Kuyô shobutsu

The Buddha said: "If there were no past world, there should be no buddhas of the past. If there were no buddhas of the past, there would be neither renunciation nor reception of the precepts." One must clearly know that there necessarily exist buddhas in the three times. Regarding the buddhas of the past, do not say they have a beginning, do not say they do not. If you elaborate false speculations about the existence or non-existence of a beginning and an end, this is absolutely not the study and practice of the Buddha's Dharma. The fact of making offerings to the buddhas of the past, leaving home and conforming to them, is precisely what necessarily makes one become a buddha. It is thanks to the merit of offering to the buddhas that one becomes a buddha. A living being who had never made an offering to a single buddha, by what could they possibly become a buddha? There can be no buddhahood without cause.

The Sūtra of the Collection of Past Acts of the Buddha says: The Buddha addressed Maudgalyāyana: "I remember that in the past, in the presence of innumerable and limitless Blessed Ones, I planted various roots of good, up to seeking anuttarā-samyak-saṃbodhi. Maudgalyāyana, I remember that in the past, having taken the form of a chakravartin king, I met thirty koṭi of buddhas. They all bore the same name, that of Shākya. I honored, served, venerated and made offerings to the Thus-Come Ones and their assemblies of śrāvaka, providing the four necessities, namely clothing, food, bedding and medicine.

But these buddhas did not confer upon me the prediction, saying that I would obtain anuttarā-samyak-saṃbodhi, and that in a future world, I would become the perfectly awakened one, the Conqueror of the world, the Master of gods and men, the Blessed Buddha. Maudgalyāyana, I remember that in the past, having taken the form of a chakravartin king, I met eight koṭi of buddhas. They all bore the same name, that of Dīpaṃkara (Lamp-Bearer). I honored and venerated the Thus-Come Ones and their assemblies of śrāvaka, making offerings of the four necessities, namely clothing, food, bedding, medicine, banners, parasols, flowers and incense.

But these buddhas did not confer upon me the prediction, saying that I would obtain anuttarā-samyak-saṃbodhi, and that I would be the Conqueror of the world, the Master of gods and men, the Blessed Buddha. Maudgalyāyana, I remember that in the past, having taken the form of a chakravartin king, I met three koṭi of buddhas. They all bore the same name, that of Pushya. I made to the Thus-Come Ones and their assemblies of śrāvaka offerings of the four necessities, all perfectly complete. But these buddhas did not confer upon me the prediction, saying that I would become a buddha."

Furthermore, he made offerings to many other buddhas. When one is in the form of a chakravartin king, one necessarily reigns over the four continents; the instruments for offerings to the buddhas are truly abundant. If it is a great chakravartin king, he reigns over the three-thousand worlds. The offerings to the buddhas at that time are inconceivable for ordinary reflections of today. Even if one is a buddha, it is difficult to fully understand them.

The eighth chapter, "The Pure View," of the Sūtra of the Buddha's Treasure says: The Buddha addressed Śāriputra: "I remember that in a past life, while I was seeking anuttarā-samyak-saṃbodhi, I met thirty koṭi of buddhas. They were all called Shākyamuni. Each time, I was a chakravartin king and, throughout my life, I made offerings of clothing, food, bedding and medicine to the buddhas and all their disciples, in order to seek anuttarā-samyak-saṃbodhi. Yet, these buddhas did not predict to me that in a future life, I would obtain buddhahood. Why? Because I had

This is the mind of possession. Śāriputra, I remember that in a past life, I met eight thousand buddhas. They were all named Dīpaṃkara (Steady Light). Each time, I was a chakravartin king and, throughout my life, I made offerings of clothing, food, bedding, and medicine to the buddhas and all their disciples, in order to seek anuttarā-samyak-saṃbodhi. Yet, these buddhas did not predict that in a future life, I would attain buddhahood. Why? Because I had the mind of possession. Śāriputra, I remember that in a past life, I met sixty thousand buddhas. They were all named Prabhāsa (Light).

Each time, I was a chakravartin king and, throughout my life, I made offerings of clothing, food, bedding, and medicine to the buddhas and all their disciples, in order to seek anuttarā-samyak-saṃbodhi. Yet, these buddhas also did not predict that in a future life, I would attain buddhahood. Why? Because I had the mind of possession. Śāriputra, I remember that in a past life, I met three koṭi of buddhas. They were all named Pushya. Each time, I was a chakravartin king and I made offerings of the four necessities, but none made a prediction for me. Because I had the mind of possession. Śāriputra, I remember that in a past life, I met eighteen thousand buddhas.

They were all named Girirāja (King of Mountains), and the eon was called Superior-Eight. In the presence of each of these eighteen thousand buddhas, I shaved my head, donned the robe of the Dharma, and applied myself to anuttarā-samyak-saṃbodhi, but none made a prediction for me. Because I had the mind of possession. Śāriputra, I remember that in a past life, I met five hundred buddhas. They were all named Puṣpottara (Superior Flower). Each time, I was a chakravartin king and I made offerings of all things to the buddhas and all their disciples, but none made a prediction for me. Because I had the mind of possession. Śāriputra, I remember that in a past life, I met five hundred buddhas.

They were all named Tejovat (Power). I made all kinds of offerings to them, but none made a prediction for me. Because I had the mind of possession. Śāriputra, I remember that in a past life, I met two thousand buddhas. They were all named Kauṇḍinya. Each time, I was a chakravartin king and I made offerings of all things to the buddhas, but none made a prediction for me. Because I had the mind of possession. Śāriputra, I remember that in a past life, I met nine thousand buddhas. They were all named Kāśyapa. I made offerings of the four necessities to the buddhas and their assemblies of disciples, but none made a prediction for me.

Because I had the mind of possession. Śāriputra, I remember that in the past, for ten thousand kalpa, no buddha appeared. During the first five hundred kalpa, there were ninety thousand pratyekabuddha. Throughout my life, I made offerings of clothing, food, bedding, and medicine to all of them, honoring and praising them. During the next five hundred kalpa, I also made offerings of the four necessities to eighty-four thousand koṭi of pratyekabuddha, honoring and praising them. Śāriputra, after these thousand kalpa, there were no more pratyekabuddha. I then died in Jambudvīpa and was born in the world of Brahmā, where I became the Great Brahmā.

Thus, for five hundred kalpa, I was constantly born in the world of Brahmā as the Great Brahmā, without being born in Jambudvīpa. After these five hundred kalpa, I descended again into Jambudvīpa, ruled and governed there, and then upon my death, I was born in the heaven of the Four Heavenly Kings. There, upon my death, I was born in the Trāyastriṃśa heaven, where I became Śakra Devānām Indra. Thus, alternating, I spent five hundred kalpa being born

in Jambudvīpa, and five hundred kalpas of birth in the world of Brahmā as Great Brahmā. Śāriputra, for nine thousand kalpas, I was born only once in Jambudvīpa; for nine thousand kalpas, I was born only in the heavens. When the kalpas ended by fire, I was born in the Ābhāsvara heaven. Once the world was reformed, I was reborn in the world of Brahmā. During these nine thousand kalpas of births, I was never born among humans. Śāriputra, during these nine thousand kalpas, there were neither buddhas nor pratyekabuddhas, and many beings fell into the evil destinies. Śāriputra, after these ten thousand kalpas, a buddha appeared in the world.

He was called the Tathāgata Samantapāla (Universal Guardian), the Arhat, the Samyaksaṃbuddha, the Vidyācaraṇasaṃpanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstā Devamanuṣyāṇām, the Buddha Bhagavān. At that time, after my death in the world of Brahmā, I was born in Jambudvīpa as a chakravartin king. I was named Sahadeva (Divine-with-the-Gods). The human lifespan was ninety thousand years. Throughout my life, I made offerings of all pleasant things to this buddha and to ninety koṭi of bhikṣus. For ninety thousand years, I sought anuttarā-samyak-saṃbodhi. This buddha Samantapāla also did not predict that in a future life, I would attain buddhahood. Why?

Because at that time, I could not penetrate the ultimate reality of all dharma, being attached to the possessive view of a "self" that obtains something. Śāriputra, during that eon, one hundred buddhas appeared, each with a different name. Each time, I was a chakravartin king and, throughout my life, I made offerings to the buddhas and all their disciples, in order to seek anuttarā-samyak-saṃbodhi. Yet, these buddhas also did not predict that in a future life, I would attain buddhahood. Because I had a possessive mind. Śāriputra, I remember that in a past life, during the seventh asaṃkhyeya (incalculable period), I met one thousand buddhas.

They were all named Jambunada (Gold of the Jambu). Throughout my life, I made offerings to them of the four necessities, but none made a prediction to me. Because I had a possessive mind. Śāriputra, I remember that in a past life, also during the seventh asaṃkhyeya, I met six million two hundred thousand buddhas. They were all named Sarvākāradarśin (He Who Sees All Forms). Each time, I was a chakravartin king and, throughout my life, I made offerings of all pleasant things to the buddhas and all their disciples, but none made a prediction to me. Because I had a possessive mind. Śāriputra, I remember that in a past life, also during the seventh asaṃkhyeya, I met eighty-four buddhas.

They were all named Rājacihna (Royal Mark). Each time, I was a chakravartin king and, throughout my life, I made offerings of all pleasant things to the buddhas and all their disciples, but none made a prediction to me. Because I had a possessive mind. Śāriputra, I remember that in a past life, also during the seventh asaṃkhyeya, I met fifteen buddhas. They were all named Sūryaprabha (Solar Light). Each time, I was a chakravartin king and, throughout my life, I made offerings of all pleasant things to the buddhas and all their disciples, but none made a prediction to me.

Because I had a possessive mind. Śāriputra, I remember that in a past life, also during the seventh asaṃkhyeya, I met sixty-two buddhas. They were all named Śānta (Peaceful). Each time, I was a chakravartin king and, throughout my life, I made offerings of all pleasant things, but none made a prediction to me. Because I had a possessive

and possession. Thus, from life to life, until I met the buddha Dīpaṃkara (Steady Light), I then obtained the patience of non-arising. He then made this prediction to me: "You, in a future life, after an asaṃkhyeya period, will attain buddhahood and be called the Tathāgata Shākyamuni, the Arhat, the Samyaksaṃbuddha, the Vidyācaraṇasaṃpanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstā Devamanuṣyāṇām, the Buddha Bhagavān."

From the first encounter with the thirty koṭi of Shākyamuni buddhas and the offerings made throughout a lifetime, until the meeting with the buddha Dīpaṃkara, he was always solely a chakravartin king and made offerings throughout his life. The chakravartin kings mostly lived for more than eighty thousand years. Some had a lifespan of ninety thousand or eighty thousand years, and during that period, they made offerings of all agreeable things. The buddha Dīpaṃkara is the Tathāgata Dīpaṃkara (燃燈如來). The encounter with the thirty koṭi of Shākyamuni buddhas is reported identically in the Sūtra of the Collection of the Buddha's Past Acts and the Sūtra of the Buddha's Treasury.

The bodhisattva Shākyamuni, during the first asaṃkhyeya, met and served seventy-five thousand buddhas. The first was named Shākyamuni, the last was named Ratnaśikhin (Jewel Crest). During the second asaṃkhyeya, he met and served seventy-six thousand buddhas. The first was Ratnaśikhin, the last was Dīpaṃkara. During the third asaṃkhyeya, he met and served seventy-seven thousand buddhas. The first was Dīpaṃkara, the last was Viśeṣadarśin (Superior Vision). During the ninety-one kalpa in which he practiced acts maturing into distinctive marks, he met and served six buddhas. The first was Viśeṣadarśin, the last was Kāśyapa.

Offering to buddhas throughout the ages

In this second part of the fascicle "Offering to Buddhas," Dōgen continues his exploration of the practice of offering, relying on canonical accounts and commentaries by masters. He recounts the offerings made by the Buddha Shākyamuni in his past lives throughout the three great asamkhyeya-kalpa, highlighting the ultimate gift of the body and the most precious possessions.

He then cites the Mahāparinirvāṇa Sūtra to narrate the story of a bodhisattva who sold his flesh to buy an offering, thus illustrating the principle that profound intention and sacrifice surpass material value. Dōgen insists that the offering is not made to fulfill a need of the buddhas, but as an expression of devotion and a means to cultivate one's own merits. Extracts from the Lotus Sūtra and the words of masters like Shítóu Xīqiān and Nāgārjuna reinforce the idea that even the smallest offering, made with a sincere heart, inevitably leads to awakening.

Finally, Dōgen addresses the notion of "taking dharmatā as one's master," citing the Treatise on the Great Perfection of Wisdom to explain why the buddhas themselves practice offering, not out of desire for recompense, but out of veneration for the dharma. He concludes with a classification of the ten types of offerings, anchoring the practice in tradition while emphasizing its essence: not wasting the precious time of life, but using it to honor ultimate reality.

During the first asamkhyeya-kalpa, he met seventy-five thousand buddhas and made offerings to them. The first was named Shākyamuni, the last Ratnacūḍa. During the second asamkhyeya-kalpa, he met seventy-six thousand buddhas and made offerings to them. The first was precisely Ratnacūḍa, the last Dīpaṃkara. During the third asamkhyeya-kalpa, he met seventy-seven thousand buddhas and made offerings to them. The first was precisely Dīpaṃkara, the last was named Jayaghoṣa. At the co

During the ninety-one kalpas in which he practiced acts that matured differently, he encountered six buddhas and made offerings to them. The first was precisely Jayaghoṣa, the last was named Kāśyapa.

In summary, throughout the three great asamkhyeya-kalpas of making offerings to the buddhas, he spared nothing, beginning with his life and body, down to kingdoms, cities, wives, children, treasures, sons and daughters. This surpasses all worldly considerations. Sometimes he offered gold in a silver bowl, sometimes jewels in a gold or silver bowl. Sometimes he offered red beans, sometimes terrestrial or aquatic flowers, sometimes sandalwood, aloeswood, and so on. Sometimes he bought five stems of blue lotus with five hundred pieces of gold and silver to offer to the buddha Dīpaṃkara. Sometimes he offered a deerskin robe.

In general, when one makes offerings to the buddhas, it is not because the buddhas have any need for them. It is so as not to waste in vain the luminous time of this life that has been granted to us, and thus to make offerings to them. Even if it is gold or silver, what benefit would that have for the buddha? Even if they are perfumes or flowers, what benefit would that have for the buddha? However, the fact that they accept to receive them is a great compassion, in order to allow sentient beings to increase their merits.

The Mahāparinirvāṇa Sūtra, twenty-second fascicle, says: The Buddha said: "O good son, I remember that there are innumerable, immeasurable nayuta of kalpas, at that time the world was named Sahā. There was a World-Honored One, called the Tathāgata Shākyamuni, the Arhat, the Perfectly and Completely Awakened One, Accomplished in Conduct and Virtue, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, the Buddha, the World-Honored One. For the great assembly, he expounded this Sūtra of the Great Nirvāṇa. At that time, I heard from a virtuous friend that this buddha was going to expound the Great Nirvāṇa for the great assembly. After hearing it, my heart rejoiced and I wished to prepare an offering. I was poor and had nothing. I wanted to sell myself, but my fortune was meager and no one bought me. As I wanted to return home, I saw on the road a person."

And I said to him: "I want to sell my body, could you buy it?" This person replied: "In my house, there is a task that no one can accomplish. If you can truly do it, I will buy you." I then asked: "What is this task that no one can accomplish?" This person replied: "I have a serious illness. A good doctor prescribed a remedy: one must ingest daily three ounces of human flesh. If you can each day give me three ounces of your flesh, I will then give you five pieces of gold." Hearing this, my heart rejoiced. I said to him again: "Give me the money and grant me seven days. Once my business is finished, I will return to join you." This person replied: "Seven days, that is impossible.

If you can truly do so, I grant you one day." "O good son, at that time, I took the money, returned to the buddha, prostrated my head at his feet, and offered all that I had. Then, with a sincere heart, I listened and received this sūtra. At that time, I was dull; although I heard the sūtra, I could retain only a single gāthā of verses: The Tathāgata has realized nirvāṇa, He has severed forever birth-and-death. If someone listens with a perfect heart, He will constantly obtain immeasurable joy. After receiving this gāthā, I immediately returned to that sick person.

O good son, at that time, although I gave each day three ounces of my flesh, because of the condition of remembering the gāthā, I felt no pain. Each day without fail, I completed thus a month. O good son, because of this condition, his illness was cured.

and my body recovered without any scar. Seeing then my body intact and complete, I produced the mind of anuttarā-samyak-saṃbodhi. The power of a single gāthā can already be thus, how much more so if one receives, retains, and recites the sūtra in its entirety. Seeing that this sūtra possessed such benefit, I redoubled my resolution, making the vow that in the future I would attain awakening and be named Shākyamuni. O good son, due to the power of the condition of this gāthā, I can today, within the great assembly, expound this fully for gods and humans. O good son, due to this condition, this Great Nirvāṇa is inconceivable, it accomplishes immeasurable, limitless merits. It is precisely the profound secret treasury of the tathāgatas, the buddhas."

This bodhisattva who sold his body is the past cause of the present buddha Shākyamuni. If one compares with other sūtras, it was at the beginning of the first asamkhyeya-kalpa, when he made offerings to the ancient buddha Shākyamuni. At that time, he was a potter and was named Mahāprabhāsa. He offered to the ancient buddha Shākyamuni and his disciples three kinds of offerings: a grass seat, sugar syrup, and a lit lamp. His vow at that time was: "May my realm, my name, my lifespan, my disciples be exactly like those of the present buddha Shākyamuni." That vow of that time is today fulfilled.

Thus, when one wishes to make offerings to the buddha, let one not say that one's body is humble, let one not say that one's home is poor. Selling one's own body to make offerings to the buddhas, this is the true dharma of our great teacher, the World-Honored One. Who would not rejoice and delight in this? In this story, the one who each day cuts three ounces of his flesh and gives it meets a good friend, but this is not within the reach of just anyone. However, where the profound determination of offering aids, there is a present merit. The fact that we today listen to the true dharma of the Tathāgata surely stems from this sharing of flesh in the distant past.

The four lines of today's gāthā are not exchanged for five gold coins. Throughout the three asamkhyeya-kalpas and the hundred great kalpas, never forgetting through births and deaths, being attested by such and such buddha, there is truly an inconceivable merit. Disciples of the transmitted Dharma must deeply receive and preserve it. The Tathāgata declared: "The power of a single gāthā can already be thus," this must be extremely profound.

The Lotus Sūtra says: If someone, in a stūpa or a temple, before a precious or painted statue, With flowers, incense, banners, canopies, with a respectful heart makes offering, Or has music played, drums beaten, conches blown, singing, Flutes, pipes, zithers, harps, lutes, copper cymbals, All these wonderful melodies, offering them all as offerings, Or with a joyful heart, sings and praises the virtues of the Buddha, Even if only a small sound, all have already accomplished the buddha-way. If someone, with a scattered heart, even if only with a single flower, Makes offering to a painted image, they will gradually see innumerable buddhas.

Or someone bows, or simply joins their hands, Even if only raising a hand, or slightly inclining their head, Those who have thus offered to the image will gradually see innumerable buddhas, Will themselves accomplish the unsurpassable way, and save innumerable beings. This is the crown of the head, the very eye of the buddhas of the three times. One must strive vigorously, seeing the sages, to be equal to them. Do not pass the bright time in vain.

Master Shítóou Xīqiān said: "Do not waste the bright time." Such merits all lead to awakening. Past, present, future, it is the same. There is not two, there cannot be

see three. Through the cause that is offering to the buddha, one accomplishes the fruit that is becoming a buddha—this is how it is.

Patriarch Nāgārjuna says: "As when seeking the fruit of buddhahood, praising a gāthā, saying once 'Namo,' burning a single grain of incense, offering a flower—such small practices surely enable one to become a buddha." Even if these are only the words of the bodhisattva patriarch Nāgārjuna, one must trust them. All the more so when he correctly transmits and extols the words of the great master Shākyamuni. We who today climb the precious mountain of the buddha way and enter the precious ocean of the buddha way rejoice at having the fortune to draw treasures from it. This surely comes from the power of offering to the buddhas throughout incalculable kalpas. "Surely enable one to become a buddha"—there is no doubt about it, it is certain. The words of the buddha Shākyamuni are thus.

Moreover, there is small cause and great fruit, small condition and great retribution. As when seeking the buddha way, praising a gāthā, saying once "Namo Buddha," burning a single grain of incense—this surely enables one to become a buddha. All the more so if one knows through hearing the ultimate reality of dharmas—unborn and undestroyed, not-unborn and not-undestroyed—and practices conditioned actions, one will not lose them either. The words of the World-Honored One are so clear, and patriarch Nāgārjuna transmits them faithfully. There are true golden words, an authentic transmission. Even if these are the words of patriarch Nāgārjuna, they cannot be compared to the discourses of other ordinary masters. To have obtained the chance to encounter the correct transmission and diffusion of what the World-Honored One showed—this is cause for rejoicing. These sacred teachings, do not lightly compare them to the vain discourses of ordinary masters in the lands of the East.

Patriarch Nāgārjuna says: "Moreover, the buddhas, because they venerate the dharma, make offerings to the dharma and take the dharma as their teacher. Why? Because the buddhas of the three times all take the ultimate reality of dharmas as their teacher." Question: "Why do they not make offerings to the dharma within themselves, but make offerings to the dharma of others?" Answer: "Because they follow worldly customs. Like a bhikṣu who wishes to make an offering to the jewel of the dharma does not make an offering to the dharma within himself, but makes an offering to another who holds, knows, and understands the dharma.

The Buddha is the same: although he has the dharma within, he makes offerings to the dharma of other buddhas." Question: "Since the Buddha does not seek merit, why does he make offerings?" Answer: "The Buddha, for countless asamkhyeya-kalpas, has cultivated all kinds of merit, constantly practicing all good actions. It is not to obtain retribution from them, but out of veneration for merit that he makes offerings." "At the time of the Buddha, there was a blind bhikṣu. Seeing nothing, he was sewing a robe by hand, and the needle came unthreaded.

He then said: 'Who loves merit, would you kindly thread the needle for me?'" "At that moment, the Buddha came to him and said to the bhikṣu: 'I am someone who loves merit, I come to thread it for you.'" "This bhikṣu recognized the Buddha's voice, promptly stood up, put on his robe, prostrated at the Buddha's feet, and said to him: 'The Buddha's merit is already full, why do you say you love merit?'" "The Buddha replied: 'Although my merit is already full, I deeply know the cause of merit, the retribution of merit, the power of merit. Today, I am the foremost among all sentient beings thanks to this merit, that is why I love it.'" "After praising merit for this bhikṣu, the Buddha then expounded the dha

according to his desire. That bhikṣu obtained the purity of the dharma eye, and his physical eye regained sight." This story I once heard privately from my former master during a night conversation; later, I verified it in the text of the Treatise on the Great Virtue of Wisdom. The teaching of the patriarchs of the dharma transmission is clear and without omission. This text is found in the tenth fascicle of the Treatise on the Great Virtue of Wisdom. It is clear that buddhas necessarily take the ultimate reality of dharmas as their great master. The Venerable Shākyamuni also realizes the constant law of buddhas.

To take the ultimate reality of dharmas as master means to make offerings and venerate the three jewels: Buddha, dharma, saṅgha. Buddhas accumulate innumerable asamkhyeya-kalpa of merits and roots of goodness, without seeking their reward. They only make offerings out of veneration for merits. Having reached the stage of buddha's awakening, he still loves small merits, and threads the needle for the blind bhikṣu. If one wishes to understand the merits of buddha's awakening, this story is precisely its indication. Thus, the merits of buddha's awakening, the truth of the ultimate reality of dharmas, are not as ordinary beings today think.

What ordinary beings today think is that the ultimate reality of dharmas would be to do evil, that buddha's awakening would only be having attainments. Such false views, even if they last eighty thousand kalpa, do not escape the views of the original kalpa, the original views, the views of the final kalpa, the final views. How could they manage to exhaust what only buddhas among themselves exhaust, namely the ultimate reality of dharmas? For what only buddhas among themselves exhaust is precisely the ultimate reality of dharmas.

In general, there are ten kinds of offerings. Namely: First, the offering of the body. Second, the offering of the caitya. Third, the present offering. Fourth, the non-present offering. Fifth, the offering made by oneself. Sixth, the offering made by others. Seventh, the offering of material goods. Eighth, the superior offering. Ninth, the unsullied offering. Tenth, the offering of the path leading to the goal. Among these, the first, the offering of the body, means: making offerings to the form body of the Buddha, this is called offering of the body.

Offerings to Stūpas and Devotion

In this third part of the fascicle "Offerings to Buddhas," Dōgen continues his exegesis of the ten types of offerings, focusing particularly on the second, the "offering to stūpas" (shidai kuyō). He extensively cites the Sengi ritsu (Monks' Vinaya) to establish the rules for constructing, locating, and venerating stūpas, these funerary or commemorative monuments. A detailed story illustrates how the Buddha Shākyamuni himself had a stūpa erected in honor of the past Buddha Kāshyapa, thus emphasizing the continuity and respect due to the awakened ones of ancient times.

Dōgen insists that venerating stūpas and relics is not a superstitious or materialistic act, but an essential practice, "the constant method of all buddhas," which expresses devotion and perpetuates the dharma. He then enumerates the other types of offerings—present or absent, made by oneself or by others, material or supreme—emphasizing that purity of intention and sincere devotion are the source of infinite merits.

Second, offering to the sanctuaries of buddhas is named "offering to chaityas" (shidai kuyō). The Sengi ritsu says: "Where there are relics (shari), it is called a stūpa (tōba); where there are no relics, it is called a chaitya (shidai)." Some also say that it is generally called cha

In Sanskrit, it is called stūpa or also thūpa; here it is translated as "square tumulus" (hōfun), and it is also called "sanctuary" (reimyō). In the Āgamas, it is called chaitya.

Whether one speaks of stūpa or chaitya, it is similar. However, in the Hokke sengi hō of the great master Zen Nangaku Eshi, it is said: "With a single mind, I reverently pay homage to the relics, the venerable images, the wondrous chaityas and stūpas of the ten directions, to the Tathāgata Tahō, to the precious stūpa containing his entire body." It clearly appears that the chaityas and wondrous stūpas are distinct from relics and venerable images.

The Sengi ritsu, volume thirty-three, says: "The method of the stūpa: when the Buddha resided and traveled in the country of Kosala, there was a brahmin who was plowing the earth. Seeing the Blessed One pass by, he took his ox-goad, planted it in the ground, and saluted the Buddha. The Blessed One, having seen this, let out a smile." The bhikkhus asked the Buddha: "For what reason did you smile?

We earnestly wish to hear it." He then said to the bhikkhus: "This brahmin has just saluted two Venerable Ones." The bhikkhus asked the Buddha: "Who are these two buddhas?" The Buddha said to the bhikkhus: "In saluting me, under his goad is a stūpa of the Buddha Kāshyapa." The bhikkhus said to the Buddha: "We wish to see the stūpa of the Buddha Kāshyapa." The Buddha said to the bhikkhus: "Ask this brahmin for clods of earth and this land." The bhikkhus immediately asked him. Then the brahmin gave them to them. At that moment, the Blessed One manifested the stūpa of the seven treasures of the Buddha Kāshyapa, one yojana high, half a yojana wide on each side.

The brahmin, having seen it, immediately said to the Buddha: "Blessed One, my family name is Kāshyapa, this is my stūpa of Kāshyapa." Then the Blessed One, on the land of this house, had the stūpa of the Buddha Kāshyapa constructed. The bhikkhus asked the Buddha: "Blessed One, may we offer earth?" The Buddha said: "You may offer it." Immediately, he spoke this gāthā: "A hundred thousand loads of true gold, used to practice giving, are not worth a single clod of earth offered with a respectful heart to support a buddha's stūpa."

Then the Blessed One himself erected the stūpa of the Buddha Kāshyapa: the lower base, square, was surrounded by a balustrade; it rose round on two levels, with square protruding corners on the four sides; at the summit was placed a canopy, and a long pole bore the characteristic rings. The Buddha said: "The method for constructing a stūpa must be thus." The stūpa completed, the Blessed One, out of respect for the buddha of the past, himself bowed. The bhikkhus asked the Buddha: "Blessed One, may we bow?" The Buddha said: "You may." Immediately, he spoke this gāthā: "A hundred thousand pieces of gold offered by men to practice giving are not worth a single virtuous heart that, with respect, salutes a buddha's stūpa."

Then the people, hearing that the Blessed One had constructed a stūpa, brought incense and flowers to offer to the Blessed One. The Blessed One, out of respect for the buddha of the past, accepted these flowers and incense and offered them to the stūpa. The bhikkhus asked the Buddha: "May we also make offerings?" The Buddha said: "You may." Immediately, he spoke this gāthā: "A hundred thousand chariots of true gold, used to practice giving, are not worth a single virtuous heart that, with respect, offers flowers and incense to a stūpa."

Then as a great assembly gathered like clouds, the Buddha said to Shāriputra: "You, teach the dharma to these people." The Buddha then spoke this gāthā: "A hundred thousand Jambudvīpa filled with true gold offered as gifts are not worth a single gift of the dharma that, by following and conforming...

"At that moment, among those seated, some attained the Way. The Buddha then spoke this verse: 'Throughout a hundred thousand worlds, offerings filled with true gold are not worth a single offering of the dharma, which, by following and conforming, allows one to see the ultimate truth.'"

Then the brahmin, with indestructible faith, offered a meal to the Buddha and the community in front of the stūpa. King Prasenajit, hearing that the Blessed One had caused the stūpa of the Buddha Kāshyapa to be built, ordered seven hundred carts to be loaded with bricks and went to the Buddha. He prostrated himself, his head at the Buddha's feet, and said: "Blessed One, I wish to enlarge this stūpa, is it possible?" The Buddha said: "It is possible." The Buddha said to the king: "In a past time, when the Buddha Kāshyapa entered parinirvāṇa, there was a king named Kīrti. He wished to build a stūpa of the seven treasures.

A minister then said to him: 'In future times, lawless men will appear. They will destroy this stūpa and incur heavy karma. I only wish that the king build it of bricks and cover it with gold and silver. If someone takes the gold and silver, the stūpa will remain intact.' The king followed the minister's advice: he built it of bricks and covered it with gold leaf. It was one yojana high, half a yojana wide on each side. He made a copper balustrade. The construction lasted seven years, seven months, and seven days. Once completed, he made offerings of flowers and incense, as well as to the bhikkhus.'" King Prasenajit said to the Buddha: "That king had much merit and many treasures. What I will build now will not equal it." He then built for seven months and seven days until completion. Finished, he made offerings to the Buddha and the community of bhikkhus.

The method for building a stūpa is as follows: the lower base, square, is surrounded by a balustrade; it rises round on two levels, with projecting square corners on the four sides; at the top is placed a canopy, and a long mast bears the characteristic rings. If someone says: "The Blessed One has already eliminated desire, anger, and ignorance, what use is this stūpa?", they incur the fault of transgressing the Vinaya, for the karma is heavy. This is what is called the method of the stūpa.

Regarding the affairs of the stūpa: when establishing a monastery (sanghārāma), one must first choose a good location for the stūpa. The stūpa should not be to the south, nor to the west; it should be to the east or the north. The community's land should not encroach upon the Buddha's land, and the Buddha's land should not encroach upon the community's land. If the stūpa is near a charnel forest, or if dogs bring remains and soil the ground, a wall must be built. The monks' quarters should be to the west or the south. The water from the monks' land should not flow onto the Buddha's land, but the water from the Buddha's land may flow onto the monks' land.

The stūpa should be built in a high and visible place. Within the stūpa enclosure, it is forbidden to wash or dye clothes, to dry them, to wear leather shoes, to cover one's head or shoulders, to spit or blow one's nose on the ground. If someone says: "The Blessed One has already eliminated desire, anger, and ignorance, what use is this stūpa?", they incur the fault of transgressing the Vinaya, and the karma is heavy. These are the affairs of the stūpa.

Regarding the niche of the stūpa: then King Prasenajit went to the Buddha, prostrated himself, and said: "Blessed One, we have built a stūpa for the Buddha Kāshyapa. May we make a niche in it?" The Buddha said: "You may. In a past time, after the parinirvāṇa of the Buddha Kāshyapa, King Kīrti had a stūpa erected for the Buddha. On each face, he made a niche; at the top, he made a statue."

a lion throne and various colorful paintings. In front, he made a balustrade to place flowers; inside the niche, he hung banners and a canopy. If someone says: "The Blessed One has already eliminated desire, anger, and ignorance, he is merely adorning himself and enjoying pleasures," they incur the fault of transgressing the Vinaya, and the karma is heavy. This is the method of the stupa niche.

It is thus clearly established that above the awakening of the fruit of buddhahood, erecting a stupa for the ancient buddhas, paying homage to them, and making offerings to them, is the constant method of all buddhas. Although such facts are numerous, I cite them briefly here.

The Buddhist dharma possesses various schools, and among them, the Sengi ritsu is also fundamental. The Sengi ritsu was brought back by Faxian, who first opened the way through the thorns to go to India and ascend Vulture Peak. The dharma correctly transmitted from patriarch to patriarch corresponds precisely to this school.

Third, the offering in presence. Facing the body of the Buddha or a chaitya, one establishes an offering. Fourth, the offering in absence. For a buddha or a chaitya that is not present, one broadly establishes an offering. That is, to offer together in presence and in absence to buddhas, chaityas, and sanctuaries, and also to offer in absence to buddhas, chaityas, and sanctuaries. The offering in presence brings great merits; the offering in absence brings very great merits, because the field of application is vast. One who offers in presence and in absence obtains the greatest merits. Fifth, the offering made by oneself. Oneself offers to the Buddha and to chaityas.

Sixth, the offering made by others to the Buddha and to chaityas. If one possesses few goods, without relying on laziness, one teaches others to make the offering. That is, the offering by oneself and by others, here and there, is of the same nature. The offering made by oneself brings great merits; teaching others to offer brings very great merits; offering by oneself and by others brings the greatest merits. Seventh, the offering of material goods to the Buddha, to chaityas, to sanctuaries, and to relics. Goods are of three kinds. First, the offering of means of subsistence: clothing, food, etc. Second, the offering of objects of veneration: incense, flowers, etc.

Third, the offering of objects of ornament: all other jewels, ornaments, etc. Eighth, the supreme offering. The supreme is triple. First, to specially establish various offerings. Second, with pure and clear faith, to believe that the virtue of the Buddha is immense, and that it is therefore right to offer to him. Third, the mind of dedication: to establish an offering aspiring to the mind of buddhahood. Ninth, the unsullied offering. The unsullied is twofold. First, the unsullied mind, free from all fault. Second, unsullied goods, free from the fault of illegitimacy. Tenth, the offering of the path that leads to the goal.

That is, the offering conforming to the fruit is named the offering of the path that leads to the goal. The fruit of buddhahood is the goal to which it leads; the practice of offering can reach this goal, it is called the path that leads to the goal. The offering of the path that leads to the goal is sometimes named the offering of the dharma, sometimes the offering of practice. It includes three aspects. First, the offering of material goods is an offering of the path that leads to the goal. Second, the offering of admiring joy is an offering of the path that leads to the goal. Third, the offering of practice is an offering of the path that leads to the goal.

Since there exist these ten offerings for the Buddha, it is the same for the Dharma and for the Sangha. The offering to the Dharma, that is offering to the principles, teachings...

and practices of the dharma expounded by the Buddha, as well as to the sutras. Offering to the Sangha means offering to all the saints of the three vehicles, to their chaityas, to their images, to their sanctuaries, and also to ordinary monks.

Next, there are six kinds of mind in offering. First, the mind of the incomparable field of merit. Producing the most excellent in the field of merit. Second, the mind of incomparable benefit. All good and all joy arise in dependence on the Three Jewels. Third, the mind of producing what is most excellent for all beings. Fourth, the mind of the rarity of the udumbara flower. Fifth, the unique and extraordinary mind of the great world-system of the three thousand. Sixth, the mind of the meaning of perfect refuge. That is, the Tathāgata perfectly possesses worldly and supra-worldly dharmas, and can be a place of refuge for beings: this is called "the meaning of perfect refuge."

With these six kinds of mind, even if the offering is modest, offering to the Three Jewels can procure infinite and limitless merits. All the more so if it is abundant.

Such offerings must absolutely be practiced with a sincere heart. This is what all buddhas have certainly practiced. Although the causes and conditions are clearly expounded in the sutras and the Vinaya, they have moreover been directly and correctly transmitted by the buddhas and patriarchs. The days and months when one attends to tasks and serves with labor are precisely the moment of offerings. The rules for installing images and relics, making offerings and prostrations to them, erecting sanctuaries and chaityas, have been correctly transmitted solely within the house of the buddhas and patriarchs; those who are not descendants of the buddhas and patriarchs do not possess them correctly.

The Authentic Offering and Its Merits

In this last part of the fascicle "Offering to Buddhas," Dōgen insists on the necessity of transmitting and practicing offering in an authentic manner conforming to the Dharma. He emphasizes that if the method is not correctly transmitted, the offering loses its correctness and its merits diminish.

He cites the example of ancient masters, such as Chan Master Lingtao who served for a long time near the stupa of Caoxi, or the Sixth Patriarch Huineng who, while still a simple layperson, pounded rice day and night for the community. These acts, accomplished in the spirit of the Dharma, constitute models of authentic offering.

If [the method] is not transmitted, or if it is not correctly transmitted according to the Dharma, then the ritual and the Dharma are in discord. When the ritual and the Dharma are in discord, the offering is not authentic. If the offering is not authentic, the merits are neglected. One must absolutely learn and receive the correct transmission of the method of offering conforming to the Dharma.

Chan Master Lingtao spent years serving near the stupa of Caoxi. The practitioner Lu [Huineng] did not rest day or night, pounding rice to offer to the community. Both practiced offering conforming to the Dharma. These are only a few examples; it would be impossible to cite them all abundantly. This is how offering should be practiced.

Treasury of the True Dharma Eye – Offering to Buddhas – Fifth [fascicle]

Copied in the monks' dormitory at Eihei-ji temple, on the twenty-third day of the sixth month of the second year of the Kōan era [1279], the year tsuchinoto-u.