佛說造塔功德經

Preface to the Sutra on the Merit of Building Stupas.

That which is called a stupa, according to the meaning of the Sanskrit word, is a tomb. It may be square or round in shape, and its architecture is most manifold and varied: some are stately and magnificent in style, others plain and ancient, changing and differing according to the culture of each place. Surrounded by trees, the stupa is a sacred place, a place wherein the treasuries of the Dharma are stored, in the hope of transmitting merit to the country, so as to repay the meritorious labors of countless lifetimes.

The stupa is not a place for expressing everlasting admiration for civil ministers and military generals, like the mausoleum of King Yu of Xia, or the house-wall of Confucius. The stupa is meant only to display to all the treasury of the Dharma stored within it. Its merit is as vast as Heaven and Earth, covering the Triple World, rising up to the realm of Brahma.

A stupa may be as small as a clenched fist, its parasol-disc as tiny as a jujube leaf, its central pillar-mast as tiny as a needle; yet whether large or small, the merit of building a stupa is the same. Now there are thousands of stupas, large and small, but the purity of mind in building a stupa is one and the same. These stupas shine brighter than gold and silver, jade and ivory; they glitter like the agni-mani fire-jewel, like crystal appearing in the midst of the sky.

The evening bell of the stupa rings far upon the breeze; at daybreak the stupa is often veiled by drifting clouds and morning mist, and the dew gathered upon the stupa is as beautiful as drops of amrita. The merit of the stupa rises as high as the three fruits, reaching as far as the realm of the fourth dhyana, ascending to the heavenly court, and returning to the calamity-free pure land. Such is the guiding principle of building stupas in our school.

The translation of this sutra was begun in winter, on the fifteenth day of the eleventh month of the first year of Yonglong (the year 680), by the Dharma master from India, Divākara, together with five masters of the group of Master Woncheuk of Ximing Temple, translated at the Hongfa Bodhimanda, at the imperial command of the Emperor (Tang Gaozong), translated from Sanskrit into Chinese, and completed on the eighth day of the twelfth month.

It is hoped that this Dharma treasure may be taken to help sentient beings, to bring the light of the torch of wisdom to illuminate the whole Triple World. Such is the aspiration of this sutra.

The Sutra in which the Buddha Expounds the Merit of Building Stupas

Thus have I heard. At that time the Buddha was dwelling in the Trāyastriṃśa heavenly palace, seated upon a throne of white jade, together with the great bhikṣus, the great bodhisattvas, and the Lords of the Devas (Devapati) and innumerable hosts of devas. At that time the Great Brahmā Heavenly Kings (Mahābrahmā-devarāja), Nārāyaṇa Deva (Nārāyaṇa-deva), the Great Sovereign Deva (Īśvaradeva), and the five Gandharva kings (Gandharva)... and their attendants, came to the place of the Buddha, wishing to inquire of the Buddha about the manner of building stupas, and the merit that arises from building stupas.

In the assembly there was a bodhisattva named Avalokiteśvara, who, knowing the intentions of the heavenly kings, at once arose, bared his right shoulder, knelt with his right knee to the ground, joined his palms, and addressed the Buddha, saying: "World-Honored One, now the heavenly kings and the Gandharva heavenly kings have come here, wishing to inquire of the Tathāgata about the methods of building stupas and the merit of building stupas.

I pray that the World-Honored One will explain it for the heavenly kings to hear, so as to bring benefit to all sentient beings!"

At that time the World-Honored One said to the Bodhisattva Avalokiteśvara: "O good men, the hosts of devas, and the sentient beings who will come in future ages: if in any place there is as yet no stupa, and one is able to build a stupa—lofty and beautiful, reaching to the Triple World, or as small as an āmra fruit (āmra); the central pillar-mast of the stupa may rise up to the Brahma heaven, or be as small as a needle; the parasol-discs of the stupa may be so large as to cover Heaven and Earth, or as small as a jujube leaf;

within the stupa enshrine the relics of the Tathāgata Buddha, such as hair, teeth, beard-hair, or nails—these relics may be as small as a single fraction of an inch—or store therein the Dharma treasury of the twelve divisions of the scriptures of the Tathāgata Buddha, or place therein a verse of four lines—the one who does so will attain merit like that of the Brahma gods.

After his life comes to its end, he will be reborn in the realm of Brahma. After his life in the realm of Brahma comes to its end, he will be reborn in the Five Pure Abodes, no different from the devas. O good men!

As I have said, such is the merit and the causes and conditions of building stupas. Let all the devas cultivate this practice!"

At that time the Bodhisattva Avalokiteśvara again addressed the Buddha, saying: "World-Honored One, what you have taught about enshrining relics or the Dharma treasury within the stupa, we have all fully understood and remembered. But concerning what the Tathāgata has said about enshrining the verse of four lines within the stupa, we do not yet understand clearly; we pray that you will explain it further." At that time

the World-Honored One then spoke these verses, saying:

"All dharmas arise from causes and conditions;

I declare them to be causes and conditions.

When the causes and conditions are exhausted, they cease;

thus do I declare it.

O good men! The meaning of this verse is called the Dharma-body of the Buddha. Copy out this verse and place it within the stupa. Why is this so? Because all causes and conditions, and all dharmas that arise from causes and conditions, are by nature empty and quiescent. Therefore I call it the Dharma-body. If there are sentient beings who understand this meaning of causes and conditions, then such a one has already seen the Buddha." Then the Bodhisattva Avalokiteśvara and the devas, together with all the great assembly, and the Gandharvas..., having heard the Buddha expound this teaching, all rejoiced, and with faith received it and reverently put it into practice.

The Buddha's Sutra Expounding the Merit of Building Stupas.