Chapter 6
Risks: Conflict, Schism, and Misuse of the Sacred
6.1 Purpose of this Chapter
In the earlier chapters we focused on the positive side of Buddha’s relics and their custodians. We saw that relics can support faith, cultural heritage, ethics, and social harmony.
However, peace studies teaches us that every powerful symbol has two sides. The same symbols that can unite people can also divide them. The same institutions that can protect harmony can also become centres of conflict.
In this chapter we look at the risks connected with relics and their custodians:
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How can conflicts grow around sacred relics and shrines?
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What does early Buddhism say about schism and wrong conduct in the Saṅgha?
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How do ignorance, craving, and moral decline open the door to misuse of the sacred?
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How can peace-oriented custodians prevent or heal such problems?
The goal is not to criticise relics or Buddhist communities, but to understand where dangers lie, so that custodians can work more clearly as agents of peace.
6.2 Why Relics Can Become Sources of Conflict
Relics are objects of strong emotion and deep respect. Because of this, they carry a kind of power. This power is not only spiritual; it is also social and, sometimes, political and economic.
Several factors make relics sensitive points:
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High symbolic value
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For many Buddhists, relics are the most sacred material objects connected to the Buddha.
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To be “close” to a relic feels like being close to the Buddha himself.
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Control over a relic or a relic shrine therefore gives a group strong symbolic status.
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Economic value
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Important relic shrines often attract many pilgrims and visitors.
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This can bring donations, jobs, and business for shops and hotels.
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Different groups may compete for a share of this income.
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Identity value
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Communities may link their identity to a particular relic: “This relic belongs to our city, our people, our lineage.”
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When identity is weak or under pressure, people may cling more tightly to such symbols.
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Because these three kinds of value are concentrated in one place, disagreements can become intense. Disputes about management, ritual style, or ownership can easily grow into larger conflicts.
From a peace studies perspective, relics are therefore conflict-prone objects. They require wise and careful custodianship.
6.3 Schism in the Saṅgha: A Serious Warning
Early Buddhist texts speak very strongly about schism (division) in the Saṅgha. Schism is described as one of the worst possible actions. It brings harm not only to the people directly involved, but also to many others.
Key points from these texts include:
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Schism in the Saṅgha is said to arise “for the unhappiness and loss of many beings,” both human and divine.
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It destroys faith in the Dhamma and Vinaya among lay followers.
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It has very serious karmic consequences for those who cause it.
By contrast, concord (harmony) in the Saṅgha is praised as something that brings welfare and happiness to many beings. It supports confidence in the Buddha’s teaching and helps the holy life to last long in the world.
Even though these passages originally refer to disputes about doctrine and discipline, the principle also applies to conflicts around relics:
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When monks, nuns, or lay leaders fight over relics and shrines, they risk creating divisions in the wider community.
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If the conflict becomes public, it can damage the reputation of Buddhism and discourage people from practice.
From this perspective, any dispute about relics that threatens to split a community should be treated as a serious danger, not a small matter.
6.4 Ignorance, Wrong View, and Misuse of the Sacred
Earlier chapters talked about the mental roots of unwholesome actions: greed, hatred, and delusion (ignorance). Buddhist analysis also speaks about wrong view and moral confusion as conditions that lead to harmful behaviour.
These mental states play a big role in the misuse of relics.
1. Ignorance and superstition
When people do not understand the Dhamma deeply, they may think that relics work like magic objects:
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“If I just touch the reliquary, I will be safe from all problems.”
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“If I pay for a special ceremony, I will be forgiven for any wrongdoing.”
This wrong view separates ritual from ethics and wisdom. It may lead people to continue harmful actions while hoping that the relic will “clean” the results. In reality, Buddhist teaching makes it clear that:
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Actions have consequences (kamma).
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No ritual can erase the effects of unwholesome deeds if the person does not change their behaviour.
2. Craving for power and profit
When greed takes hold, relics can be used to gain:
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Political influence (“We are the defenders of the Buddha’s relics, so you must trust us.”)
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Economic profit (overcharging pilgrims, selling fake “blessed” objects, using donations for luxury).
Such behaviour turns sacred objects into tools for worldly success. It also creates injustice, as those with power may take more than their fair share, while ordinary believers make sacrifices.
3. Hatred and exclusion
When hatred and fear are strong, relics can be turned into symbols against others:
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“This relic shows that our group is pure and superior.”
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“Those who do not honour this relic are enemies.”
This attitude goes directly against the Buddha’s teaching of non-violence and compassion for all beings. When relics are used to support discrimination or aggression, they are misused in a very serious way.
6.5 Moral Degeneration and the Role of Relic Sites
Some modern Dhamma manuals, based on early teachings, speak about moral degeneration in society. They say that:
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As time passes, people may become more careless about ethics.
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Intoxicants, greed for wealth, and enjoyment of violence can increase.
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Respect for the precepts and for spiritual teachers can decline.
From this point of view, relic shrines should act as medicine against moral decline. But if custodians themselves are weak in ethics, shrines can instead become symptoms of degeneration:
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Festivals dominated by loud music, drinking, and gambling.
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Leaders using ceremonies mainly to collect money or to show off.
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Shrines becoming tourist spots with very little real teaching or practice.
In such cases, relics are still present, but their moral voice becomes weak. The outer form of respect hides inner confusion. For peace studies, this is dangerous, because it means that people have less guidance in how to live peacefully with one another.
6.6 Political and Nationalist Misuse of Relics
Relics can be tied closely to national identity. Sometimes this can inspire pride and responsibility, but it can also create tension.
Problems can appear when:
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One religion is linked too tightly to the state.
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Political leaders may present themselves as the “protectors” of the relic and the religion.
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Minority groups may feel excluded or afraid.
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Relics are used in nationalist speeches.
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Speakers may say that the relic proves the greatness of one nation or ethnic group.
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They may hint that outsiders or minorities are a threat to the relic and to the nation.
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Public rituals are turned into political theatre.
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Leaders may appear at major relic festivals mainly for publicity.
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Speeches may mix Dhamma language with political slogans.
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From a Buddhist perspective, this is problematic because:
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It mixes worldly power with spiritual symbols in an unclear way.
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It can encourage us-versus-them thinking, which feeds hatred and fear.
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It distracts people from the real purpose of relic veneration: to remember the Buddha’s qualities and to follow his path.
Peace-oriented custodians need to be aware of these risks and try to keep relic shrines as spaces of openness and compassion, not tools for narrow political goals.
6.7 Economic Pressures and Commercialisation
Economic forces also shape life around relic shrines. On the one hand, donations and visitor spending can support:
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Maintenance of the shrine.
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Education and charity projects.
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Local families who earn a living from guesthouses or shops.
On the other hand, strong commercial pressure brings dangers:
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Shrine as marketplace
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If the area near the relic is full of aggressive selling, noise, and clutter, the sacred atmosphere is damaged.
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Pilgrims may feel they are treated mainly as customers, not as spiritual seekers.
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Unequal benefits
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A small group of people may control the main businesses and become very rich.
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Poorer locals may feel exploited or pushed away from their own sacred place.
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Pressure to change rituals
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Festivals or ceremonies may be designed to attract more tourists rather than to support practice.
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Traditional forms may be replaced by more “exciting” but less meaningful performances.
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These problems can create resentment, jealousy, and suspicion inside the community. If they are not addressed, they can lead to open conflict.
For peacebuilding, it is important that custodians manage economic activity in a fair and transparent way, and always keep the spiritual purpose of the shrine at the centre.
6.8 Conflicts Inside the Buddhist Community
Not all conflicts around relics come from outside. Many start inside the Buddhist community itself.
Common sources of tension include:
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Ritual differences
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Different schools or lineages may have different chanting styles, offerings, or rules about who can approach the relic.
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If one group insists that only their way is correct, others may feel disrespected.
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Leadership struggles
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Disputes about who should be the chief monk, abbot, or chairperson of the shrine committee.
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Accusations of unfair elections, lack of consultation, or favouritism.
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Doctrinal disagreements
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Different views on meditation methods, interpretation of texts, or secondary teachings.
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When tied to control of a relic shrine, these disagreements can become sharper.
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Generational conflicts
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Younger members may want new types of activities (youth groups, social projects, online teaching).
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Older members may prefer traditional forms and feel that change is disrespectful.
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If these conflicts are not handled with patience and listening, they can grow into lasting divisions, which harm both the community and the public image of Buddhism.
6.9 Peace-Oriented Custodianship: Preventing and Healing Conflicts
Given all these risks, what can relic custodians do? From a peace studies perspective, they can act as conflict preventers and peace healers.
Some key strategies include:
1. Early dialogue and transparency
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Create spaces for open discussion when small problems appear, before they grow into big conflicts.
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Share information about decisions, finances, and plans with the wider community.
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Encourage questions and respectful criticism.
When people feel informed and listened to, they are less likely to suspect hidden agendas.
2. Shared decision-making
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Include diverse voices (monks, nuns, lay men and women, different age groups, different ethnic or social groups) in advisory bodies.
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Use fair procedures for choosing leaders, such as clear rules and secret ballots if needed.
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Make important decisions in groups rather than by one person alone.
This reduces feelings of exclusion and helps spread responsibility.
3. Use of Buddhist principles in conflict resolution
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Apply teachings on loving-kindness, compassion, and right speech to actual disagreements.
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Encourage parties in conflict to see that clinging to “I”, “me”, and “mine” is often behind their anger.
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Remind everyone that schism and harsh speech bring serious harm to the sāsana.
In some cases, inviting respected elders or neutral monks to mediate can be very helpful.
4. Protecting sacred space from harmful influence
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Set clear rules about political speeches and campaign activities at the shrine.
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Limit commercial booths and advertising in the central sacred area.
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Keep the main relic space quiet and dignified, even during busy festivals.
This protects the core meaning of the site and reduces sources of tension.
5. Education for peace
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Use talks, classes, and posters to explain how greed, hatred, and delusion cause conflict, and how precepts and mental training support peace.
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Organise events that promote inter-group friendship, such as joint volunteer work, youth exchanges, or interfaith dialogues.
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Connect the story of the Buddha’s relics with messages of non-violence and reconciliation.
When people understand the ethics behind the rituals, they are less likely to misuse sacred things.
6.10 Turning Crises into Opportunities
Sometimes conflicts cannot be prevented, and a crisis arises: public quarrels, accusations of corruption, protests, or even violence. While this is painful, it can also be a moment of learning.
If handled wisely, a crisis can lead to:
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Reform of structures – clearer rules, better financial systems, more participation.
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Personal reflection – leaders may see their own mistakes and change.
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Deeper understanding – the community may develop a more mature view of relics and religion, less focused on magic and status, more focused on ethics and practice.
From a Buddhist view, suffering can be a teacher. If custodians and communities face conflicts with honesty and humility, they can come out stronger and more peaceful.
6.11 Conclusion
In this chapter, we examined the “shadow side” of relics and custodianship:
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Because relics have high symbolic, economic, and identity value, they can become centres of conflict.
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Early Buddhist warnings about schism show how dangerous divisions are for the welfare of many beings and for the survival of the sāsana.
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Ignorance, greed, and hatred can lead to superstition, commercialisation, and political misuse of the sacred.
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Moral degeneration in society can turn relic shrines into places of noise and business rather than peace and practice.
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Conflicts can arise inside the Buddhist community itself over ritual, leadership, and doctrine.
At the same time, we saw that peace-oriented custodianship offers many tools to prevent and heal such problems:
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Transparent communication and shared decision-making.
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Application of Dhamma principles to real conflicts.
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Protection of sacred space from harmful influences.
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Continuous education about ethics, non-violence, and the true purpose of relic veneration.
Taken together with the earlier chapters, this shows that custodians of Buddha’s sacred relics stand at an important crossroads:
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They can either allow the sacred to be captured by worldly forces, leading to division and harm,
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Or they can use their position to serve the Dhamma, protect heritage, and build social harmony and peace.
