Sacred Monuments: The Buddhist Tradition of Stupa Veneration for Arahants
Dr. Bhante Nivitigala Sumitta
Introduction
The practice of erecting stupas (Pali: *thūpa*, Sanskrit: *stūpa*) to honor enlightened beings represents one of Buddhism's most enduring architectural and devotional traditions. These sacred monuments, ranging from simple burial mounds to elaborate multi-tiered structures, serve not merely as memorials but as focal points for religious practice, merit-making, and spiritual inspiration. This article examines the canonical foundations and early Sangha practices that established the precedent for constructing stupas to venerate arahants—those who have achieved complete liberation from the cycle of rebirth—and explores the theological rationale underlying this meritorious form of devotion.
The Canonical Foundation: Buddha's Own Stupas
The precedent for stupa construction finds its most authoritative source in the *Mahāparinibbāna Sutta* (Dīgha Nikāya 16), which provides detailed accounts of the Buddha's final instructions and subsequent funeral arrangements. According to this pivotal text, following the Buddha's cremation, his remains were divided among eight groups of devotees, each receiving a portion to enshrine in their respective territories. This division of relics (*dhātu*) and their subsequent enshrinement in commemorative mounds established the fundamental template for Buddhist stupa veneration.
The Buddha himself anticipated and endorsed this practice. In the same sutta, he explicitly stated that stupas should be erected at the four sacred sites of his birth, enlightenment, first teaching, and final passing away (*parinibbāna*). More significantly, the *Cetiyasaṅgaha Sutta* (Aṅguttara Nikāya 10.95) records the Buddha's praise for such monuments, noting that relic-mounds (*dhātucetiya*) serve to inspire faith (*saddhā*), cultivate virtue (*sīla*), and nurture the aspiration toward awakening (*bodhi*) among future generations of practitioners.
Extension to the Chief Disciples
The practice of stupa construction was not limited to the Buddha alone. Historical records indicate that this tradition was immediately extended to honor his foremost disciples. The most documented case concerns Sāriputta, the Buddha's chief disciple renowned for his wisdom. According to the Vinaya Commentary (*Vinayaṭṭhakathā*), when Sāriputta passed away, the Buddha issued explicit instructions: "Enshrine Sāriputta's relics in a cetiya at Jetavana." This direct sanctioning by the Buddha himself provided unambiguous authorization for the construction of stupas honoring arahants.
While the earliest canonical texts do not extensively detail stupas for other disciples, later authoritative sources such as the *Mahāniddesa* and various Pali commentaries (*aṭṭhakathā*) reference similar monuments erected for other notable arahants. These include figures like Pukkusāti, who achieved enlightenment through a chance encounter with the Buddha, and Bāhiya-Dāruciriya, who attained arahantship upon hearing a brief teaching. The construction of small shrines (*chaitya*) or commemorative mounds for these practitioners demonstrates that the early Buddhist community readily adopted and systematized this practice of honoring their spiritually accomplished members.
Theological Rationale for Stupa Veneration
The Buddhist justification for constructing stupas to honor arahants rests on several interconnected theological principles that reflect core aspects of Buddhist soteriology and devotional practice.
Veneration and Remembrance
Stupas function as tangible focal points for devotional activities, providing devotees with a physical locus for paying homage (*pūjā*) to those who have successfully completed the spiritual path. This veneration serves multiple purposes: it acknowledges the exemplary achievement of liberation, provides inspiration for contemporary practitioners, and maintains the living memory of the Buddha's teaching lineage. The act of circumambulation (*pradakṣiṇā*), offering flowers, incense, and other gifts, creates a ritualized framework through which devotees can express their reverence while simultaneously engaging in meritorious activities.
Merit Accumulation
Buddhist cosmology places significant emphasis on the accumulation of merit (*puñña*) as a prerequisite for spiritual advancement. The construction, maintenance, and veneration of stupas represents a particularly potent form of merit-making activity. The *Dāna Sutta* and related texts emphasize that offerings made to stupas containing the relics of enlightened beings generate exceptional spiritual benefits due to the supreme qualities of the recipients. This theological framework transforms stupa-related activities into soteriological practices that contribute directly to the donor's spiritual development.
Symbolic Presence and Inspiration
Perhaps most importantly, stupas serve as symbolic representations of the enlightened consciousness they commemorate. Just as the Buddha's stupas are understood to embody his liberated essence (*dharmakāya*), monuments to arahants remind practitioners that complete release from *saṃsāra* is not merely a theoretical possibility but an achievable goal. The physical presence of these structures within the landscape creates sacred geography that continuously reinforces the Buddhist worldview and provides inspiration for serious practitioners.
Expansion of Veneration Practices
Over time, the principle underlying stupa construction expanded beyond the Buddha and his immediate disciples to encompass a broader categories of venerable figures. This expansion reflects the Buddhist understanding of enlightenment as achievable through various paths and circumstances.
The tradition eventually included *paccekabuddhas* (solitary realizers who achieve enlightenment independently), other awakened disciples (*sāvakas*) within the Buddha's dispensation, and even certain exceptional lay practitioners who demonstrated remarkable spiritual attainment. Additionally, some texts reference stupas for *cakravartin* rulers (universal monarchs) whose virtuous governance and support for the Dharma merited monumental commemoration.
This expansion demonstrates the organic development of Buddhist devotional practice, showing how core principles established in the earliest period provided flexible frameworks for subsequent generations to honor their own spiritual exemplars while maintaining continuity with canonical precedent.
Conclusion
The Buddhist tradition of erecting stupas to honor arahants emerges from a convergence of canonical authorization, early Sangha practice, and sophisticated theological understanding. While no single canonical text provides comprehensive instructions for venerating every enlightened practitioner, the combined evidence from the *Mahāparinibbāna Sutta*, the Buddha's explicit instructions regarding Sāriputta, and the rapid adoption of commemorative practices by the early Buddhist community establishes a clear precedent.
This tradition reflects fundamental Buddhist values: the recognition of spiritual achievement, the importance of maintaining inspiring examples for future practitioners, and the understanding that acts of veneration generate merit conducive to one's own spiritual development. The stupa thus functions simultaneously as memorial, inspiration, and spiritual practice, embodying the Buddhist integration of devotion, ethics, and wisdom in the pursuit of liberation.
The enduring presence of stupas throughout the Buddhist world—from the great monuments of Sanchi and Borobudur to countless smaller shrines dotting the landscape of Buddhist Asia—testifies to the continued vitality of this ancient practice. These sacred structures remind contemporary practitioners that the path to enlightenment remains open and that the achievements of past arahants serve not merely as historical curiosities but as living invitations to undertake the same transformative journey.
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