佛頂尊勝陀羅尼經教跡義記 2.193

2.193

述曰：第六、全身寶塔。言舍利者，此云身也。窣堵波者，是真塔。依《涅槃經》云：「造塔有其四種：一、輪王；二、聲聞；三、辟支佛；四、如來。如此四種人應為起塔。」又真諦三藏云：「因緣說明八種人應為起塔：一、佛；二、菩薩；三、辟支佛；四、阿羅漢；五、須陀洹；六、斯陀含；七、阿那含；八、輪王。」言輪王塔者，一露盤，見之不得禮拜。何以故？非聖塔故。須陀洹，二露盤；斯陀含，三露盤；阿那含，四露盤；阿羅漢，五露盤；辟支佛，六露盤；菩薩，七露盤；如來八，露盤。問曰：「何為造塔有此差別？」答曰：「有三意故：一、表人勝；二、令他信；三、為報恩。佛者無上慈父，能生一切眾生二種身故，一者肉身，二者法身。肉身形像，法身智慧。」言塔者，墳墓也，安之在處。言父母者，但是寄生也。梵云設利羅，此云體也，即是舍利之體。今此塔中不須更安舍利，即是其舍利之塔也，與《法華經》供養塔無異也。上來雖有六段不同，總是第八建塔尊人竟。

Commentary: Sixth, the whole-body jeweled stūpa. As for śarīra, it here translates as 'body.' A stūpa is a true shrine. According to the Nirvāṇa Sūtra: "There are four kinds of stūpas built: first, for a cakravartin; second, for a śrāvaka; third, for a pratyekabuddha; fourth, for a Tathāgata. Stūpas should be erected for these four kinds of persons." Furthermore, Tripiṭaka Master Paramārtha said: "Due to causes and conditions, it is explained that eight kinds of persons should have stūpas erected for them: first, a Buddha; second, a bodhisattva; third, a pratyekabuddha; fourth, an arhat; fifth, a srotāpanna; sixth, a sakṛdāgāmin; seventh, an anāgāmin; eighth, a cakravartin." As for a cakravartin's stūpa, it has one dew-basin, and seeing it one must not bow down. Why? Because it is not a noble stūpa. A srotāpanna has two dew-basins; a sakṛdāgāmin, three dew-basins; an anāgāmin, four dew-basins; an arhat, five dew-basins; a pratyekabuddha, six dew-basins; a bodhisattva, seven dew-basins; a Tathāgata, eight dew-basins. Question: "Why are there these distinctions in building stūpas?" Answer: "Because of three meanings: first, to manifest the superiority of the person; second, to inspire faith in others; third, to repay kindness. The Buddha is the unsurpassed compassionate father, who can generate two kinds of bodies for all sentient beings: first, the physical body; second, the Dharma body. The physical body is the form and appearance; the Dharma body is wisdom." As for a stūpa, it is a burial mound, the place where [the body] is laid to rest. As for parents, they merely provide lodging for birth. In Sanskrit it is called śarīra, which here translates as substance; that is, the substance of relics. Now, inside this stūpa, there is no need to further enshrine relics; it is already a stūpa of relics, no different from the stūpa worshipped in the Lotus Sūtra. Although the above consists of six different passages, all together they conclude the eighth [section], building a stūpa and honoring the person.