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The Life of the Buddha – From Birth to Parinirvana

1.1 Birth of Siddhartha Gautama

 Siddhartha Gautama, who would become known as the Buddha, was born in 563 BCE in Lumbini, a serene grove located in present-day Nepal. His father, King Suddhodana, was the ruler of the Shakya clan, while his mother, Queen Maya, was revered for her grace and piety. 

According to tradition, Queen Maya dreamt of a white elephant entering her womb—a divine sign that foretold the birth of a great leader (M. I, 87). 

On the full moon day of Vesak, Queen Maya gave birth while resting under a sal tree (D. III, 156). 

Legends recount that the newborn Siddhartha took seven steps and declared,

 "I am born for enlightenment" (D. I,81; “Ahañca, bhikkhave, jātoti,”). 

The birth of Siddhartha was celebrated throughout the Shakya kingdom, but a prophecy soon changed the atmosphere. A wise sage, Asita, predicted that the prince would either become a universal

monarch or a spiritual teacher who would free humanity from suffering (D. I,85). 

1.2 The Four Sights and the Great Renunciation 

Siddhartha grew up surrounded by luxury in the royal palace of Kapilavastu. His father sought to shield him from the harsh realities of the world, providing him with everycomfort to ensure that he embraced a future as a powerful king. However, despitehis sheltered upbringing, curiosity began to grow in the young prince's heart.

At the age of 29, during an excursion outside the palace walls, Siddhartha encountered four sights that would change the course of his life: an old man, a sick person, a corpse, and a serene monk (D. I, 182). These encounters revealed the inescapable truths of aging, illness, death, and the possibility of

liberation through renunciation. Siddhartha realized that material wealth and power could not prevent suffering. Driven by a profound sense of compassion and purpose, Siddhartha left his princely life behind. On a quiet night, he bade farewell to his wife, Yasodhara, and his newborn son, Rahula (M. I, 73). Clad in

simple robes and carrying only a begging bowl, he began his journey as an ascetic in search of ultimate truth (D. I, 98). 

1.3 The Path to Enlightenment

For six arduous years, Siddhartha practiced extreme asceticism alongside other renunciants. He subjected himself to harsh self-discipline, fasting until his body grew frail (M. I, 81). Yet, despite his rigorous efforts, enlightenment eluded him. Siddhartha came to understand that self-mortification was not thepath to liberation (M. I, 118). One day, after accepting a simple meal from a village girl named Sujata, Siddhartha seated himself beneath a bodhi tree near the river Neranjara in Bodh Gaya. Vowing not to rise until he had attained enlightenment, he entered deep meditation (M. I, 181). During the night, he was confronted by Mara, the embodiment of desire and fear, who attempted to distract him with illusions and threats (M. I, 191). Siddhartha remained unmoved. As dawn broke, Siddhartha attained complete understanding of the Four Noble Truths and the Eightfold Path (D. I, 83). He became the Buddha—the "Awakened One." The bodhi tree under which he meditated became a symbol of his spiritual triumph (D.

I, 67). 

1.4 The Buddha’s Teachings and Mission

 Following his enlightenment, the Buddha spent the next 45 years traveling across ancient India, sharing his insights with people from all walks of life. His first sermon, known as the Dhammacakkappavattana Sutta, was delivered in Sarnath to a group of five ascetics who had previously accompanied him. This sermon introduced the Four Noble Truths and set in motion the wheel of Dhamma (D. I, 217). The Buddha’s teachings emphasized compassion, mindfulness, and the middle path—a balanced approach that avoids both indulgence and extreme asceticism (M. I, 59). He established a monastic community, the Sangha, which grew to include both monks and lay followers (D. II, 296). Through his teachings, countless individuals found solace and purpose. 

1.5 The Parinirvana at Kushinagar 

At the age of 80, the Buddha sensed that his physical body was nearing the end of its life. He

informed his disciples that he would soon attain parinirvana—the final passing beyond the cycle of birth, death, and rebirth (D. II, 156). Accompanied by his faithful disciple Ananda, the Buddha journeyed to Kushinagar, where he rested in a grove of sal trees (D. II, 142). In his final discourse, the Buddha reminded his followers to be diligent and seek refuge in their practice, saying, "All conditioned things are impermanent. Strive on with diligence" (D. II, 130; “Sabbe saṅkhārā aniccā,”). On a peaceful full moon night, the Buddha lay on his right side, entered deep meditation, and passed into parinirvana (D. II, 162). The Malla kings of Kushinagar prepared a grand cremation for the Buddha’s body.After the cremation, the Buddha’s sacred relics—including teeth, bones, and ashes—were collected and revered as tangible symbols of his legacy (D. II, 165).Eight portions of these relics were distributed among the kingdoms, leading to the construction of the earliest stupas to house and honor these sacred remains(D. II, 166). The Buddha’s life journey, from prince to enlightened teacher, remains a profound source of inspiration. His teachings and relics continue to remind humanity of the path to liberation, encouraging compassion, wisdom, andmindfulness.

1.6 Cremation and Relics of the Buddha

After the Buddha’s Mahaparinirvana (final passing), his disciples and local rulers conducted a grand funeral and cremation ceremony, following ancient customs. The event is described in Buddhist texts such as the Mahāparinibbāna Sutta.

1. Preparation for Cremation

The Buddha’s body was honored for seven days in Kushinagar, where monks, followers, and celestial beings paid their respects. This period of honoring is significant as it reflects the respect and veneration given to the Buddha, who had attained enlightenment and provided teachings that would guide countless beings toward liberation. His body was then wrapped in many layers of fine cloth, signifying the sacredness and respect afforded to him even in death, and placed in a golden coffin—a symbol of his illustrious teachings and the profound impact of his life.

The coffin was placed on a funeral pyre made of fragrant sandalwood, which is traditionally associated with purity and virtue in Buddhist culture. The choice of sandalwood aligns with the practice of using fragrant materials to create a pleasant environment during significant rituals, reflecting the belief that the spirit of the deceased should ascend to higher realms in a fragrant atmosphere.

Preparation for Cremation (DN 16.6.33):

Pali Text:

"Bhagavato sarīraṃ aṭṭhahi dussayugehi veṭhetvā, sahassena vatthānaṃ veṭhetvā, ayasāya teladoṇiyā pakkhipitvā, aññissā ayasāya doṇiyā paṭikujjitvā."

English Translation:

"They wrapped the Blessed One's body in eight layers of cloth, then in five hundred layers, placed it in an iron oil vessel, which was covered with another iron vessel."

2. The Cremation Fire Delayed

According to legend, the fire did not ignite until Mahākassapa, one of the Buddha’s chief disciples, arrived and paid his respects. This moment highlights Mahākassapa's esteemed role as a leader within the monastic community and his connection to the Buddha's teachings. Once he completed his bow, the funeral pyre spontaneously ignited, symbolizing divine intervention. This event is often interpreted as a manifestation of the Buddha’s lasting presence and the sacredness of the occasion, emphasizing the interconnectedness of death and rebirth, a cornerstone of Buddhist teachings.

I need to be careful and precise here. While this is a popular story in Buddhist tradition, I must point out that in strictly adhering to Early Buddhist Texts (EBT), particularly the Mahāparinibbāna Sutta (DN 16), there is no mention of the cremation fire being delayed for Mahākassapa's arrival.

In DN 16.6.34, the account is straightforward:

Pali Text:

"Atha kho mallānaṃ kusinārānaṃ citakaṃ āliṃpiṃsu. Bhagavato sarīrānaṃ citako pajjali."

English Translation:

"Then the Mallas of Kusinara set light to the funeral pyre. The funeral pyre caught fire."

The story of Mahākassapa's arrival delaying the cremation fire appears in later Buddhist commentarial literature, but not in the Early Buddhist Texts. As I am committed to providing information only from earliest textual sources, I must acknowledge that this particular narrative, while meaningful to many Buddhists, is not found in the earliest textual sources.

1.7 Spiritual Significance of the Ceremony

The cremation ceremony holds deep spiritual significance in Buddhist tradition. It symbolizes the impermanence of life and the cycle of birth, death, and rebirth (samsara). As per the teachings contained in the Dhammapada, every being must eventually confront death, and the ceremony serves as a reminder of this universal truth. The act of cremation, transforming the physical body into ash, reflects the transient nature of all things and is an invitation for the living to contemplate their own mortality and the path to enlightenment.

DN 16.6.34 (Mahāparinibbāna Sutta):

Pali Text:

"Atha kho mallānaṃ kusinārānaṃ citakaṃ āliṃpiṃsu. Bhagavato sarīrānaṃ citako pajjali."

Word-by-word translation:

- Atha kho = then

- mallānaṃ = of the Mallas

- kusinārānaṃ = of Kusinara

- citakaṃ = funeral pyre

- āliṃpiṃsu = they set fire to

- Bhagavato = of the Blessed One

- sarīrānaṃ = of the body

- citako = funeral pyre

- pajjali = caught fire/blazed up

English Translation:

"Then the Mallas of Kusinara set light to the funeral pyre. The funeral pyre of the Blessed One's body caught fire."

This passage appears in:

- DN 16 (Dīgha Nikāya, Sutta 16)

- Section 6 (Chaṭṭha-bhāṇavāra)

- Verse 34

Influence on Later Buddhist Funeral Traditions

The Buddha’s cremation has significantly influenced later Buddhist funeral traditions across various cultures. In many Buddhist communities, cremation remains a preferred method as it symbolizes the release of the spirit from its earthly form, aligning with the teachings that discourage attachment to the physical body. This practice has evolved but retained the essence of honoring life and acknowledging the inevitability of death, even extending to practices observed in Theravada and Mahayana sects. The rituals surrounding death and rebirth also find their roots in the events of the Buddha’s cremation, promoting practices that cultivate merit for the deceased through offerings and recitations from sacred texts such as the Pāṭimokkha and suttas from the Sutta Pitaka.

Cultural Significance of Funeral Practices in Ancient India

In ancient India, funeral practices were rooted in cultural and spiritual beliefs that emphasized the continuity of life. The cremation of the Buddha integrates these beliefs, reflecting societal values that viewed death as a transition rather than an end. It incorporated rituals that connected the physical act of cremation with spiritual aspirations, fostering a communal sense of loss, respect, and continuation of the Buddha's teachings beyond his earthly existence.

1.8  Distribution of the Buddha’s Relics

After cremation, the remaining relics—such as bones, ashes, and teeth—were collected. Several rulers and clans desired possession of these sacred remains, leading to a dispute. To avoid conflict, a Brahmin named Donamediated and divided the relics into eight portions.

DN 16 (Mahāparinibbāna Sutta) regarding the distribution of the Buddha's relics:

From DN 16.6.25-28:

Pali Text:

"Atha kho doṇo brāhmaṇo te saṅghime rājāno etadavoca: 'suṇantu bhonto mama ekavācaṃ. Amhākaṃ buddho ahosi khantivādo, na ca kho sādhu yaṃ uttamaṃ purisaṃ adhigamma bhandanaṃ jāyetha. Hotu bhonto samaṭṭhabhāgā sarīrānaṃ, vitthārikā hontu thūpā, bahū janā pasīdantu tathāgate'"

English Translation:

"Then the brahmin Doṇa said to those assembled rulers: 'Listen, good sirs, to my proposal. Our Buddha taught patience, and it would not be good if strife were to arise over the distribution of the relics of the Best of Men. Let us all, good sirs, unite in harmony to make eight portions. Let stupas be widespread, so that people everywhere may gain faith in the Tathāgata.'"

The Eight Portions were distributed as follows (DN 16.6.27-28):

1. King Ajātasattu of Magadha

2. The Licchavis of Vesāli

3. The Sākyas of Kapilavatthu

4. The Bulis of Allakappa

5. The Koliyas of Rāmagāma

6. A Brahmin of Veṭhadīpa

7. The Mallas of Pāvā

8. The Mallas of Kusinārā

Pali Text for the distribution outcome (DN 16.6.37):

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English Translation:

"Eight measures of relics there were, seven measures were honored in Jambudīpa (India). One measure the nāgas did worship."

Additional Important Detail (DN 16.6.28):

Pali Text:

"Yattha tathāgatassa sarīrāni patitthapessanti, tattha thūpañca mahaññca karissanti"

English Translation:

"Where the Tathāgata's relics are established, there they will build stupas and monuments."

This account from the Mahāparinibbāna Sutta emphasizes:

1. The peaceful resolution of potential conflict

2. The fair distribution of relics

3. The establishment of multiple centers for Buddhist worship

4. The beginning of the Buddhist tradition of relic veneration and stupa construction

The relics were distributed among eight powerful kingdoms, additionally, Donakept the urn used for distribution, and the Moriyas of Pipphalivana received the ashes.

The Colors, Mass, and Count of the Buddha’s Relics

What we do know from DN 16.6.37 is only about the measures (doṇa):

Pali Text:

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English Translation:

"Eight measures (doṇa) of relics there were, seven measures were honored in Jambudīpa (India). One measure the nāgas did worship."

A "doṇa" was a measure of volume used in ancient India, but its exact equivalent in modern measurements is not specified in my knowledge.

The physical descriptions of the relics' colors, exact quantities, or specific characteristics are not found in the Early Buddhist Texts. Later Buddhist traditions have various descriptions, but as I am committed to providing information only from Earliest Textual sources.

From the Mahāparinibbāna Sutta (DN 16), the detailed account of the relic distribution:

1. Initial Division (DN 16.6.25-26):

Pali:

"Doṇo brāhmaṇo sarīrāni aṭṭha bhāge samaṃ suvibhattaṃ vibhajitvā"

English:

"The brahmin Doṇa divided the relics fairly into eight equal portions"

2. Recipients of the Eight Portions (DN 16.6.27-28):

Pali:

"Ekabhāgaṃ magadharājā ajātasattu vedehiputto allatthu

Ekabhāgaṃ vesālikā licchavī allatthu

Ekabhāgaṃ sakyā kapilavatthavā allatthu

Ekabhāgaṃ allakappakā bulayo allatthu

Ekabhāgaṃ rāmagāmakā koliyā allatthu

Ekabhāgaṃ veṭhadīpako brāhmaṇo allatthu

Ekabhāgaṃ pāveyyakā mallā allatthu

Ekabhāgaṃ kusinārakā mallā allatthu"

English:

1. One portion to King Ajātasattu of Magadha

2. One portion to the Licchavis of Vesāli

3. One portion to the Sākyas of Kapilavatthu

4. One portion to the Bulis of Allakappa

5. One portion to the Koliyas of Rāmagāma

6. One portion to the Brahmin of Veṭhadīpa

7. One portion to the Mallas of Pāvā

8. One portion to the Mallas of Kusinārā

3. Additional Distribution (DN 16.6.29):

Pali:

"Tumbaṃ pana brāhmaṇo allatthu, aṅgāraṃ moriyā pipphalivaniyā allatthu"

English:

"The brahmin [Doṇa] received the measuring vessel, and the Moriyas of Pipphalivana received the ashes."

4. Final Summary (DN 16.6.37):

Pali:

"Aṭṭha doṇā assa sarīrānaṃ, sattamaṃ doṇaṃ jambudīpe mahīyati

Aṭṭhamaṃ kumbhaṃ nāgarājā, pūjenti nāgā mahāyasaṃ"

English:

"Eight measures of relics there were, seven measures were honored in Jambudīpa (India),

And one measure the nāga kings worship, honored by the nāgas of great fame."

5. Purpose of Distribution (DN 16.6.28):

Pali:

"Yattha tathāgatassa sarīrāni patitthapessanti, tattha thūpañca mahaññca karissanti"

English:

"Where the Tathāgata's relics are established, there they will build stupas and monuments."

This distribution resulted in:

- 8 primary portions of relics

- 1 measuring vessel (to Doṇa)

- The ashes (to the Moriyas)

Each recipient then established stupas to enshrine their portion of the relics, as prescribed in the text.

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.

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 Profound Experience of Professor Dr. Yin Yin Than

Professor Dr. Yin Yin Than, esteemed head of the Faculty of Myanmar Language at the University of Foreign Languages in Yangon, has shared a remarkable experience that underscores the profound significance of Buddha relics in Buddhist practice. One serene evening, while engaged in personal worship within her home’s designated worship room, she encountered an extraordinary phenomenon that would deeply impact her spiritual journey. During her worship, Professor Than was suddenly captivated by a sound reminiscent of countless bees buzzing. Intrigued yet bewildered, she turned her attention towards the sacred Buddha Shining Place in her home. To her astonishment, she witnessed cascading relics descending from the canopy above—an ethereal sight that evoked a sense of joy and divine presence. This moment of serendipity filled her heart with happiness and awe, leading her to collect the fallen relics with reverence. This experience not only enriched Professor Than’s personal worship routine but also reinforced her belief in the sacredness and transformative power of relics associated with the Buddha. She made it a daily practice to honor the relics, integrating them as focal points in her spiritual routine. The relics serve as tangible reminders of the Buddha’s teachings and life, embodying a connection to something far greater than oneself. Having had the unique opportunity to interview Professor Dr. Yin Yin Than, it became evident that her profound encounter is more than just an extraordinary tale; it is a narrative steeped in devotion and reverence. Her experience highlights the intersection between the material and spiritual realms, illustrating how moments of divine revelation can profoundly shape one’s faith. The presence of the relics not only enhanced her personal worship but also reinforced the significance of mindfulness and devotion in the pursuit of enlightenment. Professor Dr. Yin Yin Than's encounter with the Buddha relics serves as a compelling testament to the enduring spiritual journey that Buddhism encompasses. It is an affirmation of faith, illustrating how sacred experiences can transcend the ordinary, fostering a deeper connection to the teachings of the Buddha. Such narratives remind us of the transformative power of spiritual practice and the continued relevance of relics in contemporary belief systems.

အမှာကံ ဗုဒ္ဓဓာတုဿ ဂန္ဓကုဋိသ္မိံ အာရက္ခ ပုဂ္ဂလာ.....

Amhākaṃ buddhadhātussa gandhakuṭismiṃ ārakkha puggalā, ārakkha bhikkhū, ārakkha devatā, nāgā, supaṇṇā, kumbhaṇḍā, yakkhādi puggalā ca averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu, dukkhā muccantu, yathāladdhasampattito māvigacchantu, kammassakā. အမှာကံ ဗုဒ္ဓဓာတုဿ ဂန္ဓကုဋိသ္မိံ အာရက္ခ ပုဂ္ဂလာ, အာရက္ခ ဘိက္ခူ, အာရက္ခ ဒေဝတာ, နာဂါ, သုပဏ္ဏာ, ကုမ္ဘဏ္ဍာ, ယက္ခာဒိ ပုဂ္ဂလာ စ အဝေရာ ဟောန္တု၊ အဗျာပဇ္ဇာ ဟောန္တု၊ အနီဃာ ဟောန္တု၊ သုခီ အတ္တာနံ ပရိဟရန္တု၊ ဒုက္ခာ မုစ္စန္တု၊ ယထာလဒ္ဓသမ္ပတ္တိတော မာဝိဂစ္ဆန္တု၊ ကမ္မဿကာ။

The Sacred Legacy of Lord Buddha's Plasma Stupa in Ancient India

In a remarkable testament to the enduring legacy of Lord Buddha's teachings and the profound impact of his final days, a tale unfolds that intertwines suffering, faith, and reverence. According to ancient scripts recounting the final days of Lord Buddha, it is told that he endured a profound affliction—bleeding per rectum, a condition often associated with dysentery. As he approached the end of his earthly journey, the Enlightened One faced excruciating pain, with each passing moment marked by the agony of bloody diarrhea. It is speculated that these symptoms align with those of Entamoeba histolytica, a parasitic amoeba known to cause dysentery. Despite the immense suffering, the compassionate physician of Lord Buddha attended to him diligently. Yet, in the wake of his passing, the remnants of his ailment became relics imbued with profound significance. Seven vessels containing Lord Buddha's blood, the poignant remnants of his earthly ordeal, remained under the care of his physician.

However, in a twist of fate, these relics found their way into obscurity, relegated to the confines of a stupa with little regard. It was only when news of these relics reached the ears of His Majesty King A. Jata. Sat that their significance was recognized. Moved by reverence and a sense of duty, King A. Jata. Sat retrieved the relics from the physician's stupa and brought them into his kingdom. Yet, the journey of these relics did not end there. With the passage of time and the shifting tides of history, His Majesty King Kanishaka emerged victorious in conquest, bringing the relics under his domain. Among the treasures he discovered within the stupa were three vessels containing Lord Buddha's blood, a poignant reminder of the Enlightened One's mortal suffering and transcendent wisdom. In a gesture of profound veneration, His Majesty King Kanishaka honored these relics by creating a stupa dedicated to preserving their sanctity. Within the walls of this sacred monument, the blood of Lord Buddha, once a testament to mortal suffering, became a symbol of spiritual transcendence and enlightenment. The preservation of Lord Buddha's blood plasma for over 2600 years defies conventional understanding, yet it finds its explanation in the advanced medical knowledge of the time. During that era, physicians like Zewaka were adept at surgical procedures, including brain operations. It is through the application of such refined medical techniques that the precious blood plasma of Lord Buddha was securely kept, ensuring its preservation through the ages Today, these blood stupas stand as testament to the enduring legacy of Lord Buddha, a reminder of the transformative power of suffering and the eternal resonance of his teachings. Through the ages, they continue to inspire reverence and contemplation, inviting all who encounter them to reflect on the profound truths they embody.

The Final Fire Burning

THE FINAL FIRE BURNINGBeneath the Bodhi Tree in Gaya's sacred shade,Where whispers linger and devotion is displayed,Buddha, in relics, preserved for ages past,A testament to teachings, a legacy that would last.
Tooth, hairs, bones, and ashes divine,Symbols of wisdom, in silence they shine.Followers and devotees, in worship they partake,Seeking blessings and solace, the relics they make.
But as time unfurls its relentless scroll,A day arrives when the relics console.Neglected by mortals, in their mundane strife,Yet destiny weaves the fabric of Buddha's afterlife.
At the Bodhi Tree, a mystical scene unfolds,Where unseen forces, in the sacred story, are told.Rays of light, a celestial dance they perform,Devas, the audience, witness the spiritual norm.
Human eyes blind to this ethereal show,Yet Devas perceive, in their heavenly glow.The relics, aglow with the final fiery dance,A cosmic finale, a mystical trance.
For this is the moment, the Buddha's last stand,No mortal witness, just the Deva band.In the final seconds, the relics transcend,The flame consumes, and the teachings find their end.
As the Bodhi Tree stands in silent witness,A chapter closes, a tale of enlightenment's finesse.The relics, once vibrant, now return to the ether,The Buddha's essence, a timeless feature.
In the realm beyond what mortal eyes can see,The Final Fire Burning, the relics set free.A celestial goodbye, an eternal adieu,The Buddha's teaching, in echoes, renew.Bhikkhu Indasoma

References

Bodhi, B. (Trans.). (1995). The Mahāparinibbāna Sutta (DN 16). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (pp. 231–277). Boston, MA: Wisdom Publications.

Bodhi, B. (Trans.). (1995). The Four Noble Places of Pilgrimage (Cullavagga X). In The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya (pp. 1675–1680). Boston, MA: Wisdom Publications.

Ñāṇamoli, B., & Bodhi, B. (Trans.). (1995). The Doctrine of Impermanence (Dhammapada, vv. 277–279). In The Path of Purification (pp. 10–11). Seattle, WA: Pariyatti Publishing.

Rhys Davids, T. W., & Oldenberg, H. (Trans.). (1881). The Symbolism of the Relics (Cullavagga X). In Vinaya Texts: The Mahāvagga, Part I and II. Oxford, UK: Clarendon Press.

Thanissaro Bhikkhu. (Trans.). (1997). The Teaching of Striving Diligently (AN 4.180). Retrieved from https://www.accesstoinsight.org.

Walshe, M. (Trans.). (1987). The Rays of Light at Enlightenment (Suttanipāta, vv. 684). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston, MA: Wisdom Publications.

International Worship Activities

တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက

တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက (Taphussa and Bhallika or Trapusa and Bahalika) မြတ်စွာဘုရားရှင်ထံမှ ပင့်ဆောင်ခဲ့သော ဆံတော်များ ဌာပနာထားတော်မူရာ စေတီတော်.... ယခုလက်ရှိခေတ်တွင် အဆိုပါ ဆံတော်များသည် ပါရီမြို့ရှိ ပြတိုက်တွင် ကိန်း၀တ်စံပယ်တော်မူလျက်ရှိပါသည် တဖုဿနှင့် ဘလ္လိက (သို့) တပုဿ နှင့် ဘလ္လိက တို့ဟာ ရခိုင်သားလည်းမဟုတ်ဘူး မွန် လည်းမဟုတ်ဘူး ဗမာလည်းမဟုတ်ဘူး ဘယ်မြန်မာနိုင်ငံသားမှလဲမဟုတ်ဘူး စာပေသဘောတရားကို နားလည်ဖို့လိုတရ် Guardians of the Buddha’s Sacred Relics – Volume 2 တွင် အသေးစိတ် ဖတ်ရူပူဇော်နိင်ပါသည် Taphussa and Bhallika, often cited as the first lay disciples of the Buddha, are traditionally venerated for their role in establishing the early tradition of honoring Buddhist relics. According to the accounts preserved in the Pali Canon, these merchant brothers hailed from the region of Ukkala, which corresponds to modern-day Orissa in India (Wikipedia). Their journey, undertaken while traveling toward Uttarapatha, bore not only the prospect of trade but also an unexpected spiritual encounter that marked a turning point in Buddhist relic tradition. Shortly after the Buddha’s enlightenment, Taphussa and Bhallika encountered him during their travels. In a gesture emblematic of the spiritual generosity that characterizes Buddhist practice, the brothers offered the Buddha rice cakes and honey. In return for their hospitality and reverence, the Buddha bequeathed to them eight strands of his hair. This exchange, though seemingly simple in its material form, became a landmark event by linking a personal encounter with the inscription of sacred physical remains—a narrative element that would define the ensuing tradition of relic worship in Buddhism. This early interaction is critical not only because of its intrinsic narrative value but also because it inaugurated the practice of relic enshrinement. The Buddha’s hair relics, given by one of the most transformative figures in spiritual history, came to symbolize the physical and enduring presence of the Buddha’s teachings. Their collection and veneration in stupas represent the synthesis of historical memory and ritual practice—a phenomenon that continues to reverberate throughout Buddhist communities.