This Study focuses on the relationship between the doctrine of ekayāna（一乘）and the Buddhist Pagoda（塔廟）on the Saddharmapuṇḍarika-sūtra , which indicates all beings could become enlightened through carrying out the teachings of the Buddha. As the sūtra mentioned, after a Buddha's nirvāṇa（涅槃）, followers should build up a Buddhist Pagoda decorated with seven kinds of jewelry as an offering a Buddha's śarīra（舍利）. It is the teaching of all of the Buddhas to their disciples. As the Sākya-muni-Buddha pre-confers the Buddhahood to the disciples of śrāvaka(聲聞), the Buddha also instructs them to erect a Buddhist Pagoda as an offering to a Buddha's śarīra to accumulate the merits and wisdom, which is a skillful way to lead them to become enlightened in the future. Building up a Buddhist Pagoda is one of the Buddha’s teaching methods to guide different kinds of beings to recognize and realize they are endowed with the buddhatā（佛性）. It’s also highlighting the Buddha’s most important mission to this world that is to help all beings obtaining enlightenment. The Saddharmapuṇḍarika-sūtra also referred to make an offering to the bhūtatathatā dharmakāya（真如法身）by building up a Buddhist Pagoda. It is the dharmakāya （法身）of the tathāgata（如來）with the virtue of īśvara（自在）. This spiritual body is permanent, and its feature is neither (to be) born nor ended. It is adamantine like a diamond which can’t be destroyed. The bhūtatathatā dharmakāya of the Buddha has two meanings : One is the teaching of the Buddha according to the chapter of Teacher of the Dharma (dharma-bhānaka chapter,〈法師品〉）on the Saddharmapuṇḍarika-sūtra. Another is the permanent dharmakāya（法身）of the Prabhūta-ratna-Buddha（多寶佛）appearing in the jeweled pagoda described in the chapter of Treasure Stūpa (ratna-naya-stūpa chapter,〈見寶塔品〉）. Ji-Zang（吉藏）regarded the chapter of Treasure Stūpa as a turning point of this sūtra, which assured the correctness of the Buddha’s previous preaching on the Saddharmapuṇḍarika-sūtra, and also brought forth the Buddha’s following teachings of the sūtra. The Prabhūta-ratna-Buddha confirmed what the Buddha had taught about the ultimate universal un-dualistic wisdom(平等大慧) was the truth, which was the feature of the doctrine of ekayāna. By analyzing the reality and the functions of ekayāna, the way of accumulating merits and wisdom, and the required participators of the dharma assembly, Ji-Zang clarified his above comments. Though buddhatā (佛性) hadn’t been discussed on this sūtra, yet the sutra’s core value ekayāna already implied the Buddha nature which was the uncontaminated essence of tathāgata-garbha（如來藏）, and the cause of becoming enlightenment. Following the chapter of Treasure Stupa, there are several related chapters emphasizing how to bear the duty of passing down this ekayāna sūtra. The chapter of Encouragement to uphold the sūtra〈勸持品〉encourages the Bodhisattvas（菩薩）to embrace the teachings of the sūtra。And the chapter of Peace and Contentment (〈安樂行品〉) teaches the Bodhisattvas how to transmit the sūtra after the Sākya-muni-Buddha's nirvāṇa, and when in the most difficult ages by keeping their minds peaceful and pleasant. Moreover, the chapter of Springing up from the Earth describes the Bodhisattvas vowing to spread the sūtra, which indicates the difficulty to popularize the sūtra. The main reason is the teaching of ekayāna is hard to be understood and to be a
