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1. Background of this paper In Buddhism, there has long been a general recognition that the Buddha Sakyamuni, who is a historical person, still 'continues to live' in some form even after his 'death (parinirvana)' . Stupa worship in which the stupa is equated with ' the living Buddha' and is not regarded as merely 'Buddha's grave' , also stems from this general recognition. It has been already shown that the early Mahayana movement involves the intention of shifting the central focus of Buddhism from stupa worship to dharma evaluation, that is, the intention of shifting the conception of 'the living Buddha' from stupa to dharmakaya (Buddha having a body composed of dharrna) or to dharma itself. This shift was, however, carried out in some moderate manner and was not attained completely since stupa worship was one of the chief fundamentals of the early Mahayana movement. Full devaluation of stupa worship and a complete shift to dharma evaluation was just declared in the sutras such as the Mahameghasutra (MMS), which could utilize the early Mahayana sutra literature as their new foundation instead of stupa worship. In the second chapter of the Suvarnaprabhasottamttasutrendraraja (Suv), entitled the Tathagatayuhpramananirdesaparivarta, there exists a long series of passages concerning the idea of the Buddha. This idea can be summarized as follows : "The Buddha is composed of dharma and the meaning of the stupa/relics is absolutely nothing." The present author has already proved that the Suv quotes these passages from the MMS (see Suzuki [1996, 1998a, 1998b]) and also elucidated how the attitude toward both stiipa and dharma in the second chapter of the Suv altered along the variously phased compilation of the Suv from the first Chinese version (C1), through the present Sanskrit recension (S), the Tibetan version well-corresponding to S (T1),

Stupa Worship and Dharma Evaluation in the Suvarnaprabhasa