History of Stupa

Sri Lankan Architecture developed due to the influence of Buddhism as follow (1) Residential Units (Sanghārāma), (2) Ecclesiastical Units (Uposata Sāla) and (3) Ritual or Sacred Units. There are various views about the origin of stūpa. According to Furgoson, 117 years before in India, there had been Vedic stūpas. The origin of those stūpas was connected with cemetery. The term used was “Smashanā”. There were two types of Smashanā. One was square shape. The other was circular. Normally, in a stūpa inside the matrix, there had been a square shaped place to enshrine relics. During the time of the Buddhas, the Sākyans also made stūpa with ashes kept inside. Therefore it was a general belief that the origin of stūpa has a connection with cemetery. Moreover, Agravala has given an idea of a Hiraniya Stūpa. It was a symbol of Vedic Brahman. The Buddhists on other hand considered stūpa as a symbol of the Buddha. According to Buddhism, there are four people who deserve the construction of a stūpa. (1) The Fully Enlightened One – The Buddha, (2) The Enlightened One for Himself – Pacceka Buddha, (3) Arahant  – Arahanta Buddha and (4) Wheel Rolling Monarch – Cakkavatti Rāja

.Mahāparinibbāna Sutta of Dīghanikāya

During the life time of the Buddha, stūpas were constructed enshrining the ashes of Sāriputta and Moggallāna Therās. Ananda Thera questioned the Buddha how he should treat the Buddha's Body after the Buddha had passed away. The Buddha advised him to do all the necessary activities thus as in the case of Cakkavatti king.  According to Sarvastivāda Vinaya, It is said that Anāthapindika had obtained Buddha's Hair and Nails and constructed a stupa. According to Mahāsangika Vinaya, the Buddha Himself had constructed a stūpa for Kassapa Buddha. Therefore we observe that the origin of the Buddhist stūpa runs far back to the time of the Buddha. The term stūpa had been given to four sacred places. Namely: (1) the place where Bodhisatta was born. (2) The place where He attained Enlightenment. (3) The place where the First Preaching of Dhamma was made. (4) The place where the Great Demise of the Buddha took place. After the Great Demise of the Buddha, many kings were eager to collect Relics for the purpose of constructing stūpas. Mahāparinibbāna Sutta of Dīgha Nikāya explains clearly how the Relics were distributed. The following were the kings and Brahmins who obtained Relics for the construction of stupās. King Ajasatta of Rajagaha,Bullis of Allakappa,Mallas of Kusinara and Pava,Licchavis of Vesali,Brahmin Drona etc. All those people took ashes and constructed stupas and paid respect. Later on in India King Asoka constructed 84,000 stupas.read more

The Religious Aspect of the Structure of Stūpa

This stūpa at a four junction should be made. The Buddha also said flowers should be offered to the stūpa and it should be circumbulated. Stūpa derives the sacred character because of the Corporeal Remains of the Buddha are enshrined therein. The stūpa stands as an important sacred building amidst the Residential Units of a monastery. The devout Buddhist, when worshipping a stūpa, sees it as the Buddha. The architectural features of stūpa give a religious message based on Dhamma. The stūpa is broad at the base and gradually becomes thin towards the top. This shows that the defilements are little by little decreased. (1) The foundation of stūpa depicts people of various types. The foundation is very broad, deep and heavy. It is an indication of the   wheel of sansāra-cycle of births. (2) The three terraces symbolize the Triple Gem. Some scholars say   they represent Sīla – Samādhi – Paññā. (3) The matrix depicts 37 Dhammas belonging to Enlightenment or 84,000 Doctrines. (4) The Square Enclosure depicts the four groups in the Sāsana – Bhikkhu,Bhikkunī,Upāsaka,Upāsikā. According to archaeologists, it is a depiction of the Four Noble Truths. (5) The Section of Deities is a depiction of the Deva world. (6) The Spire is an indication of the Four Paths and the Four Fruits – Sotāpañña, Sakadāgāmī,Anāgāmaī.Arihat.(there are eight curves) (7) The Pinnacle is a symbolization of two types of Nibbāna. 1. Sopadisesa – a person who has attained arahantship but the body is there -still living. 2. Anupadisesa – when passing away,body is not there – not living. (8)  The Crest Jewel – Vajracumbata conveys freedom from all defilements – Nibbāna.