法苑珠林 37

English (machine translation) 37

Language: English

37.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

37.2

Section 35: Reverence for Stūpas (consisting of six parts)

37.3

Part on Stating the Purpose
Part on Citing Evidence
Part on Constructing and Building
Part on Responding with Blessings
Part on Circumambulation
Part on Restoring the Old

With reverence, I reflect: When the Tathāgata manifested in response to the world, his wondrous form shone throughout the three-thousandfold world; when the Perfectly Awakened One concealed his light, his bodily relics were transmitted through eighty thousand [stūpas]. Thus, the stūpa leaped up at Vulture Peak, and his shadow remained in the stone cave; there were figures carved from sandalwood or painted on fine cloth, forms cast in gold or engraved in jade, relics of his whole body or broken body, and the marvels of congregating stūpas and scattered stūpas. Shining light into heavy darkness, the blessings aid all sentient beings, causing his illustrious renown to spread far and wide and leading heterodox followers to form faith. Originating in the beginnings under King Aśoka, it has been transmitted down to the dawn of the Great Tang. Throughout successive dynasties, sacred manifestations have flourished in countless ways. Therefore, the sutra says: 'The saddharma endures; the saddharma disappears.' The intent lies precisely in this.

37.6

Part Two: Citing Evidence

37.7

As stated in the Guanfo sanmei jing: The Buddha left his shadow in a stone chamber beside the poisonous dragon's pool in the kingdom of Nagarahāra. The Buddha sat in the dragon's stone chamber cave and performed eighteen transformations for the dragon. Leaping up, his body entered the rock, appearing like a clear mirror; within the rock, it was reflected on the outside. Viewed from afar, it could be seen; viewed up close, it did not appear. Hundreds of thousands of devas made offerings to the Buddha's shadow, which also expounded the Dharma. (Even down to the present, it has not disappeared, awaiting the coming of Maitreya.)

37.8

Furthermore, the Daji jing states: In the East Illuminating Garden of the city of Trāyastriṃśa heaven, there is a stūpa for the Buddha's hair. In the Rough Garden to the south of the city, there is a stūpa for the Buddha's robes. In the Joyous Garden to the west of the city, there is a stūpa for the Buddha's bowl. In the Charioteer's Garden to the north of the city, there is a stūpa for the Buddha's tooth.

37.9

Furthermore, the Zhidu lun states: Śakra, Lord of the Devas, took the Bodhisattva's hair and garments and erected a Buddha-hair stūpa and a robe stūpa outside the eastern gate of the heavenly city.

37.10

Furthermore, the Yuwang zhuan states: The king gained faith and asked a man of the Way, 'In the past, my slaughtering was not necessarily guided by principle. What good should I now cultivate to escape these calamities?' He replied, 'There is only erecting stūpas to make offerings to the Saṃgha, rescuing prisoners, and providing relief to the poor and destitute.' (Hence the Avadāna-sūtra says: 'Within the royal palace, four requisites were constantly provided as offerings to twenty thousand śramaṇas, with utmost dedication and complete etiquette, beyond description.') The king asked, 'Where can stūpas be erected?' The man of the Way then used his spiritual powers to cover the light of the sun with his left hand, producing eighty-four thousand rays that shone scatteringly across Jambudvīpa. Wherever they shone, stūpas could be erected; these are the sites of the present-day stūpas. At that time, wishing to construct relic stūpas, the king led the fourfold army to Rājagṛha and retrieved the relics from the Buddha stūpa of King Ajātaśatru. He then repaired and restored this stūpa so that it was no different from before. In this manner, he retrieved relics from the stūpas of seven other Buddhas, arriving at the village of Rāmagrāma. At that time, the nāga kings led the king into the nāga palace. The king requested relics from the nāgas to make offerings, and the nāgas divided and gave them to him. At that time, the king made eighty-four thousand caskets of gold, silver, lapis lazuli, and crystal to hold the Buddha's relics. He also made eighty-four thousand precious urns to contain these caskets, and countless hundreds of thousands of banners, pennants, and parasols. He commanded various spirits and gods, each holding the relics and implements of offering, ordering them: 'Throughout Jambudvīpa up to the edge of the sea, wherever a city or village has a full kotī of households, erect a stūpa for the World-Honoured One.' At that time, there was a kingdom called Takṣaśilā with thirty-six kotīs of households. The people of that country said to the spirits, 'Thirty-six caskets of relics should be given to us to erect Buddha stūpas.' The king devised an expedient: in countries with fewer people, they were made to share with them so that the requisite count of households was met to erect a stūpa. At that time, in Pāṭaliputra, there was an elder named Yaśa. The king went to his place and said to the elder, 'I wish to erect eighty-four thousand Buddha stūpas throughout this Jambudvīpa in a single day. This is my desire.' At that time, the elder said to him, 'Excellent, Great King! Precisely fifteen days from now, at the exact time of the midday meal, let the Buddha stūpas be raised simultaneously throughout this Jambudvīpa.' Following this schedule, eighty-four thousand stūpas were erected within a single day. The worldly people rejoiced immeasurably, collectively naming them the King Aśoka Stūpas.

37.11

Furthermore, the Da Yuwang jing states: Eight countries divided the relics among themselves. King Ajātaśatru's share came to eighty-four thousand, and he separately obtained the Buddha's moustache. On the way returning to his country, he encountered disaster. The nāga king Touhe sought a share of the relics from him. King Ajātaśatru would not give them, so the nāga said to him, 'I am a nāga king, capable of destroying your kingdom.' King Ajātaśatru was terrified and immediately gave him the Buddha's moustache. The nāga returned to the base of Mount Sumeru, eighty-four thousand li high, and erected a crystal stūpa underneath. King Ajātaśatru managed to return to his country. Containing the relics in purple-gold caskets, he made lamps of a thousand years' duration and buried them in stūpas placed within the waters of the five Ganges rivers. Later, Aśoka obtained his kingdom. The king married a consort who was eight feet tall, whose hair was of equal length, and who was endowed with all marks. The king had a physiognomist examine her, and the master said, 'She will bear a golden-coloured son for the king.' The king immediately installed her as his second consort. Later, she became pregnant, and when the ten months were fulfilled, the king had official business requiring him to travel outside. The queen mother was jealous and devised an expedient to eliminate her. She sought a sow that was about to give birth and said to the second consort, 'You are young and this is your first childbirth; you must not expose your face to look upon the sky.' She covered her face with a quilt. She then gave birth to a golden child whose light illuminated the palace. Stealthily taking the child away, they killed it and placed the piglet at her side, scolding her: 'You claimed you would bear a golden-coloured son for the king; why have you given birth to a pig?' They then took a club, beat her, and imprisoned her in the rear garden, forcing her to eat only vegetables. When the king returned and heard of this, he was displeased. A long time later, when the king was strolling in the garden, he saw her, recalled the past, and welcomed her back to the palace. As the second consort gradually regained intimacy, she recounted the full circumstances. The king was shocked and terrified upon hearing this, and immediately executed eighty-four thousand consorts. Later, outside the city, King Aśoka constructed a hell to punish various offenders. Knowing that because the king had killed the consorts he was destined to fall into hell, the Buddha dispatched the monk Xiaosan to convert the king. The king gave rise to faith and awakening, and asked the monk, 'Can the sin of killing eighty-four thousand consorts be redeemed or not?' The man of the Way said, 'If you erect a stūpa for each person, placing a relic beneath each stūpa, you will be able to escape the sin.' The king immediately searched for King Ajātaśatru's relics. There was the father of a state minister, aged one hundred and twenty, who led five hundred men to retrieve the original relics. The king was overjoyed and distributed them to the spirits and gods, sending them back to their respective regions, ordering that at the same hour on the same day they simultaneously raise eighty-four thousand stūpa spires. The spirits said, 'Many are separated by mountains and barriers, so we cannot know one another's timing.' The king said, 'You just return and prepare the umbrella-tiers, secure the bells, and raise the spires; I will have an asura cover the sun with his hand, and the four continents will shake simultaneously.'

37.12

Furthermore, the Yuwang jing states: When the stūpas were completed, one thousand two hundred woven banners and assorted flowers were made. Before the banners could be hung, the king passed away. Six days after the stūpas were completed, the king had invited monks to the park to make offerings. At that time, there was the Arhat Upagupta, who led eighteen thousand arhats to accept the king's invitation. The Venerable Gupta's facial appearance was upright and dignified, and his body was supple, whereas the king's body was ugly and his skin was coarse and rough. The Venerable One then spoke a verse:

37.13

'When I practiced dāna, / It was with a pure mind and fine wealth; / Yet it does not equal the king's giving, / Who offered sand to the Buddha.'

37.14

The king said to his ministers, 'I offered sand to the Buddha and received such retribution. How could I not cultivate reverence toward the World-Honoured One?' Later, the king visited the stūpas and shrines of the Buddha's disciples—such as Kāśyapa and Ānanda—from the time the Buddha was in the world. Going in person to the stūpas, he fully expressed his grief, reproaching his own mind and cultivating reverence. For each, he produced various offerings and erected great stūpas anew, each time giving away a hundred thousand ounces of precious gems to make offerings to the stūpas. Next, he arrived at the stūpa of Bakkula, where offerings were to be made. The king asked, 'What virtues does he possess?' The Venerable Gupta replied, 'He is foremost in freedom from illness; he never spoke even a single phrase of the Dharma to others, dwelling in silent stillness without speech.' The king said, 'Offer a single coin.' The ministers said to the king, 'Since merits are equal, why offer only a single coin here?' The king told them, 'Listen to the verse I speak:

37.15

"Though he eradicated the delusion of ignorance, / And his wisdom could examine and discern, / Though there is Bakkula, / What benefit has he brought to the world?"'

37.16

At that time, that single coin bounced back and returned to the king's location. When the ministers saw this rare event, with one voice they praised him: 'Oh, how the Venerable One had few desires and was easily contented, not even needing a single coin!' The king made abundant offerings to the Bodhi tree without cessation. His consort, named Tiṣyarakṣitā, thought to herself, 'The king is deeply fond of me, but now he leaves me and his treasures to go among the Bodhi tree. If I find a way to kill the tree and cause it to die, the king will not be able to go there and will be able to enjoy himself with me.' The consort immediately sent someone to pour boiling milk over it; the tree withered and its leaves fell. When the king heard these words, he fainted in grief and collapsed to the ground. Seeing the king sorrowful and unhappy, and wishing to please the king's heart, she said to the king, 'If that tree does not exist, my life is also gone. The Tathāgata attained the Way at that tree; since that tree is gone, what is the use of living?' She again watered it with cold milk, and the tree revived. Hearing this, the king rejoiced and went beneath the tree, unable to take his eyes off it for an instant. With a thousand jars of fragrant water, he irrigated the Bodhi tree, making it twice as magnificent and flourishing in growth. Later, the king purified his body and mind, held an incense burner in his hands within the palace hall, and made obeisance toward the west, contemplating in his mind and saying aloud: 'May the Tathāgata's worthy and noble disciples dwelling in all directions, out of pity for me, accept my offering.' As he spoke these words, three hundred thousand monks all arrived and assembled. Among that great assembly, one hundred thousand were arhats, and two hundred thousand were trainees and ordinary mortals. The boundless merits created by the king together with the palace ladies, crown prince, and ministers cannot be fully recounted.

37.17

Furthermore, the Saṃyuktāgama states: King Aśoka asked the bhikṣus, "Who has been able to practice the greatest giving within the Buddha's Dharma?" The bhikṣus said, "The elder Anāthapiṇḍada practiced the greatest giving." The king asked, "How much did he give?" The bhikṣus replied, "He gave one hundred thousand koṭis of gold." Having heard this, the king thought, "That elder was still able to give one hundred thousand koṭis of gold. Now, being a king, for what reason should I only give one hundred thousand koṭis of gold? I ought to give one hundred thousand thousand koṭis of gold!" And so he exhausted his private treasuries, and took this Jambudvīpa, his queen, his palace ladies, the crown prince, and his ministers, and gave them all to the holy Saṃgha. Later, he used forty koṭis of gold to redeem them. Calculating in this manner, he expended ninety-six thousand koṭis of gold in all. Eventually, the king fell gravely ill and knew his life was ending. He had always vowed to make merit with one hundred thousand thousand koṭis of gold, but now, with his vow unfulfilled, he was about to pass into the next life, falling short by just four koṭis. The king then prepared various precious jewels to send to Kukkuṭārāma Monastery. Eventually, he sent half an āmalaka fruit to the Saṃgha. Bowing down to the feet of the Saṃgha, he inquired after the Great Holy Ones, saying: "I used to govern this Jambudvīpa, and it was my possession. Now it is all gone, and I have no mastery over it. There is only this half fruit. Compassionately accept it, so that I may obtain merit." The elder Yaśas ordered it ground into powder and put into pomegranate soup to be distributed, so that everyone received some. The king asked his attending ministers, "Who is the king of Jambudvīpa?" The ministers reported, "The Great King is." At that time, the king arose from his bed and sat upright. Looking around in the four directions, he joined his palms in reverence, mindful of the merits of the Buddhas. He thought in his mind and spoke with his mouth: "I now again give this Jambudvīpa to the Three Jewels." The king then wrote this on paper, sealed it up, and stamped it with his tooth-seal. Having completed these deeds, he passed away. Thereupon, the crown prince and the people made various offerings and conducted the funeral, cremating him in accordance with the law of a king.

37.18

Furthermore, the Fayijing states: "Now this great earth belongs to the Three Jewels. How can the crown prince be enthroned as king?" Having heard this, the ministers deliberated and provided four koṭis of gold, sending it to the monastery to redeem the land.

37.19

Furthermore, the Samantapāsādikā states: King Aśoka used ninety-six koṭis of gold coins to erect eighty-four thousand jewel stupas and also made various grand donations.

37.20

Section 3: Construction

37.21

The commentary says: As for the reasons for erecting and establishing [stupas and caityas] cited from the sūtras and treatises above, are they not already known? Yet we do not yet know what the meaning of a stupa is, how many kinds there are, and whether the persons for whom they are made include ordinary people. The answer is: Sanskrit and Chinese are different, and translations took place earlier and later, resulting in many names and variation between corrupt and correct texts. What is called a *ta* (stupa) is sometimes called a *tapo*, translated here as "square tomb"; sometimes called a *caitya*, translated as "place of destroying evil and giving rise to good"; and sometimes called a *dousoupo*, translated here as "protective praise," meaning that if people praise it, it protects those who praise it. In the correct phonetic Sanskrit of the West, it is called *stūpa*. In this land, it is called a shrine (miao). "Shrine" (miao) means "image" (miao); that is, a numinous shrine. Setting up a stupa has three purposes: first, to manifest the person's superiority; second, to inspire faith in others; third, to repay kindness. If an ordinary bhikṣu possesses virtue and prestige, he may also have a stupa erected; for the rest, it is not fitting. If caityas are erected, there are four kinds: first, the place of birth; second, the place of attaining the Way; third, the place of turning the wheel of the Dharma; fourth, the place of nirvāṇa. The places where Buddhas are born and where they attain the Way definitely have caityas. The birth must take place under an aśoka tree, translated here as "sorrowless tree." This was the place where the lady gave birth to the prince; hence this tree is called the caitya of the birth place. The Tathāgata attained the Way under the bodhi tree; hence the place under this tree is called the caitya of attaining the Way. As for the places where the Tathāgata turned the wheel of the Dharma and entered nirvāṇa, these two are unfixed. The first turning of the wheel of the Dharma was for the five bhikṣus in the Deer Park. It measured twenty-five fathoms (xun) in length and breadth. One fathom was eight feet. Because the ancients had large bodies, one fathom of eight feet equals twenty Chinese feet (zhang). Nowadays, people in India erect [monuments to the] turning of the wheel of the Dharma in many places: they choose a fine place and follow this measure, erecting three pillars and placing three wheels on them to represent the mark of the Buddha's three turnings of the wheel of the Dharma in ancient times, and call this place the caitya of the turning of the wheel of the Dharma. The place where the Tathāgata entered nirvāṇa and his relics were enshrined is called the nirvāṇa caitya. Currently, a monastery has been established there named the Nirvāṇa Monastery. This one is fixed. But if stupas are erected everywhere based on relics, they are unfixed. These four are also called stūpas.

37.22

Furthermore, the Vibhāṣā-śāstra states: If a person builds a large stupa at the Tathāgata's place of birth or place of turning the wheel of the Dharma, and if another person takes a small stone to make a stupa, the merit of the latter is equal to that of the former, because the one for whom the large stupa was made is revered. Whether one builds a large stupa or a small stupa for the Tathāgata or Mahābrahmā, because the one for whom it is made is the same, the merit is limitless. Furthermore, the Āgama states: There are four kinds of persons for whom stupas ought to be erected: first, Tathāgatas; second, pratyekabuddhas; third, śrāvakas; fourth, cakravartins.

37.23

Furthermore, the Dvādaśanidāna-sūtra states: There are eight kinds of persons who may have a stupa erected: first, Tathāgatas; second, bodhisattvas; third, pratyekabuddhas; fourth, arhats; fifth, anāgāmins; sixth, sakṛdāgāmins; seventh, srotāpannas; eighth, cakravartins. If a stupa is erected for a cakravartin or below, one dew-basin is installed; upon seeing it, one must not bow to it, because it is not the stupa of a noble one. For those of the first fruition, two dew-basins; and so on up to the Tathāgata, for whom eight dew-basins are installed. Those with eight basins or more are all Buddha stupas.

37.24

Furthermore, the Mahāsāṃghika-vinaya states: When first establishing a saṃghārāma, one must first measure and select a fine plot of land to be the place for building the stupa. It must not be in the south, nor in the west; it should be in the east or in the north. It must not encroach upon the Buddha's ground or the Saṃgha's ground. The monks' quarters should be built in the west or in the south. The Buddha stupa should be built on high and prominent ground. One must not wash, dye, or dry clothes, or spit on the ground within the stupa courtyard. One may make niches on the four sides of the Buddha stupa and make paintings of lions, birds, and beasts in various colors, and hang banners and canopies inside. One may plant various gardens, flowers, and fruits on all four sides of the Buddha stupa; the flowers produced therein should be offered to the stupa. If a tree was planted by a dānapati himself, and the dānapati says, "The flowers therein are to be offered to the Buddha, and the fruits given to the Saṃgha to eat," the Buddha said: "One should comply with the dānapati's words." If there are many flowers, one may give them to a garland-maker, saying to him, "Make me so many flowers into garlands, and give me so much value for the remainder." If one receives value, one may use it to light lamps and buy incense to make offerings to the Buddha, and one may also repair the stupa. If the value is abundant, it may be placed into the Buddha's inexhaustible property. If someone says, "The Buddha is free of greed, anger, and delusion; these are merely for self-adornment, and by using these flowers and fruits he enjoys pleasure," that person incurs heavy karmic retribution.

37.25

The Buddha said: "One may also build caityas. One with relics is called a stupa; one without relics is called a caitya. Such are the place of the Buddha's birth, the place of attaining the Way, the place of turning the wheel of the Dharma, the place of the Buddha's nirvāṇa, images of bodhisattvas, images of pratyekabuddhas, and the place of the Buddha's footprints. These various caityas may have the Buddha's flower-canopies installed to make offerings. If among offerings there are superior ones, they are to be offered to Buddha stupas; inferior ones are to be offered to caityas. If sudden wind and rain arrive, one should collect the offering implements and place them in the nearest shelter. One must not say, 'I am a senior elder, I am a forest-dwelling (āraṇyaka) begging venerable,' and so forth; doing so incurs an offense of vinaya transgression (duṣkṛta). If thieves arrive urgently when the stupa and Saṃgha property [are in danger], one must not hide or discard them. The Buddha's property, the ornaments of the Buddha images, and the Saṃgha's seats and mats should be laid out and arranged with various foods and drinks to let the thieves see them. If they give rise to thoughts of compassion, the thieves will ask the bhikṣus, 'Do not fear, come out; the young men ought to watch.' If the thieves arrive suddenly and one cannot hide the property, one should say, 'All conditioned things are impermanent.' Having spoken these words, one should let it go and leave. This is called the dharma for facing disasters."

37.26

Section 4: Invoking Merit

37.27

As the Minor Adbhutadharma-sūtra states: The Buddha told Ānanda: "If there were a person who transformed all the grasses and trees filling the four continents into human beings who all attained the four fruits of the path and the status of pratyekabuddha, and for the duration of their lives provided them completely with the four requisites of offerings, and after their passing away erected a stupa for each one of them, offering incense, flowers, banners, and precious canopies; and furthermore built a great adorned palace like that of Śakra, using eighty-four thousand precious pillars, eighty-four thousand precious windows, eighty-four thousand skylight precious windows, eighty-four thousand watchtowers, halls, and pavilions, surrounded on all four sides and adorned with manifold jewels; if there were a good man or good woman who built hundreds of thousands of koṭis of such great adorned palaces to bestow upon the Saṃgha of the four directions, though their merit would be great, it would not equal that of a person who, after the Buddha's parinirvāṇa, erects a stupa as large as an āmalaka fruit for a relic the size of a mustard seed, with a mast like a needle, dew-basins on top like sour-jujube leaves, or makes a Buddha image the size of a barley grain. [The latter] surpasses the previous merit by a full hundredfold, so that [the former] does not equal even one part in a hundred, a thousandfold, ten thousandfold, or hundred thousandfold—it is unequalled and immeasurable. Ānanda, you should know that the Tathāgata possesses immeasurable merit: the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation have immeasurable merit; he has great spiritual penetrations and transformations, as well as the six pāramitās—immeasurable merits such as these." Furthermore, the Anuttarāśraya-sūtra states: Ānanda joined his palms toward the Buddha and said, "Today, when I entered the city of Rājagṛha to beg for food, I saw a large multi-storied pavilion, newly completed, adorned and secluded inside and out. If a faithful person were to donate it to the Saṃgha of the four directions along with all four requisites; or if, after the Tathāgata's passing, someone takes a Buddha relic the size of a mustard seed, enshrines it within a stupa, erecting a stupa the size of an āmalaka fruit, crowning it with a mast the size of a needle and dew-basins the size of jujube leaves, and making a Buddha image the size of a barley grain—between these two merits, which is superior?" The Buddha told Ānanda, "If holy ones of the four fruitions and pratyekabuddhas filled the four continents like forests of sugarcane, bamboo, reeds, or fields of hemp, and if a person throughout their life made offerings providing them fully with the four requisites, and after they entered nirvāṇa erected great stupas for all of them, making offerings of lit lamps, burning incense, robes, and banners—Ānanda, what do you think? Would that person's merit be great?" Ānanda said, "Extremely great, World-Honoured One." [The Buddha said,] "Set that aside, Ānanda. Again, in the dwelling place of the heavenly palace of Śakra, there is a great flying pavilion named the Palace of Constant Victory, adorned with various jewels, each kind numbering eighty-four thousand. If a faithful man or woman were to construct hundreds of thousands of koṭis of such precious Constant Victory palaces and bestow them upon the Saṃgha of the four directions; and if someone else, after the Tathāgata's parinirvāṇa, takes a relic the size of a mustard seed, builds a stupa the size of an āmalaka fruit, crowns it with a mast the size of a needle and dew-basins the size of jujube leaves, and makes an image of the Buddha the size of a barley grain—this merit surpasses the aforementioned merit by more than a hundredfold, so that [the former] does not equal one part in a hundred, nor one part in a thousand, ten thousand, koṭis, or asaṃkhyeyas. Why? Because of the Tathāgata's immeasurable merit. Even if the Sahā world were crushed to fine dust, and according to this number all were to become ascetics of the four fruits and pratyekabuddhas, and if a faithful man or woman made offerings to them for the rest of their lives and erected stupas to make offerings to them after their passing, this too would not equal taking a relic the size of a mustard seed and making an image the size of a barley grain. The merit of the former does not equal one part in a hundred, a thousand, ten thousand, or a koṭi of the latter, and is beyond all reckoning and metaphor. Thus, Ānanda, when all Tathāgatas were formerly on the causal ground, they knew that the realm of sentient beings is pure in its self-nature, yet defiled by adventitious afflictions. However, [the defilements] do not enter into the pure realm of sentient beings. [The Tathāgatas] are able to speak the profound and subtle Dharma for all sentient beings to eliminate the obstacle of afflictions. One should not give rise to a base and inferior mind. Because of vast capacity, one gives rise to a mind of respect toward all sentient beings, gives rise to veneration for the Great Master, gives rise to prajñā, gives rise to jñāna, and gives rise to mahākaruṇā. Relying on these five dharmas, a bodhisattva is able to enter the stage of non-retrogression (avaivartika; translated here as 'not falling back') and, relying on knowing reality as it is, realize great expedient means and attain anuttarasamyaksaṃbodhi."

37.28

Furthermore, the Nirvāṇa-sūtra says: If one makes an offering to the Buddha, Dharma, and Saṅgha of a single stick of incense or a lamp, or even presents a single flower, one will be reborn in the Land of Immovability. If one carefully guards the property of the Buddha and the Saṅgha, smears and sweeps the ground of the Saṅgha and the Buddha, or makes an image or a stūpa as small as a thumb, constantly giving rise to a joyful heart, one will likewise be reborn in the Land of Immovability. This refers to the Pure Land being ever-adorned and not shaken by the three calamities.

37.29

Furthermore, the Mahāsaṃghika-vinaya says: When the Buddha was travelling in the realm of Kosala, a brāhmaṇa was ploughing the field and saw the World-Honoured One pass by. Holding his ox-goad and leaning on the ground, he paid homage to the Buddha. The World-Honoured One, having seen this, smiled. The bhikṣus addressed the Buddha: "For what cause and condition do you smile? We only wish to hear." The Buddha told the bhikṣus: "This brāhmaṇa has now paid homage to two Buddhas." The bhikṣus addressed the Buddha: "Which two Buddhas?" The Buddha told the bhikṣus: "He paid homage to me, and beneath his staff is the stūpa of Kāśyapa Buddha." The bhikṣus addressed the Buddha: "We wish to see the stūpa of Kāśyapa Buddha."

37.30

The Buddha told the bhikṣus: "You must ask this brāhmaṇa for a clod of earth and for this ground." They immediately asked for it, and the brāhmaṇa gave it to them. Having obtained it, at that time the World-Honoured One immediately caused the seven-jewelled stūpa of Kāśyapa Buddha to appear. It was one yojana high, and its sides were half a yojana wide. When the brāhmaṇa saw it, he addressed the Buddha: "My clan name is Kāśyapa; this was my, Kāśyapa's, mound of earth." At that time, the World-Honoured One built the stūpa of Kāśyapa Buddha at that place. The bhikṣus addressed the Buddha: "May we hand up the mud?" The Buddha said: "You may hand it up." He then spoke a gāthā:

37.31

"A hundred thousand loads of pure gold / Used to practice dāna / Are not equal to a single lump of mud / Used with a reverent heart to repair a Buddha's stūpa."

37.32

At that time, out of reverence for the past Buddha, the World-Honoured One bowed down himself. The bhikṣus also bowed down to the Buddha and spoke a gāthā:

37.33

"A hundred thousand pieces of gold equal to human form / Used to practice dāna / Are not equal to a single good thought / That reverently bows to a Buddha's stūpa."

37.34

At that time, the bhikṣus took incense and flowers to present to the World-Honoured One. Out of reverence for the past Buddha, he immediately took them to make offerings to the stūpa. The Buddha then spoke a gāthā:

37.35

"A hundred thousand cartloads of pure gold / Used to practice dāna / Are not equal to a single good thought / Offering incense and flowers to a stūpa."

37.36

At that time the great assembly gathered like clouds. The Buddha told Śāriputra: "Preach the Dharma for these people." The Buddha spoke a gāthā:

37.37

"A hundred thousand Jambudvīpas / Filled with pure gold given in alms / Are not equal to a single gift of Dharma / That accords with [the truth] and causes people to practice."

37.38

At that time, there were those in the assembly who attained the Way. The Buddha spoke a gāthā:

37.39

"Within a hundred thousand worlds / Filled with pure gold given in alms / Is not equal to a single gift of Dharma / That accords with [the truth] and enables one to see the real truth."

37.40

Furthermore, the Avadāna-sūtra of the Dharmapada says: In the past when the Buddha was in the world, he sent an arhat named Sumana to take hair and nail [relics] of the Buddha into the southern mountains of the kingdom of Kaśmīra to construct a Buddha stūpa. In the monastery there were constantly five hundred arhats who morning and evening burned incense, circumambulated the stūpa, and bowed in worship. At that time there were five hundred macaques in the mountains who saw the monks circumambulating the stūpa, bowing and making offerings; they then joined together to carry stones, imitating the monks in building a stūpa, circumambulating it, and bowing. At that time, heavy rain fell and a mountain torrent suddenly surged; the five hundred macaques all drowned and died at once. They were reborn in the Trāyastriṃśa Heaven, in towering and boundless seven-jewelled palaces, their food and clothing coming naturally, and their joy boundless. Having attained rebirth in heaven, each reflected: "By what cause have we come to be born here?" With the divine eye they immediately observed their previous lives, seeing that they had been macaques who had imitated the saṃgha and playfully built a stūpa, had been swept away by the mountain flood, and upon dying were born here. They then went together, bringing incense and flowers down from heaven to make offerings to their dead corpses. They returned to the Buddha's abode to bow and inquire after his health. The Buddha preached the Dharma for them, and all five hundred sons of heaven attained the fruit of srotāpanna simultaneously. Having attained the fruit, they returned to heaven. If macaques imitating monks playfully building a stūpa could obtain such towering karmic rewards, how much more so for a human being who builds a stūpa with a faithful heart—how could there be no karmic result?

37.41

Furthermore, the Dṛṣṭānta-sūtra says: In the past, after the Buddha entered nirvāṇa, there was a gṛhapati in the kingdom of King Aśoka. That man's blessed virtues were rare in the world; whatever he had in mind would arrive as soon as he thought of it. His family dwelling was made of the seven jewels, and the women in his inner chambers were upright, fair, and with few equals; day and night they enjoyed boundless pleasures. That man had faith in his heart and regularly made offerings to more than twenty thousand monks. King Aśoka, hearing of this, summoned him for an audience and said to him: "I hear that you are very wealthy; what things do you have in your house?" He replied to the king: "My house has nothing at all." The king did not believe him, so he dispatched a person to inspect. When the envoy arrived, he saw only seven-tiered gateways, halls, and pavilions, their seven-jewelled adornments towering and boundless. The envoy entered the rooms and saw no other goods, seeing only women who were upright, fair, and with few equals. The envoy, having seen this, returned and reported everything to the king. The king's mind was gradually cleared of doubt. At that time, the gṛhapati, knowing that the king understood, pointed with his hand to the east before the king; immediately an immeasurable rain of the seven jewels fell from the sky. He pointed to the other three directions, and it was also like this. When the king saw this, he knew that this was a person of great blessed virtue. The king then went to a monastery to inquire about this matter. In the monastery there was an elder (sthavira) who had attained arhatship, the three knowledges, and the six supernormal powers. The king asked the elder: "What blessings did this gṛhapati plant in past lives that whatever he requires comes naturally as soon as he thinks of it?" The elder replied to the king: "Ninety-one kalpas ago in the distant past, after Vipaśyin Buddha entered nirvāṇa, this gṛhapati at that time built a stūpa together with four others, his own intention being particularly earnest. When the stūpa was completed, he took the seven jewels and beautiful flowers, climbed to the top of the stūpa, and scattered them down on all four sides to make offerings. He made a vow, saying: 'May I, life after life, naturally enjoy blessings without interruption.' By virtue of this merit, from then on for ninety-one kalpas he did not fall into the evil destinies; among gods and humans he naturally enjoyed blessings, his happiness boundless. At that time, he only wished to enjoy unending blessings and did not wish for liberation; therefore, up to the present day, he only receives supreme blessings and has not yet attained the traces of the Way."

37.42

Furthermore, the Mahākaruṇā-sūtra says: The Buddha told Ānanda: "If a person delights in and is attached to the karmic fruits of the three realms of existence, yet within the Buddha's puṇyakṣetra practices dāna or any other roots of goodness, and makes the vow, 'May I, life after life, never enter nirvāṇa,' it is impossible that on account of these roots of goodness he will not enter nirvāṇa. Although this person does not delight in seeking nirvāṇa, because he has planted roots of goodness with the Buddha, I say that this person will certainly enter nirvāṇa."

37.43

Furthermore, the Avadānaśataka says: In the past when the Buddha was in the world, there was an elder in the city of Śrāvastī whose family was exceedingly wealthy, with immeasurable and incalculable wealth and jewels. He fathered a son who was upright, extraordinarily handsome, and rare in the world. In both hands the boy held gold coins, and whenever they were taken, they were replenished without end. His parents rejoiced and accordingly named him Ratnapāṇi (Jewel-Hand). As he grew up, he had a compassionate heart, was filial and obedient, and was fond of practicing dāna. Whenever anyone came begging, he would extend his two hands to produce fine gold coins and promptly bestow them. Later, he went outside the city with some people for an excursion and arrived at Jetavana, where he saw the Buddha's marks and features. His heart was filled with joy; bowing his head in reverence, he invited the Buddha and the bhikṣu saṃgha: "I pray that you accept my offering." Ānanda told him: "To make an offering requires wealth." Thereupon Ratnapāṇi stretched out both hands, and gold coins fell like rain; in an instant they covered the ground, piled higher than a person. The Buddha ordered Ānanda to prepare the offering. When the meal was finished, the Buddha preached the Dharma for him, and he attained the fruit of srotāpanna. Returning home, he bid farewell to his parents and sought to go forth from the household life. Having gone forth, he attained the fruit of an arhat. Ānanda saw this and addressed the Buddha: "What blessings did the bhikṣu Ratnapāṇi plant in past lives that he was born into an eminent clan, had gold coins flow from his hands without end, and moreover encountered the World-Honoured One, went forth, and attained the Way?" The Buddha told Ānanda: "In the past, after Kāśyapa Buddha entered nirvāṇa, there was a King of Kāśi who gathered his relics and built a four-jewelled stūpa. At that time, an elder saw the erection of the stūpa and temple, gave rise to a sympathetic rejoicing in his heart, placed a single gold coin beneath the stūpa, made a vow, and departed. By virtue of this merit, he did not fall into the evil destinies; among gods and humans he always had gold coins, enjoying blessings and bliss, up until the present when he encountered me, went forth, and attained the Way."

37.44

Furthermore, the Avadānaśataka says: When the Buddha was in the world, there was an elder in the city of Kapilavastu with immeasurable wealth and treasures. His wife conceived and gave birth to a son who was upright in appearance and rare in the world. When he was born, a maṇi jewel parasol naturally hovered over his head, completely covering the city above. His parents rejoiced and accordingly named him Ratnachattra (Jewel Parasol). As he grew up, he encountered the Buddha, went forth, and attained the fruit of an arhat. The Buddha told the bhikṣus: "Ninety-one kalpas ago in the distant past, a Buddha appeared in the world named Vipaśyin. After his divine presence passed into nirvāṇa, there was a king named Bandhumat who gathered his relics, built a four-jewelled stūpa one yojana high, and made offerings to it. At that time, a merchant went to sea to gather jewels and returned in peace and safety. He then covered the top of the stūpa with a maṇi jewel, made a vow, and departed. By virtue of this merit, for ninety-one kalpas he did not fall into the evil destinies; among gods and humans a jewel parasol was always born along with him, up until the present when he was able to encounter me, went forth, and attained the Way." Having heard what the Buddha spoke, they rejoiced and practiced accordingly.

37.45

Furthermore, the Avadānaśataka says: When the Buddha was in the world, there was an elder in the city of Kapilavastu with immeasurable and incalculable wealth and treasures. His wife gave birth to a son who was upright, extraordinarily handsome, and rare in the world. On his head there was naturally a maṇi jewel. His parents then named him Ratnacūḍa (Jewel Crest). As he grew up, he saw the Buddha, went forth, and became an arhat. When he entered the city to beg for food, the jewel was still on his head. The people in the city found it strange and vied with one another to come and look at it. Deeply ashamed, he returned to his dwelling and addressed the Buddha: "World-Honoured One, on my head there is this jewel and I cannot make it go away. Now when begging for food, I am ridiculed by people. I pray that the Buddha, the World-Honoured One, will remove this jewel for me."

37.46

The Buddha told the bhikṣu: "You need only say to the jewel: 'My portion of birth in this present life is already exhausted; I have no further need of you.' Speak thus three times, and the jewel will disappear of itself." The bhikṣu followed the instructions, and the jewel ceased to appear. At that time, the bhikṣus asked the Buddha to explain his past karmic causes and conditions. The Buddha told the bhikṣus: "Ninety-one kalpas ago in the distant past, a Buddha appeared in the world named Vipaśyin. After he entered nirvāṇa, the king of that realm named Bandhumat gathered his relics, built a four-jewelled stūpa one yojana high, and made offerings to it. At that time, that king entered the stūpa to pay homage; taking a maṇi jewel, he tied it to the top of a pillar, made a vow, and departed. By virtue of this merit, for ninety-one kalpas he did not fall into the three miserable destinies; among gods and humans a jewel was always upon the crown of his head, and he enjoyed celestial bliss, up until the present when he encountered the Buddha, went forth, and attained the fruit of an arhat." The bhikṣus, having heard this, rejoiced and practiced accordingly.

37.47

Section 5: Circumambulation

37.48

As the Bodhisattva-caryanirdeśa-sūtra says: In the past when the Buddha was in the world, the Buddha and Ānanda entered the city of Śrāvastī to beg for food. At that time, a brāhmaṇa in that city came from outside, and saw the Buddha coming out of the city, his radiant marks towering and majestic. The brāhmaṇa rejoiced and leaped for joy; he circumambulated the Buddha once, paid homage, and departed. The Buddha smiled and told Ānanda: "This brāhmaṇa saw the Buddha and rejoiced, circumambulating the Buddha once with a pure heart. By this merit, from now on for twenty-five kalpas he will not fall into the evil destinies, and his joy among gods and humans will be boundless. At the end of the twenty-five kalpas, he will attain pratyekabuddhahood, named Daṇḍanāgiri. For this reason, if a person circumambulates the Buddha or circumambulates a Buddha's stūpa, the merit obtained wherever they are born is boundless."

37.49

Furthermore, the Tiwei jing states: The elder Tiwei said to the Buddha: "Scattering flowers, burning incense, lighting lamps, and bowing in homage—these constitute making offerings. What kind of merit does circumambulating a stūpa bring?" The Buddha said: "Circumambulating a stūpa brings five merits. First, in future lives one obtains an upright, fine physical appearance. Second, one obtains an excellent voice. Third, one obtains rebirth in the heavens. Fourth, one is reborn into a family of kings and nobles. Fifth, one attains the path of nirvāṇa. For what reason does one obtain an upright, fine physical appearance? Because one rejoices upon seeing the Buddha's image. For what reason does one obtain an excellent voice? Because one expounds sūtras while circumambulating the stūpa. For what reason does one obtain rebirth in the heavens? Because when circumambulating the stūpa, one's mind does not transgress the precepts. For what reason is one reborn into a family of kings and nobles? Because one touches one's head and face to the Buddha's feet in homage. For what reason does one attain the path of nirvāṇa? Because of the remaining merit." The Buddha said: "In circumambulating a stūpa, there are three practices: first, when the foot is raised, one should be mindful that the foot is raised; second, when the foot is lowered, one should be mindful that the foot is lowered; third, one must not look left and right or spit on the ground within the monastery. As for circumambulating to the right: the sūtras and vinaya stipulate circumambulating to the right. If one walks circumambulating to the left, one will be reprimanded by spirits, and even circumambulating a wheat stack to the left is censured by worldly custom. Such followers are numerous. When carrying out this practice nowadays, one accords with the heavenly seasons, turns facing northwest, bares the right shoulder, and faces the Buddha with reverence. One may circumambulate a hundred times, ten times, seven times, or three times, each signifying something. Generally discussing the standard practice of circumambulating three times: it signifies making offerings to the Three Honoured Ones, stopping the three poisons, purifying the three karmic activities, eliminating the three evil realms, and coming to encounter the Three Jewels." A verse from the Avataṃsaka Sūtra says:

37.50

"When beginning the circumambulation of a stūpa, / one should vow that all living beings / will perform blessed deeds and bestow grace, / fully penetrating the intention of the Way. / When circumambulating a stūpa three times, / one should vow that all living beings / will attain single-minded resolve / and forever sever the three poisons."

37.51

Furthermore, the Xian zhe wu jie jing says: "Circumambulating a stūpa three times signifies reverence for the Three Honoured Ones: first, the Buddha; second, the Dharma; third, the Saṃgha. It also contemplates eliminating the three poisons: first, greed; second, anger; third, delusion." Furthermore, the Sanqian weiyi says: "In circumambulating a stūpa, there are five matters: first, lower the head and look at the ground; second, do not step on insects; third, do not glance to the left and right; fourth, do not spit on the ground in front of the stūpa; fifth, do not stop halfway to speak with others."

37.52

Forest of Gems in the Garden of the Dharma, Fascicle Thirty-Seven

Linked texts (1)

法苑珠林 — 道世, Classical Chinese