The distribution of the Buddha’s relics after his parinibbāna (final passingaway) is a significant event in Buddhist history, documented in the Mahāparinibbāna Sutta (DN 16) and other Pali sources. The relics (sarīrika-dhātu) became objects of veneration, enshrined in stūpas (monuments)by his devoted followers, including kings, wealthy patrons, and deities.
1. The Buddha attained parinibbāna in Kusinārā (modern Kushinagar, India)during the full moon of Vesakha (Pali, equivalent to April-May).
After his passing, his body was honored for seven days before being cremated (Mahāparinibbāna Sutta, DN 16.6.15).
The Mallas of Kusinārā, the ruling clan of the region, initially kept the relics and guarded them with honor.
1. A dispute arose among various kingdoms and clans over the possession of the Buddha’s relics. The Mahāparinibbāna Sutta (DN 16.6.23-24) records that a Brahmin named Dona intervened, proposing a fair division to prevent conflict:
"Let us all unite in harmony and peace; Let us divide the relics into eight portions, So that far and wide stūpas may rise, And many may gain faith in the Seeing One." (DN 16.6.23)
The relics were divided among eight claimants:
King Ajātasattu of Magadha
The Licchavis of Vesālī
The Sakyas of Kapilavatthu
The Bulis of Allakappa
The Koliyas of Rāmagāma
A Brahmin of Veṭhadīpa
The Mallas of Pāvā
The Mallas of Kusinārā
Additionally: Dona the Brahmin received the urn used in the distribution.The Moriyas of Pipphalivana arrived late but were given the embers and ashes.
3. Main Devotees of the Buddha
The Buddha had many devoted followers, including kings, wealthy merchants, and deities. Some of the most prominent were:the main categories of the Buddha's prominent devotees:
1. Human Kings (Rājāno):
King Bimbisāra of Magadha (first royal patron)
King Pasenadi of Kosala
King Ajātasattu (after his conversion)
King Udena of Kosambi
King Pukkusāti of Gandhāra
1. Wealthy Supporters (Mahāseṭṭhī):
Anāthapiṇḍika (Sudatta) - foremost lay supporter who purchased Jetavana
Visākhā - foremost female lay supporter, built Pubbārāma
Jīvaka Komārabhacca - royal physician
Meṇḍaka - wealthy merchant of Bhaddiya
Ghosita - established Ghositārāma in Kosambi
1. According to AN 8.69 (Paṭhamaparisāsutta), many devas and brahmas were dedicated followers:
Devas:
Sakka (king of devas)
Cattāro Mahārājāno (Four Great Kings)
Tāvatiṃsa realm Devas
Māra (after his conversion)
Brahmas:
Brahma Sahampati (requested Buddha to teach)
Brahma Sanankumāra
Brahma Baka
The Pali texts, particularly in the Sagāthāvagga of Saṃyutta Nikāya (SN),contain numerous accounts of devas and brahmas visiting the Buddha forteachings.The devotion of these various supporters helped establish and spread the Buddha's teachings. The kings provided protection and infrastructure, wealthy supporters established monasteries and provided material support, while celestial beings often validated the Buddha's teachings through their presence and devotion.
4. The Enshrinement of Relics
Each of the eight claimants built a stūpa (reliquary monument) in their respective territories. Later, Emperor Ashoka (3rd century BCE) is said to have redistributed the relics further, building 84,000 stūpas (Mahāvaṃsa, Ch. V).
5. King Ajātasattu's role in the relic collection, primarily based on the Mahāparinibbāna Sutta (DN 16) and later chronicles:
According to DN 16, when King Ajātasattu heard of the Buddha's parinibbāna, he sent messengers to claim his share of the relics. Initially, there was potential conflict as eight parties claimed rights to the relics:
"When they heard that the Lord had died at Kusinārā, the King Ajātasattu Vedehiputta of Magadha sent a messenger saying: 'The Lord was a Khattiya and so am I. I am worthy to receive a share of the Lord's relics.'" (DN 16.6.22)
Key Actions by Ajātasattu:
1. Initial Collection:
Received one-eighth share of the relics through Dona's intervention
Built a stūpa (Sanskrit: Stūpa) in Rajagaha to enshrine his portion
1. Construction Project: According to the Aśokāvadāna and other later texts,
Ajātasattu:
Constructed a significant stūpa (Sanskrit: stūpa)Created elaborate arrangements for protecting the relics.Established regular offerings and ceremonies.However, it's essential to note that while Ajātasattu played a significant role,the gathering of all relics in one location is more commonly associated with Emperor Asoka's later activities, who allegedly collected relics from various stūpas and redistributed them into 84,000 stūpas.
6. Post-Cremation and Relic Enshrinement (Stūpa Tradition)
Relics were enshrined in cetiya (stūpas) and became pilgrimage centers.
Construction of Stūpas:
Early relic stūpas were erected in the eight cities that received relics.Over time, the relics were subdivided and re-enshrined in hundreds of locations, especially by King Asoka, who built 84,000 stūpas (as per commentaries and chronicles like the Mahāvaṃsa).
7.🕯️ Why Did King Asoka Collect and Redistribute the Relics?
King Asoka's motivation and actions regarding the Buddha's relics based on traditional accounts and historical records:
Primary Motivations:
1. Religious Vision: According to the Aśokāvadāna, Asoka had a vision to:
Make the Buddha's teachings accessible throughout his empire.Create places of worship in regions where Buddhism hadn't reached.Fulfill a prophecy that spoke of a righteous king who would distribute the relics
1. Political and Spiritual Strategy:
Unify his vast empire through shared religious monuments, such as stūpas(stūpa) and cetiya (cetiya)
Make the Dhamma (Dharma) accessible to all people. Create merit (puñña) through this massive religious undertaking
The Process (based on traditional accounts):
1. Collection Phase:
Opened 7 of the 8 original stūpas (except Ramagama stūpa, protected by nāgas)Gathered relics from various locations.Protected original relic portions in their initial locations.
1. Distribution Phase:
Divided relics into 84,000 portions.Built 84,000 stūpas (Sanskrit: stūpa) across his empire.Established dharma-cetiya (Sanskrit: dharmacakra) centers around these stūpasFrom the Aśokāvadāna: "Asoka opened the seven stūpas, leaving only Ramagama untouched, and distributed the relics into 84,000 stūpas, which he built throughout Jambudvipa (Indian subcontinent)."It is important to note that the number 84,000 is often symbolically used in Buddhist texts to represent completeness or totality. While this figure may be symbolic, archaeological evidence confirms Asoka’s construction of numerous stūpas and pillars throughout his empire.
Modern Archaeological Evidence:
Remains of Asokan stūpas have been found across South Asia.Asoka's pillars and edicts mention his dedication to spreading the Dhamma.Some relic caskets from this period have been discovered
8 . Emperor Ashoka and the Rediscovery of the Relics
A. Ashoka’s Conversion to Buddhism
Initially a ruthless conqueror, Ashoka underwent a profound transformation after the bloody Kalinga War (c. 260 BCE).He embraced Buddhism under the guidance of the monk Nigrodha (MahāvaṃsaV) and became a Dhammarāja(Righteous King). Ashoka sought to spread the Buddha’s teachings (Dhamma) across his empire and beyond.
B. Ashoka’s Rediscovery and Redistribution of Relics
According to the Pali chronicles (Mahāvaṃsa, Dīpavaṃsa) and Buddhist Sanskrit texts (Aśokāvadāna):
1. Opening the Original Stūpas
Ashoka collected the relics from the eight original stūpas (built after the Buddha’s cremation).He broke open seven of them (except Rāmagāma, which was protected by Nāgas) and gathered the relics
2. Construction of 84,000 Stūpas
Aśoka enshrined the relics in 84,000 new stūpas across his empire (Mahāvaṃsa V.20).This act was meant to spread the Buddha’s blessings and unify his vast kingdom under Dhamma.
3. The Role of the Monk Moggaliputta Tissa
The elder Moggaliputta Tissa (Aśoka’s spiritual advisor) helped purify the Sangha and organize the Third Buddhist Council (c. 250 BCE).Aśoka sent Buddhist missions (including his son Mahinda and daughter Saṅghamittā) to Sri Lanka, Kashmir, and Southeast Asia, carrying relics and teachings.
C. Aśoka’s Inscriptions Confirm His Devotion
The Pillar Edicts and Rock Edicts of Aśoka mention his reverence for the Buddha’s relics.
For example:
"King Devānampriya Priyadarśi (Aśoka) honors all sects, but he honors the Sangha most of all." (Major Rock Edict XII)
According to the Mahāvaṃsa (Chapter 31):
“He opened the seven relic-chambers and took the relics. He distributed them and had 84,000 stūpas (thūpas) built over them throughout the world.”
✧ Purpose: To propagate the Dhamma throughout his vast empire.
To inspire devotion among his subjects and establish visible symbols of the Buddha’s presence.
To fulfill a religious act of great merit (mahāpuñña).
🪷 Special Case: The Undivided Relics of Rāmagāma. Source: Mahāparinibbāna Sutta (DN16). One of the eight original relic portions was entrusted to the Koliyas of Rāmagāma. Although these relics were never enshrined in a stūpa at that time,they were kept secure in a golden urn and protected by nāgas (mythical serpent beings) in the river.
✧ Prophecy in the Sutta: “These relics will later be taken and enshrined in a great stūpa by a king who is a righteous ruler of the earth.” (Dīgha Nikāya 16, Mahāparinibbāna Sutta)This prophecy was understood to refer to King Asoka, who fulfilled it by retrieving the Rāmagāma relics and enshrining them in the Great stūpa(Mahāthūpa) at Sāñchī or elsewhere.
🏯 Summary of the 8 Relic Owners Post-Parinibbāna Shareholder Location Fate of Relics
1. Ajātasattu Rājagaha Enshrined in a stūpa
2. Licchavis Vesāli Enshrined in a stūpa
3. Sakyas (Sakyas) Kapilavatthu (Kapilavastu) Enshrined in a stūpa
4. Koliyas (Koliyans) Rāmagāma (Rāmagrāma) Kept intact, guarded by nāgas (nāgas)
5. Mallas (Mallas) Kusinārā (Kushinagara) Enshrined
6. Mallas (Mallas) Pāvā (Pava) Enshrined
7. Bulis (Buli) Allakappa Enshrined
8. Moriyas (Moryas) Pipphalivana (Pipphalivana) Enshrined Urn Dona Brāhmaṇa(Brahmin) Built a stūpa for the urn Ashes Moriyas (Moryas) Built a stūpa
9. King Kaniṣka (Kushan Empire) and the Second Rediscovery
King Kaniṣka, ruler of the Kushan Empire in the 2nd century CE, is historically known for his significant contributions to Buddhism, including collecting and redistributing the relics of the Buddha. While not mentioned in the early Pāli Canon, later Buddhist texts—especially from the Sanskrit and Chinese traditions—give detailed accounts of his role in relic redistribution.
🏛️ Who Was King Kaniṣka?
Reigned c. 127–150 CE (dates debated)
Ruled the Kushan Empire, which covered parts of modern-day India, Pakistan, Afghanistan, and Central Asia.A great patron of Mahayana Buddhism, but also supported Theravāda and other schools.Known for organizing the Fourth Buddhist Council in Kashmir (according to Sarvāstivādin tradition).
🕯️ Why Did Kaniṣka Collect and Redistribute the Relics?
✦ 1. Devotional Motivation
Inspired by King Asoka, Kaniṣka sought to amplify the presence of Buddhism by constructing new stūpas (Sanskrit: stūpa) and relocating relics into them.Aimed to earn puñña (merit) and strengthen Buddhist faith among his subjects.
✦ 2. Imperial Unification through Religion
Used Buddhism as a unifying ideology across his diverse empire.Redistributing relics into newly built stūpas in distant parts of the empire helped spread Buddhism and solidify his religious-political authority.
🏺 How Did He Do It?
Source: Avadānaśataka (Sanskrit text), Chinese texts like the Fayuan Zhulin and Xuanzang’s travelogues.
✦ According to the Legends:
1. Kaniṣka ordered the opening of the original stūpas (stūpa) built by Asoka torecover the relics. Kaniṣka ordered the opening of the original stūpas (stūpa) built by Asoka.His engineers and monks carefully unearthed the relics of the Buddha.
2. Miraculous Events:
In some stories, celestial beings protested or protected the relics.Kaniṣka is said to have been guided by devas (deva) or arhats (arhat) in respectfully relocating them.
3. Enshrining in the Kaniṣka Stūpa:
The Kaniṣka Mahāstūpa at Peshawar (ancient Purushapura) became the central repository for many relics.Described in Chinese pilgrim Xuanzang’s 7th-century account as “towering several hundred feet high”. Archaeological finds in Peshawar include the famous Kaniṣka Casket, which once held Buddha relics.
🧭 The Kaniṣka Relic Movement
ContributionExplanationPreservationEnsured survival and veneration of relics through renewed enshrinement.RelocationBrought relics from Indian heartlands to Gandhāra and Central Asia, expanding the Buddhist world.Monument BuildingHis reign saw monumental Buddhist architecture, spreading relic-based devotion.Cultural SynthesisKaniṣka’s era is marked by Greco-Buddhist art and multilingual inscriptions.
📜 Primary Sources
SourceDescriptionAvadānaśatakaSanskrit text mentioning Kaniṣka’s devotion and relic redistribution.Fayuan ZhulinChinese Buddhist encyclopedia, describes the relic stories.Xuanzang's TravelsMentions the Kaniṣka Stūpa as a pilgrimage site with Buddha relics.ArchaeologyThe Kaniṣka Casket (discovered in 1908) confirmed his role in relic enshrinement.
🏯 Legacy
Kaniṣka’s relic enshrinement program continued the mission of King Asoka.
The relics spread across Afghanistan, Pakistan, Northern India, and even influenced the Silk Road Buddhist expansion.
His Mahāstūpa (महास्तूप) at Peshawar stood as a sacred center for centuries.
A. Kaniṣka’s Reign and Buddhist Patronage
Ruled the Kushan Empire (c. 127–150 CE) in Central Asia and North India.
A great patron of Buddhism, he convened the Fourth Buddhist Council in Kashmir (Sarvāstivāda tradition).
Under Kaniṣka, Gandharan Buddhist art flourished, and the Kaniṣka Stūpa (Peshawar) became a major pilgrimage site.
B. Kaniṣka’s Rediscovery of Relics
According to Chinese pilgrim Xuanzang (7th century CE) and Buddhist Sanskrit texts:
1. Discovery of Ashoka’s Relics
Kaniṣka excavated an old stūpa (possibly built by Ashoka) and found Buddha’s relics inside.
He enshrined them in a new grand stūpa in Peshawar (modern Pakistan).
2. The Kaniṣka Stūpa (Peshawar Stūpa)
Described by Xuanzang as 400 feet tall, adorned with gold and jewels.Contained relics of the Buddha, making it a major pilgrimage site.Archaeologists later found a relic casket (now in Peshawar Museum) with an inscription confirming Kaniṣka’s devotion.
3. Kaniṣka’s efforts facilitated the spread of relics to regions beyond India to Central Asia and eventually to China.Kaniṣka’s empire facilitated the spread of relics to Central Asia and China.Later, Chinese emperors (like Emperor Ming of Han) received Buddha's relics through Silk Road exchanges.
10. 🏛️ Comparison: King Asoka vs King Kaniṣka – Buddha Relic Redistribution
| Feature | King Asoka (c. 268–232 BCE) | King Kaniṣka (c. 127–150 CE) |
|---|---|---|
| Dynasty & Empire | Maurya Empire (India) | Kushan Empire (Central Asia–India) |
| Religious Orientation | Theravāda-centered patronage (also respected other sects) | Strong patron of Mahāyāna (also supported Sarvāstivāda and others) |
| Historical Sources | Mahāvaṃsa, Dīpavaṃsa, Aśokan Edicts, Pāli Commentaries | Avadānaśataka, Fayuan Zhulin, Xuanzang’s records, archaeological finds |
| Relic Action | Opened original 8 stūpas → redistributed relics into 84,000 stupas | Opened existing Asokan stupas → collected relics, enshrined in Kaniṣka Mahāstūpa and others |
| Key Motivation | Spread Buddhism empire-wide, gain merit, unify people | Strengthen Buddhist identity, expand Mahāyāna, build sacred prestige of empire |
| Famous Structure | No single stupa, but thousands across empire (e.g., Sāñchī) | Kaniṣka Mahāstūpa at Peshawar (a massive relic stupa) |
| Relic Containers | Various thūpas and urns, some decorated | Kaniṣka Casket—a gold reliquary discovered in Peshawar |
| Geographic Impact | India (especially Central & South), Sri Lanka | Gandhāra, Central Asia, parts of North India and Silk Road regions |
| Legacy | Standardized Buddhism in South Asia, promoted Theravāda, relic worship, and Dhamma policies |
Promoted Gandhāran Buddhist art, Mahāyāna spread to Central & East Asia, relic enshrinement in monumental stūpas |