諸經要集 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Monastery

3.2

Section 2: Reverencing Stūpas (This contains seven topics)

3.3

Section 3: Gathering Mindfulness (This contains four topics)

3.4

Topic 1: Stating the Intent
Topic 2: Citing Evidence
Topic 3: Generating Merit
Topic 4: Karmic Retribution
Topic 5: Circumambulating Stūpas
Topic 6: Entering Monasteries
Topic 7: Repairing the Old

Reverently reflecting upon the Tathāgata's manifestation: his wondrous form was revealed across the three-thousandfold world; the Rightly Enlightened One concealed his light, and his transmitted bodily remains spread across eighty-four thousand [stūpas]. Thus stūpas welled up on Vulture Peak, and his shadow remained in the stone cave. There are the rites of carving sandalwood and painting silk, and the likenesses of casting gold and carving jade; traces of his whole body or broken relics, and the wonders of gathered stūpas or dispersed stūpas. Shining forth in the heavy darkness, their merit benefits all sentient beings. This has caused his eminent reputation to spread far and wide, inspiring faith in followers of heterodox ways. Beginning with the initial endeavors of King Aśoka, down to the transmission in the early years of the Great Tang, through successive dynasties they have flourished abundantly, with divine transformations not merely one. Therefore the sūtra says: 'The True Dharma abides, and the True Dharma perishes'—does not its meaning lie here?

3.7

Topic 2: Citing Evidence

3.8

As the Guanfo sanmei jing states: The Buddha left his shadow in a stone chamber beside the poisonous dragon pool in the country of Nagarahāra. The Buddha sat in the dragon's stone cave, performed eighteen transformations for the dragon, and leaped his body into the stone. Like a bright mirror, it reflects outwards from within the stone; looking from afar one can see it, but looking up close it does not appear. Hundreds of thousands of devas make offerings to the Buddha's shadow, which also appears preaching the Dharma (it has not perished to this day, and will be transmitted until Maitreya).

3.9

Furthermore, the Mahāsaṃnipāta-sūtra states: In the east of the city of the Trāyastriṃśa devas, in the Zhaoming (Illumination) Garden, there is a stūpa of the Buddha's hair. In the south of the city, in the Cuse (Rough) Garden, there is a stūpa of the Buddha's robe. In the west of the city, in the Huanxi (Delight) Garden, there is a stūpa of the Buddha's bowl. In the north of the city, in the Jiayu (Chariot-Driving) Garden, there is a stūpa of the Buddha's tooth.

3.10

Furthermore, the Mahāprajñāpāramitopadeśa states: Śakra, Lord of the Devas, took the Bodhisattva's hair and robe, and outside the eastern gate of the city in heaven, erected a stūpa for the Buddha's hair and a stūpa for his robe.

3.11

Furthermore, the Aśokāvadāna states: King Aśoka, having gained faith, asked a man of the Way: "Hitherto I have slaughtered without heed to principle. What good may I cultivate now to escape this calamity?" The reply was: "There is only erecting stūpas to make offerings to the saṃgha, rescuing prisoners, and relieving the impoverished." (Therefore the Avadāna-sūtra says that within the royal palace, he constantly offered the four requisites to twenty thousand śramaṇas, paying homage with utmost dedication beyond description.) The king asked, "Where can stūpas be erected?" The man of the Way then, through spiritual power, covered the sunlight with his left hand, creating eighty-four thousand rays of light scattering across Jambudvīpa: wherever the light shone, stūpas could be erected; these are the places where the various stūpas stand today. At that time, wishing to construct relic stūpas, the king led an army of four divisions to Rājagṛha, retrieved the relics from the stūpa of the Buddha erected by King Ajātaśatru, and repaired that stūpa to be 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 them and gave them to him. The king then made eighty-four thousand caskets of gold, silver, lapis lazuli, and crystal to hold the Buddha's relics, and also made eighty-four thousand precious vases to hold these caskets. He also made immeasurable hundreds of thousands of pennants, banners, and parasols, causing various spirits to each hold relics and offering utensils. He commanded the spirits, saying, "Across Jambudvīpa, down to the seacoast, in cities and villages where there are a full hundred million households, erect a stūpa for the World-Honoured One." At that time there was a country named Takṣaśilā with thirty-six hundred million households. The people of that country said to the spirits, "Give us thirty-six caskets of relics to erect Buddha stūpas." The king used an expedient means, ordering those countries with fewer households to share with them, so as to fulfill the required number of households to erect stūpas. At that time in Pāṭaliputra there was an elder monk (thera) named Yaśas. The king went to him and said to the thera, "I wish to erect eighty-four thousand Buddha stūpas throughout this Jambudvīpa within a single day; this is my wish." The thera said to him, "Excellent, Great King! Set the appointed time for precisely midday on the fifteenth day, when throughout this Jambudvīpa all the Buddha stūpas shall be raised at once." In this manner, according to the count, eighty-four thousand stūpas were erected within a single day. The people of the world rejoiced boundlessly and jointly proclaimed them the Stūpas of King Aśoka.

3.12

Furthermore, the Great Sūtra of King Aśoka states: The eight kingdoms jointly divided the relics. King Ajātaśatru's allotted portion amounted to eighty-four thousand [measures], and he additionally obtained the Buddha's mustache and beard to bring back to his country. On the road, he encountered the dragon king Nanda-Upananda, who asked him for a share of the relics. When King Ajātaśatru would not grant it, [the dragon king] told him: 'I am a dragon king, able by force to destroy your country.' King Ajātaśatru was terrified and immediately gave him the Buddha's mustache and beard. The dragon returned to the foot of Mount Sumeru, eighty-four thousand leagues high, and built a crystal stupa underneath. King Ajātaśatru returned to his country, placed the relics in a purple-gold casket, fashioned lamps and torches that would burn for a thousand years, and erected a stupa to bury them amid the waters of five Gaṅgā sands. Later, Aśoka obtained his kingdom. The king took a consort who was eight feet tall, with hair that matched her stature, fully endowed with all the bodily marks. The king ordered a physiognomist to examine her, and the master said: 'She will bear for the king a golden-colored son.' The king forthwith appointed her second consort. Later, she became pregnant, and having completed ten months, the king had official business and went out on a tour. The queen mother was jealous, and so she devised an expedient means with others to eliminate her: she sought out a sow on the verge of giving birth, and said to the second consort: 'You are young and this is your first birth. You must not expose your face to look upon the sky.' She covered her face with a quilt. When the golden child was born, radiant light illuminated the palace. They stole him away and killed him, and immediately placed the piglet beside her. She then rebuked her, saying: 'You claimed that you would bear a golden-colored child for the king. Why have you given birth to a pig?' They then took a torture yoke, locked her up, and confined her to the rear garden to live on wild vegetables. When the king returned and heard of it, he was displeased. A long time afterward, the king went out to tour the garden; upon seeing her, he remembered her, and brought her back to the palace. The second consort gradually grew close to him again and recounted the full circumstances. Hearing this, the king was astounded and outraged, and forthwith put eighty-four thousand women of the inner quarters to death. Later, King Aśoka constructed a hell outside the city to punish convicts. Knowing that the king, having slain the consorts, was bound to fall into hell, Yaśa sent the bhikṣu Xiaosan to transform the king and cause him to awaken faith. The king asked the bhikṣu: 'For having killed eighty-four thousand women, can the guilt be expiated or not?' The man of the Way said: 'If you erect a stupa for each of them, and place a relic beneath each stupa, you will be freed from the guilt.' The king immediately sought out the relics of King Ajātaśatru. The father of the state chancellor, who was one hundred and twenty years old, led five hundred men to retrieve the original relics. The king was overjoyed, and forthwith distributed them to the ghosts and spirits, each returning to their respective domain, ordering that on a single day and at a single hour they should simultaneously erect eighty-four thousand stupa poles. The ghosts and spirits said: 'We are separated by many mountain ranges and cannot know each other's timing.' The king said: 'You need only return, prepare the dew-basins, secure the spires, and affix the bells; I will cause an asura to cover the sun with his hand, and all within the four quarters of the world will know the exact same hour.'

3.13

Furthermore, the Ānanda Sūtra states: When the stupas were completed, one thousand two hundred woven banners and various flowers were prepared. Before the banners could be hung, the king feared that his own life might end. Six days after the stupas were finished, the king invited the saṅgha to his royal park for an offering. At that time there was the arhat Upagupta, who led eighteen thousand arhats to accept the king's invitation. The venerable Upagupta had handsome features and a delicate, supple body, whereas the king was unsightly and had coarse, rough skin. The venerable one then spoke a verse:

3.14

"When I practiced generosity,
With a pure mind and fine wealth,
It was not like the king's giving,
Who offered sand to the Buddha."

3.15

The king said to his ministers: 'Through offering sand to the Buddha I have obtained such retribution; how could I fail to cultivate reverence toward the Bhagavat?' The king later sought out the stupas and shrines of the Buddha's disciples—Kāśyapa, Ānanda, and the others who lived during the Buddha's time. He visited the stupa sites in person, fully expressed his grief, reproached himself, cultivated reverence, and set forth various kinds of offerings. He further erected great stupas, donating one hundred thousand ounces of precious gems for the worship of each stupa. Next he came to the stupa of Vakkula to make offerings. The king asked: 'What merit did he possess?' The venerable Upagupta replied: 'He was foremost in freedom from disease, but he never spoke a single sentence of the Dharma to anyone, remaining silent and without words.' The king said: 'I will offer him only a single coin.' The ministers said to the king: 'Since all merit is equal, why do you make an offering of only a single coin here?' The king said to them: 'Listen to my verse:'

3.16

"Though he eradicated ignorance and delusion,
And his wisdom could examine and discern,
Though there was a Vakkula,
What benefit did he bring to the world?"

3.17

At that moment, that single coin bounced back and returned to where the king was. The ministers, seeing this rare occurrence, praised him with one voice: 'O venerable one, of few desires and content, he does not even require a single coin!' The king and his ministers made uninterrupted offerings to the Bodhi tree. A consort named Tiṣyarakṣitā thought: 'The king loves and dotes on me deeply, yet he abandons my treasures to bestow them on the Bodhi tree. By some means I will kill the tree; when it dies, the king will no longer go there, and he will be able to amuse himself with me.' The consort forthwith sent someone to pour boiling milk over it, and the tree withered and its leaves fell. When the king heard this news, he collapsed to the ground in a swoon. The consort, seeing that the king was sorrowful and unhappy and wanting to gladden the king's heart, said to him: 'If that tree is gone, my own life is also gone. The Tathāgata attained the Way beneath that tree; if that tree is no more, what use is there in living?' She then watered it with cold milk, and the tree sprouted again. Hearing this, the king was delighted; he proceeded to the foot of the tree, unable to take his eyes off it even for a moment. He irrigated the Bodhi tree with a thousand jars of perfumed water, making it doubly magnificent, luxuriant, and flourishing. Later, the king purified his body and mind, held an incense burner in his hand in the palace hall, paid homage toward the four directions, and said aloud with his mind focused: 'May all the worthy and noble disciples of the Tathāgata residing in the various directions accept my offering out of compassion for me.' As he spoke these words, three hundred thousand bhikṣus all assembled. Among that great assembly, one hundred thousand were arhats, and two hundred thousand were trainees. Together with the ordinary people, palace attendants, the crown prince, and the multitude of ministers, the merit performed alongside the king was immeasurable and cannot be fully described.

3.18

Furthermore, the Saṃyuktāgama states: King Aśoka asked the bhikṣus: 'Who within the Buddha's teaching has been capable of the greatest giving?' The bhikṣus said: 'The elder Anāthapiṇḍada practiced the greatest giving.' The king asked: 'How much did he give?' The bhikṣus replied: 'He gave a hundred thousand million in gold.' Upon hearing this, the king said: 'That elder could give even a hundred thousand million in gold; now that I am a king, why should I give only a hundred thousand million? I should give hundreds of thousands of millions in gold.' He even exhausted his private treasury, and gave all of this Jambudvīpa, including his consorts, maidservants, crown prince, and ministers, to the noble saṅgha, and later redeemed them with four billion in gold. Reckoning in this manner, he expended altogether ninety-six hundred thousand million in gold. Eventually the king fell gravely ill, and knowing his life was coming to an end, he thought: 'I have always vowed to perform meritorious deeds with hundreds of thousands of millions in gold; now before my vow is fulfilled, I must pass on to the next life, falling short by four billion.' The king then prepared various precious gems to send to the Kukkuṭārāma Monastery, and even sent half an āmalaka fruit to the saṅgha, bowing down at the saṅgha's feet and asking after the health of the great noble assembly: 'I have ruled over this Jambudvīpa, and it belonged to me; now all has suddenly been stripped away and I have no mastery over it. Only this half fruit remains; out of pity, please accept it, so that I may obtain merit.' The elder Yaśa ordered that it be ground up and put into pomegranate broth to distribute it, so that all might receive a share. The king then asked the ministers at his side: 'Who is the king of Jambudvīpa?' The ministers replied to the king: 'Your Majesty is.' Thereupon the king rose from his bed and sat upright, looked around at the four directions, joined his palms in reverent worship, recollected the merits of all Buddhas, and said aloud with his mind focused: 'Now I once again donate this Jambudvīpa to the Triratna.' The king then wrote this on paper, sealed it up, and stamped it with an impression of his teeth. Having completed these deeds, he forthwith passed away. At that time, the crown prince and the populace provided various kinds of offerings and funeral rites, cremating him in accordance with royal law.

3.19

Furthermore, the Fayi jing states: 'Now this great earth belongs to the Triratna; how can the crown prince be established as king?' Hearing this, the ministers transported four billion in gold and delivered it to the monastery to redeem the land.

3.20

Furthermore, the Samantapāsādikā states: King Aśoka spent ninety-six hundred million in gold coins to erect eighty-four thousand jewel stupas, and furthermore performed wide varieties of giving.

3.21

Section 3: Conditions for Construction

3.22

Commentary: The reasons for their erection and construction as cited above from the sūtras and treatises are already understood. Yet what the meaning of a stupa is, how many types there are, and whether those for whom they are built include ordinary people are not yet known. The answer is: Sanskrit and Chinese differ, and the translations were made earlier and later, leading to many names and erroneous or correct texts. What is called a *ta* (stupa) is sometimes called a *tapoba* (*thūpa*), translated here as 'square mound'; sometimes called a *caitya*, translated as 'a place that eliminates evil and gives rise to goodness'; or sometimes called a *dousoupo*, translated here as 'guardian of praise', like a person praising and protecting the praised. The correct pronunciation in western Sanskrit is *stūpa*, translated here as 'temple'. A temple (*miao*) implies form (*mao*), that is, a spirit temple. Erecting a stupa has three purposes: first, to manifest the superiority of the person; second, to inspire faith in others; third, to repay kindness. If it is an ordinary bhikṣu who possesses virtue and renown, a stupa may also be erected for him; for others, it is not permissible. If caityas are established, there are four types: first, the place of birth; second, the place of attaining the Way; third, the place of turning the Dharma wheel; fourth, the place of nirvāṇa. At the places where Buddhas are born and where they attain the Way, caityas are definitively established. The birth must take place under an Aśoka tree, translated here as the sorrowless tree; this is the place where the consort gave birth to the crown prince, and so this tree is designated as the caitya of the birth site. The Tathāgata attained the Way beneath the Bodhi tree, and so beneath this tree is designated as the caitya of the site of attaining the Way. The places where the Tathāgata turned the Dharma wheel and entered nirvāṇa—these two have no fixed form. When he first turned the Dharma wheel for the five bhikṣus, it was in the Deer Park, measuring twenty-five fathoms on each side. A fathom is eight feet. Because people of antiquity were large in stature, one fathom was eight feet, totaling two hundred feet. Nowadays, people in India erect turning-the-Dharma-wheel shrines in many places: they select a fine location and, according to these measurements, erect three pillars and install three wheels to represent the marks of the Buddha's three turns of the Dharma wheel in the past, designating this site as the caitya of turning the Dharma wheel. The place where the Tathāgata entered nirvāṇa and the relics were enshrined is designated as the caitya of nirvāṇa. At present, a monastery named Nirvāṇa Monastery has been established there; this is fixed. If stupas are erected wherever relics are, they are not fixed. These four are called *stūpa*.

3.23

Furthermore, the Vibhāṣā-śāstra states: If someone erects a great stupa at the site of the Tathāgata's birth or turning of the Dharma wheel, or if someone takes small stones to make a stupa, the merit is equal to that of the previous great stupa, because the one for whom it is made is venerable. If one erects a great stupa or a small stupa for the Tathāgata or Mahābrahmā, because the one for whom it is made is the same, the merit is without difference.

3.24

Furthermore, the Āgama states: There are four kinds of persons for whom stupas should be erected: first, the Tathāgata; second, a pratyekabuddha; third, a śrāvaka; fourth, a cakravartin.

3.25

Furthermore, the Sūtra of the Twelve Links of Dependent Origination states: There are eight persons for whom stupas may be erected: first, the Tathāgata; second, a bodhisattva; third, a pratyekabuddha; fourth, an arhat; fifth, an anāgāmin; sixth, a sakṛdāgāmin; seventh, a srotāpanna; eighth, a cakravartin. If a stupa is erected for a cakravartin or below, a single dew-basin is installed, and upon seeing it, one must not bow to it, because it is not a stupa of a sage. For the first fruit, two dew-basins are used, up to eight dew-basins for the Tathāgata. Those with eight basins or more are all stupas of Buddhas.

3.26

Furthermore, the Mahāsāṃghika-vinaya states: When first establishing a saṅghārāma, one must first plan and measure the ground. The place where the stupa is to be built must not be in the south and must not be in the west; it should be in the east or in the north, so as not to encroach upon the Buddha's ground. The ground for the saṅgha should be made in the west, and monks' dwellings made in the south. The Buddha stupa should be constructed in a high and conspicuous place. One must not wash, dye, dry clothes, or spit on the ground within the stupa courtyard. Niches may be built on the four sides of the Buddha stupa, and various paintings of lions, birds, and beasts may be made. Inside, banners and canopies may be suspended, and various gardens, flowers, and fruits may be planted on the four sides of the Buddha stupa. The flowers that bloom from them should be offered to the stupa. If the trees were planted by a dānapati themselves, and the dānapati says, 'The flowers from these are to be offered to the Buddha, and the fruit given to the saṅgha to eat,' the Buddha said that one should comply with the dānapati's words. If there are many flowers, they may be given to a garland-maker, saying, 'Make such-and-such an amount of flowers into garlands and give them to me; the rest, give me such-and-such a price for them.' If one obtains the price, it may be used to light lamps and buy incense to make offerings to the Buddha, and it may also be used to repair the stupa. If the value obtained is great, it may be placed among the inalienable property of the Buddha. If someone says that the Buddha has no greed, anger, or delusion, but merely adorns himself and experiences pleasure because of these flowers and fruits, that person incurs severe karmic retribution.

3.27

The Buddha said: One may also construct a caitya. One containing relics is called a stupa; one without relics is called a caitya. Places such as where the Buddha was born, where he attained the Way, where he turned the wheel of Dharma, and where the Buddha entered nirvāṇa, as well as statues of bodhisattvas, statues of pratyekabuddhas, and the places of the Buddha's footprints—at all these caityas, the Buddha's flower-canopies may be installed to make offerings. Among offerings, superior ones are offered to Buddha stupas, and lower ones are offered to caityas. If sudden wind and rain arrive, one should collect the offering implements and place them in the nearest safe location. One must not say, 'I am a senior elder, I am an araṇya alms-begging venerated monk,' and so forth; [doing so] incurs an offence of vinaya transgression. If thieves arrive swiftly to take the stupa and saṅgha's property, it must not be hidden away: the Buddha's property should adorn the Buddha images, the saṅgha's seat mats should be spread out, and various kinds of food and drink should be set out, so that the thieves see these signs. If [the thieves] give rise to compassionate thoughts, the thieves may ask: 'Monks, do not fear; come out! The young ones should come look.' If thieves arrive so suddenly that one cannot conceal the property, one should say, 'All conditioned things are impermanent.' Having spoken thus, one should abandon it and leave. This is called the method for encountering danger.

3.28

Section 4: Circumstances of Karmic Retribution

3.29

As stated in the Minor Adbhutadharma-sūtra: The Buddha told Ānanda, 'If there were a person who transformed all the grasses and trees filling the four continents into human beings, all of whom attained the four fruits of the path and the stage of pratyekabuddha, and this person provided them throughout their lives with the four requisites so that everything they needed was complete, and after they attained extinction, built stupas for each of them and made offerings of incense, flowers, pennants, banners, and jewelled canopies; and furthermore built a great magnificent palace for Śakra using 84,000 jewelled pillars, 84,000 jewelled windows, 84,000 skylight jewelled windows, and 84,000 towers, pavilions, and halls, surrounded on four sides and decorated with manifold jewels—if a good man or good woman were to construct hundreds of thousands of koṭis of such great magnificent palaces as described above and bestow them upon the saṅgha of the four directions, though their merit would be great, it would not compare to a person who, after the Buddha's parinirvāṇa, builds a stupa with a relic the size of a mustard seed, [a stupa] as large as an āmalaka fruit, its spire like a needle, with a dew-basin canopy placed atop it like a jujube leaf, or makes a Buddha image as large as a barley grain. [The latter] surpasses the previous merit a hundredfold; even a thousand times, ten thousand times, or a hundred thousand myriad times could not match it—it cannot be weighed or calculated. Ānanda, you should know that the Tathāgata's 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, possesses immeasurable merit, great supernatural powers and transformations, and the six pāramitās—immeasurable merit such as this.' Furthermore, the Anuttarāśraya-sūtra states: Ānanda joined his palms toward the Buddha and spoke these words: 'Today, when entering Rājagṛha to beg for alms, I saw a great multi-storeyed pavilion, newly completed, ornate, and exquisitely finished inside and out. If a person of pure faith were to donate it to the saṅgha of the four directions along with the four requisites; or, on the other hand, if after the Tathāgata's extinction one were to take a Buddha relic the size of a mustard seed, erect it within a stupa, building a stupa the size of an āmalaka seed, bearing a spire like a needle, with a large dew-basin the size of a jujube leaf, and make a Buddha [image] the size of a wheat grain—between these two merits, which is superior?' The Buddha told Ānanda, 'Suppose the holy persons of the four fruits and the pratyekabuddhas filled the four continents like forests of sugarcane, bamboo, reeds, and hemp fields, and someone were to make offerings to them throughout their lives with the four requisites fully supplied, and after their entry into nirvāṇa, were to build great stupas for all of them, making offerings of lit lamps, burned incense, robes, pennants, and banners. Ānanda, what do you think? Would that person's merit be great?' Ānanda said, 'Extremely great, World-Honoured One!' 'Ānanda, set that aside. Again, just as in the dwelling of Śakra's heavenly palace there is a great flying pavilion named the Palace of Supreme Victory, adorned with various jewels, each [type] numbering 84,000, if a man or woman of pure faith were to construct hundreds of thousands of koṭis of such jewelled palaces of supreme victory and donate them to the saṅgha of the four directions; or if another person, after the Tathāgata's parinirvāṇa, were to take a relic the size of a mustard seed, build a stupa the size of an āmalaka seed, bearing a spire like a needle, with a large dew-basin the size of a jujube leaf, and make an image of the Buddha the size of a wheat grain—this merit would surpass what was spoken of before; a hundredth part could not equal it, nor a thousandth, a ten-thousandth, a koṭi-th, or even an asaṃkhyeya-th part could equal one part of it, and no metaphor could encompass it. Why is this? Because of the Tathāgata's immeasurable merit. Even if one were to grind the Sahā world into fine dust, each particle becoming successively an attainer of the four śramaṇa fruits or a pratyekabuddha, and a man or woman of pure faith were to make offerings to them for the rest of their lives, and after their extinction build stupas and make offerings, this would still not equal taking a relic the size of a mustard seed, up to making an image the size of a wheat grain. This merit surpasses what was spoken of before; one part in a hundred, a thousand, ten thousand, or a koṭi could not equal it, nor could calculation or metaphor encompass it. Thus, Ānanda, all Tathāgatas in the past, when on the causal ground, knew that the realm of sentient beings is inherently pure by nature, yet defiled and polluted by adventitious afflictions; but without entering the pure realm of sentient beings, they are able to preach the profound, wondrous Dharma for all sentient beings to eliminate their affliction-hindrances. One might give rise to an inferior mind, but because of great capacity, one gives rise to a mind of respect for all sentient beings, generating reverence for them as great masters, generating prajñā, generating jñāna, and generating great compassion. Relying on this, the Dharma is established; bodhisattvas are able to enter the stage of avaivartika (which means non-retrogression), and relying on knowledge of reality as it is, realize great skill-in-means and attain anuttara-saṃbodhi.'

3.30

Furthermore, the Nirvāṇa-sūtra states: 'If one offers a single incense lamp or even presents a single flower to the Buddha, Dharma, and Saṅgha, one will be reborn in the Land of the Immovable (Akṣobhya). If one well guards the property of the Buddha and the Saṅgha, sweeps and plasters the grounds of the Buddha and the Saṅgha, and makes images and stupas the size of a thumb, giving rise to a joyful mind, one will likewise be reborn in the Land of the Immovable.' This refers to a pure land being perpetually adorned and not shaken by the three disasters.

3.31

Section 5: Circumstances of Circumambulation

3.32

As stated in the Bodhisattva-caryā-sūtra: Long ago, when the Buddha was in the world, the Buddha and Ānanda entered the city of Śrāvastī to walk for alms. At that time, a brāhmaṇa in that city came from outside and saw the Buddha leaving the city, his radiant marks majestic and towering. Thereupon, the brāhmaṇa leaped for joy, circumambulated the Buddha once, made obeisance, and departed. The Buddha then smiled and said to Ānanda, 'This brāhmaṇa saw the Buddha with joy and, with a pure mind, circumambulated the Buddha once. By virtue of this merit, from now on, he will not fall into evil destinies for twenty-five kalpas, enjoying boundless happiness among gods and humans. After the completion of twenty-five kalpas, he will become a pratyekabuddha named Candanagiri.' Because of this cause and condition, if a person circumambulates the Buddha or circumambulates a Buddha stupa, wherever they are born, they will obtain immeasurable blessings.

3.33

Furthermore, the Trapuṣa-sūtra states: The elder Trapuṣa addressed the Buddha, saying, 'Scattering flowers, burning incense, lighting lamps, and paying homage constitute making offerings. What kind of blessings does one obtain from circumambulating a stupa?' The Buddha said, 'Circumambulating a stupa has five blessings and virtues: first, in future lives, one obtains a handsome and upright physical appearance; second, one obtains a fine voice; third, one is born in the heavens; fourth, one is born into a royal or noble family; fifth, one attains the path of nirvāṇa. By what cause and condition does one obtain a handsome and upright appearance? Because of rejoicing upon seeing the Buddha image. By what cause does one obtain a fine voice? Because of chanting sūtras while circumambulating the stupa. By what cause is one born in the heavens? Because, while circumambulating the stupa, the mind does not violate the precepts. By what cause is one born into a royal or noble family? Because of bowing one's head and face to the Buddha's feet. By what cause does one attain the path of nirvāṇa? Because of the remaining blessings.' The Buddha said, 'Circumambulating a stupa has three rules: first, when lifting a foot, one should be mindful of lifting the foot; second, when lowering a foot, one should be mindful of lowering the foot; third, one must not look left and right, nor spit on the monastery grounds.' Circumambulating to the right (pradakṣiṇa) is regulated by the sūtras and vinaya as circumambulating clockwise. If one walks circumambulating to the left, one will be rebuked by the spirits, just as circumambulating a wheat stack counter-clockwise is reproached by worldly people and one's companions. Nowadays, practitioners follow the heavenly seasons, turning toward the northwest with the right shoulder bared toward the Buddha in reverence. Alternatively, circumambulating a hundred times, ten times, or seven times each has its symbolic meaning. To discuss the common practice of circumambulating three times: it symbolizes making offerings to the Three Venerable Ones, stopping the three poisons, purifying the three actions, eliminating the three evil paths, and being able to encounter the Triratna. As the verse in the Avataṃsaka-sūtra states:

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"When wishing to circumambulate a stupa, / One should vow that sentient beings / Will bestow blessings and protection, / And fully express the intention of the Way. / When circumambulating a stupa three times, / One should vow that sentient beings / Will attain a single-minded intention, / And not interrupt the four joys."

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Furthermore, the Wise Person's Five Precepts Sūtra states: 'Circumambulating a stupa three times symbolizes respecting the Three Venerable Ones: first, the Buddha; second, the Dharma; and third, the Saṅgha. It also represents being mindful of extinguishing the three poisons: first, greed; second, anger; and third, delusion.'

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Furthermore, the Three Thousand Rules of Deportment states: 'Circumambulating a stupa involves five matters: first, lowering the head to look at the ground; second, not stepping on insects; third, not looking left and right; fourth, not spitting on the ground in front of the stupa; fifth, not stopping in the middle to speak with others.'

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Furthermore, the Mahāsaṃnipāta-sūtra states: The Buddha told Brahmā and the others, 'My śrāvakas, present and future, whose three actions are in accord [with Dharma] and who are in accord with the three kinds of bodhi, whether trainees or beyond training, who uphold the precepts fully, are learned, perform good deeds, and deliver sentient beings from the ocean of the three realms of existence; as well as the donors who build stupas and monasteries for my śrāvakas and provide them with all necessities, together with their retinues—I entrust them to you all. Do not allow wicked kings to harass or disturb them contrary to the Dharma.' At that time, Brahmā, Śakra, the dragon kings, yakṣas, and others joined their palms toward the Buddha and spoke these words: 'Venerable Bhagavat, wherever there are stupas and monasteries of all Tathāgatas, and araṇya hermitages, and wherever in future ages laypeople or monastics build stupas and monasteries for the World-Honoured One's śrāvaka disciples, we shall together protect them all, causing them to be free from all perils and fears. Likewise, toward those donors who provide food, drink, robes, bedding, medicines, and all necessities, we shall also guard, protect, and nurture them.'

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Therefore, the Seven Buddhas Sūtra states: 'As for the guardian deities of a saṅghārāma, there are eighteen spirits: the first is named Fine Sound, the second Brahma Sound, the third Heavenly Drum, the fourth Praised as Sublime, the fifth Praised as Beautiful, the sixth Rubbing Wondrous, the seventh Fragrant Sound, the eighth Lion, the ninth Sublime Praise, the tenth Brahma Resonator, the eleventh Human Sound, the twelfth Buddha Servant, the thirteenth Praising Virtue, the fourteenth Wide Eyes, the fifteenth Wondrous Eyes, the sixteenth Penetrating Hearing, the seventeenth Penetrating Sight, and the eighteenth Universal Sight.' Since a monastery has deities protecting it, those who reside in it should also exert themselves and not be indolent, lest they incur immediate retribution.

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Section 6: Circumstances of Entering a Monastery

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The author states: According to [the custom in] the Western Regions, whenever men or women arrive at a saṅghārāma, having reached outside the monastery gate, they rejoice in what they have encountered. First, they tidy their clothes and make a general prostration. Having entered the monastery gate, they make another prostration. Then they advance straight forward with calm dignity, not looking to the left or right. Therefore, the Nirvāṇa-sūtra says: "There are seven practices for those who go to a monastery: first, generating faith; second, making prostrations; third, listening to the Dharma; fourth, utmost sincerity; fifth, contemplating the meaning; sixth, practicing according to what was taught; seventh, dedicating [the merit] to the Great Vehicle (Mahāyāna). Benefiting and bringing peace to many people, abiding in these seven virtues is supreme and unexcelled, beyond compare."

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Furthermore, the Ugraparipṛcchā-sūtra states that the Buddha said: "Householder, when a householder bodhisattva enters a Buddhist monastery or vihāra, he should stand outside the gate, focus his mind, and make a prostration, and only then should he enter the vihāra. He should think to himself: 'When will I be able to dwell in such a monastery, a place that leaves behind the dust and defilement?'"

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Furthermore, the Daśabhūmika-vibhāṣā-śāstra states: "When a householder bodhisattva enters a Buddhist monastery, as he is first about to enter, outside the monastery gate he should throw his five limbs to the ground and generate this thought: 'This is the dwelling place of good people; it is the dwelling place of those who practice loving-kindness, compassion, sympathetic joy, and equanimity. For this reason I must pay homage.' If he sees the bhikṣus endowed with complete deportment, having seen them he should bow in prostration with a respectful and reverent mind, and draw near to inquire after their well-being." Furthermore, the Zi'ai jing states: "At that time a king went to the Buddha's place. Seeing the vihāra from afar, he descended from his chariot, put away his canopy, unbuckled his sword, took off his shoes, clasped his hands, and walked straight forward."

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Furthermore, the Mahāsāṃghika-vinaya states: "When walking, look straight ahead; when turning, turn the whole body together. When walking, first set down the heel, and afterward set down the toes." Furthermore, the Dazhidulun states: "Whenever coming or going, be calm and single-minded, lifting the feet and placing the feet down while watching the ground as you walk. This is to avoid a scattered mind and to protect sentient beings. This is called the mark of an irreversible bodhisattva." Furthermore, the Xiguo situ (Drawings of Western Monasteries) states: "Walking to the place of the Buddha, after completing three prostrations, circumambulate three times clockwise and chant hymns of praise three times. Having completed the prostrations, only then go to the monks' cells. Outside the cell, make one prostration, and then enter to see the elder (sthavira). Proceeding down in order, make three prostrations to each; if there are many monks, make one prostration [collectively]. If one sees non-dharmic matters, one must not criticize or ridicule them. If one speaks words of blame, one will lose one's own wholesome benefit; this is not fitting for entering a monastery." Therefore, the Nirvāṇa-sūtra says: "Those who enter a monastery should abandon knives, staves, and sundry goods, and only then enter the monastery. Abandoning knives and staves means getting rid of a mind of anger toward the Triratna; abandoning sundry goods means getting rid of a mind of begging from the Triratna. Only after eliminating these two faults may one enter the monastery. Walk in accordance with the Buddha (clockwise), not in reverse. Even if an obstacle forces you to circumambulate to the left, always imagine that the Buddha is on your right. When entering and exiting, always turn your face toward the Buddha and prostrate. Regarding the Triratna: constantly contemplate that their substance is solely one. Why? Full awakening to phenomena is called the Buddha; the path that is awakened to is called the Dharma; those who study the Buddha's path are called the Saṅgha. Thus one knows that all ordinary beings and sages are identical in substance, without duality. When entering a monastery, bow the head and look at the ground; do not look high up. If you see insects on the ground, do not accidentally harm or kill them. One should sing hymns and chant praises, and not spit on the saṅgha's grounds. If one sees grass or trees with impurities, one must remove them immediately." Furthermore, the Dharmaguptaka-vinaya states: "Having entered the saṅgha monastery, one should first pay homage to the Buddha's stūpa, next to the stūpas of the śrāvakas, and afterward to the first elder, down to the fourth elder." Furthermore, the Mahīśāsaka-vinaya states: "If one enters where there are many monks, one only bows separately to one's teacher; to the remaining people, one bows collectively and leaves." Furthermore, the Dharmaguptaka-vinaya states: "One may pay homage to the stūpas of the deceased members of the five monastic assemblies, as well as to the stūpa of the Tathāgata." Furthermore, the Wubai wenshi (Five Hundred Questions on Vinaya) states: "A disciple may pay homage to the teacher's grave in order to repay his kindness." Furthermore, the Ekottarika-āgama states: "Within a stūpa, one should not pay homage to other people." Furthermore, the Sarvāstivāda-vinaya states: "Before a Buddha stūpa or śrāvaka stūpa, neither oneself nor others should be paid homage to." Furthermore, the Wubai wenshi states: "Paying homage to other people in front of a Buddha stūpa incurs an offense." Furthermore, the Sanqian weiyi jing (Sūtra of Three Thousand Deportments) states: "One must not make prostrations while sitting on a couch." Nowadays, in various monasteries and lay homes, one frequently sees monastics and laypeople bowing to the Buddha while on a bed. This is great arrogance! For instance, if one wished to bow before a great king, could one bow while sitting on a bed? Even a human king would not allow it; how much less could the Dharma King be compared to this!

3.44

The Vinayamātṛkā-śāstra states: "One must not wear leather slippers or phula into a stūpa." (This is a general term for boots and shoes.) The Wubai wenshi states: "If they are clean boots, shoes, slippers, or socks, one may wear them to make prostrations." The Mahāsāṃghika-vinaya states: "When receiving another's prostration, one must not remain silent like a mute sheep; one should inquire after them: 'Have you little sickness and little distress? Are you peaceful and happy? Was the journey not tiring and distressing?'" The author states: If a gentleman, due to some urgent cause, must stay overnight at a monastery, he must not lie on the monks' beds and mats. If there are truly no personal mats and he borrows a place to sleep according to the Dharma, he still must not share the bed with a monk. Therefore, the Ratnarāśi-sūtra states: "Sharing a bed with a monk causes half of one's body to wither away, and one falls into hell to suffer great agony." When the monks have not yet slept, one must not sleep before them. One must not tease, laugh, or speak unwholesome words, losing deportment and disturbing the minds of the assembly. If one needs to relieve oneself, blow one's nose, or spit, and because one stays overnight seeking the Dharma one cannot go outside, there is no violation. When sleeping, place the right side against the bed, resting one leg upon the other, fasten the mind on the perception of light, and resolve to wake up early, symbolizing the cause for leaving home. Therefore, a sūtra says: "Sleeping on the back is the sleep of an asura; sleeping face down is the sleep of a hungry ghost; sleeping on the left side is the sleep of a person of desire; sleeping on the right side is the sleep of a renunciant." Before the monastic assembly rises, one should get up early, adjust one's deportment and clothing, and go before the monks' rooms. Therefore, the Śrāmaṇera-saṃkṣipta-carita (Sūtra of the Śrāmaṇera's Deportment) states: "When entering a master's room, one should snap one's fingers three times." Furthermore, the Sanqian weiyi jing states: "When entering a master's room, one should fulfill five rules: first, snap the fingers outside; second, remove the hat; third, make a prostration; fourth, stand upright and sit only when told to sit; fifth, not forget to hold the scriptures." Furthermore, the Mahāsāṃghika-vinaya states: "A disciple should rise early in the morning, enter the master's room right foot first, bow his head to the master's feet, and ask whether he slept peacefully." Therefore, the Samantapāsādikā states: "When a disciple visits his master, he should avoid six positions: first, do not stand right in front; second, do not stand right behind; third, do not stand too far away; fourth, do not stand too close; fifth, do not stand on a higher spot; sixth, do not stand upwind. He should stand at an angle, neither too close nor too far, so that he can hear the master's quiet words without expending the venerable one's energy." Furthermore, when walking, his deportment and pacing must not deviate from the master's. Therefore, the Samantapāsādikā states: "When a disciple walks following his master, he must not step on the master's shadow." The author states: If a woman enters a monastery, the protocol is the same as above, but she must not sit above men, flirt and laugh, paint her face with powder and rouge, draw her eyebrows, wear artificial ornaments, indulge in improper banter, jostle with others, or push people with her hands. She must collect her mind, tidy her appearance, follow the instructions of others, present incense in order, single-mindedly make offerings, and repent with self-reproach: "Being born among women constantly creates hindrances; I have no cause to cultivate and practice this sublime Dharma on my own, nor can I act independently, but must depend on others. How bitter it is!" She should give rise to profound grief and lamentation. If she sees a śrāmaṇera, she should pay homage to him just as to a senior monk, not failing to show respect on account of his lower rank. He is junior relative to senior monks, but revered relative to laypeople. Rules such as these should be practiced with all one's might. The protocols being numerous, they are fully described in the "Section on Men and Women" within the hundred fascicles of the Fayuan zhulin.

3.45

The author states: When men or women have completed what they came to cultivate and wish to leave the monastery, they should make three prostrations before the Buddha's stūpa, circumambulate three times clockwise with joined palms, chant praises, and then walk backward out of the monastery gate, making another prostration. If they see monks, if the assembly is small, they should bow three times to each; if the monks are numerous, they should make three prostrations to take leave collectively. Therefore, the Samantapāsādikā states: "When paying homage to the Buddha, one should circumambulate three times, bow three times, pay homage to the four quarters, join the ten fingers, raise the hands to the crown of the head, and walk backward to leave. When the Tathāgata is completely out of sight, make another prostration, turn forward, and leave." (This signifies yearning for the Triratna and repeatedly repaying their kindness.) In general, going to a monastery is to establish the conditions for transcending the world. Building a monastery opens the cause for the pure land; making offerings to the monks provides the path for liberation. Therefore, one should reflect on one's base nature as an impure worldly person; when entering the pure sanctuary of a saṅghārāma, one must fear that one's actions might violate the Dharma's regulations. When returning home, give a small donation to redeem oneself, symbolizing that the saṅgha offers the gift of Dharma while the laity offers material generosity. When actions are appropriate, both inside and outside will benefit.

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Circumstance 7: Repairing the Old

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According to the Xiangfa jueyi jing: "Building anew is not as good as repairing the old; creating blessings is not as good as avoiding calamity." These words are indeed verified. In some village quarters, stūpas, and monasteries, the graves are old, the halls and buildings of the saṅghārāma are decaying and damaged, and the houses and rooms have collapsed. Mats for curtains and woven-weed doors cannot keep out smoke and dust; jar-rim windows and thatched roofs provide no cover from frost and dew. Consequently, the gates and walls are dilapidated and ruined, excrement and filth fill the steps, the pathways have no human footprints, and the monastic community drifts about as lodgers, neither repairing nor adorning them, declining day by day. Committing sins and transgressions, they do not pause for an instant. In the dark night, lamps and candles have never been heard of; in the daytime, banners and flowers have never been seen. The halls are devoid of Sanskrit chanting, and the censers contain only ash and dust. This causes evil ghosts to show their uncanny power and good spirits to abandon their protection. The saṅghārāma lacks stability simply because the monastic community is negligent and lazy; and that the Buddha's Dharma has decayed is also because white-robed laypeople have no reverence. If one does not worry over this, what else should one seek? Furthermore, the Ratnarāśi-sūtra states: "There was a wise man whose face bore the marks of a king. A physiognomist saw this and gave his daughter to him in marriage. Later, the wise man entered a saṅgha monastery and leaned his staff against the saṅghārāma. Because he gave rise to arrogance, he lost his marks of kingship and fell into the great hell."

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諸經要集 — Classical Chinese