Lzh Mg Bu Pn 14Monument

– MAHĀSĀṂGHIKA VINAYA

– CLARIFYING THE ELEVENTH MISCELLANEOUS RECITATION CHAPTER.

THE METHOD OF BUILDING A STŪPA.

When the Buddha was traveling through the land of Kosala, a brahmin who was plowing his field caught sight of the Blessed One passing by, and he stopped plowing and came to pay homage to the Blessed One. Seeing this, the Blessed One smiled. The bhikkhus then addressed the Buddha:

—Blessed One! For what reason does the Blessed One smile? We wish to know.

—Today this brahmin has paid homage to two Buddhas.

—How is it two Buddhas, Blessed One?

—He has paid homage to me and to the stūpa of the Buddha Kāśyapa beneath the plowshare there.

—We wish to see the stūpa of the Buddha Kāśyapa, Blessed One!

—Go and ask this brahmin for a handful of earth from that place.

Then the bhikkhus went and made the request, and the brahmin gave them a handful of earth. Thereupon the Blessed One caused the seven-jeweled stūpa of the Buddha Kāśyapa to appear—one yojana in height and half a yojana in breadth across its face. Seeing this, the brahmin addressed the Buddha: "Blessed One! My clan name is Kāśyapa, and this is the stūpa of the Buddha Kāśyapa."

At that time, the Blessed One proceeded to build the stūpa of the Buddha Kāśyapa at that place. The bhikkhus then addressed the Buddha:

—Blessed One! May we heap earth upon it?

—You may.

Then the Buddha recited a verse:

At that time the Blessed One built the stūpa of the Buddha Kāśyapa: at the base a square foundation was made, railings were set all around, then two circular tiers were built above, four pillars were erected at the four corners, and above all was adorned with a precious canopy to represent the mark of the Wheel of the Dharma. The Buddha then instructed: "The proper method of building a stūpa is thus." When the stūpa was complete, out of reverence for the past Buddha, the Blessed One himself paid homage. The bhikkhus then addressed the Buddha: "Blessed One! May we pay homage?" The Buddha said: "You may." Then he recited a verse:

At that time, people of the world heard that the Blessed One had built a stūpa and came bringing incense and flowers to offer to the Blessed One. Out of reverence for the past Buddha, the Blessed One accepted those incense and flowers and presented them as offerings to the stūpa. The bhikkhus then addressed the Buddha: "Blessed One, may we make offerings to the stūpa?" The Buddha said: "You may." Then the Buddha recited a verse:

At that time, a great assembly had gathered, and the Buddha instructed Śāriputra to expound the Dharma for all to hear. Then the Buddha recited a verse:

At that time, among those in the assembly some attained the path, and so the Buddha recited a verse:

At that time, the brahmin attained indestructible faith and offered a meal of pure food to the Buddha and the Saṃgha right before the stūpa. Meanwhile, King Prasenajit heard that the Blessed One had built a stūpa for the Buddha Kāśyapa and commanded his soldiers to bring seven hundred cartloads of bricks to the place where the Buddha was. The king went there, bowed his head in homage at the feet of the Buddha, and addressed him thus:

—Blessed One! May I enlarge this stūpa?

—You may, Great King. Great King, in the distant past, when the Buddha Kāśyapa had entered nirvāṇa, there was a king named Kṛki who wished to build a seven-jeweled stūpa. A minister then submitted to the king: "In a future age there will arise those who act contrary to the Dharma, and they will demolish this stūpa, thereby incurring grave offenses.

May Your Majesty build the stūpa with bricks and then cover it with gold and silver on the outside. If those persons strip away the gold and silver, the stūpa will remain intact." The king heeded the minister's words and built the stūpa with bricks, then covered it with a thin layer of gold on the outside—one yojana in height and half a yojana in breadth—and fashioned railings of copper. After seven years, seven months, and seven days, the stūpa was completed.

When the stūpa was complete, the king made offerings of incense and flowers to it and also made offerings to the Saṃgha.

King Prasenajit then addressed the Buddha:

—Blessed One, that king had great merit and thus had abundant treasures; naturally what I build cannot compare to his.

He then ordered the construction to proceed; after seven months and seven days the stūpa was completed. Once the stūpa was completed, the king made offerings to the Buddha and the Bhikkhu Saṃgha.

The method of building a stūpa is as follows: at the base a square foundation is built, railings are placed all around, two circular tiers are built above, four pillars are erected at the four corners, and above all is adorned with a precious canopy to symbolize the mark of the Dharma Wheel.

If anyone says: "The Blessed One has already abandoned desire, hatred, and delusion—what need is there still to build stūpas?"—that person commits a Duṣkṛta offense and will bear a heavy karmic retribution.

This is called the method of building a stūpa.

MATTERS PERTAINING TO THE STŪPA.

When constructing a monastery, one must first designate a suitable plot of ground for the stūpa. The stūpa must not be built to the south, nor to the west of the monastery; it should be built to the east or to the north. The land of the Saṃgha must not encroach upon the land of the Buddha, nor must the land of the Buddha encroach upon the land of the Saṃgha.

If the stūpa is situated near a charnel ground and dogs drag refuse there and defile the stūpa grounds, a surrounding wall should be built. Monks' quarters should be built to the west or to the south. Water from the Saṃgha's land must not be allowed to flow onto the land of the Buddha, but water from the land of the Buddha may flow onto the land of the Saṃgha.

The stūpa should be built on high, dry ground. Within the stūpa precinct, one must not wash, dye, or dry robes, hang up sandals, drape head-coverings or shoulder cloths, or spit.

If anyone says: "The Blessed One has already abandoned desire, hatred, and delusion—what need is there to build stūpas?"—that person commits a Duṣkṛta offense and will incur heavy karmic retribution.

This is called matters pertaining to the stūpa.

MAKING A SHRINE AT THE STŪPA.

At that time, King Prasenajit came to where the Buddha was, bowed his head in homage at the feet of the Buddha, and addressed him: "Blessed One, we have built a stūpa for the Buddha Kāśyapa—may we make a shrine there as well?"

The Buddha said: "You may." He then continued: "In the distant past, after the Buddha Kāśyapa had entered nirvāṇa, King Kṛki built a stūpa for the Buddha and then made shrines on the four sides. Above were placed lion figures and various paintings; in front were set railings adorned with flowers; and within the shrines were hung paintings, banners, and precious canopies.

If anyone says: 'The Blessed One has already abandoned desire, hatred, and delusion—one need only take these as ornaments for one's own pleasure'—that person commits a Duṣkṛta offense and will bring upon himself heavy karmic retribution. This is called the method of making a shrine at a stūpa.

PLANTING A FLOWER GARDEN AROUND THE STŪPA.

When the Buddha was residing in the city of Śrāvastī, King Prasenajit came to where the Buddha was, bowed his head in homage at his feet, and addressed him: "Blessed One, may I establish a garden at the stūpa of the Buddha Kāśyapa?"

The Buddha said: "You may establish one." He then continued: "In the distant past, there was a king named Kṛki who, after the nirvāṇa of the Buddha Kāśyapa, built a stūpa and then laid out flower gardens on the four sides. In the flower garden of the stūpa were planted various flowering trees such as the āmrāla, the jambū, the phanasa, the campaka, the atimukta, the sumanā, the nāgapuṣpa, and the aśoka—trees that flowered at all times.

In this garden, when the trees are in bloom, the flowers should be gathered and offered to the stūpa. If a donor says: "Venerable one, in this place the flowers are for offering to the Buddha while the fruits are for offering to the Saṃgha," one should follow the donor's proposal. If there is an abundance of flowers, one should take them to a garland-maker and say: "Please weave this quantity of flowers into garlands and give them to me; for the remainder, give me a corresponding sum of money."

If money is received, it should be used to buy oil for lamps, incense for offerings to the Buddha, and for the repair of the stūpa. If there is a large sum, it should be added to the funds used for Buddha-related works.

If anyone says: "The Buddha is free from sensual desire, hatred, and delusion—what use is there for this garden of flowers and fruits?"—that person commits a Duṣkṛta offense and will bring upon himself heavy karmic retribution.

This is called the method of planting a flower garden around the stūpa.

DIGGING A POND BESIDE THE STŪPA.

When the Buddha was dwelling in the city of Śrāvastī, up to where the Buddha said: "O Great King, in the past, after the Buddha Kāśyapa had entered nirvana, King Kṛki built a stūpa for the Buddha, dug ponds on all four sides, and planted various kinds of flowers such as the utpala, the padma, the kumuda, and the puṇḍarīka. Now, O Great King, you too should dig ponds. Ponds should be dug on the four sides of the stūpa, and in the ponds various kinds of mixed flowers should be planted as offerings to the Buddha's stūpa.

If there is a surplus, it should be sold to those who string flowers, and the money received. If that money is not fully used, it should be deposited into the treasury of the Three Jewels. One must not wash robes, wash hands, wash faces, or wash bowls in the ponds.

However, at the outlet where the water flows out from the ponds, one may use it freely without incurring offense. This is called the rule for digging ponds beside a stūpa.

BUILDING A CAITYA BESIDE A STŪPA.

When the Buddha was dwelling in the city of Śrāvastī, up to where the Buddha said: "O Great King, the Great King may build a caitya. In the past, after the Buddha Kāśyapa had entered nirvana, King Kṛki built a stūpa for the Buddha and then established caityas on the four sides of the stūpa, and also had carvings and images painted. Now, O Great King, you too should build caityas. A place where relics are enshrined is called a stūpa; a place where there are no relics is called simply a caitya. At caityas located at the places where the Buddha was born, attained enlightenment, turned the wheel of the Dharma, or entered nirvana, or at images of the Bodhisattva, the caves of Pratyekabuddhas, and the footprints of the Buddha, one should offer flowers and various articles of offering.

If anyone says: 'The Buddha has already eliminated all greed, hatred, and delusion—what is the point of building caityas for making offerings?'—such a person commits the offense of transgressing the Vinaya and will incur heavy karmic retribution. This is called building a caitya beside a stūpa.

ARTICLES OF OFFERING.

When the Buddha was dwelling in the city of Śrāvastī, up to where the monks said to the Buddha: "Blessed One, may articles of offering intended for the stūpa be used to make offerings to a caitya?"

The Buddha taught: "They may. On occasions such as the Buddha's birthday, the day of his enlightenment, the day of turning the wheel of the Dharma, and the great quinquennial assembly, when articles of offering are received, the finest items should be selected to offer at the Buddha's stūpa, and those of lesser quality should be offered at the caitya."

If anyone says: "The Buddha has completely extinguished sensuality, anger, and delusion—what is the use of offering banners and canopies?"—such a person commits the offense of transgressing the Vinaya and will incur heavy karmic retribution. This is called articles of offering.

MAKING OFFERINGS WITH MUSIC AND PERFORMANCE.

When the Buddha was dwelling in the city of Śrāvastī, at that time King Prasenajit went to where the Buddha was, bowed his head in reverence at the Buddha's feet, stood to one side, and said to the Buddha: "Blessed One, may music and performance be used to make offerings to the Buddha's stūpa?"

The Buddha replied: "They may. After the Buddha Kāśyapa had entered nirvana, King Kṛki made offerings to the Buddha's stūpa with song, dance, music, and performance. Now, O Great King, you too should make such offerings. Whether the Tathāgata is present in the world or has entered nirvana, offerings may be made with incense, flowers, music and performance, various kinds of robes, and food and drink—for the benefit of the world, so that all living beings may long abide in peace and happiness."

If anyone says: "The Blessed One is no longer possessed of sensuality, anger, or delusion—what is the point of making offerings with music and performance?"—such a person commits the offense of transgressing the Vinaya and will incur heavy karmic retribution. This is called the method of making offerings with music and performance.

COLLECTING THE IMPLEMENTS OF OFFERING.

When the Buddha was dwelling in the city of Śrāvastī, at that time the monks said to the Buddha: "Blessed One, are we permitted to collect the articles of offering at a caitya?"

The Buddha replied: "You are. They should be collected on the following occasions: the Buddha's birthday, the day of his enlightenment, the day of turning the wheel of the Dharma, and the great quinquennial assembly. When banners and canopies are brought out to make offerings at a caitya on such occasions, and sudden rain and wind arise, then all of the Saṅgha must collect them together.

No one may say: 'I am a senior elder, I am a forest-dweller, I am one who goes on almsround, I am one who wears rag-robes, I am a person of great virtue—those of you who rely on these things must collect them yourselves.' If rain and wind arise suddenly, all must collect them together, and they should be stored temporarily in whichever room is nearest. No one is permitted, on account of guarding their own room, to say: 'Leave them out in front there.' If the articles have become wet, they should be taken out and dried; if they have become dusty, they should be shaken and cleaned, and then stacked in a pile.

If anyone says: 'I am a senior elder, I am a forest-dweller, I am one who goes on almsround, I am one who wears rag-robes, I am a person of great virtue'—such a person commits the offense of transgressing the Vinaya. This is called collecting the implements of offering.

IN THE CASE OF ENCOUNTERING DANGER.

When the Buddha was dwelling in the city of Śrāvastī, at that time the Venerable Upāli went to where the Buddha was, bowed his head in reverence at the Buddha's feet, and said to the Buddha: "Blessed One, if sudden danger arises, what should be done with the property of the stūpa and of the Saṅgha?"

The Buddha taught: "If the band of robbers is weak, one should go to the king and seek his protection. If the king says: 'Venerable Ones, remain where you are and do not be afraid; I will deal with them, and if I am unable to drive them out, then do as you see fit'—at that time one should assess whether the power of the king is strong or weak; if one sees that the power of the robbers is greater, one should secretly send a trusted person to the leaders of the robbers to seek their protection.

But if the king says: 'Now I myself must fear the robbers—how then can I protect you? Venerable Ones, go to the robbers and seek their protection'—then one should assess those robbers. If they hold wrong views and do not have faith in the Buddha-Dharma and cannot be guided along the right path, one must not abandon those articles and leave.

Instead, one should send a trusted person to conceal the property of the Buddha and the Saṅgha, and then keep watch over the robbers so as not to let them arrive unexpectedly. If the robbers approach rapidly and there has been no time to conceal the articles, then the property of the Buddha should be used to adorn the image of the Buddha, and the sitting-cloths of the Saṅgha should be spread out with food arranged upon them, so that the robbers can clearly see them.

Then a young monk should be sent to hide in a concealed place and keep watch over the robbers. If the robbers arrive and, upon seeing the implements of offering, give rise to a mind of compassion and ask: 'Are there any monks inside? Do not be afraid—come out, all of you'—at that time the young monk should assess the situation.

If the robbers have arrived so suddenly that the articles could not be concealed, he should say: 'All conditioned things are impermanent,' and then depart. This is called the case of encountering danger."

Verse of summary:

"Building a stūpa, the affairs of a stūpa,

The shrine of the stūpa, the stūpa garden.

The stūpa pond and the caitya,

Music and performance, articles of offering.

Collecting, incense and flowers, danger—

The fourteenth chapter is complete."

(Summary of the entire miscellaneous recitation section):

"Full ordination and Karmavācanā,

Bringing charges and Poṣadha.

Illness, Vinaya matters,

Heavy articles and eating garlic.

Sacrificing creatures, treatment with a knife,

The expedient means of receiving living beings.

Lastly, the chapter on stūpas."

End of volume thirty-three.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Reviewed by: Thích Đỗng Minh