After much thought, prayer, discussion and contemplation of various options, I finally decided that the Stupa of All Buddhas to be built at Amidaji will be inspired by the Dhamek Stupa (👈left image) which is located in the Deer Park at Sarnath in the state of Uttar Pradesh, India.[1] The reasons are many, among which I mention the following,
- its style is better suited for a
non-sectarian stupa: it is clearly not Tibetan, not Japanese, not Chinese, etc,
but a simple Indian stupa style to which any Buddhist can relate to - nobody can say, “this stupa belongs to a
Tibetan, Chinese, Japanese school, etc”, but simply see it as a stupa.
- its form is simple and easier to
build locally, without the sophisticated architecture of a Tibetan chorten[2] or Japanese/Chinese pagoda
- as Dhamek stupa commemorates the first teaching of the Buddha it is very suitable as an inspiration for the Stupa of All Buddhas which represents the Teaching of all Buddhas
How can you help?
Anyone can help the building of this stupa with a donation at this PayPal box,
A stupa
is a nuclear positive bomb, so to speak. It pacifies, blesses and influences
the environment as well as human and nonhuman beings in a good way. It links
anybody who sees it with the Buddhas and the Dharma, protects and nourishes,
purifies and plants the seeds of liberation in those who see it, touch it or
even stay in its shadow. One does not even need to be a Buddhist to receive the
benefits of seeing, touching, circumambulating a stupa or a Buddha
statue/image. Here are a few passages in relation with this,
The Noble Stainless Beams of Light Sutra
The Noble Stainless Beams of Light Sutra
“Whoever contacts such a Stupa will develop great wisdom and long life, and even if they die, they will be reborn in the higher realms in a royal clan, and they will never go to the lower realms.”
The Manjushrimitra Root Tantra
Guhyasmaja Tantra
I have the firm belief that in this dark age when many practices no longer work due to the limited capacities of beings and when almost nobody is able to purely follow precepts, it is of utmost importance to fill the world, and especially those countries where Buddhism is at the very beginning, with as many stupas and images/statues of Buddhas as possible. This is not an age of virtues and spiritual realization, but of agitation, turbulence, lack of time and patience, when people don’t have the capacity of sustained practice and many do not even entrust to Amida (Amitabha) Buddha for birth in the enlightened environment of His Pure Land. This is why nowadays the best skilful means (upaya), to help as many beings as possible to escape the lower realms is to help them enter into connection with sacred objects possessing the blessings and Power of the Buddhas. Stupas, Buddha images and statues as well as their Names and mantras are able to plant the seed of liberation into all those who see them, hear them or enters any form of contact with them. It is the reason why, for example, I advise anybody to say the Name of Amida in the presence of animals or help anybody at least hear it once or see it in written form.
- To karmically support the
establishment of all Buddhist schools and genuine lineages of Dharma
transmission and destroy any obstacle that may exist in relation with them
- for the victory of the Buddha
Dharma in this part of the world
- to stop the entering of and destroy
any wrong views related with Buddhism in this part of the world
- to stop rebirth in the lower realms
of samsaric existence
- to purify and pacify the beings and
environment
- to bring peace
- to constantly increase the vital
energy of human and nonhuman beings, long life and protection against disease
- to increase the prosperity of the
land and beings
- to protect the land and beings
etc
Many
things will be placed inside this stupa among which I mention images, statues,
mantras, dharanis, names of all Buddhas (including the Name of Amida Buddha)
and Enlightened Bodhisattvas[3], sutras from the Pali
canon and Mahayana canon (Chinese canon/Tibetan canon), and tantras.
This stupa will NOT contain
Although
Tibetan stupas may have relics of various founders and modern Masters[4], as well as mantras
associated with them (we have absolutely no problem with this practice!) our
stupa will not contain any of these elements. The reason is simple – the
stupa is non-sectarian. We do not want it to be associated with any
school of Buddhism in particular.
Also, because
many present-day leaders and teachers are criticized (false or true – we are
not here to judge anybody) and there are many conflicts and opinions nowadays
with various groups liking this person and disliking another, we want everybody
feel at home in the presence of this stupa. Nobody could say that he does not
visit the stupa because it contains the relics, mantras or names of this or
that human Master which he does not like or because it’s a Jodo Shinshu, or
Gelugpa, Nyingmapa, Kagyu, or Sakya stupa, Chinese school stupa, or a Theravada
stupa, etc.
The Stupa of All Buddhas will be a stupa containing elements of all Buddhas as well as sutras from all canons. These being said, what kind of sincere Buddhist of any school, would refuse to show respect or bow towards such a stupa which contains multiplied images, names and mantras of all Buddhas and sacred texts?
Various problems and criticism that may appear
The
most important criticism may come from those who say that I do not have the authority,
the knowledge or purity to build a stupa.
First, I am not doing it by myself, but together with those who resonate with this project. Their names will be mentioned at the right time. Any lama or master as well as any lay person of any school are welcome to join.
By so-called “authority” some might invoke the fact that I am not a Tibetan Lama or monk with pure precepts. As this is not a Tibetan stupa nor related with a specific Tibetan school, there is no need for me to be a lama. Also, to be honest, the idea of “purity” in this dark age makes me laugh as I would dare anybody to call himself pure. Referring to the monks of the Last Dharma Age (Mappo)[5], Shakyamuni Buddha said in the Great Collection Sutra[6]:
“If, because of the Dharma that I teach, sentient beings shave their hair and beard and don monk’s robes, though they may not observe the precepts, they all bear the seal of Nirvana already. These people indicate the way to Nirvana to various people and heavenly beings. These people are already within the Three Treasures, have given rise to faith and respect in their minds, and surpass the ninety-five kinds of non-Buddhist path. These people will invariably enter Nirvana quickly. They excel all laymen and secular people, with the exception of the householders who have attained endurance[7]. For this reason, heavenly beings and humans should venerate them, even if they break the precepts."[8]
Also,
let’s see what the Lotus Sutras has to say about who has the so-called
“authority” to build a stupa,
“Whoever makes a Stupa out of stones, agarwood, or sandalwood; or whoever makes a Stupa with joy out of medicinal wood or even out of plain wood, earth, brick, and so on; or whoever makes a Stupa by just using heaps of earth in some remote area while thinking of the Buddha; or even children who make a Stupa while playing games with sand while thinking of the Victorious One; or whoever draws forms (of the Buddha)—they will all reach Enlightenment.”
Attention here – according to Shakyamuni, a stupa is authentic even if it is made by children while playing games and thinking to the Buddha. If a stupa made by children in a play would not be authentic, then it could not bring them to Enlightenment, isn’t it? However, Shakyamuni already said in the passage above that they will. Also, whoever draws the form of a Buddha – which means anybody, not only Lamas, Masters, Gurus, monks with pure precepts will also attain Enlightenment one day.
About knowledge, yes, I do not have the knowledge of the ways the Tibetan traditions make their stupas, but I am not a Tibetan and Tibetans don’t have the monopoly on Buddhism and stupas which come from the time of the Buddhas and are of many types. Not being a Tibetan Lama I will not make a Tibetan style stupa, and I will not make Tibetan ceremonies for consecration. Instead, I have devotion, sincere aspirations, faith and common sense which I think that are the best guides in making such a project.
Who will consecrate the stupa?
Answer:
The Power of all Buddhas.
Being
an ignorant person filled with blind passions and attachments, I don’t think
that I possess anything good in myself that can consecrate a stupa, so I will
invoke Amida and all Buddhas to bless and consecrate it. I am convinced that if
I ask them nicely and with devotion, they will grant their blessings. The
names, mantras, dharanis, images and the sacred sutras that I will respectfully
place in this stupa already contain the blessings of the Buddhas, and I am sure
that they work through them for the benefit of all beings. I and my colleagues
are mere children playfully building a stupa with the Buddhas in our mind. Anybody
is welcomed to play with us if they so wish.
Other stupas in Romania
Nobody
should have a monopoly on Buddhism, stupas and statues/images of Buddhas.
As you
all know, I often visit the Buddhist Stupa in Tranisu which was built by the
Gelugpa followers of the White Mahakala Center in Cluj Napoca. I recommend
everyone to visit it as I visit it every year and make publicity to it.
Also,
there is a small stupa in the Calvin cemetery in Bucharest, which is taken care
by Drolma Veronica Anghelescu, the representative of FPMT in Bucharest. More
will be built in various styles for the benefit of beings living in this part
of the world and I encourage you to visit each one of them.
In a country
and world with stupas related with specific schools of Buddhism, I think that there
is enough space for a stupa with only Buddhas and sacred texts, without any
sectarian elements.
Why
not a statue?
I will
also make a statue in the future. I did not give up to the idea of having an
outside statue of Amida Buddha. However, that project is strictly related with
Jodo Shinshu Buddhism.
What if nobody visits this stupa, as various schools have their own way of building one?
I don’t
care :)
- The reason I write this fragment is
to counteract some people with evil intention
who present my non-sectarian
attitude in a distorted way
and regard it as a depart from
faith in Amida Buddha –
Because
I want that people who are not ready for the Primal Vow of Amida Buddha, should
not be abandoned but kept within the embrace of the Buddha Dharma and be able
to choose one of the many Buddhist paths taught by the Buddha. The infinite
wisdom and compassion of Shakyamuni Buddha is shown in the fact that He did not
teach only one path. We should remember this and do not fall into the extreme
of sectarianism which makes collaboration impossible and is a cause for
competition, arrogance and looking at beings as to objects to be possessed by
one school or another. The goal of Buddhist disciples and Buddhist schools
should be the liberation of all beings, and in fulfilling it we must help them
in accordance with their karmic affinities, guiding them properly to learn the
basics of Buddhism and discover which Dharma Gate its more suitable to them at
the time they are now.
As a Jodo Shinshu Buddhist I firmly believe that all Buddhas praise Amida’s Name as He himself promised they will do in His 17th Vow which was presented by Shakyamuni Buddha in the Larger Sutra. This means that they all guide beings to the same saying of the Name, so while we help people get connected with all Buddhas and Dharma Gates we also help them indirectly to meet Amida Buddha and His Dharma. As a Jodo Shinshu Buddhist I know that the reason I met the Amida Dharma in this life and was able to entrust to Amida is also due to the guidance of all Buddhas to whom I was devoted and made offerings to in the past (this life or previous lives). As Shinran Shonin said,
"Sakyamuni and all the other Buddhas
Are truly our compassionate father and mother.
With various compassionate means they lead us to awaken
Supreme shinjin (faith in Amida) that is true and real."[9]
„Shinjin (faith in Amida) is bestowed through the
compassionate means of Sakyamuni, Amida, and all the Buddhas in the ten
quarters.”[10]
Shakyamuni Buddha himself said in the Larger Sutra about the influence of other Buddhas in accepting His teaching on Amida in faith,
Can accept this teaching.
Such a person respectfully worships, hears,
And upholds it and rejoices so greatly as to dance.
Cannot readily accept this teaching.
Rejoice to hear it”[11]
The Buddha said to Bodhisattva Kasyapa, 'If there are
sons or daughters of good families[13] who
always sincerely perform the exclusive practice of the Nembutsu, whether they
dwell in mountain forests or in villages, whether they practice it in the
daytime or at night, and whether they do so while sitting or lying down, Buddhas
and World-honored Ones always watch over them just as if they were before their
eyes, and are ready to accept their offerings and endow merits to them.'”[14]
The countless Buddhas throughout the ten quarters,
Surrounding us a hundredfold, a thousandfold,
Rejoice in and protect us."[15]
„Shakyamuni, Amida, and the Buddhas of the ten quarters, all with the same
mind, are no more apart from sentient beings of the Nembutsu than shadows from
things.”[16]
After the Parinirvana of the Buddha, His remains were cremated and the ashes were divided and buried under eight stupas, with two further stupas encasing the urn and the embers. The Dhamek Stupa was presumably among these eight stupas. The Mauryan King Ashoka may have commissioned the stupa's expansion. The contemporary profile of the Dhamek Stupa has been conclusively dated to the Gupta Empire and the 5th-6th century CE. (Wikipedia)
[2] Stupas in Tibet and Tibetan-influenced regions of the Himalayas, such as Bhutan, are usually called "chorten" in English, reflecting the term in the Tibetan language. There are eight different shapes of chortens in Tibetan Buddhism, each referring to a major event in the Buddha's life. (wiki)
2. Bodhisattvas who already attained Buddhahood but who do not remain secluded in their Enlightenment. These are in fact, ancient Buddhas who manifest as Bodhisattvas. In this category, we find Avalokitesvara, Mahasthamaprapta, Samantabhadra, Manjusri, Maitreya, and many others.
While Avalokitesvara (Kannon in Jap) and Mahasthamaprapta (Seishi in Jap) are the two Bodhisattvas who accompany Amida Buddha, the other three, Samantabhadra, Manjusri and Maitreya, were also assembled at the Vulture Peak when Shakyamuni preached the Larger Sutra.
For more information on this topic, plus mant quotes and passages supporting this classification please read The qualities of Bodhisattvas in the audience – section 2 from my book, Commentary on the Sutra on the Buddha of Infinite Life
As it is stated in the Sutra of Mahamaya:
“During the first five hundred years after the Buddha’s Parinirvana, seven holy monks, sages all, including Mahakasyapa, will uphold the right Dharma in succession so that it does not perish. After five hundred years, the right Dharma will become completely extinct.”
The second Dharma age is called the semblance Dharma age, and it lasted 1000 years after the previous one. It was characterized by gradual decadence in the determination by which followers, both monks and lay, practice the Way. Self-indulgence slowly takes place and fills the minds and hearts of the followers. The breaking of precepts becomes more and more common among monks and nuns and “only a few attain the fruit of Enlightenment”.
The third and last Dharma age lasts for 10.000 years after the second age. In it “only the verbal teaching remains”, while nobody is capable of observing the precepts and of truly practicing meditation or other Buddhist methods based on self-power.
Words like, “the right Dharma will become extinct” or “the teaching will be stored in the naga’s palace”, which can be found in Mahamaya Sutra, Benevolent King Sutra and Shinran’s works, means that although one can still find the written texts of the Buddhist teaching, the practices based on personal power are as good as non-existent or practically non-existent because nobody can attain Enlightenment through them. The requirements of the paths of self-power within the Buddhist teachings do not accord anymore with the capacities of beings. This is the situation in the last Dharma age.
[6] About the monks and nuns of the Last Dharma Age and the authenticity of ordination in these dark times you can read the chapter “Monks and nuns of the Last Dharma Age – the doctrinal base for Amidaji ordinations) from my book On the Monks and Nuns of Amidaji Branch of Jodo Shinshu Buddhism, available for free download or in printed form at this link, https://amida-ji-retreat-temple-romania.blogspot.com/2023/01/on-monks-and-nuns-of-amidaji-branch-of.html
[7] Endurance or perseverance (ksanti) is part of the six paramitas (perfections) that I already explained in the Jodo Shinshu context in my recent book, Jodo Shinshu Buddhist teachings, 2nd revised edition. Simply stated, one who entrusts to Amida Buddha has natural perseverance in the sense that he will never be interrupted in his faith. Anyone, whether monk or lay can have this, as faith in Amida appears in the hearts of all beings no matter if they are ordained or not.
[8] This fragment is a combination of the translation done by Hongwanji in The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p. 251 and the translation done by BDK in the BDK English Tripitaka Vol. 107-III.
[11] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.40
[12] Shinran Shonin, Shoshinge, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.305
[13] The expression “sons and daughters of good families” means males and females disciples of Buddha.
[14] Nirvana Sutra, as quoted by Shinran in his Kyogyoshinsho, chapter III, Kyogyoshinsho – On Teaching, Practice, Faith, and Enlightenment, translated by Hisao Inagaki, Numata Center for Buddhist Translation and Research, Kyoto, 2003, p. 127-128
[15] Shinran Shonin, Hymns of the Pure Land (Jodo Wasan) - Hymns of the Benefits in the Present, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.352-355
[16] Shinran Shonin, Lamp for the Latter-Ages, letter 2, The Collected Works of Shinran, Shin Buddhism Translation Series, Jodo Shinshu Hongwanji-ha, Kyoto, 1997, p.526
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