The Verses on Circumambulating Shrines
Summary
Toh 321
Degé Kangyur, vol. 72 (mdo sde, sa), folios 198.b–201.a
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Table of Contents
Summary
In response to a question from Śāriputra, the Buddha extols the benefits that result from the practice of circumambulating shrines, that is, walking around them while keeping them on the right-hand side. Such benefits include being reborn in beautiful and healthy bodies with intelligent minds and virtuous qualities, in fortunate and privileged circumstances, and in various heavenly realms. Ultimately, the Buddha says, such practice may even result in the achievement of different types of awakening.
Acknowledgements
Translated, introduced, and annotated by David Fiordalis and George FitzHerbert, in consultation with a draft translation made from the Tibetan by Khenpo Kalsang Gyaltsen and Chodrungma Kunga Chodron of the Sakya Pandita Translation Group.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. David Fiordalis and George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
Introduction
The Verses on Circumambulating Shrines concerns the benefits of performing the practice known in Sanskrit as pradakṣiṇa (Pali: padakkhiṇa). This term means “on the right-hand side,” and refers to the practice of paying homage to or venerating something (or someone) through circumambulation. This usually entails walking around the sacred object or person in a clockwise direction so that one keeps whatever is being circumambulated on one’s right-hand side as a gesture of respect. This ancient Indian practice remains prevalent throughout contemporary South Asia and its cultural diasporas, and among Buddhists and non-Buddhists alike. Translated into Tibetan as bskor ba (“circumambulate” or “circle”), pradakṣiṇa continues to be one of the main devotional practices for Buddhists in Tibet and around the world. Such a practice may involve walking around a holy site, a sacred mountain or lake, a sacred tree, a holy person, or the shrine that houses such a person’s remains. The practice can also be accompanied by prayer, song, or the recitation of mantras. As such, it is possible to imagine reciting a text like The Verses on Circumambulating Shrines translated here as part of the practice,1 even though it reads more like a hymn or encomium to such a practice than a liturgy for one.
The Verses on Circumambulating Shrines focuses specifically on the benefits of ritual circumambulation of a stūpa or caitya of a buddha. The word stūpa refers to the mounds or domed reliquary monuments that are among the most visible features of Buddhist material culture and appear to date from at least the time of King Aśoka in the third century ʙᴄᴇ.2 The word caitya can be understood as almost synonymous with stūpa. However, it can also have a somewhat broader designation in reference to a holy place or natural object, such as a cave or tree, as well as the shrine or construction that marks the site as holy. The latter may even be something as simple as a pile of rocks. Both caitya and stūpa are translated with the same Tibetan term, mchod rten, meaning a “support” or “basis” (rten) for an “offering” or “veneration” (mchod), and so we have chosen to translate this term as “shrine.”
While stūpas or caityas may have been simple constructions at first, and they still may be, they also came to feature ornate designs rich in layers of story and symbolism, such as at the great stūpas in India at Bhārhut, Sāñcī, and Amaravati, and the stūpa complex at Borobodur in Indonesia.3 While many stūpas are said to contain physical relics of a buddha, they may also contain ritually empowered representations of a buddha or of the awakened state in the form of statues, texts, mantras, and so forth, which represent the body, speech, and mind of an awakened buddha. Some Buddhist texts also speak of the value of making even small mounds of dirt or clay and treating them as stūpas or caityas, which may be related to the practice of making small clay votive offerings (Tib. tsa tsa).4 In any case, the practice of making stūpas or caityas and venerating them goes back to the first millennium of Buddhism in India.5
The benefits of sponsoring, making, ornamenting, cleaning, and otherwise venerating stūpas or caityas are mentioned in numerous Buddhist texts found in the Kangyur and elsewhere. For instance, one that bears a particularly close relationship to The Verses on Circumambulating Shrines is The Verses for Prasenajit, Toh 322, the very next work in the Degé Kangyur. Also, The Sūtra on Dependent Arising (Pratītyasamutpādasūtra, Toh 212/520/980) describes the merit earned by making a stūpa where one did not exist before, even if it is only the size of a fruit “with a central pillar the size of a needle and a parasol the size of a flower” (Toh 212, 1.6).6 The White Lotus of the Good Dharma (Toh 113, 2.105–2.123) mentions the rewards of worshiping stūpas and images of the buddhas, while Describing the Benefits of Producing Representations of the Thus-Gone One (Toh 320) focuses exclusively on the benefits of producing images of them.
The Avalokinī Sūtra (Toh 195), another text that discusses the benefits of worshiping stūpas, has a number of stanzas containing lines that are quite close or identical to some found in The Verses on Circumambulating Shrines translated here. The Avalokinī Sūtra has a close relationship with the Avalokitasūtra of the Mahāvastu, a Vinaya work said to belong to the Lokottaravāda strand of the Mahāsāṅghika monastic lineage, and some of its stanzas are also quoted in Śāntideva’s compendium, The Training Anthology (Śikṣāsamuccaya).7 Additionally, the Mūlasarvāstivāda Vinaya, which was translated into Tibetan and formed the basis for the Tibetan monastic lineages, contains further stanzas, in sections detailed later in the introduction, that are nearly identical to some found in The Verses on Circumambulating Shrines.
In addition to these parallel stanzas found in other texts, previous scholarship has identified a number of Sanskrit witnesses to different versions of this work, with the title The Verses on Circumambulation (Pradakṣiṇagāthā) given when a colophon is extant. These witnesses include some fragments found at Bamiyan (in present day Afghanistan), Kucha (in present day Xinjiang Autonomous Region), and Gilgit (in present day northern Pakistan).8 The Gilgit manuscripts, which date approximately to the sixth or seventh century ᴄᴇ, include two separate fragments of several stanzas each and a complete version of the text that corresponds to the first forty-four verses of the Tibetan translation.9
In addition to the above Sanskrit witnesses, there is another, somewhat later Sanskrit manuscript—likely of northern Indian origin, although purchased in Nepal—containing another complete version of the work. This version is slightly longer than the fifty-eight verses found in the canonical Tibetan translation of the work, but seems to correspond quite closely to what has been preserved in Tibetan.10 The colophon to the work in this manuscript refers to it by the title Pradakṣiṇāgāthā (The Verses on Circumambulation), and in the manuscript it directly precedes another version of the aforementioned Verses for Prasenajit, Toh 322.
Given the many and various Buddhist works that discuss themes related to constructing and worshiping stūpas and caityas, and the evidence from the different versions of The Verses on Circumambulating Shrines preserved in Sanskrit, it is possible to take a text-critical approach to analyzing the content of this work. The Verses on Circumambulating Shrines can be analyzed in several parts. The first part corresponds to the first forty-five stanzas, which can be seen as a complete work in itself. These verses are framed by a narrator’s voice telling the audience that Śāriputra asked the Buddha a question about the benefits of circumambulating shrines. It quotes Śāriputra’s question in direct speech, and then gives the Buddha’s response in forty-two verses detailing the many future benefits of such a practice. This part of the work is further linked thematically and poetically by the refrain, “Those who circumambulate a shrine…” (Tib. mchod rten bskor ba byas pas ni, Skt. stūpaṃ kṛtvā pradakṣiṇaṃ), which is found in most of these stanzas.
While verse 45 can be seen as a concluding verse to those preceding it, it can also serve as a kind of bridge to the verses that follow. The identity of the speaker of the latter verses is not made clear in the work itself, but almost identical parallels to verses 46–48 are found in The Chapters on Monastic Discipline (Vinayavastu), Toh 1, of the Mūlasarvāstivāda Vinaya—located both in The Chapter on Shelter (Śayanāsanavastu, Toh 1-15) and in The Chapter on Schisms in the Saṅgha (Saṅghabhedavastu, Toh 1-17)—in the context of a narration describing Anāthapiṇḍada’s approach as he first encounters the Buddha.11 Although the extant Sanskrit for these verses does not mention either shrines or circumambulation explicitly, the stanzas are linked thematically and poetically to what comes before them in The Verses on Circumambulating Shrines by the idea that “taking a single step” has a value that cannot be measured by vast quantities of gold. In the Vinaya it is a step taken toward the Buddha, while in The Verses on Circumambulating Shrines, the implication—as made explicit in the Tibetan translation—is that it is a step taken along the route of circumambulation.
The remaining verses, 49–58, have an almost identical parallel in a series of verses found in The Chapter on Medicines (Bhaiṣajyavastu, Toh 1-6, 9.51–9.67) in the Mūlasarvāstivāda Vinaya. Here, they are spoken by the Buddha Śākyamuni to King Prasenajit and others in relation to the veneration of the former Buddha Kāśyapa’s relics, which the Buddha Śākyamuni had just made visible.12 It is also worth mentioning that this same episode is also found twice in the Divyāvadāna.13 Such parallels aside, these verses are linked thematically and poetically to what comes before them in The Verses on Circumambulating Shrines by the fact that in them the Buddha Śākyamuni extols the tremendous value—described as exceeding vast quantities of gold from the Jambu River—of various acts of worship “at shrines of a buddha” (Skt. buddhacaityeṣu, Tib. sangs rgyas mchod rten la). The first of these acts is “taking a step” at shrines of a buddha, and subsequent verses mention other acts of worship “at shrines of a buddha,” such as offering a lump of clay, flower petals, a garland, scented water, and so forth.
The Verses on Circumambulating Shrines concludes with two significant claims.14 The first is that the merit earned from venerating a living buddha is the same as one earns by venerating a buddha who has entered nirvāṇa, so long as one does so with the same quality of mind. In the Sanskrit, this quality is described as one of serene confidence or faith (prasannacitta), which the Tibetan translation appears to interpret slightly more along the lines of a joyful mind (dga’ ba sems pa). The second claim is that, since buddhas and their qualities are both inconceivable (or inconceivably great (Skt. acintya, Tib. bsam mi khyab)), those who have faith (Skt. prasannānām, Tib. dad rnams) in what is inconceivable will receive karmic results that are also inconceivable; that is, they will become inconceivably great.
Apart from the various Sanskrit witnesses mentioned above and the canonical Tibetan translation in the Kangyur, a Chinese translation of the work was made by Śikṣānanda 實叉難陀 between 695 and 704 ᴄᴇ, entitled You rao fo ta gong de jing (右繞佛塔功德經 Taishō 700).15 It is located in the Chinese canon immediately after The Sūtra on the Merit of Building a Stūpa (造塔功德經 Taishō 699),16 a text which corresponds closely to the aforementioned Sūtra on Dependent Arising, Toh 212/520/980, in the Tibetan canon.
There is also a Khotanese version of the work in the Saka language, which survives in a manuscript from the cave library at Dunhuang. This version has been tentatively dated to around 995 ᴄᴇ,17 and a transliteration and English translation of it were published by Harold W. Bailey.18 Unlike the extant Sanskrit and Tibetan versions, however, it refers to itself as a sūtra and begins in a style typical of a sūtra in that it is set at Prince Jeta’s Grove in Śrāvasti. Although it shares a general theme with other versions of the work, as well as being an encomium on the benefits of circumambulation, its wording and details are different from those preserved in Sanskrit and Tibetan.
Finally, there is another Tibetan version of the work that is worthy of mention here. It is inscribed in the southern niche of the mchod rten opposite the entrance of the Sumtsek (Tib. gsum brtsegs) temple at Alchi in Ladakh. This inscription, now fragmentary, has been tentatively dated to the thirteenth century, and was the focus of a detailed philological study by Kurt Tropper (2010).
Not only does all this evidence add to the complexity of the textual history of The Verses on Circumambulating Shrines, but it would also seem to point to the widespread popularity of the practices of creating and worshiping shrines and representations of the buddhas. It is indicative of the depth and breadth of support for such practices in Buddhist literature.
The identity of the translator(s) of the canonical version of The Verses on Circumambulating Shrines into Tibetan is unknown. The work bears no colophon in any version of the Kangyur. However, the title is found in both the Denkarma and the Phanthangma imperial catalogs, where it is listed among translated sūtras of the “Lesser Vehicle” (Tib. theg pa chung ngu) and preceded by the aforementioned Verses for Prasenajit (Toh 322).19 Its inclusion therein thus suggests a translation no later than the early ninth century.
We are aware of two prior translations of The Verses on Circumambulating Shrines from Tibetan into English by Warner Belanger (2000) and Elizabeth Cook (1977). In addition, Tropper (2010) includes an English translation of the verses found on the inscription in Alchi.
Our translation was made from the Tibetan as found in the Degé Kangyur, in consultation with the alternative readings recorded in the Comparative Edition (dpe bsdur ma), the Stok Palace Kangyur, and in certain instances other versions of the Kangyur. We also consulted the Sanskrit manuscript held at the Cambridge University Library and its readings informed our work.
Text Body
The Translation
Homage to the Three Jewels.
This concludes “The Verses On Circumambulating Shrines.”
Notes
Bibliography
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mchod rten bskor ba’i tshigs su bcad pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006-9, vol. 72, pp. 567–74.
mchod rten bskor ba’i tshigs su bcad pa. Stok Palace Kangyur vol. 62 (mdo sde, da), folios 401.b–405.b.
Pradakṣiṇāgāthā. Cambridge University Library MS Os.131.3–4.
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Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
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Glossary
Types of attestation for names and terms of the corresponding source language
Attested in source text
This term is attested in a manuscript used as a source for this translation.
Attested in other text
This term is attested in other manuscripts with a parallel or similar context.
Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding language.
Approximate attestation
The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.
Reconstruction from Tibetan phonetic rendering
This term is a reconstruction based on the Tibetan phonetic rendering of the term.
Reconstruction from Tibetan semantic rendering
This term is a reconstruction based on the semantics of the Tibetan translation.
Source unspecified
This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.
applications of mindfulness
- dran pa nye bar gzhag pa
- དྲན་པ་ཉེ་བར་གཞག་པ།
- smṛtyupasthāna AS
at shrines of a buddha
- sangs rgyas mchod rten la
- སངས་རྒྱས་མཆོད་རྟེན་ལ།
- buddhacaityeṣu AS
awakening of a pratyekabuddha
- rang rgyal byang chub
- རང་རྒྱལ་བྱང་ཆུབ།
- pratyekabodhi AS
bases of miraculous power
- rdzu ’phrul rkang pa
- རྫུ་འཕྲུལ་རྐང་པ།
- ṛddhipāda AS
Controlling Others’ Emanations
- gzhan ’phrul dbang byed
- གཞན་འཕྲུལ་དབང་བྱེད།
- nirmāṇavaśavartin AS
Heaven of the Thirty-Three
- sum cu rtsa gsum
- སུམ་ཅུ་རྩ་གསུམ།
- trayastriṃśa AS
immeasurable states of mind
- sems kyi tshad med
- སེམས་ཀྱི་ཚད་མེད།
- apramāṇa AS
Jambu River
- ’dzam bu chu klung
- འཛམ་བུ་ཆུ་ཀླུང་།
- jāmbūnada
nirvāṇa
- mya ngan las ’das pa
- མྱ་ངན་ལས་འདས་པ།
- nirvāṇa
opportunity so hard to find
- dal ba rnyed dka’
- དལ་བ་རྙེད་དཀའ།
- kṣaṇadaurlabhya AO
tathāgata
- de bshin gshegs pa
- དེ་བཤིན་གཤེགས་པ།
- tathāgata
those who circumambulate a shrine
- mchod rten bskor ba byas pas ni
- མཆོད་རྟེན་བསྐོར་བ་བྱས་པས་ནི།
- stūpaṃ kṛtvā pradakṣiṇaṃ AS
virtue
- yon tan
- ཡོན་ཏན།
- guṇa
wheel-turning king
- ’khor los sgyur ba’i rgyal po
- འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
- cakravartin AS