A Note to the Readers
In Volume One of this series, my primary intention was to introduce the sacred relics of the Buddha through the lens of archaeology—drawing upon historical findings, cultural records, and field-based observations. As such, the writing largely focused on technical descriptions and documentation, with minimal use of Pāli language or canonical references. The goal was to offer a foundational understanding rooted in material evidence and historical context.
However, in this Volume Two, the focus deepens. This volume explores not only the historical continuity of relics, but also the present-day challenges of relic preservation, including ethical dilemmas, spiritual responsibilities, and the ongoing activities of those who serve as guardians of these sacred treasures in our time.
Accordingly, the style of writing in this volume reflects a shift. In recognition of the doctrinal and spiritual significance of these relics, certain chapters now include Pāli language and citations from the Tipiṭaka and early Buddhist literature, especially where they help illuminate the sacred role of relic veneration (sarīrika-pūjā) and its soteriological value. As the Buddha declared:
“Na me ānanda tiṭṭhamānamyeva Tathāgataṃ passitabbaṃ. Yo kho ānanda dhammaṃ passati so maṃ passati.”
(“It is not, Ānanda, through physical presence alone that the Tathāgata should be seen. One who sees the Dhamma, sees me.”)
— Saṃyutta Nikāya 22.87
This underscores that relics are not to be venerated as mere objects, but as symbols of the Dhamma, the timeless truth realized and taught by the Enlightened One.
Furthermore, the Mahāparinibbāna Sutta (Dīgha Nikāya 16) remains a pivotal source throughout this volume. In it, the Buddha instructs:
“Cattāro ca therā kulaputtā... tathāgatassa sarīraṃ pūjenti.”
(“There are four devoted persons, householders... who will honor the Tathāgata’s bodily relics.”)
This sacred charge remains relevant today. The continuity of veneration is not merely historical—it is devotional, moral, and cultural.
Still, I am mindful that not all readers may be familiar with Pāli terms or classical references. Therefore, I have endeavored to maintain a balanced approach, integrating modern language with ancient wisdom. Where needed, translations and contextual explanations are provided to keep the content accessible and meaningful for both scholars and general readers.
This volume is an offering—a blend of ancient and contemporary, devotional and scholarly—created to serve both practitioners and researchers. It is my sincere hope that it nurtures deeper understanding, sincere faith, and a renewed commitment to the mindful stewardship of the Buddha’s sacred heritage.
May this humble work fulfill the Buddha’s words:
“Dhammaṃ ca deseyya, vinayaṃ ca paññapeyya.”
(“He teaches the Dhamma and establishes the Discipline.”)
— Vinaya Mahāvagga
With reverence and gratitude,
Bhikkhu Indasoma Siridantamahāpālaka
(Sao Dhammasami)