Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 70-minute talk, Khensur Rinpoche gives a layer-by-layer reading of stupa symbolism, treating each architectural element as a map of the Buddha’s mind. He moves from the base — ethics as the foundation of all practice — upward through the four steps (four remembrances, four abandonments, four miracles, and the faculties of beings), the vase representing the seven limbs of enlightenment, and the umbrella, sun, moon, and crown jewel at the top (compassion, wisdom, and ultimate attainment). He explains what belongs inside: five tiers of statues from protectors to the guru, each tier paired with its mantras and texts, plus a central sandalwood life tree. He closes with the eight historical stupa types, each marking a key event in the Buddha’s life, and a practical reminder to treat the surrounding space with the care due to a representation of the Buddha’s mind.
File metadata (for organising)
File: 42 2003 08 02 PT An Enlightenment Stūpa. De Tongling Dinner. 02-08-2003.mp3
UUID: 9660db3b-2ac2-4ba4-b670-de4802202e92
Teacher: Khensur Rinpoche
Collection: Public Talks 1988-2003 (Khensur Rinpoche)
Date: 2003-08-02
Recorded at: Buddha House Adelaide
Duration: 70.9 minutes
Words: ~4,157
So said he he spoke last year about about stupas, and he explained all the different aspects of a stupa. So he’ll have to say a couple of things again this year. So usually when we talk about the Buddha, we talk about the body, speech, mind of the Buddha. And and, usually, we use the scriptures to refer to represent the speech of the Buddha. We use images to represent the body of the Buddha, and the stupas represent the mind of the Buddha.
So when we talk about the mind of the Buddha, what we’re actually talking about is the realizations that are in the mind of the Buddha, the paths and grounds that the Buddha has realized. And within those, the way that the Buddha actually realized these things is was by practicing meditation and through practicing meditation they developed these realizations. So in this instance we talk about the ground or the base from which the Buddha achieves these realizations, the actual realizations, and the result, which is the the achieving of Buddhahood. So these things make up the mind of Buddha. So when we talk about the the the the base, usually hang on.
Okay so the base that we’re talking about is the the two truths, the truth of cessation and the truth of the path. This is usually talked about as the base of the Buddha’s mind. Now the path or the path of the Buddha or the practice of the Buddha is usually talked about in terms of method and wisdom. These two aspects make up the path of the Buddha and the result of all this is said to be the two main bodies of the Buddha, the mind body or the Dharmakāya and the form body or the Rūpakāya. This is said to be the result of the Buddha’s practice.
Practice. Now when we’re talking about stupas, the presentation is a little different. So in this case when we talk about the base there’s two things to the base and on the base there’s the truth of the path and the truth of cessation. We talk about the practice or the actual path itself and we talk about method and wisdom and there’s two here as well. And then there’s also two results.
We have the form body or the physical body of the Buddha and then the mind body or the the mental abiding(s) of the Buddha or the Dharmakāya. So when we talk about stupas, presentation is a little different than the traditional one of the two bases, the two parts and the two results. When we’re talking about stupas, the base is presented as ethics or the practice of ethics, that is to say the abandonment of the ten non virtues and the practice of the ten virtues. Ethics is said to be the base of all the other practices. In its case of the in the case of the stupa or what the stupa represents, then the base, the the larger area on the base is said to represent the ethics.
Okay. So the then we have the the the seat, which is above where the ground is the seat. And then on top of the the seed of the stupa is four different steps, and the four each of the four steps represent something else. The first of the the steps is said to represent the four remembrances, the four things to remember. Okay.
The second step represents the four things to be completely abandoned. Okay. So the next one is I I have never heard of it before, so it sounds a bit strange. Miracles. Okay.
Yeah. Because it was oh, yeah. Really? Okay. Yes.
So alright. Four miracles. The four miracles where you can fly in the sky and you can go in the water and you can go under the ground and So this is where I was getting a bit confused because there’s four feet of miracles, and I thought, who has four feet? So so these these four different ways that miracles can be performed is represented by this next step. And and the top step is Okay.
So the next one is first to the next step, the last step is said to represent the abilities of beings, their their senses, and their ability to do things. So when you talk about people who have greater abilities or sharp faculties and and dull faculties, then this last step represents these these qualities. So the next thing we have is petals of lotuses that acts as a base to the or a seat to the vase or the bowl on top of it. They said to represent the the powers. Okay.
So the vase itself is said to represent the seven branches or the seven limbs of Buddhahood or enlightenment. So when we talk about enlightenment, we’re talking about the realizations of a Buddha, and this realizations of the Buddha are said to come in seven different stages or seven different or have seven different branches. And then there is a small throne which is said to to represent the eight realizations of Bodhisattvas. Oh, aryas. Sorry.
Aryas. Yes, ma’am. Oh. Oh, that day long term. Ārya.
They didn’t live at the long term. Ārya. Ārya. So so the base of the stupa is representing the the base and the vase the vase is representing the path. So the next part of the the stupa actually represents the results.
And what we have here is the the ten powers and the and and the and the thirteen wisdoms of of the of the Buddha. So we’re talking about the result here, the the achievement attaining Buddhahood. So the the on the top of the stupa is supposed to be an umbrella, an umbrella that is supposed to represent compassion and loving kindness, the compassion and loving kindness of of Buddhas. And this is said to protect beings from the sufferings of the lower realms of hot and cold, all the sufferings that beings can have. The reason that it’s a it is an umbrella is because if you think about it, umbrellas protect us from both sun and and rain.
They can protect us from both these things. The umbrella And on top of this umbrella is a sun and a moon. The sun and the moon representing the bodhicitta or compassion and the understanding of wisdom the wisdom understanding emptiness of the Buddhas. So the moon represents the the compassion aspect of the Buddhas, and the sun represents the the wisdom aspect, the understanding of emptiness of the Buddhas. And so right on top of the sun and the moon is a is a jewel, which is representing the the highest thing that that that beings can attain.
So in this way, the stupa represents all the different qualities of a Buddha’s mind, and because it has all these symbols in it that represent all the different qualities of of the Buddha’s mind, then it is said to be the base for a Buddha’s mind, the the the representation of a Buddha’s mind. So there’s also many things that actually get put inside the stupa. First of all, the ground on which the stupa is is is built has to be blessed by someone meditating on emptiness understanding emptiness as the ground on which the stupa is built. Then on top of that in the the throne area that’s below the steps, inside that, then many things like herbs and medicine and worldly things are put down in there. In the base?
In the in the the base. And so on top of this, there there is placed all different things to eat, lots of different grains, barley grains, wheat grains, all the all the different types and maybe meat, that is placed down there. Things that, I don’t think Okay. That wasn’t serious. So the the all these different grains are placed down things that, that are, that people can eat that make an offering are placed down on above that.
Okay. So then there’s a cover placed on top of that. In the next section, there is statues of different protector deities are placed or different protectors are put in there. Usually not worldly deities, usually transcendental protector deities are placed in the next section up. So, then, on top of the the the protector deities, then the different statues are arranged in a similar way to its presentation in the Guru Puja or the, the the prayer practice that involves all the different levels of, levels of deities and Buddhas.
So on top of the the protector deities, then there is a statues of Dakinis or goddesses and and gods. Then on top of the Dakinis, is a the Bodhisattvas, the statues of the Bodhisattvas. On top of the Bodhisattvas, there’s statues of Buddhas. On top of the the Buddhas is the statues of Yidam, the meditational deities. On top of the meditational deities, there is a a picture of the the teacher or or the guru on top of it.
So is it so they therefore, there’s these five different levels of of statues inside the stupa. There is also placed along with these statues different levels of mantras, according to the different, that that accord with the different statues that are placed in the stupa. Then along with the the mantras, there also comes different, texts that are applicable to those different types of statues or different types of practices associated with those statues and they’re placed in this in a similar order of the five different levels of beings that are placed within the stupa so the the the text that accord with the five different levels of beings are placed along with those beings or the images of those beings inside the stupa. So on top of all these, there’s the image of the of the guru. It’s the same as the presentation in the in the Guru Puja practice.
The reason that the image of the the guru or the teacher is there is in order to give blessings. There’s six different types of blessings or powers that the the the the teacher is said to be able to give to to the people that are looking towards the stupa for for guidance. And so those that those powers are said to come from the different levels of the different deities and different practices as well so for example the power or the blessing that is in accordance with the dakinis is the power of activity, being able to have enlightened activity. The power that is associated with the level of the Buddha is said to be the the power of the Dharma, being able to practice the Dharma being able to and to hear the Dharma so each of the different levels has a different power that is associated with it and the reason that they put in there is so that the stupa can become a object that can give blessings. The the idea is that the stupa can give blessings to those who who go to into its presence.
So there’s also three different types of statues that can be placed in the stupa. The the what’s usually called the triad of the different bodhisattvas or bodhisattva manifestations that being Mañjuśrī, and vajrapani. So these, these three deities are said to have a each individual, focus or each individual power that, that they can give. So what this means is that if you have mainly statues of Mañjuśrī, that the main blessings you will get from that is the blessings of wisdom. If you mainly have statues of vajrapani, then then the main blessings you will get from this is the blessings of power or being able to apply antidotes.
If you get the if you mainly have statues of Chenrezig, then you get the blessings of of compassion and bodhicitta. There’s also the three long life deities that have images of them usually placed in stupas, that being White Tārā, Amitābha, and, Namgyalma. And these, these deities are said to, grant longer lives to those who who practice those do those practices or have devotion towards. So in the middle of the stupa then, there’s what’s called a a life tree, and this is supposed to represent bodhicitta, and this is used with white sandalwood. And then on top of this, on top of this this, the after it’s made white, then, mantras are written all around this, life tree. And then they if there’s if the people making the stupa have a lot of money, then they’re supposed to write that in gold.
So that Big money. Yeah. Big if there’s big money, then all the then all the mantras can be written in gold. And if there’s no big money, then the the mantras can be written in red. Yeah.
So, if there’s no gold if if there’s not enough money to buy, gold to write the the mantras in then they can be written in red. So they have to be wrapped around and and neatly done on these mantras that go around the life tree. Okay. So the the the So the the reason that this life tree is put inside this So the another another thing that the this this stupa represents, the stupa in general, not just the the tree in the middle, the stupa in general represents is the four enlightened four types of enlightened activity of the Buddha. So the first of the enlightened activities of the Buddha is the peaceful the peaceful aspect of the Buddha.
The peaceful aspect of the Buddha is resemble is represented in the in the stupa by the color white. So the life tree in the middle is white. The actual stupa itself is white, and this represents the the calmness, the peace of the Buddha’s activities, the the compassion for sentient beings that they have and along with this this peaceful aspect as the first power or activity of the Buddha. The second activity of the Buddha is to be able to propagate, to be able to expand and expand out. And now this is represented inside the stupa by the different the different grains and everything that’s given the that are made offerings.
So this is also representing the stupa. The next of the powers of the Buddha, the next of the activities or powers of the Buddha is said to be the Buddha’s power. So the Buddha has the activity of power. Now this power means that people are able to do the practices and and and get actually get on with doing things. This is represented in the stupa by the the worldly offerings that are at the base of the stupa, the different clothes and and power and objects that represent power that are there.
Last of the activities of the Buddha is the wrathful activity of the Buddha. The wrathful activity of the Buddha is is the action of the Buddha that stops their energies that wish to harm the teacher and the people that are trying to practice the teacher’s teachings stop those negative things from having any effect on the people trying to practice the Dharma or the Buddha or the teachers themselves. So these four aspects are actually represented within the stupa as well. So what this means is that these four different types activities of the Buddha Buddha being represented in the stupa means that the stupa has the ability to grant the blessings of these different activities if the stupa carries on these activities in terms of being able to bless those that approach it. So there’s many benefits of building a stupa as well it’s said that once the stupa is built that the area around it the area that or the environment of the stupa will be pacified that all negativities in that area will be brought down so that the area becomes pacified.
Also, the environment around the stupa will become rich everything environment around the the things that people need in order to to practice and so forth will will come about. They will get financial and material benefits as well. So the main thing to remember then is that because the stupa is an emblem of the Buddha’s mind because it’s a representation then it is a source for blessings. It’s a source for blessings to flow out into the environment around it, and to to be a benefit to all to all those, beings and and the environment around it, because it is this representation of the Buddha’s mind. So so this is the main thing we should remember that this this stupa is representation of the Buddha’s mind.
And because it is a representation of the Buddha’s mind, not only is it something that can give us blessings, but it’s also something that we should show respect to, that we should make offerings to, that we should prostrate to, that we can that we should circumambulate, that we should show show that we should make offerings of, you know, food or in all different types of things to ensure our respect in as many ways as we can. And by doing this, then we receive the blessings of the of the stupa and the Buddha’s mind. So this also means because the is going to be a benefit to all beings around and the environment around it, because it’s the Buddha’s representation of the Buddha’s mind, it means that around the stupa should also be really well looked after. There there should be flowers in gardens, and it should be get kept clean, and it should be made sure that the area doesn’t become dirty in any way because this is a a representation of the Buddha’s mind. So so perhaps he would he doesn’t know what would happen.
Rinpoche says he doesn’t quite know what would happen if we put a restaurant inside a stupa, a restaurant or a place to stay, or he’s he doesn’t know think that that, yeah, thinks that that would be a bit strange. Because if you if you had a restaurant in a stupa or if you started eating in the stupa, if you if you used it as an eating house it’s probably better than saying a restaurant. If you used it as an eating house, then you have this you if you’re cooking meat, then you would get all the smells of the meat and the smells of the garlic and all these things, and they’d be polluting the atmosphere. So it’s best not to treat the stupa as as an eating house. It’s supposed to be treated with respect, and and you don’t wanna try and get all your bad smells happening there.
So the the point is that this is a this is a representation of the Buddha’s mind. So if you have a meditation room inside and if you have if you do things inside that will accord with the the nature of the place or the nature of the the stupa and make offerings and try and create good smells and and and make all yeah. And all different types of offerings, then that’s the best thing to do. That will be of enormous benefit to the people doing it and to the area. So so this is a representation of the Buddha’s mind.
So whatever goes on inside that should accord with the the fact that the stupa is a representation of the Buddha’s mind. So if inside this stupa, it’s a place where people meditate, it’s a place where people practice Dharma, it’s a place where people try and create merit, then that will be a good thing. That’s a that’s something that will be a benefit to to the beings doing that, and it’s the best way to use that space. I know that’s a little too dirty here. I just So does anyone have any questions?
He said, I think I said that. The the the things the edibles that are put in there are said are put in there as a representation of the of the activities of the Buddha flourishing, and the, the good items of clothing and other worldly things like that are put in there as a representation of the power of the Buddha. So so they all all the things that are put in there represent certain activities of the Buddha of the Buddha’s mind. Their representation, that’s why they’re put in there. Yeah.
So the weapons are put in there because another activity of the Buddha is this wrathful aspect of the Buddha, which is there to stop the negative influences on the teachers and those trying to practice the Dharma so the weapons are the implements of that wrathful activity of the Buddha so that’s the reason that they’re put in there Okay. So after the Buddha was born and came out of his mother’s side, then he took seven steps. And in every step he took, they became they became a lotus. And so it was said that the image of the Buddha that this was a sign that the Buddha of the Buddha’s wisdom and the Buddha’s mind. So the the lotus shape took on the the became the image of the Buddha’s wisdom.
There’s also, there’s also said to be eight different aspects different points in the story of the Buddha’s life that the stupas represent. So the Buddha being born and all these different parts of his life are represented by different types of stupas. This particular stupa is called an enlightenment stupa, which represents the enlightenment of the Buddha. So there’s a a stupa that represents the first teaching of of the of the Dharma in Varanasi. There’s a stupa that represents that action.
There’s also Buddha is said to have gone to a a god realm or a heaven to teach his mother the Dharma. And then when he came back to earth from heaven, then there there is another stupa that said to represent, that act that action or that occurrence. Another time the Buddha is said to have shown many miracles to, people that he was having discussions with in order to prove, the truth of the Dharma, and there’s another, type of stupa that is a representation of that action as well. They they call the miracle stupa or the performance of miracle stupa. There there’s also another stupa that says to represent the coming together of the two factions of the of Buddha’s Buddha Śākyamūni Sangha because in actual fact, at one stage, one of his relatives, Devadatta, had an argument with the Buddha and the, the Sangha split.
And when they came together, there’s another stupa that represents that. So there’s also another stupa that said to represent the long life of the Buddha. The Buddha lived a long time, and it was to encourage the long life of the Buddha. And there’s also a stupa to represent the final nirvana of of Buddha when he passed into parinirvana. And so all up, there’s eight different types of stupas representing different aspects of the Buddha’s life.
So that means that all these these different stupas were made up or were designed in India a long, long time ago, just after the death of the Buddha by Indian experts. So then when you’re making this the stupa, make sure you try and make it well. Make sure you try and keep it clean, and try and treat it with respect. And also remember that building a stupa is something that’s of enormous benefit. He goes, where’d you get that from?
That’s good. And he’s drawing a raffle. Just just in case. I’m done. Just in case you don’t know, but, a couple of new tickets, a a week’s, hold out the eco launch.
And we did a win this time. No. You won’t. Look. And I think this is the second prize, and it’s Richard Gregg.
He’s a mother. From that Cambia. Oh. And that’s three nights. Okay.
And the third prize is a hundred dollar voucher from Silver Earth Trading Company and it’s To Anhum. And the fourth prize is at the fourth and fifth prize there’s a book on Buddhist stupas in Asia that’s over the back there and that’s actually to M Fowl and it’s care of Becky Goslman. And the fifth prize is AFOSOS, Epistry in Tempe in Sydney. And someone came along with that. So we’re up to number six, aren’t we?
James? Number six. This is a fifty dollars book voucher from Quantum Books and that’s to Sue Pattenberg and she’s from the olive oil company in Kangaroo Island. Yeah. Thanks, Drew.