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Due to digital security concerns, I will no longer be posting articles on this blog. However, I remain committed to sharing valuable insights and research through my upcoming book series. I encourage you to explore Custodians of the Buddha's Sacred Relics, Vol. 1 & 2, and stay tuned for future installments in the series.

I sincerely appreciate your support and understanding. Thank you for being a part of this journey.For any urgent concerns, please reach out to us at saodhammasami@hswagata.com

Stay safe and thank you for your understanding

The Author

Inscription on the Gilded Bronze Casket of King Kanishka the Great

This inscription was discovered at the ruins of a Buddhist site known as Shah-Ji-Ki-Dheri Buddhist Site, located in Peshawar, Pakistan. The site was first surveyed in 1853 CE (B.E. 2396) by Alexander Cunningham, a British archaeologist. Later, in 1909 CE (B.E. 2452), it was excavated by Dr. David Brainerd Spooner, an American archaeologist working for the Archaeological Survey of India.

The casket is made of gilded bronze, with a diameter of 18 cm and a height of 12.7 cm. It was enshrined within a stupa discovered at the site. At the center of the casket is a depiction of the Buddha delivering a sermon, flanked by Indra on the left and Brahma on the right.

Language and Script:

The inscription is in a mixture of Prakrit and Sanskrit written in the Kharosthi script, comprising four lines:

Transliterated Kharosthi (selected portions):

𐨐𐨞𐨁𐨮𐨿𐨐𐨤𐨂𐨪𐨅 𐨞𐨒𐨪𐨅 ...
𐨱𐨪𐨗𐨯 𐨐𐨞𐨁 ...
𐨮𐨿𐨐𐨯 𐨬𐨁𐨱𐨪𐨅 ...
𐨀𐨕𐨪𐨿𐨩𐨣 𐨯𐨪𐨿𐨬𐨯𐨿𐨟𐨁𐨬𐨟𐨁𐨣 ...

Translation of the Inscription:

"In the first year of the Great King named Kanishka, in this city, this is a religious offering of ... (text missing). May it be for the welfare and happiness of all sentient beings. This was established by a servant named Agisala, an architect at the Kanishka Vihāra within the Mahasena monastery, and dedicated to the community of Sarvāstivāda teachers."

Current Location:

• The original casket is currently on display at the Peshawar Museum, Pakistan.

• A replica has been created and exhibited at the British Museum, London, United Kingdom.

Historical Significance:

Before the excavation, archaeologists, like ordinary people, could not determine exactly what lay beneath the site—only that it was the remains of an ancient structure. It was only after the discovery of this casket and other artifacts that the site was confirmed to be a Buddhist stupa built under the patronage of King Kanishka.

The stupa was dedicated to the Sarvāstivāda monastic order, a school of Buddhism that flourished during the reign of King Kanishka. Notable teachers of this sect included Venerable Parśva and Venerable Vasumitra.

Present Condition of the Site:

Unfortunately, the Shah-Ji-Ki-Dheri site is no longer preserved. After the antiquities were removed and placed in museums, local residents dismantled the remaining structures, converting the land into private property. As a result, all physical remnants of the Buddhist site have been destroyed.

The Dispersal of Relics and the Compassion of the Buddha

 Apapāyukānaṃ hi sarīradhātu naekaghanā

hoti, adhiṭṭhānānubhāvena vippakiriyati,

teneva amhākaṃpi bhagavā naciraṭṭhitiko,

appakehi sattehi ahaṃdiṭṭho, yehi na

diṭṭho, ko bahukarā. Ke me ka

ādāya tattha tatta nta tarā

yābhaṅgāntīti parinibbānakāle attano

sarīraṃ vippakiriyatūti adhiṭṭhābhi.

The dispersal of the Buddha’s sacred relics (sarīradhātu) stands as a profound act of compassion and foresight, showcasing the Buddha’s dedication to the spiritual welfare of all sentient beings. This event is not merely a physical phenomenon but a deeply symbolic gesture, reflecting the Buddha’s understanding of impermanence and His desire to ensure the accessibility of His teachings for future generations. In this essay, we will explore the significance of relic dispersal, its spiritual implications, and the lessons it offers to practitioners.

The Nature of Relic Dispersal

Unlike Buddhas with long lifespans, the relics of Buddhas with shorter lifespans, such as Gotama Buddha, do not remain as a single, unified entity. Instead, through the Buddha’s deliberate resolve (adhiṭṭhān ānubhāva), they scatter into fragments and are dispersed across various locations. The passage emphasizes that this dispersion is not a random event but a conscious act rooted in the Buddha’s compassion and wisdom.

The Buddha foresaw that only a limited number of beings would have the opportunity to see Him directly during His lifetime. By allowing His relics to scatter, the Buddha ensured that His spiritual presence could reach a much broader audience, inspiring devotion and practice even after His Parinibbāna.

The Transience of the Buddha’s Physical Form

A central theme in this teaching is the impermanence (anicca) of all conditioned phenomena, including the Buddha’s physical form. The Buddha Himself acknowledged that He would not remain in the world indefinitely, stating that He was not ciraṭṭhitiko (long-lasting). This recognition of impermanence is a cornerstone of the Buddha’s teachings, reminding practitioners that clinging to physical forms, even those of the Buddha, is futile.

The dispersal of relics serves as a symbolic representation of this principle. While the Buddha’s physical presence was temporary, His teachings (Dhamma) remain eternal and accessible to all who seek liberation. This distinction encourages practitioners to focus on embodying the Dhamma in their lives rather than becoming overly attached to physical representations.

The Compassion Behind Relic Dispersal

The dispersal of the Buddha’s relics is a reflection of His boundless compassion (mahākaruṇā). By scattering His relics across various regions, the Buddha ensured that beings who did not meet Him during His lifetime could still experience a connection to His teachings. The act of venerating relics inspires faith (saddhā), devotion, and spiritual progress among practitioners.

The scriptures highlight that those who sincerely venerate the Buddha’s relics with faith and devotion can escape the four lower realms (apāya) and be reborn in the heavenly realms (sugati). More importantly, such acts cultivate wholesome mental states and foster the "Upanisaya"—a strong inclination toward the path to liberation. This compassionate gesture underscores the Buddha’s desire to benefit all beings, regardless of their proximity to Him during His lifetime.

The Role of Faith and Devotion

Relic veneration is more than a ritual; it is an expression of faith and a means of deepening one’s spiritual practice. By venerating the Buddha’s relics, practitioners reaffirm their connection to the Dhamma and commit themselves to the path of enlightenment. This practice serves as a reminder of the Buddha’s teachings and inspires practitioners to embody His qualities in their daily lives.

The dispersal of relics also symbolizes the inclusivity of the Dhamma. It ensures that individuals across different regions and generations can experience the transformative power of the Buddha’s teachings. The relics act as tangible symbols of the Buddha’s compassion and provide a focal point for devotion and reflection.

Conclusion

The dispersal of the Buddha’s relics is a powerful testament to His compassion and foresight. It serves as a reminder of the impermanence of physical forms and the enduring relevance of the Dhamma. By scattering His relics, the Buddha ensured that His spiritual presence would continue to inspire faith and devotion across time and space. For practitioners, this act emphasizes the importance of focusing on the teachings and cultivating wholesome mental states. Through faith and devotion, the veneration of relics becomes a profound spiritual practice that connects us to the timeless wisdom of the Buddha and guides us on the path to liberation.

The Indivisible Relics of the Buddha: A Reflection on Purity and Permanence

 In Buddhist scriptures, the concept of relics (dhātu sarīraṃ) holds profound spiritual and symbolic significance. Among these, the relics of long-lived Buddhas such as the "Kakusandha Buddha" are celebrated for their miraculous, indivisible nature. The scriptural reference, "Dīghāyuko Buddhānaṃ dātu sarīraṃ suvaṇṇakkhandho vīya ekaghanam tiṭṭhati," encapsulates this idea, illustrating the extraordinary qualities of the Buddha’s relics. This essay explores the meaning of this passage and its spiritual implications.

The term Dīghāyuko Buddhānaṃ refers to Buddhas with exceptionally long lifespans, such as the Kakusandha Buddha, who lived for 40,000 years. Upon His Parinibbāna (final passing), His bodily relics did not disintegrate or scatter, as is often the case with other Buddhas. Instead, they remained unified, whole, and intact—described metaphorically as being "like a solid block of gold" (suvaṇṇakkhandho vīya). This imagery conveys not only the physical integrity of the relics but also their enduring spiritual resonance.

The phrase ekaghanam tiṭṭhati further emphasizes this unity, suggesting that the relics exist in a single, compact, and undivided state. This characteristic is not merely physical but also deeply symbolic, reflecting the Buddha's purity, enlightenment, and the indivisible truth of His teachings.

The miraculous preservation of the Kakusandha Buddha’s relics represents the eternal and unbroken nature of the Dhamma. Just as His relics remain as a single entity, so too does the truth of His teachings remain unaltered by the passage of time. This indivisibility symbolizes the Buddha’s perfect attainment and the incorruptible essence of enlightenment.

Furthermore, the comparison to gold (suvaṇṇakkhandho) highlights the precious and timeless quality of the relics. Gold is a universally recognized symbol of purity, value, and durability, mirroring the qualities of the Buddha's teachings. The relics, like gold, are revered as treasures that inspire faith and devotion among followers.

The story of the Kakusandha Buddha’s relics offers valuable lessons for practitioners. First, it reminds devotees of the impermanence of physical existence, even for a being as exalted as the Buddha. Despite the long lifespan of the Kakusandha Buddha, His eventual Parinibbāna underscores the transient nature of life.

However, the enduring unity of His relics serves as a beacon of hope and reassurance. It signifies that while the Buddha’s physical presence may no longer be with us, His teachings and spiritual legacy endure. For this reason, relics are venerated as tangible reminders of the Buddha's path and as sources of inspiration for those who seek enlightenment.

Devotees are encouraged to approach relics with unwavering faith and reverence, as seen in the story of the nun who sought to offer flowers to the relics of the Buddha. Her pure intention and devotion, even though her journey was tragically interrupted, earned her a celestial rebirth. This illustrates the profound merit that arises from sincere faith and the importance of maintaining a pure mind, regardless of external circumstances.

The indivisible relics of long-lived Buddhas, exemplified by the Kakusandha Buddha, embody the purity, unity, and timeless nature of the Dhamma. Their miraculous preservation serves as a powerful reminder of the Buddha’s enduring spiritual presence and the unbroken truth of His teachings. For practitioners, these relics inspire faith, devotion, and a commitment to follow the path of enlightenment. By reflecting on the profound significance of these relics, we are reminded of the preciousness of the Dhamma and the transformative power of sincere faith.

Understanding kamma

"In conventional truth, #we_must_believe_in_kamma. Isn't it taught we must believe in kamma and rely on wisdom? Let's examine how to believe in kamma correctly.

In cities like Mandalay and Yangon, aren't there butchers? Don't we sometimes see thousands of cattle being slaughtered for sale? That's just counting cattle, not including chickens and pigs. Is this wholesome or unwholesome?

Is killing animals for sale wholesome or unwholesome? Does unwholesome action lead to happiness or suffering? It_leads_to_suffering.

Some people only talk about unwholesome actions, but look at their lifestyle - they have multiple cars, houses, gold, diamond earrings. They appear prosperous, don't they? Is their work wholesome or unwholesome? Did the Buddha teach that unwholesome actions lead to happiness or suffering?

Why do they appear prosperous despite unwholesome actions? It's_because_they_don't_believe_in_kamma. This needs explanation: Their current comfort comes from past lives' wholesome actions - dana (giving) and sila (morality).

Their past wholesome kamma is giving results now, while their present unwholesome kamma hasn't yet ripened. The unwholesome actions increase daily, while the fruits of past wholesome kamma decrease daily.

Like a household using 5 baskets of rice monthly - it decreases steadily through use. Similarly, their good kamma decreases while bad kamma accumulates.

When their wholesome kamma is exhausted, unwholesome_kamma_takes_over. Their cattle die, debts accumulate, they can't collect payments. They must sell their houses, cars, jewelry. Eventually, they have nothing. Can they avoid lower realms after death?

Current_prosperity_comes_from_past_wholesome_kamma. Past wholesome kamma exists, but present work is unwholesome. Remember: believe in kamma and rely on wisdom. Study this carefully..."


Sadhu! Together let us keep the Dharma wheel rolling.

The Seven Indivisible Relics

 The seven indivisible relics:

• The sacred thread (Sin Kye Chaung): Four in number.
• The small golden staffs (Sata Dar Tha): Four in number.
• The hip bones (Dwe Akwa): Two in number.

Seven in Total:

• When combined, they are the seven indivisible relics.

These Relics:

• "Ima Dhatu Yaw": These relics,
• "Asam Bhinnana": Are indivisible.

If Separated:

• "Bhinna Wa Dhatu Yaw": Once broken or separated,
• They are no longer indivisible.

The Resting Places of the Sacred Relics:

The sacred thread and hip bones are placed as follows:

Sin Kye Chaung (Sacred Thread):

• In the island of Lanka (Sri Lanka), known as Siha Ladipe.

Dwe Akwa (Hip Bones):

• The left hip bone is in Brahma’s celestial realm (Brahma Loke Wa Ma Kan).
• The right hip bone is also on the island of Lanka (Dakina Ka Hu Siha Ladepe).

All of these sacred relics are thus placed in these locations.

The Mystical Nature of the Relics

 Before delving into the nature of Buddha relics, it is important to note that this essay is based on my personal experiences and understanding, as well as knowledge drawn from the Pāli Canon. According to the Canon, at the final day of the Buddha Sāsana (the dispensation of the Buddha), all Buddha relics will assemble under the Bodhi Tree. It is foretold that the Buddha’s body will reappear, and he will deliver a final Dhamma talk. However, during this momentous event, ordinary humans will be unable to perceive the Buddha. Only certain Devas (celestial beings) and spiritually advanced individuals will witness and hear this ultimate discourse. This narrative is rooted in the teachings of the Pāli Canon; the original Pāli reference is crucial for scholarly exploration.

The Nature of Buddha Relics

The behavior of Buddha relics is deeply enigmatic and reflects their sacred nature. First, if a location where relics are enshrined is no longer treated with genuine reverence—not merely through external offerings (pūjā), but through internal worship and meditation—the relics tend to relocate. They are believed to move, guided by Devas, to places where true devotion exists. This phenomenon highlights the intricate connection between the relics and their guardianship.

Secondly, despite the most advanced preservation efforts—such as high-security systems and modern technology in museums or stupas—the relics can inexplicably disappear. This reinforces the belief that their existence transcends material safeguards, adhering instead to spiritual laws.

Another aspect concerns individuals who are entrusted with relics, whether through familial inheritance or by personal resolution (ādhiṭṭhāna, or perfection of resolution). If these individuals act disrespectfully—through speech, actions, or thoughts—they may feel a sense of misfortune or unease. In such cases, the relics may leave their possession, often through formal transfer to another custodian who embodies the requisite respect and reverence. These occurrences illustrate the intricate interplay of moral conduct, spiritual worthiness, and the guardianship of relics.

In india there is one tooth relics was disappear, in British museum have also have this experience records ,and the periods daily memories records of Charles Mission and others finder of the stupas , they wrote this record of experience of disappearing of the relics with unknown cause .This case is detailed in Custodians of the Buddha’s Sacred Relics, Vol. 1.

My Journey with Relics

Since childhood, I have been entrusted with Buddha relics through various means, including handovers by individuals, retrieval from stupas, and even inexplicable circumstances. These experiences have deepened my understanding of their sacred nature and their connection to the spiritual realm.

Over the years, I have encountered three extraordinary individuals with supernatural wisdom regarding relics. One gentleman from Malaysia, an anchorite, and a layperson from Myanmar could perceive the spiritual essence of relics. They demonstrated abilities to identify the origins of the relics, such as the specific parts of the Buddha’s body they came from or the name of the original stupa where they were enshrined. These interactions have enriched my knowledge and affirmed the mystical qualities of relics.

The Relics’ Aspirations

Another fascinating phenomenon involves relics with a collective intention to participate in the final days of the Buddha Sāsana. These relics, believed to be “cliquish,” are thought to gather under the Bodhi Tree to fulfill their ultimate purpose. I have encountered such relics and continue to research this intriguing aspect.

Additionally, I have had dreams in which Devas or guardianship beings associated with the relics conveyed messages. These dreams included revelations about future events, guidance on unclaimed relics, and instructions to retrieve them from specific locations. Such experiences underscore the profound spiritual connection between relics and their caretakers.

The nature of Buddha relics is a complex and mystical subject that intertwines spiritual devotion, moral conduct, and divine guardianship. My personal journey with relics has been a profound exploration of their sacred qualities and the responsibilities of stewardship. This ongoing experience continues to inspire reverence, curiosity, and a deep sense of connection to the spiritual realm.

 Remark ! I am an ordinary monk with no supernatural powers. I'm sharing this based on my experience. I respect your rights and won't argue.

Bhikkhu Indasoma

Researcher ,Author and Trainer 

24th Jan 2025 ,11:11PM

The Rukhuna Stupa and The Lord Buddha Tooth Relics

 

Relics of the Buddha

 

The Kissanapath Monastery and The Robe of the Lord Buddha

Abstract

This article examines the historical evolution, cultural significance, and enduring legacy of the Kissanapath Monastery, established in the 11th century by Atissaraka (1008–1064). Tracing its tumultuous history through invasions, natural disasters, and restorative efforts, the study explores the monastery’s role in housing sacred Buddha relics and its importance within the Gelugpa tradition. Emphasis is placed on the interplay of preservation, spiritual practice, and historical memory as the monastery navigated the challenges of colonial and post-colonial eras.

Introduction

The Kissanapath Monastery, situated amidst the rugged terrain of the Himalayas, stands as a testament to the resilience of Buddhist heritage. Founded in the 11th century by the renowned abbot Atissaraka, the monastery’s history reflects the interplay of spiritual devotion, political upheaval, and environmental challenges. Over centuries, the monastery has been a custodian of two sacred robes and other relics tied to the Buddha and King Suddhodana, lending it immense religious and cultural significance.

This article delves into the intricate tapestry of events that shaped the Kissanapath Monastery, from its destruction under Mongol invasions during the reign of the Fifth Dalai Lama to restoration efforts in the 20th century. It further examines the monastery’s murals, artifacts, and evolving role within the Gelugpa sect alongside sister monasteries such as Siri Pattavihara and Galyasiri Vihara.

Historical Evolution and Significance

The monastery’s establishment in the 11th century marked a significant phase in the dissemination of Buddhist practice in the region. Atissaraka’s vision for the monastery was deeply rooted in preserving sacred relics, including robes once offered by King Suddhodana to the Buddha. These robes, entwined with narratives of spiritual attainment, symbolize milestones in Buddhist teachings, inspiring adherents to this day.

During the mid-17th century, the Mongol invasions led by allies of the Fifth Dalai Lama caused extensive damage to the monastery, a pattern repeated in subsequent centuries. The Dogra army’s incursions in 1841 under Ghulam and Rahim Khan, coupled with natural calamities such as fires in the 1840s and an earthquake in 1975, further tested the resilience of this spiritual haven. However, restoration efforts spearheaded by the Archaeological Survey of India and local authorities revitalized the structure, ensuring its survival for future generations.

Religious Artifacts and Practices

Among the treasures housed in Kissanapath Monastery are murals depicting pivotal moments, such as King Suddhodana offering robes to the Buddha. The monastery’s architecture—a three-story structure with an underground chamber for preserving relics—is a hallmark of Buddhist monastic design. The Tansong chamber’s gilded murals and the assembly hall’s detailed adornments reflect the artistic and devotional zeal of its patrons.

The relics housed here have a storied past, with King Suddhodana’s re-offerings of robes symbolizing progressive spiritual attainments. These narratives underscore the monastery’s role in perpetuating the Buddha’s teachings, acting as a bridge between ancient traditions and contemporary practice.

Conclusion

The Kissanapath Monastery is said to have been founded in the 11th century by the renowned abbot Atissaraka (1008–1064). In the mid-17th century, during the reign of the Fifth Dalai Lama, the monastery suffered destruction at the hands of the Mongols. Around 1821, conflicts erupted between the Ladakh and Kullu clans. In 1841, the Dogra army under Ghulam Khan and Rahim Khan inflicted severe destruction on the monastery. Later that year, the Sikh community also faced attacks. During the 1840s, the monastery was damaged by fire, and in 1975, it was struck by a severe earthquake. Restoration efforts were carried out with the support of the Archaeological Survey of India and the State Public Works Department. The walls of the monastery are adorned with mural paintings depicting King Suddhodana offering robes. The Kissanapath Monastery houses a collection of ancient murals, Buddha images, and books. The three-story structure's most significant area is the underground chamber, used to preserve two sacred robes and other relics. A chamber known as “Tansong” is decorated with gilded mural paintings. The ground floor features a beautifully adorned assembly hall and quarters for numerous monks. The monastery is now part of the Gelugpa sect, alongside the Siri Pattavihara Monastery and the Galyasiri Vihara Monastery. The sacred robes were personally sewn by King Suddhodana when inviting his son, the Buddha. He offered the first set of robes to his son as a royal gift. Following this, the Buddha preached the verses starting with Uttithe Napapajeya, which inspired King Suddhodana to reach the state of Sotapanna (Stream-Enterer). The Buddha wore the first robe for three days before relinquishing it as a royal offering to the Dhamma. King Suddhodana later re-sewed the robe and reoffered it to the Buddha. The Buddha then preached the verses beginning with Dhammanca Upasama, inspiring the King to attain Sakadagami (Once-Returner). The Buddha wore this robe until receiving the Ayusankha robe offered by Nakula’s parents. During King Udayabhadda’s reign, the monk Saratta discreetly carried two sacred robes. These robes, hidden from history for centuries, were later discovered to be housed in the Kissanapath Monastery built by Atissaraka in the 11th century. It was later learned that the Fifth Dalai Lama, with the help of the Mongols, attempted to retrieve these robes. In 1821 and 1841, further attempts were made from various locations to seize the sacred robes and other relics.

The Kissanapath Monastery stands as an enduring symbol of faith, resilience, and cultural heritage. Its history, marked by periods of devastation and renewal, offers valuable insights into the dynamic interplay of religion, politics, and cultural preservation. As a custodian of sacred relics and a beacon of spiritual practice, the monastery’s legacy continues to inspire devotion and scholarly inquiry.

Sao Dhammasami

Research Scholar /Author

The discovery of Buddha's finger relics Maggadipa Stupa in Logar Province, Afghanistan

 

The remarkable discovery of Buddha’s finger relics in the Logar Province of Afghanistan stands as a profound testament to the region’s historical and cultural prominence during the Kushan Empire. This empire, flourishing between the early first century CE and the third century CE, played a pivotal role in shaping the religious and artistic landscapes of Central and South Asia.

The Kushan Empire: A Nexus of Culture and Faith

Under the Kushan rulers, particularly during the reign of Emperor Vasudeva I, the sixth ruler of the dynasty, the empire became a hub of cultural exchanges. The Kushans, known for their patronage of Buddhism, facilitated the propagation of the faith across vast territories. Their era was characterized by a unique syncretism between Indo-Greek artistic traditions and Buddhist devotional practices. This fusion is evident in the architectural styles and sculptural motifs that emerged during the period, blending Hellenistic, Indian, and Central Asian influences.

The Maggadipa Stupa: A Testament to Devotion

The Maggadipa Stupa, associated with the relics, is a prime example of the spiritual and architectural endeavors of the Kushan era. This monument not only served as a religious sanctuary but also as a symbol of the empire’s dedication to the dissemination of Buddhist teachings. The stupa’s design, influenced by both Indian and Greek architectural principles, reflects the cultural syncretism of the time.

Bhikkhu Indasoma Siridantamahapalaka's research (October 28, 2022) located these relics, Preserved by Naga.

Comprehensive Statement on the Discovery and Research of Buddha Relics

 Namo Tassa Bhagavato Arahato Samma Sambuddhassa

Comprehensive Statement on the Discovery and Research of Buddha Relics

January 18, 2025

Recent scholarly research has unveiled a significant array of relics associated with the life, death, and cremation of the Lord Buddha. Despite these discoveries, detailed records of specific stupas housing these relics remain limited, with only 120 stupas documented to contain such sacred items. The types of relics identified include:

• Tooth Relics
• Bone Relics
• Fragments of Bone Relics
• Nails
• Hair Relics
• Pieces of Cremated Remains
• Relics from the Buddha's Cremation
• Blood Relics
• Ashes
• Relics Found at the Buddha's Burial Site
• Bowl
• Robes
• Walking Stick
• Footprint

A notable finding from this research is the absence of bone relics exceeding two inches in size within the documented records and archaeological excavations. Buddhist relics, some as small as sesame seeds, have been discovered in ancient stupas. However, it is important to highlight that confirmed discoveries of Buddha bone relics exceeding two inches have been venerated in Myanmar, a finding absent from prior research involving 120 articles and books consulted. This underscores the need for further comprehensive studies to document and preserve these significant relics.

In addition to the primary relics, smaller items such as gold fragments, pearl-like objects, and other minute pieces associated with relics have been found. These are rare and typically located in specific stupas, yet records detailing the exact locations of these relics remain scarce.

Among the main categories of relics discovered, some notable examples include:

• Personal Items of Prince Siddhartha Gautama: Earrings, rings, and other daily-use items believed to have belonged to the Buddha during his lifetime.

• Relics Acquired During the Buddha's Lifetime, including:

  • Tooth relics (broken teeth)
  • Nails
  • Blood-stained relics, collected at the time of the Buddha's passing and noted to remain pure without any impurity.

• Relics from the Buddha's Cremation, such as bones, teeth, and other materials preserved as part of the cremation rituals.

• The Buddha's Bowl, a sacred object used by the Buddha for alms collection.

• The Buddha's Robes, worn by the Buddha during his monastic life and considered highly revered objects.

• The Buddha's Walking Stick, a simple yet profound symbol of the Buddha's journey through his life and teachings.

• The Buddha's Footprint, believed to be a mark left by the Buddha as a sign of his presence, which has become an object of veneration and a symbol of his enlightened path.

Historical records and excavations from ancient cities like Peshawar and other notable regions have documented the existence of these relics, linking them to significant historical events and places of worship.

In modern times, relics of the Buddha have been preserved in museums in Britain, Paris, and other Western countries, where they are displayed to the public. Similarly, relics currently housed in Myanmar and India continue to be revered and preserved, reflecting the ongoing importance of these sacred items in both historical and contemporary Buddhist practices.

A particularly momentous discovery is the unearthing of the Broken Front Tooth Relics of the Lord Buddha. According to the Mahāparinibbāna Sutta, following the Buddha's passing and cremation, four tooth relics were preserved. Two of these relics were enshrined in mythological realms—Trāyastriṃśa Heaven and the domain of the Nāgarāja—while the other two were kept in earthly locations: Gandhāra and Kaliṅga.

Contact:

Sao Dhammasami

Researcher/Author

Ph.D(Candidate) ,M.A (Pali)

saodhammasami@hswagata.com

January 18, 2025

For further insights into the research findings featured in Custodians of the Buddha’s Sacred Relics Vol. 1: Discover the Legacy of Sacred Treasures, please refer to the references provided within the book.

References Book Details:

• Sao Dhammasami, @ Bhikkhu Indasoma Siridantamahāpālaka. (2025). Custodians of the Buddha’s Sacred Relics Vol. 1: Discover the Legacy of Sacred Treasures [ASIN: B0DT61C12R] (Kindle Edition). Amazon Kindle Direct Publishing. https://www.amazon.com/dp/B0DT61C12R

This publication unveils the rich heritage of sacred relics through meticulous research and detailed exploration, offering readers a deep understanding of their spiritual significance and cultural legacy.

Some Relics

"Transported from Kyunpyaw, Innphyar Village, Bhaya-Ngu Myauk-Kaung Zedi Monastery."

The interview file for Relics Received will be posted shortly.

 

The Incomparable Fragrance of Sīla

"Through conventional truth of consciousness-seeing, isn't it taught that we must believe in kamma-ownership right view (kammassakatā sammādiṭṭhi), the two aspects of unwholesome and wholesome kamma?

From killing living beings to taking intoxicants, from killing to wrong view - when one commits these, is it wholesome or unwholesome kamma?

Isn't it taught that due to unwholesome kamma, the resultant states immediately after death are hell realms, animal realm, hungry ghosts, and demons? Is this happiness or suffering? This is due to unwholesome kamma. Isn't this frightening?

From abstaining from killing to abstaining from intoxicants, from abstaining from killing to abstaining from wrong view - when one abstains, is it unwholesome or wholesome kamma? Due to wholesome kamma, isn't it taught that the results are human realm and six deva realms? Is this suffering or happiness? This comes from wholesome kamma. Isn't it proper to have faith in kamma?

#Will_one_who_believes_in_kamma_still_do_unwholesome_deeds? Unwholesome leads to suffering, wholesome leads to happiness. Therefore, isn't it taught that one must have faith in kamma and rely on wisdom?"

"The Butcher's Example":

"So, one needs to understand the two types of kamma - wholesome and unwholesome. Some people don't understand this. In big cities like Mandalay and Yangon, they slaughter thousands of buffaloes and cattle, and tens of thousands of pigs daily.

Those who kill and sell these animals - is it wholesome or unwholesome? It's unwholesome. Does unwholesome lead to happiness or suffering? #It_leads_to_suffering. Yet when we look at these people, what do we see? They wear gold and diamonds.

Look at their elbows - gold bracelets almost reaching there. They eat abundantly. They have three cars - one for morning, one for afternoon, one for evening. They keep changing cars. They own three buildings. People say they're wealthy, right? Seeing their lifestyle, their living conditions.

People say they're very wealthy, but they're doing unwholesome work. Didn't the Buddha teach that unwholesome actions lead to suffering? Despite the Buddha teaching this, why are these people prospering? Isn't this worth investigating? It's because of their dana (generosity) and sila (morality) from many past lives.

Those wholesome kammas couldn't give results before, #but_now_they're_bearing_fruit. When wholesome kamma is giving results, can we see their unwholesome kamma's effects? Let's say this wholesome kamma has 15 years worth of results. During these 15 years, they live abundantly, eat high-quality food, wear fine clothes.

They buy the best cars. Isn't this worth studying and analyzing? But after 15 years, don't their unwholesome actions accumulate daily? While the wholesome kamma giving results decreases day by day - it had 15 years worth of results to give.

When 15 years are complete, doesn't the wholesome kamma run out? Then the unwholesome kamma takes over. Buffaloes die, cattle die, pigs die - they lose their capital. The meat they sell goes on credit. Eventually, they have no capital left. They have to sell their buildings, their cars, their jewelry."

This teaching uses a powerful example to illustrate how kamma works - showing how past wholesome kamma can temporarily mask the effects of current unwholesome actions, but eventually, all kamma bears its appropriate fruit. It's a warning about not being deceived by temporary prosperity while engaging in unwholesome actions.

"Eventually, they have nowhere to live, nothing to eat, no capital left. They live in temporary shelters. #When_they_die_can_they_escape_the_lower_realms? Their prosperity while doing unwholesome deeds was due to past wholesome kamma bearing fruit. Isn't this worth analyzing? Doesn't the Buddha teach that #one_who_has_learning_becomes_noble?

One person receives guidance from good teachers. Don't they perform wholesome deeds from waking until sleeping? They do wholesome deeds daily. Isn't happiness said to come from wholesome deeds? Yet they have no food, no clothes, live in a hut, eat only boiled beans. Isn't this worth contemplating?

They do wholesome deeds daily. Isn't happiness said to come from wholesome deeds? Why aren't they prospering? Isn't this worth investigating? It's because of unwholesome deeds from many past lives - stealing others' food and clothes. #That_unwholesome_kamma_is_giving_results.

They do wholesome deeds daily, from waking until sleeping. Can they escape the results of past unwholesome kamma? Doesn't the Buddha teach 'kammam vipakassa'? As this unwholesome kamma gives results daily, doesn't it gradually decrease?

The unwholesome kamma might give results for 20 years. They do wholesome deeds daily but still struggle. However, they have faith in kamma. They think: #when_did_I_start_doing_wholesome_deeds? #how_old_am_I_now? They know #these_are_wholesome_deeds. They have faith.

In such circumstances, would they consider stealing, hunting, or robbing? #Having_faith_in_kamma, they understand: "I'm poor now because I stole others' food and clothes in past lives. That kamma is giving results." Don't they live with this understanding?

They do wholesome deeds daily, from waking until sleeping. They maintain the five precepts perfectly. Will such a #person_who_believes_in_kamma create new unwholesome kamma? No. When those 20 years of unwholesome kamma results are exhausted, doesn't it end?

When the unwholesome kamma is exhausted, a close friend gives them a lottery ticket. That's all they can afford. The lucky couple wins 300 lakhs. When unwholesome kamma is exhausted, doesn't wholesome kamma emerge?

This is kammassakatā sammādiṭṭhi - right view of ownership of kamma. One who believes in kamma and its results takes care of their precepts like they take care of their clothes. #They_are_complete_in_sīla. They earn honestly. They take only what comes through righteous means - sama-lobha, not visama-lobha (wrong desire)."

"Because of such people, Sakka, the king of devas in Tavatimsa (one of the six deva realms), bows his head three times when surveying the human realm. Have you heard?

Then Matali and Vissakamma, Sakka's attendants, ask: 'Lord Sakka, when morning comes, you survey the human realm and bow - who are you bowing to?'

To those in the human realm who earn righteously and support their parents, do you hear? Those who support their spouses, those complete in sila (morality) who support their children and family, those who support their parents.

'I, Sakka, bow to such people,' he says. Even Sakka bows to them! That's how powerful the five precepts are, do you hear?"

This teaching illustrates the immense value of ethical living and caring for one's family through righteous means. It shows that even the king of devas, Sakka, pays respect to humans who maintain moral conduct and fulfill their family responsibilities through honest work. This emphasizes that true worth comes not from status or wealth, but from moral conduct and fulfilling one's duties righteously.

"The Value of the Five Precepts":

"Consider how valuable the Five Precepts are. Take perfumes from England or America - foreign fragrances. They might only be smelled within this Dhamma hall, not reaching the street. But the Five Precepts' fragrance spreads throughout the country.

Don't people say such a person has good character, good moral conduct? Don't they say they're very honest and upright? These words of praise spread throughout the country. Nothing has a better fragrance than sila (moral conduct). #Only_sila_produces_this_fragrance. Like a gentle breeze carrying flower fragrance, isn't this worth believing in?

When unwholesome kamma is exhausted and wholesome kamma bears fruit, doesn't one prosper? Consider those who prosper while doing unwholesome deeds - their unwholesome actions aren't apparent because #past_wholesome_kamma_is_giving_results. But when that past wholesome kamma is exhausted, doesn't the unwholesome suddenly appear? Then at death, can they escape the lower realms?

Isn't it worth having faith in kammassakatā sammādiṭṭhi - right view of ownership of kamma? Think about it. When wholesome kamma is exhausted, unwholesome takes over. When unwholesome kamma is exhausted, doesn't wholesome take over? #This_needs_to_be_believed.

Nothing is as powerful as the Five Precepts. It's called metta (loving-kindness) too. It's called paritta (protection) too. Without the Five Precepts, chant all you want - #these_parittas_won't_be_effective, do you hear? 'Mettā saddo ananto' - nothing equals the Five Precepts. Isn't this worth analyzing? This is fundamental..."