāyibhadra also
238 For a discussion on this theme in the various versions of the SPS, see MacQueen (1988: 233-245). 239 Rhys Davids and Carpenter 1890-1911: i. 47. 13-14: Ka nu kh’ajja samaa vā brāhmaa vā
payirupāseyyāma, ya no payirupāsato citta pasīdeyyāti.
240 Gnoli 1977-1978: ii. 216. 16: … Kim asmābhiI karaīyam syād? 241 See T.1.107a24-25; T.125.762a12.
242 T. 22.271b8. 願令我心志于微妙隱定如是。
243 In the Pāli version, Ajātasattu says, “Sir, may my son Prince Udāyibhadda be endowed with such
seems to be mentioned in T.22—if we assume Chin. boxian 帛賢 as a translation of Udāyibhadra (or its variant form)244—he does not appear as Ajātaśatru’s son, but as a youth belonging to the Buddha’s assembly. He asks Ajātaśatru if he really wants to